Introduction to 1 Corinthians

Overview of 1 Corinthians

• A. INTRODUCTION (1:1-9)

  • Paul’s introductory greeting (1:1-3)

  • Paul thanks God for the Corinthians (1:4-9)

• B. THE IMPORTANCE OF UNITY IN THE CHRISTIAN CONGREGATION (1:10–4:21)

  • 1. Factors contributing to unity and disunity (1:10–2:16)

    • Following humans results in divisions (1:10-17)

    • Recognizing Christ, the power and wisdom of God (1:18-25)

    • Boasting only in Jehovah, not in humans (1:26-31)

    • Preaching like Paul, not with extravagant speech or wisdom (2:1-5)

    • Recognizing the superiority of God’s wisdom (2:6-10)

    • Receiving the spirit that is from God; being a spiritual man (2:11-16)

  • 2. Cooperating with God to make the congregation grow and be united (3:1-23)

    • Fleshly thinking leads to strife and jealousy (3:1-4)

    • Humans are ministers, but God makes it grow (3:5-9)

    • Building with fire-resistant materials (3:10-15)

    • “You yourselves are God’s temple” (3:16, 17)

    • Worldly wisdom is foolishness with God (3:18-23)

  • 3. Further admonitions that contribute to unity (4:1-21)

    • Jehovah’s judgment is what matters (4:1-5)

    • Humble Christians do not think that they are better than their fellow believers (4:6-13)

    • Paul admonishes his spiritual children not to be puffed up with pride (4:14-21)

• C. KEEPING THE CONGREGATION MORALLY CLEAN (5:1–6:20)

  • 1. Handling a case of sexual immorality (5:1-13)

    • Congregation not to tolerate sexual immorality (5:1-5)

    • “A little leaven ferments the whole batch” (5:6-8)

    • Stop keeping company with the wicked (5:9-13)

  • 2. Better to be defrauded than to take a fellow Christian to court before unbelievers (6:1-8)

  • 3. Warning against spiritual and moral uncleanness (6:9-20)

    • Those who will not inherit the Kingdom (6:9-11)

    • “Your bodies are members of Christ,” so “flee from sexual immorality!” (6:12-20)

• D. COUNSEL REGARDING MARRIAGE AND SINGLENESS (7:1-40)

  • 1. Advice for the married and the unmarried (7:1-24)

    • Marriage due should be rendered but with consideration (7:1-7)

    • Marriage is better than singleness for those who are inflamed with passion (7:8, 9)

    • Married Christian not to depart from unbelieving mate; may eventually help the mate to gain salvation (7:10-16)

    • Each one to remain in the state in which he was called (7:17-24)

  • 2. The unmarried and the widows (7:25-40)

    • Best to continue as one is; “the time left is reduced” (7:25-31)

    • Remaining single gives more freedom for full devotion to God (7:32-35)

    • Proper to marry but “only in the Lord” (7:36-40)

• E. CONSIDERATION FOR THE SPIRITUAL WELFARE OF FELLOW BELIEVERS (8:1–11:1)

  • 1. About food offered to idols (8:1-13)

    • Love superior to knowledge (8:1-3)

    • Avoid stumbling others over the eating of food offered to idols (8:4-13)

  • 2. Paul’s example as an apostle (9:1-27)

    • Right of ministers to receive material help (9:1-18)

    • Becoming all things to people of all sorts (9:19-23)

    • Self-control needed in the race for life (9:24-27)

  • 3. Warning examples from Israel’s history (10:1-22)

    • The Israelites in the wilderness (10:1-5)

    • Warnings against greediness, idolatry, immorality, and other evil things (10:6-11)

    • No one tempted beyond what he can bear (10:12, 13)

    • “Flee from idolatry”; reject the table of demons (10:14-22)

  • 4. Using Christian freedom in a considerate way (10:23–11:1)

    • “All things are lawful, but not all things build up” (10:23, 24)

    • Showing consideration for the conscience of others (10:25-30)

    • Doing all things for God’s glory; imitating Paul and Christ (10:31–11:1)

• F. INSTRUCTIONS FOR ORDERLY WORSHIP IN THE CONGREGATION (11:2–14:40)

  • Respect for Christian headship; principle of head covering (11:2-16)

  • Showing respect for the Lord’s Evening Meal (11:17-34)

  • Gifts of the spirit (12:1-11)

  • One body, many members (12:12-31a)

  • Love​—a surpassing way (12:31b–13:13)

  • Gifts of prophecy and of tongues (14:1-25)

  • Maintaining orderliness at Christian meetings (14:26-40)

• G. THE CERTAINTY OF THE RESURRECTION HOPE (15:1-58)

  • The resurrection of Christ (15:1-11)

  • Resurrection the basis for faith (15:12-19)

  • Christ’s resurrection a guarantee; God will be all things to everyone (15:20-34)

  • With what sort of body are the dead to be raised up? (15:35-49)

  • Immortality and incorruption (15:50-57)

  • Plenty to do in the Lord’s work (15:58)

• H. CONCLUDING REMARKS (16:1-24)

  • Collection for Christians in Jerusalem (16:1-4)

  • Paul’s travel plans (16:5-9)

  • Planned visits of Timothy and Apollos (16:10-12)

  • Exhortations and greetings (16:13-24)

THE FIRST TO THE CORINTHIANS

1 Paul, called to be an apostle+ of Christ Jesus by God’s will, and Sosʹthe·nes our brother, 2 to the congregation of God that is in Corinth,+ to you who have been sanctified in union with Christ Jesus,+ called to be holy ones,+ together with all those everywhere who are calling on the name of our Lord Jesus Christ,+ their Lord and ours:

3 May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

4 I always thank my God for you in view of the undeserved kindness of God given to you in Christ Jesus; 5 because in everything you have been enriched in him, in full ability to speak and in full knowledge,+ 6 just as the witness* about the Christ+ has been made firm among you, 7 so that you do not lack in any gift at all, while you are eagerly waiting for the revelation of our Lord Jesus Christ.+ 8 He will also make you firm to the end so that you may be open to no accusation in the day of our Lord Jesus Christ.+ 9 God is faithful,+ by whom you were called into fellowship with his Son, Jesus Christ our Lord.

10 Now I urge you, brothers, through the name of our Lord Jesus Christ, that you should all speak in agreement and that there should be no divisions among you,+ but that you may be completely united in the same mind and in the same line of thought.+ 11 For some from the house of Chloʹe have informed me regarding you, my brothers, that there are dissensions among you.+ 12 What I mean is this, that each one of you says: “I belong to Paul,” “But I to A·polʹlos,”+ “But I to Ceʹphas,” “But I to Christ.” 13 Is the Christ divided? Paul was not executed on the stake for you, was he? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crisʹpus+ and Gaʹius,+ 15 so that no one may say that you were baptized in my name. 16 Yes, I also baptized the household of Stephʹa·nas.+ As for the rest, I do not know whether I baptized anyone else. 17 For Christ sent me, not to baptize, but to declare the good news;+ and not with wisdom of speech,*+ so that the torture stake of the Christ should not be made useless.

18 For the speech about the torture stake is foolishness to those who are perishing,+ but to us who are being saved, it is God’s power.+ 19 For it is written: “I will make the wisdom of the wise men perish, and the intelligence of the intellectuals I will reject.”*+ 20 Where is the wise man? Where is the scribe? Where is the debater of this system of things? Has not God made the wisdom of the world foolish? 21 For since, in the wisdom of God, the world did not get to know God+ through its wisdom,+ God was pleased through the foolishness+ of what is preached to save those believing.

22 For the Jews ask for signs+ and the Greeks look for wisdom;+ 23 but we preach Christ executed on the stake, to the Jews a cause for stumbling+ but to the nations foolishness.+ 24 However, to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.+ 25 Because a foolish thing of God is wiser than men, and a weak thing of God is stronger than men.+

26 For you see his calling of you, brothers, that there are not many wise in a fleshly way,+ not many powerful, not many of noble birth,+ 27 but God chose the foolish things of the world to put the wise men to shame; and God chose the weak things of the world to put the strong things to shame;+ 28 and God chose the insignificant things of the world and the things looked down on, the things that are not, to bring to nothing the things that are,+ 29 so that no one might boast in the sight of God. 30 But it is due to him that you are in union with Christ Jesus, who has become to us wisdom from God, also righteousness+ and sanctification+ and release by ransom,+ 31 so that it may be just as it is written: “The one who boasts, let him boast in Jehovah.”+

2 So when I came to you, brothers, I did not come with extravagant speech+ or wisdom* declaring the sacred secret+ of God to you. 2 For I decided not to know anything among you except Jesus Christ, and him executed on the stake.+ 3 And I came to you in weakness and in fear and with much trembling; 4 and my speech and what I preached were not with persuasive words of wisdom but with a demonstration of spirit and power,+ 5 so that your faith might be, not in men’s wisdom, but in God’s power.

6 Now we speak wisdom among those who are mature,*+ but not the wisdom of this system of things nor that of the rulers of this system of things, who are to come to nothing.+ 7 But we speak God’s wisdom in a sacred secret,+ the hidden wisdom, which God foreordained before the systems of things for our glory. 8 It is this wisdom that none of the rulers of this system of things* came to know,+ for if they had known it, they would not have executed the glorious Lord.+ 9 But just as it is written: “Eye has not seen and ear has not heard, nor have there been conceived in the heart of man the things that God has prepared for those who love him.”+ 10 For it is to us God has revealed them+ through his spirit,+ for the spirit searches into all things, even the deep things of God.+

11 For who among men knows the things of a man except the man’s spirit within him? So, too, no one has come to know the things of God except the spirit of God. 12 Now we received, not the spirit of the world, but the spirit that is from God,+ so that we might know the things that have been kindly given us by God. 13 These things we also speak, not with words taught by human wisdom,+ but with those taught by the spirit,+ as we explain* spiritual matters with spiritual words.*

14 But a physical man does not accept* the things of the spirit of God, for they are foolishness to him; and he cannot get to know them, because they are examined spiritually. 15 However, the spiritual man examines all things,+ but he himself is not examined by any man. 16 For “who has come to know the mind of Jehovah, so that he may instruct him?”+ But we do have the mind of Christ.+

3 So, brothers, I was not able to speak to you as to spiritual men,+ but as to fleshly men, as to infants+ in Christ. 2 I fed you milk, not solid food, for you were not yet strong enough. In fact, neither are you strong enough now,+ 3 for you are still fleshly.+ Since there are jealousy and strife among you,+ are you not fleshly+ and are you not walking as men do? 4 For when one says, “I belong to Paul,” but another says, “I to A·polʹlos,”+ are you not acting like mere men?

5 What, then, is A·polʹlos? Yes, what is Paul? Ministers+ through whom you became believers, just as the Lord granted each one. 6 I planted,+ A·polʹlos watered,+ but God kept making it grow, 7 so that neither is the one who plants anything nor is the one who waters, but God who makes it grow.+ 8 Now the one who plants and the one who waters are one, but each person will receive his own reward according to his own work.+ 9 For we are God’s fellow workers.+ You are God’s field under cultivation, God’s building.+

10 According to the undeserved kindness of God that was given to me, I laid a foundation+ as a skilled master builder, but someone else is building on it. But let each one keep watching how he is building on it. 11 For no one can lay any other foundation than what is laid, which is Jesus Christ.+ 12 Now if anyone builds on the foundation gold, silver, precious stones, wood, hay, or straw, 13 each one’s work will be shown for what it is,* for the day will show it up, because it will be revealed by means of fire,+ and the fire itself will prove what sort of work each one has built. 14 If anyone’s work that he has built on it remains, he will receive a reward; 15 if anyone’s work is burned up, he will suffer loss, but he himself will be saved; yet, if so, it will be as through fire.

16 Do you not know that you yourselves are God’s temple+ and that the spirit of God dwells in you?+ 17 If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, and you are that temple.+

18 Let no one deceive himself: If anyone among you thinks he is wise in this system of things, let him become a fool, so that he may become wise.+ 19 For the wisdom of this world is foolishness with God, for it is written: “He catches the wise in their own cunning.”+ 20 And again: “Jehovah knows that the reasonings of the wise men are futile.”+ 21 So let no one boast in men; for all things belong to you, 22 whether Paul or A·polʹlos or Ceʹphas+ or the world or life or death or things now here or things to come, all things belong to you; 23 in turn you belong to Christ;+ Christ, in turn, belongs to God.

4 A man should regard us as attendants of Christ and stewards of God’s sacred secrets.+ 2 In this regard, what is expected of stewards is that they be found faithful. 3 Now to me it is of very little importance to be examined by you or by a human tribunal. In fact, I do not even examine myself. 4 For I am not conscious of anything against myself. But by this I am not proved righteous; the one who examines me is Jehovah.+ 5 Therefore, do not judge+ anything before the due time, until the Lord comes. He will bring the secret things of darkness to light and make known the intentions of the hearts, and then each one will receive his praise from God.+

6 Now, brothers, these things I have applied to myself and A·polʹlos+ for your good, that through us you may learn the rule: “Do not go beyond the things that are written,” so that you may not be puffed up with pride,+ favoring one against the other. 7 For who makes you different from another? Indeed, what do you have that you did not receive?+ If, in fact, you did receive it, why do you boast as though you did not receive it?

8 Are you already satisfied? Are you already rich? Have you begun ruling as kings+ without us? I really wish that you had begun ruling as kings, so that we also might rule with you as kings.+ 9 For it seems to me that God has put us the apostles last on exhibition as men condemned to death,+ because we have become a theatrical spectacle to the world,+ and to angels and to men. 10 We are fools+ because of Christ, but you are discreet in Christ; we are weak, but you are strong; you are held in honor, but we in dishonor. 11 Down to this very hour we continue to hunger+ and thirst+ and to be poorly clothed and to be beaten*+ and to be homeless 12 and to toil, working with our own hands.+ When insulted, we bless;+ when persecuted, we patiently endure;+ 13 when slandered, we answer mildly;*+ we have become as the refuse of the world,+ the offscouring of all things, until now.

14 I am writing these things, not to put you to shame, but to admonish you as my beloved children. 15 For though you may have 10,000 guardians in Christ, you certainly do not have many fathers; for in Christ Jesus, I have become your father through the good news.+ 16 I urge you, therefore, become imitators of me.+ 17 That is why I am sending Timothy to you,+ because he is my beloved and faithful child in the Lord.+ He will remind you of my methods in connection with Christ Jesus,+ just as I am teaching everywhere in every congregation.

18 Some are puffed up with pride, as though I were not coming to you. 19 But I will come to you shortly, if Jehovah wills, and I will get to know, not the speech of those who are puffed up with pride, but their power. 20 For the Kingdom of God is a matter not of speech but of power. 21 Which do you prefer? Shall I come to you with a rod+ or with love and mildness of spirit?

5 Actually sexual immorality+ is reported among you, and such immorality as is not even found among the nations—of a man living with* his father’s wife.+ 2 And are you proud of it? Should you not rather mourn,+ so that the man who committed this deed should be taken away from your midst?+ 3 Although absent in body, I am present in spirit, and I have already judged the man who has done this, as if I were actually with you. 4 When you are gathered together in the name of our Lord Jesus, and knowing that I am with you in spirit along with the power of our Lord Jesus, 5 you must hand such a man over to Satan+ for the destruction of the flesh, so that the spirit may be saved in the day of the Lord.+

6 Your boasting is not good. Do you not know that a little leaven ferments the whole batch of dough?+ 7 Clear away the old leaven so that you may be a new batch, inasmuch as you are free from ferment. For, indeed, Christ our Passover lamb+ has been sacrificed.+ 8 So, then, let us keep the festival,+ not with old leaven, nor with leaven of badness and wickedness, but with unleavened bread of sincerity and truth.

9 In my letter I wrote you to stop keeping company with sexually immoral people, 10 not meaning entirely with the sexually immoral people of this world+ or the greedy people or extortioners or idolaters. Otherwise, you would actually have to get out of the world.+ 11 But now I am writing you to stop keeping company+ with anyone called a brother who is sexually immoral or a greedy person+ or an idolater or a reviler or a drunkard+ or an extortioner,+ not even eating with such a man. 12 For what do I have to do with judging those outside? Do you not judge those inside,+ 13 while God judges those outside?+ “Remove the wicked person from among yourselves.”+

6 Does any one of you who has a dispute with another+ dare to go to court before unrighteous men, and not before the holy ones?+ 2 Or do you not know that the holy ones will judge the world?+ And if the world is to be judged by you, are you not competent to try very trivial matters? 3 Do you not know that we will judge angels?+ Then why not matters of this life? 4 If, then, you do have matters of this life to be tried,+ is it the men looked down on in the congregation whom you assign as judges? 5 I am speaking to move you to shame. Is there not one wise man among you who is able to judge between his brothers? 6 Instead, brother goes to court against brother, and before unbelievers at that!

7 Really, it is already a defeat for you when you have lawsuits with one another. Why not rather let yourselves be wronged?+ Why do you not rather let yourselves be defrauded? 8 Instead, you wrong and defraud, and your brothers at that!

9 Or do you not know that unrighteous people will not inherit God’s Kingdom?+ Do not be misled.* Those who are sexually immoral,+ idolaters,+ adulterers,+ men who submit to homosexual acts,+ men who practice homosexuality,+ 10 thieves, greedy people,+ drunkards,+ revilers, and extortioners+ will not inherit God’s Kingdom.+ 11 And yet that is what some of you were.+ But you have been washed clean;+ you have been sanctified;+ you have been declared righteous+ in the name of the Lord Jesus Christ and with the spirit of our God.+

12 All things are lawful for me, but not all things are advantageous.+ All things are lawful for me, but I will not let myself be controlled* by anything. 13 Food is for the stomach and the stomach is for food, but God will bring both of them to nothing.+ The body is not for sexual immorality but for the Lord,+ and the Lord is for the body. 14 But God raised up the Lord+ and will also raise us up out of death+ through his power.+

15 Do you not know that your bodies are members of Christ?+ Should I, then, take the members of the Christ away and join them to a prostitute? By no means! 16 Do you not know that anyone who is joined to a prostitute is one body with her? For “the two,” says he, “will be one flesh.”+ 17 But whoever is joined to the Lord is one with him in spirit.+ 18 Flee from sexual immorality!+ Every other sin that a man may commit is outside his body, but whoever practices sexual immorality is sinning against his own body.+ 19 Do you not know that your body is the temple+ of the holy spirit within you, which you have from God?+ Also, you do not belong to yourselves,+ 20 for you were bought with a price.+ By all means, glorify God+ in your body.+

7 Now concerning the things about which you wrote, it is better for a man not to touch a woman; 2 but because of the prevalence of sexual immorality, let each man have his own wife+ and each woman have her own husband.+ 3 Let the husband give to his wife her due, and let the wife also do likewise to her husband.+ 4 The wife does not have authority over her own body, but her husband does; likewise, the husband does not have authority over his own body, but his wife does. 5 Do not deprive each other except by mutual consent for an appointed time, so that you may devote time to prayer and may come together again, in order that Satan may not keep tempting you for your lack of self-control. 6 However, I say this by way of concession, not as a command. 7 But I wish all men were as I am. Nevertheless, each one has his own gift+ from God, one in this way, another in that way.

8 Now I say to those who are unmarried and to the widows that it is better for them if they remain as I am.+ 9 But if they do not have self-control, let them marry, for it is better to marry than to be inflamed with passion.+

10 To the married people I give instructions, not I but the Lord, that a wife should not separate from her husband.+ 11 But if she does separate, let her remain unmarried or else be reconciled with her husband; and a husband should not leave his wife.+

12 But to the others I say, yes, I, not the Lord:+ If any brother has an unbelieving wife and she is agreeable to staying with him, let him not leave her; 13 and if a woman has an unbelieving husband and he is agreeable to staying with her, let her not leave her husband. 14 For the unbelieving husband is sanctified in relation to his wife, and the unbelieving wife is sanctified in relation to the brother; otherwise, your children would be unclean, but now they are holy. 15 But if the unbelieving one chooses to depart, let him depart; a brother or a sister is not bound under such circumstances, but God has called you to peace.+ 16 For wife, how do you know whether you will save your husband?+ Or, husband, how do you know whether you will save your wife?

17 Nevertheless, just as Jehovah has given each one a portion, let each one so walk as God has called him.+ And so I give this directive in all the congregations. 18 Was any man already circumcised when he was called?+ Let him not undo his circumcision. Has any man been called while uncircumcised? Let him not get circumcised.+ 19 Circumcision means nothing, and uncircumcision means nothing;+ what means something is the observing of God’s commandments.+ 20 In whatever state each one was called, let him remain in it.+ 21 Were you called when a slave? Do not let it concern you;+ but if you can become free, then seize the opportunity. 22 For anyone who was called in the Lord when a slave is the Lord’s freedman;+ likewise anyone who was called when a freeman is a slave of Christ.+ 23 You were bought with a price;+ stop becoming slaves of men.+ 24 In whatever state each one was called, brothers, let him remain in it before God.

25 Now concerning virgins, I have no command from the Lord, but I give my opinion+ as one who had mercy shown him by the Lord to be faithful. 26 Therefore, I think that it is best for a man to continue as he is in view of the present difficulty. 27 Are you bound to a wife? Stop seeking a release.+ Are you freed from a wife? Stop seeking a wife. 28 But even if you did marry, you would commit no sin. And if a virgin married, such a person would commit no sin. However, those who do will have tribulation in their flesh. But I am trying to spare you.

29 Moreover, this I say, brothers, the time left is reduced.+ From now on, let those who have wives be as though they had none, 30 and those who weep as those who do not weep, and those who rejoice as those who do not rejoice, and those who buy as those who do not possess, 31 and those making use of the world as those not using it to the full;+ for the scene of this world is changing. 32 Indeed, I want you to be free from anxiety. The unmarried man is anxious for the things of the Lord, how he may gain the Lord’s approval. 33 But the married man is anxious for the things of the world,+ how he may gain the approval of his wife, 34 and he is divided. Further, the unmarried woman, as well as the virgin, is anxious for the things of the Lord,+ that she may be holy both in her body and in her spirit. However, the married woman is anxious for the things of the world, how she may gain the approval of her husband. 35 But I am saying this for your personal advantage, not to restrict you, but to move you to what is appropriate and to constant devotion to the Lord without distraction.

36 But if anyone thinks he is behaving improperly by remaining unmarried, and if he is past the bloom of youth, then this is what should take place: Let him do what he wants; he does not sin.+ Let them marry.+ 37 But if anyone stands settled in his heart and has no necessity, but has authority over his own will and has made the decision in his own heart to remain unmarried, he will do well.+ 38 So also, whoever marries does well, but whoever does not marry will do better.+

39 A wife is bound as long as her husband is alive.+ But if her husband should fall asleep in death, she is free to be married to whomever she wants, only in the Lord.+ 40 But in my opinion, she is happier if she remains as she is; and I certainly think I also have God’s spirit.

8 Now concerning food offered to idols:+ We know we all have knowledge.+ Knowledge puffs up, but love builds up.+ 2 If anyone thinks he knows something, he does not yet know it as he should know it. 3 But if anyone loves God, this one is known by him.

4 Now concerning the eating of food offered to idols, we know that an idol is nothing+ in the world* and that there is no God but one.+ 5 For even though there are so-called gods, whether in heaven or on earth,+ just as there are many “gods” and many “lords,” 6 there is actually to us one God,+ the Father,+ from whom all things are and we for him;+ and there is one Lord,+ Jesus Christ, through whom all things are+ and we through him.

7 However, not all have this knowledge.+ But some, because of their former association with the idol, eat food as something sacrificed to an idol,+ and their conscience, being weak, is defiled.+ 8 But food will not bring us nearer to God;+ we are no worse off if we do not eat, nor better off if we eat.+ 9 But keep watching that your right to choose does not somehow become a stumbling block to those who are weak.+ 10 For if anyone should see you who have knowledge having a meal in an idol temple, will not the conscience of that one who is weak be emboldened to the point of eating food offered to idols? 11 So by your knowledge the man who is weak is being ruined, your brother for whose sake Christ died.+ 12 When you sin against your brothers in this way and wound their weak conscience,+ you are sinning against Christ. 13 That is why if food makes my brother stumble, I will never again eat meat at all, so that I will not make my brother stumble.+

9 Am I not free? Am I not an apostle?+ Have I not seen Jesus our Lord?+ Are you not my work in the Lord? 2 Even if I am not an apostle to others, I most certainly am to you! For you are the seal confirming my apostleship in the Lord.+

3 My defense to those who examine me is as follows: 4 We have the right* to eat and drink, do we not? 5 We have the right to be accompanied by a believing wife,+ as the rest of the apostles and the Lord’s brothers+ and Ceʹphas,+ do we not? 6 Or is it only Barʹna·bas+ and I who do not have the right to refrain from working for a living? 7 What soldier ever serves at his own expense? Who plants a vineyard and does not eat of its fruit?+ Or who shepherds a flock and does not partake of some of the milk of the flock?

8 Am I saying these things from a human viewpoint? Or does not the Law also say these things? 9 For it is written in the Law of Moses: “You must not muzzle a bull when it is threshing out the grain.”+ Is it bulls that God is concerned about? 10 Or is it actually for our sakes that he says it? It was really written for our sakes, because the man who plows and the man who threshes ought to do so in the hope of receiving a share.

11 If we have sown spiritual things among you, is it too much if we reap material support from you?+ 12 If other men have this rightful claim over you, do we not have it much more so? Nevertheless, we have not made use of this right,*+ but we are enduring all things so that we might not in any way hinder the good news about the Christ.+ 13 Do you not know that the men performing sacred duties eat the things of the temple, and that those regularly serving at the altar receive a share from the altar?+ 14 In this way, too, the Lord commanded for those proclaiming the good news to live by means of the good news.+

15 But I have not made use of a single one of these provisions.+ Indeed, I have not written these things so that this would be done for me, for it would be better to die than—no man will take away my grounds for boasting!+ 16 Now if I am declaring the good news, it is no reason for me to boast, for necessity is laid upon me.+ Really, woe to me if I do not declare the good news!+ 17 If I do this willingly, I have a reward; but even if I do it against my will, I still have a stewardship entrusted to me.+ 18 What, then, is my reward? That when I declare the good news, I may offer the good news without cost, to avoid abusing my authority* in the good news.

19 For though I am free from all people, I have made myself the slave to all, so that I may gain as many people as possible. 20 To the Jews I became as a Jew in order to gain Jews;+ to those under law I became as under law, though I myself am not under law, in order to gain those under law.+ 21 To those without law I became as without law,+ although I am not without law toward God but under law toward Christ,+ in order to gain those without law. 22 To the weak I became weak, in order to gain the weak.+ I have become all things to people of all sorts, so that I might by all possible means save some. 23 But I do all things for the sake of the good news, in order to share it with others.+

24 Do you not know that the runners in a race all run, but only one receives the prize? Run in such a way that you may win it.+ 25 Now everyone competing in a contest exercises self-control in all things. Of course, they do it to receive a crown that can perish,+ but we, one that does not perish.+ 26 Therefore, the way I am running is not aimlessly;+ the way I am aiming my blows is so as not to be striking the air;+ 27 but I pummel my body+ and lead it as a slave, so that after I have preached to others, I myself should not become disapproved* somehow.

10 Now I want you to know, brothers, that our forefathers were all under the cloud+ and all passed through the sea+ 2 and all got baptized into Moses by means of the cloud and of the sea, 3 and all ate the same spiritual food+ 4 and all drank the same spiritual drink.+ For they used to drink from the spiritual rock that followed them, and that rock meant the Christ.+ 5 Nevertheless, God was not pleased with most of them, for they were struck down in the wilderness.+

6 Now these things became examples for us, in order for us not to desire injurious things, as they desired them.+ 7 Neither become idolaters, as some of them did; just as it is written: “The people sat down to eat and drink. Then they got up to have a good time.”+ 8 Neither let us practice sexual immorality, as some of them committed sexual immorality, only to fall, 23,000 of them in one day.+ 9 Neither let us put Jehovah to the test,+ as some of them put him to the test, only to perish by the serpents.+ 10 Neither be murmurers,+ as some of them murmured,+ only to perish by the destroyer.+ 11 Now these things happened to them as examples, and they were written for a warning to us+ upon whom the ends of the systems of things have come.+

12 So let the one who thinks he is standing beware that he does not fall.+ 13 No temptation has come upon you except what is common to men.+ But God is faithful, and he will not let you be tempted beyond what you can bear,+ but along with the temptation he will also make the way out so that you may be able to endure it.+

14 Therefore, my beloved ones, flee from idolatry.+ 15 I speak as to men with discernment; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a sharing in the blood of the Christ?+ The loaf that we break, is it not a sharing in the body of the Christ?+ 17 Because there is one loaf, we, although many, are one body,+ for we are all partaking of that one loaf.

18 Look at Israel in the fleshly sense: Are not those who eat the sacrifices sharers with the altar?+ 19 What, then, am I saying? That what is sacrificed to an idol is anything, or that an idol is anything?+ 20 No; but I say that what the nations sacrifice, they sacrifice to demons and not to God;+ and I do not want you to become sharers with the demons.+ 21 You cannot be drinking the cup of Jehovah and the cup of demons; you cannot be partaking of “the table of Jehovah”+ and the table of demons. 22 Or ‘are we inciting Jehovah to jealousy’?+ We are not stronger than he is, are we?

23 All things are lawful, but not all things are advantageous.+ All things are lawful, but not all things build up.+ 24 Let each one keep seeking, not his own advantage, but that of the other person.+

25 Eat whatever is sold in a meat market, making no inquiry because of your conscience, 26 for “to Jehovah belong the earth and everything in it.”+ 27 If an unbeliever invites you and you want to go, eat whatever is set before you, making no inquiry on account of your conscience. 28 But if anyone says to you, “This is something offered in sacrifice,” do not eat because of the one who told you and because of conscience.+ 29 I do not mean your own conscience, but that of the other person. For why should my freedom be judged by another person’s conscience?+ 30 If I am partaking with thanks, why am I to be spoken of abusively over that for which I give thanks?+

31 Therefore, whether you are eating or drinking or doing anything else, do all things for God’s glory.+ 32 Keep from becoming causes for stumbling to Jews as well as Greeks and to the congregation of God,+ 33 just as I am trying to please all people in all things, not seeking my own advantage,+ but that of the many, so that they may be saved.+

11 Become imitators of me, just as I am of Christ.+

2 I commend you because in all things you remember me and you are holding fast the traditions just as I handed them on to you.+ 3 But I want you to know that the head of every man is the Christ;+ in turn, the head of a woman is the man;+ in turn, the head of the Christ is God.+ 4 Every man who prays or prophesies with something on his head shames his head; 5 but every woman who prays or prophesies+ with her head uncovered shames her head, for it is one and the same as if she were a woman with a shaved head. 6 For if a woman does not cover herself, she should have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or shaved, she should be covered.

7 For a man should not have his head covered, as he is God’s image+ and glory, but the woman is man’s glory. 8 For man did not come from woman, but woman came from man.+ 9 And what is more, man was not created for the sake of the woman, but woman for the sake of the man.+ 10 That is why the woman ought to have a sign of authority on her head, because of the angels.+

11 Besides, in connection with the Lord, neither is woman separate from man nor is man separate from woman. 12 For just as the woman is from the man,+ so also the man is through the woman; but all things are from God.+ 13 Judge for yourselves: Is it fitting for a woman to pray to God with her head uncovered? 14 Does not nature itself teach you that long hair is a dishonor to a man, 15 but if a woman has long hair, it is a glory to her? For her hair is given to her instead of a covering. 16 However, if anyone wants to argue in favor of some other custom, we have no other, nor do the congregations of God.

17 But while giving these instructions, I do not commend you, because it is, not for the better, but for the worse that you meet together. 18 For first of all, I hear* that when you come together in a congregation, divisions exist among you;+ and to an extent I believe it. 19 For there will certainly also be sects among you,+ so that those of you who are approved may also become evident.+

20 When you come together in one place, it is not really to eat the Lord’s Evening Meal.+ 21 For when you eat it, each one takes his own evening meal beforehand, so that one is hungry but another is intoxicated. 22 Do you not have houses for eating and drinking? Or do you despise the congregation of God and make those who have nothing feel ashamed? What can I say to you? Should I commend you? In this I do not commend you.

23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night+ on which he was going to be betrayed took a loaf, 24 and after giving thanks, he broke it and said: “This means my body,+ which is in your behalf. Keep doing this in remembrance of me.”+ 25 He did the same with the cup+ also, after they had the evening meal, saying: “This cup means the new covenant+ by virtue of my blood.+ Keep doing this, whenever you drink it, in remembrance of me.”+ 26 For whenever you eat this loaf and drink this cup, you keep proclaiming the death of the Lord,+ until he comes.

27 Therefore, whoever eats the loaf or drinks the cup of the Lord unworthily will be guilty respecting the body and the blood of the Lord. 28 First let a man approve himself after scrutiny,+ and only then let him eat of the loaf and drink of the cup. 29 For the one who eats and drinks without discerning the body eats and drinks judgment against himself. 30 That is why many among you are weak and sick, and quite a few are sleeping in death.+ 31 But if we would discern what we ourselves are, we would not be judged. 32 However, when we are judged, we are disciplined by Jehovah,+ so that we may not become condemned with the world.+ 33 Consequently, my brothers, when you come together to eat it, wait for one another. 34 If anyone is hungry, let him eat at home, so that when you come together it is not for judgment.+ But as for the remaining matters, I will put them in order when I get there.

12 Now concerning the spiritual gifts,*+ brothers, I do not want you to be uninformed. 2 You know that when you were people of the nations, you were influenced and led astray to those voiceless idols,+ following wherever they might lead you. 3 Now I would have you know that nobody when speaking by God’s spirit says: “Jesus is accursed!” and nobody can say: “Jesus is Lord!” except by holy spirit.+

4 Now there are different gifts, but there is the same spirit;+ 5 and there are different ministries,+ and yet there is the same Lord; 6 and there are different activities,* and yet it is the same God who performs them all in everyone.+ 7 But the manifestation of the spirit is given to each one for a beneficial purpose.+ 8 For to one is given speech of wisdom through the spirit,+ to another speech of knowledge according to the same spirit, 9 to another faith+ by the same spirit, to another gifts of healing+ by that one spirit, 10 to yet another operations of powerful works,+ to another prophesying,+ to another discernment of inspired expressions,+ to another different tongues,+ and to another interpretation of tongues.+ 11 But all these operations are performed by the very same spirit, distributing to each one respectively just as it wills.

12 For just as the body is one but has many members, and all the members of that body, although many, are one body,+ so too is the Christ. 13 For by one spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink one spirit.

14 For, indeed, the body is made up not of one member but of many.+ 15 If the foot should say, “Because I am not a hand, I am no part of the body,” that does not make it no part of the body. 16 And if the ear should say, “Because I am not an eye, I am no part of the body,” that does not make it no part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If it were all hearing, where would the sense of smell be? 18 But now God has arranged each of the body members just as he pleased.

19 If they were all the same member, where would the body be? 20 But now they are many members, yet one body. 21 The eye cannot say to the hand, “I do not need you,” or again, the head cannot say to the feet, “I do not need you.” 22 On the contrary, the members of the body that seem to be weaker are necessary, 23 and the parts of the body that we think to be less honorable we surround with greater honor,+ so our unseemly parts are treated with greater modesty, 24 whereas our attractive parts do not need anything. Nevertheless, God has so composed* the body, giving greater honor to the part that had a lack, 25 so that there should be no division in the body, but its members should have mutual concern for one another.+ 26 If one member suffers, all the other members suffer with it;+ or if a member is glorified, all the other members rejoice with it.+

27 Now you are Christ’s body,+ and each of you individually is a member.+ 28 And God has assigned the respective ones in the congregation: first, apostles;+ second, prophets;+ third, teachers;+ then powerful works;+ then gifts of healings;+ helpful services; abilities to direct;+ different tongues.+ 29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform powerful works, do they? 30 Not all have gifts of healings, do they? Not all speak in tongues, do they?+ Not all are interpreters, are they?+ 31 But keep striving for* the greater gifts.+ And yet I will show you a surpassing way.+

13 If I speak in the tongues of men and of angels but do not have love, I have become a clanging gong or a clashing cymbal. 2 And if I have the gift of prophecy and understand all the sacred secrets and all knowledge,+ and if I have all the faith so as to move mountains,+ but do not have love, I am nothing.*+ 3 And if I give all my belongings to feed others,+ and if I hand over my body so that I may boast, but do not have love,+ I do not benefit at all.

4 Love+ is patient+ and kind.+ Love is not jealous.+ It does not brag, does not get puffed up,+ 5 does not behave indecently,+ does not look for its own interests,+ does not become provoked.+ It does not keep account of the injury.+ 6 It does not rejoice over 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 gifts of prophecy, they will be done away with; if there are tongues, they will cease; if there is knowledge, it will be done away with. 9 For we have partial knowledge+ and we prophesy partially, 10 but when what is complete comes, what is partial will be done away with. 11 When I was a child, I used to speak as a child, to think as a child, to reason as a child; but now that I have become a man, I have done away with the traits of a child. 12 For now we see in hazy outline by means of a metal mirror, but then it will be face-to-face. At present I know partially,* but then I will know accurately,* just as I am accurately known. 13 Now, however, these three remain: faith, hope, love; but the greatest of these is love.+

14 Pursue love, yet keep striving for* the spiritual gifts, but preferably that you may prophesy.+ 2 For the one who speaks in a tongue speaks, not to men, but to God, for no one listens,+ but he speaks sacred secrets+ by the spirit. 3 However, the one who prophesies builds up and encourages and consoles men by his speech. 4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up a congregation. 5 Now I would like for all of you to speak in tongues,+ but I prefer that you prophesy.+ Indeed, the one who prophesies is greater than the one who speaks in tongues, unless he interprets, so that the congregation may be built up. 6 But at this time, brothers, if I should come speaking to you in tongues, what good would I do you unless I spoke to you either with a revelation+ or with knowledge+ or with a prophecy or with a teaching?

7 It is the same with the inanimate things that produce sound, whether a flute or a harp. Unless there is an interval to the tones, how can what is being played on the flute or on the harp be recognized? 8 For if the trumpet sounds an indistinct call, who will get ready for battle? 9 In the same way, unless you with the tongue use speech that is easily understood, how will anyone know what is being said? You will, in fact, be speaking into the air. 10 It may be that there are many kinds of speech in the world, and yet no kind is without meaning. 11 For if I do not understand the sense of the speech, I will be a foreigner to the one speaking, and the one speaking will be a foreigner to me. 12 So also with you, since you eagerly desire the gifts of the spirit, seek to abound in gifts that will build up the congregation.+

13 Therefore, let the one who speaks in a tongue pray that he may interpret.+ 14 For if I am praying in a tongue, it is my gift of the spirit that is praying, but my mind is unproductive.+ 15 What is to be done, then? I will pray with the gift of the spirit, but I will also pray with my mind. I will sing praise with the gift of the spirit, but I will also sing praise with my mind.+ 16 Otherwise, if you offer praise with a gift of the spirit, how will the ordinary person in your midst say “Amen” to your giving of thanks, since he does not know what you are saying? 17 True, you are giving thanks in a fine way, but the other man is not being built up. 18 I thank God that I speak in more tongues than all of you do. 19 Nevertheless, in a congregation I would rather speak five words with my mind, that I might also instruct others, than ten thousand words in a tongue.+

20 Brothers, do not become young children in your understanding,+ but be young children as to badness;+ and become full-grown in your understanding.+ 21 In the Law it is written: “‘With the tongues of foreigners and with the lips of strangers I will speak to this people, and even then they will refuse to listen to me,’ says Jehovah.”+ 22 Therefore, tongues are not a sign for the believers but for the unbelievers,+ whereas prophecy is not for the unbelievers but for the believers. 23 So if the whole congregation comes together to one place and they all speak in tongues, but ordinary people or unbelievers come in, will they not say that you have lost your minds? 24 But if you are all prophesying and an unbeliever or an ordinary person comes in, he will be reproved and closely examined by them all. 25 The secrets of his heart then become evident,+ so that he will fall facedown and worship God, declaring: “God is really among you.”+

26 What is to be done, then, brothers? When you come together, one has a psalm, another has a teaching, another has a revelation, another has a tongue, and another has an interpretation.+ Let all things take place for building up.+ 27 And if someone speaks in a tongue, let it be limited to two or three at the most, and in turns, and someone must interpret.+ 28 But if there is no interpreter, he must keep silent in the congregation and speak to himself and to God. 29 Let two or three prophets+ speak, and let the others discern the meaning. 30 But if another one receives a revelation while sitting there, let the first speaker keep silent. 31 For you can all prophesy one at a time, so that all may learn and all may be encouraged.+ 32 And gifts of the spirit* of the prophets are to be controlled by the prophets. 33 For God is a God not of disorder but of peace.+

As in all the congregations of the holy ones, 34 let the women keep silent in the congregations, for it is not permitted for them to speak.+ Rather, let them be in subjection,+ as the Law also says. 35 If they want to learn something, let them ask their husbands at home, for it is disgraceful for a woman to speak in the congregation.

36 Was it from you that the word of God originated, or did it reach only as far as you?

37 If anyone thinks he is a prophet or is gifted with the spirit, he must acknowledge that the things I am writing to you are the Lord’s commandment. 38 But if anyone disregards this, he will be disregarded.* 39 So, my brothers, keep striving to prophesy,+ and yet do not forbid the speaking in tongues.+ 40 But let all things take place decently and by arrangement.+

15 Now I remind you, brothers, of the good news that I declared to you,+ which you also accepted, and for which you have taken your stand. 2 Through it you are also being saved+ if you hold firmly to the good news I declared to you, unless you became believers for nothing.

3 For among the first things I handed on to you was what I also received, that Christ died for our sins according to the Scriptures;+ 4 and that he was buried,+ yes, that he was raised up+ on the third day+ according to the Scriptures;+ 5 and that he appeared to Ceʹphas,+ and then to the Twelve.+ 6 After that he appeared to more than 500 brothers at one time,+ most of whom are still with us, though some have fallen asleep in death. 7 After that he appeared to James,+ then to all the apostles.+ 8 But last of all he appeared also to me+ as if to one born prematurely.

9 For I am the least of the apostles,+ and I am not worthy of being called an apostle, because I persecuted the congregation of God.+ 10 But by God’s undeserved kindness I am what I am.+ And his undeserved kindness to me was not in vain, but I labored more than all of them; yet it was not I, but the undeserved kindness of God that is with me.+ 11 Whether, then, it is I or they, this is the way we preach, and this is the way you believed.

12 Now if it is being preached that Christ has been raised from the dead,+ how is it that some among you say there is no resurrection of the dead?+ 13 If, indeed, there is no resurrection of the dead, then Christ has not been raised up. 14 But if Christ has not been raised up, our preaching is certainly in vain, and your faith is also in vain. 15 Moreover, we are also found to be false witnesses of God,+ because we have given witness against God by saying that he raised up the Christ,+ whom he did not raise up if the dead are really not to be raised up. 16 For if the dead are not to be raised up, neither has Christ been raised up. 17 Further, if Christ has not been raised up, your faith is useless; you remain in your sins.+ 18 Then also those who have fallen asleep in death in union with Christ have perished.+ 19 If in this life only we have hoped in Christ, we are to be pitied more than anyone.

20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep in death.+ 21 For since death came through a man,+ resurrection of the dead also comes through a man.+ 22 For just as in Adam all are dying,+ so also in the Christ all will be made alive.+ 23 But each one in his own proper order: Christ the firstfruits,+ afterward those who belong to the Christ during his presence.+ 24 Next, the end, when he hands over the Kingdom to his God and Father, when he has brought to nothing all government and all authority and power.+ 25 For he must rule as king until God has put all enemies under his feet.+ 26 And the last enemy, death, is to be brought to nothing.+ 27 For God “subjected all things under his feet.”+ But when he says that ‘all things have been subjected,’+ it is evident that this does not include the One who subjected all things to him.+ 28 But when all things will have been subjected to him, then the Son himself will also subject himself to the One who subjected all things to him,+ that God may be all things to everyone.+

29 Otherwise, what will they do who are being baptized for the purpose of being dead ones?+ If the dead are not to be raised up at all, why are they also being baptized for the purpose of being such? 30 Why are we also in danger every hour?*+ 31 Daily I face death. This is as sure as my exultation over you, brothers, which I have in Christ Jesus our Lord. 32 If like other men,* I have fought with wild beasts at Ephʹe·sus,+ of what good is it to me? If the dead are not to be raised up, “let us eat and drink, for tomorrow we are to die.”+ 33 Do not be misled. Bad associations spoil useful habits.*+ 34 Come to your senses in a righteous way and do not practice sin,+ for some have no knowledge of God. I am speaking to move you to shame.

35 Nevertheless, someone will say: “How are the dead to be raised up? Yes, with what sort of body are they coming?”+ 36 You unreasonable person! What you sow is not made alive unless first it dies.+ 37 And as for what you sow, you sow, not the body that will develop, but just a bare grain, whether of wheat or of some other kind of seed; 38 but God gives it a body just as it has pleased him, and gives to each of the seeds its own body. 39 Not all flesh is the same flesh, but there is one of mankind, there is another flesh of cattle, another flesh of birds, and another of fish. 40 And there are heavenly bodies+ and earthly bodies;+ but the glory of the heavenly bodies is one sort, and that of the earthly bodies is a different sort. 41 The glory of the sun is one sort, and the glory of the moon is another,+ and the glory of the stars is another; in fact, one star differs from another star in glory.

42 So it is with the resurrection of the dead. It is sown in corruption; it is raised up in incorruption.+ 43 It is sown in dishonor; it is raised up in glory.+ It is sown in weakness; it is raised up in power.+ 44 It is sown a physical body; it is raised up a spiritual body.+ If there is a physical body, there is also a spiritual one. 45 So it is written: “The first man Adam became a living person.”+ The last Adam became a life-giving spirit.+ 46 However, what is spiritual is not first. What is physical is first, and afterward what is spiritual. 47 The first man is from the earth and made of dust;+ the second man is from heaven.+ 48 Like the one made of dust, so too are those made of dust; and like the heavenly one, so too are those who are heavenly.+ 49 And just as we have borne the image of the one made of dust,+ we will bear also the image of the heavenly one.+

50 But I tell you this, brothers, that flesh and blood cannot inherit God’s Kingdom, nor does corruption inherit incorruption. 51 Look! I tell you a sacred secret: We will not all fall asleep in death, but we will all be changed,+ 52 in a moment, in the blink of an eye, during* the last trumpet. For the trumpet will sound,+ and the dead will be raised up incorruptible, and we will be changed.+ 53 For this which is corruptible must put on incorruption,+ and this which is mortal must put on immortality.+ 54 But when this which is corruptible puts on incorruption and this which is mortal puts on immortality, then the saying that is written will take place: “Death is swallowed up forever.”+ 55 “Death, where is your victory? Death, where is your sting?”+ 56 The sting producing death is sin,+ and the power for sin is the Law.+ 57 But thanks to God, for he gives us the victory through our Lord Jesus Christ!+

58 Therefore, my beloved brothers, be steadfast,+ immovable, always having plenty to do+ in the work of the Lord, knowing that your labor is not in vain*+ in connection with the Lord.

16 Now concerning the collection for the holy ones,+ you may follow the directions I gave to the congregations of Ga·laʹti·a.+ 2 On the first day of every week, each of you should set something aside according to his own means, so that collections will not take place when I arrive.+ 3 But when I get there, I will send the men you approve of in your letters+ to take your kind gift to Jerusalem. 4 However, if it seems advisable for me to go there also, they will go there with me.

5 But I will come to you when I have gone through Mac·e·doʹni·a, for I will be going through Mac·e·doʹni·a;+ 6 and perhaps I will stay or even spend the winter with you, so that you may accompany me partway to where I may be going. 7 For I do not want to see you now just in passing, since I hope to spend some time with you,+ if Jehovah permits. 8 But I am remaining in Ephʹe·sus+ until the Festival of Pentecost, 9 because a large door that leads to activity has been opened to me,+ but there are many opposers.

10 Now if Timothy+ arrives, make sure that he has nothing to fear while among you, for he is performing the work of Jehovah,+ just as I am. 11 Therefore, let no one look down on him. Send him on his way in peace, so that he may come to me, for I am waiting for him together with the brothers.

12 Now concerning A·polʹlos+ our brother, I strongly urged him to come to you with the brothers. It was not his intention to come now, but he will come when he has the opportunity.

13 Stay awake,+ stand firm in the faith,+ carry on in a manly way,+ grow mighty.*+ 14 Let everything you do be done with love.+

15 Now I urge you, brothers: You know that the household of Stephʹa·nas is the firstfruits of A·chaʹia and that they devoted themselves to ministering to the holy ones. 16 May you also keep submitting yourselves to people like that and to all those cooperating and working hard.+ 17 But I rejoice over the presence of Stephʹa·nas+ and For·tu·naʹtus and A·chaʹi·cus, because they have made up for your not being here. 18 For they have refreshed my spirit and yours. Therefore, give recognition to men of that sort.

19 The congregations of Asia send you their greetings. Aqʹui·la and Prisʹca+ together with the congregation that is in their house+ greet you heartily in the Lord. 20 All the brothers greet you. Greet one another with a holy kiss.

21 Here is my greeting, Paul’s, in my own hand.

22 If anyone has no affection for the Lord, let him be accursed. O our Lord, come! 23 May the undeserved kindness of the Lord Jesus be with you. 24 May my love be with all of you in union with Christ Jesus.

1 CORINTHIANS

Study Notes​—Chapter 1

Title

The First to the Corinthians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the letters. The papyrus codex known as P⁴⁶ shows that scribes identified Bible books by titles. That codex is the earliest known collection of Paul’s letters, often dated to about the year 200 C.E. It contains nine of his letters. At the beginning of Paul’s first inspired letter to the Corinthians, this codex has a title that reads Pros Ko·rinʹthi·ous A (“Toward [or, “To”] Corinthians 1”). (See Media Gallery, “Paul’s First Letter to the Corinthians.”) Other early manuscripts, such as Codex Vaticanus and Codex Sinaiticus of the fourth century C.E., contain the same title. In these manuscripts, the title appears both at the beginning of the letter and at the end.

1:1

Sosthenes our brother: The name Sosthenes was not particularly common. The only other occurrence in the Bible is found at Ac 18:17. Therefore, it is possible that the presiding officer of the synagogue who was beaten by the crowd in Corinth later became the Christian brother mentioned here and associated with Paul in Ephesus. At 1Co 16:21, Paul implies that the bulk of the letter was not written in his own hand, perhaps indicating that Sosthenes was his secretary for this letter.

1:2

the congregation of God that is in Corinth: Paul founded the Corinthian congregation about 50 C.E. (Ac 18:1-11) While in Ephesus about 55 C.E., Paul wrote this first inspired letter to the Corinthians. (Compare 1Co 5:9.) The brothers in Corinth had recently written to Paul, asking questions about marriage and the eating of foods offered to idols. (1Co 7:1; 8:1) But Paul was aware of problems that were even more pressing. The congregation was tolerating a case of flagrant immorality. (1Co 5:1-8) And there were also divisions in the congregation. (1Co 1:11-13; 11:18; 15:12-14, 33, 34) There may also have been some uncertainty about the proper handling of the Lord’s Evening Meal. (1Co 11:20-29) Paul provided inspired direction on these matters, placing special emphasis on the importance of showing Christian love.​—1Co 13:1-13.

1:3

May you have undeserved kindness and peace: See study note on Ro 1:7.

1:9

fellowship: Or “a sharing.” Paul uses the Greek word koi·no·niʹa several times in his letters. (1Co 10:16; 2Co 6:14; 13:14) In this context, this word implies that fellowship with God’s Son involves close friendship and unity.​—See study note on Ac 2:42.

1:10

divisions: Or “splits; schisms.” Jesus prayed that his followers would be united (Joh 17:20-23), and Paul was likewise vitally interested in the unity of the Christian congregation. By the time Paul wrote his first inspired letter to the Corinthians (c. 55 C.E.), there were factions in the congregation. Some viewed Apollos as their leader, while others favored Paul or Peter or held only to Christ. (1Co 1:11, 12) Paul counseled against giving undue prominence to men, who were simply ministers serving under God and Christ. (1Co 3:4-9, 21-23; 4:6, 7) He used the Greek word skhiʹsma, here rendered “divisions,” three times in his first letter to the Corinthians.​—1Co 1:10; 11:18; 12:25.

1:11

the house of Chloe: In the Bible, this is the only mention of a woman named Chloe. She may have resided in Corinth or in Ephesus, where 1 Corinthians was written. Paul does not specifically state whether she was a Christian who lived in either of these cities. However, since he refers to this household by name, apparently at least some of the household​—either family members or slaves​—were Christians known to the Corinthians.

1:12

Apollos: A Jewish Christian of Alexandria who traveled from Ephesus to Corinth and assisted those who had become believers. (Ac 18:24-28; 19:1; see study note on Ac 18:24.) Apollos “watered” the seeds that Paul had sowed in Corinth.​—1Co 3:5, 6; see study note on 1Co 16:12.

Cephas: One of the names of the apostle Simon Peter. Upon meeting Simon for the first time, Jesus gave him the Semitic name Cephas (in Greek, Ke·phasʹ). The name may be related to the Hebrew noun ke·phimʹ (rocks) used at Job 30:6 and Jer 4:29. At Joh 1:42, John explains that the name “is translated ‘Peter’” (Peʹtros, a Greek name that similarly means “A Piece of Rock”). The name Cephas is used only at Joh 1:42 and in two of Paul’s letters, namely, 1 Corinthians and Galatians.​—1Co 1:12; 3:22; 9:5; 15:5; Ga 1:18; 2:9, 11, 14; see study notes on Mt 10:2; Joh 1:42.

1:13

executed on the stake: Or “fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

1:17

Christ sent me, not to baptize: Paul was authorized to baptize (Mt 28:19) and did so on occasion. However, in this context he shows that performing baptisms was not his primary assignment from Christ. (1Co 1:14, 16) He did not want baptizing to become a source of division, as if baptisms performed by an apostle were more meaningful than those done by others.

the torture stake of the Christ: Here the term “torture stake” (Greek, stau·rosʹ) is used to represent Jesus’ death on the stake. Jesus died in this way so that mankind would no longer be enslaved to sin but could have a good relationship with God.

1:18

the torture stake: See study note on 1Co 1:17.

1:20

the scribe: That is, an expert in the Mosaic Law.

this system of things: The basic meaning of the Greek word ai·onʹ is “age.” It can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. (See Glossary, “System(s) of things.”) Here the term refers to what 2Ti 4:10 calls “the present system of things,” that is, the prevailing state of affairs in the world in general.

1:21

the foolishness of what is preached: Paul described the preaching about Christ as “foolishness” because to the nations, that is what the message appeared to be. The Greeks could not understand why a Jew had to die as a despised criminal to save them. (1Co 1:18, 25; see study note on 1Co 1:22.) The Jews expected to be saved by works of law, by the giving of alms, and by the merit of their ancestors, especially Abraham. They did not want a messiah whom they saw as being weak, a man who allowed himself to be nailed to a stake.​—1Co 1:23.

1:22

the Greeks: In the first century C.E., the Greek word Helʹlen, used here, did not necessarily refer only to natives of Greece or to people of Greek origin. In this context, the term is used in parallel with “the nations” (1Co 1:23) and refers to “the Greeks” as representative of all non-Jewish peoples (Ro 1:16; 2:9, 10; 3:9; 10:12; 1Co 10:32; 12:13). This was no doubt due to the prominence of the Greek language and culture throughout the Roman Empire.​—See study note on Ro 1:16.

1:23

to the Jews a cause for stumbling: The Law stated that a man hung on a stake was “accursed of God.” (De 21:22, 23; Ga 3:13) So the Jews viewed Jesus’ manner of death as shameful, not fit for the Messiah. It therefore became to them “a cause for stumbling.”

1:26

in a fleshly way: Or “by human standards.” Lit., “according to the flesh.”

of noble birth: Or “from important families.” Some scholars believe that the Greek word referred to the descendants of the city’s more prominent older families. In the Greco-Roman world, those who had such a “noble birth” were part of the elite. The use of this term here indicates that a few Corinthian Christians may have been from the upper class of society and were socially privileged.

1:29

one: Lit., “flesh.” The Greek word sarx is here used in the sense of a human, a being of flesh and blood.​—See study notes on Joh 17:2; Ro 3:20; 1Co 1:26.

1:31

Jehovah: In this quote from Jer 9:24, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text of Jeremiah.​—See App. C1 and C2.

1 CORINTHIANS

Study Notes​—Chapter 2

2:6

this system of things: Or “this age.”​—See study note on 1Co 1:20.

2:7

God’s wisdom in a sacred secret: That is, the wise arrangement that God put in place for ending the rebellion that started in Eden and for bringing about universal peace and unity. (See Glossary, “Sacred secret.”) The declaration of the “sacred secret” (Greek, my·steʹri·on; see study note on Mt 13:11) began with Jehovah’s prophecy at Ge 3:15. Jehovah’s “sacred secret” centers on Jesus Christ. (Eph 1:9, 10; Col 2:2) It includes Jesus’ identity as the promised offspring, or Messiah, and his role in God’s Kingdom (Mt 13:11); the selection of anointed ones​—taken from among both Jews and Gentiles​—to be Christ’s joint heirs, with whom he shares the Kingdom (Lu 22:29, 30; Ro 11:25; Eph 3:3-6; Col 1:26, 27); and the unique nature of this congregation composed of 144,000 “bought from among mankind as firstfruits to God and to the Lamb” (Re 14:1, 4). These facets can be understood only by those who thoroughly study the Scriptures.

the hidden wisdom: Paul called the sacred secret “the hidden wisdom,” that is, hidden from “the rulers of this system of things.” (1Co 2:8) God through his spirit reveals this secret to his Christian servants so that they might make it public.

the systems of things: The Greek word used here, ai·onʹ, has the basic meaning “age.” It can refer to a state of affairs or to features that distinguish a certain period of time. In this context, the term refers to those systems that have developed during man’s history since the rebellion in Eden.​—See Glossary, “System(s) of things,” and study note on 1Co 10:11.

2:8

executed: Or “executed (fastened) on a stake.”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

2:9

Eye has not seen and ear has not heard: The quotation in this verse is not found in the Hebrew Scriptures exactly as Paul words it. He seems to be combining the thoughts of Isa 52:15 and 64:4. Neither Paul nor Isaiah was referring to the future blessings that Jehovah has prepared for his people. Rather, Paul here applies Isaiah’s words to the blessings that first-century Christians were already enjoying, including their spiritual enlightenment and understanding of “the deep things of God.” (1Co 2:10) People who lack spirituality do not value such blessings. Their eye cannot see, or discern, spiritual truths, and their ear cannot hear, or understand, such things. Knowledge of “the things that God has prepared for those who love him” does not even enter into the hearts of such people. But God has revealed these precious truths through his spirit to men and women who, like Paul, are dedicated to Him.

2:12

the spirit of the world: Paul here refers to the dominant attitudes and inclinations of the world of humankind alienated from Jehovah God. Because of the pervasive influence of Satan, the spirit of the world is marked by selfishness, immorality, and disrespect for Jehovah and his righteous standards. (Eph 2:1-3; 1Jo 5:19) The spirit of the world works in direct opposition to the spirit that is from God, his holy spirit.​—For a discussion of the term “spirit” as used in the Bible, see Glossary, “Spirit.”

2:14

a physical man: In this context, the term “physical man” does not refer merely to a human of flesh and blood. The expression is used in contrast with “the spiritual man” in verse 15, so it refers to a person who has no interest in or appreciation for spiritual matters. The Greek word for “physical” used here, psy·khi·kosʹ, is derived from the word psy·kheʹ, sometimes rendered “soul” in this translation. As used in the Bible, psy·kheʹ generally refers to that which is physical, tangible, visible, and mortal. (See Glossary, “Soul.”) So “a physical man” is one who is preoccupied with the desires that are associated with the physical or material life to the exclusion of spiritual things.​—See study note on 1Co 2:15.

2:15

the spiritual man: Lit., “the spiritual (one).” Paul here contrasts the spiritual man with the “physical man” mentioned in the preceding verse. (See study note on 1Co 2:14.) A spiritual person values spiritual matters and is guided by God’s spirit. God is very real to spiritually-minded people, and they strive to “become imitators of God.” (Eph 5:1) They endeavor to obtain God’s view of matters and meet his standards for living. The spiritual person examines, or clearly sees, the wrong course of the physical man.

2:16

who has come to know the mind of Jehovah . . . ?: The answer to this rhetorical question is: “No one, of course.” (Compare Ro 11:33, 34, where Paul quotes from the same scripture, Isa 40:13.) Paul then says: “But we do have the mind of Christ.” Humans can never fully understand all of Jehovah’s thoughts. Christians can, however, come to know God better by studying “the mind of Christ” and cultivating his way of thinking because Christ is “the image of the invisible God.” (Col 1:15; see study note on we do have the mind of Christ in this verse.) In fact, the better a Christian understands Christ’s mind, the better he will understand God’s mind.

the mind of Jehovah: Paul is here quoting from Isa 40:13, where the Hebrew text reads “the spirit of Jehovah.” However, Paul was apparently quoting from the Septuagint, which uses “mind” (Greek, nous) instead of “spirit.” Although available manuscripts of both the Septuagint and the Christian Greek Scriptures read “mind of Lord,” there are solid reasons for believing that the divine name was used in corresponding manuscripts that existed in the first century C.E.​—See App. A5, C1, and C2.

Jehovah: In this quote from Isa 40:13, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text of Isaiah.​—See App. C1 and C2.

we do have the mind of Christ: A Christian can have “the mind of Christ” by coming to know the pattern of Jesus’ thinking. Such a person meditates on all aspects of Christ’s personality and then adopts Christ’s way of thinking and imitates his example of humility and obedience. (1Pe 2:21) A Christian’s “dominant mental attitude” will then reflect the thinking of Christ, whose “mind” reflects the thinking of Jehovah.​—Eph 4:23; Joh 14:9.

1 CORINTHIANS

Study Notes​—Chapter 3

3:2

milk, not solid food: Milk helps the young to grow and develop. Similarly, new Christians grow and develop spiritually as they draw strength from basic Bible doctrine. (Heb 5:12–6:2) These basic truths are essential to salvation. (1Pe 2:2) But Paul wants the Corinthian Christians to “press on to maturity,” as he later urges the Hebrew Christians in Jerusalem to do. (Heb 6:1) He thus stresses the importance of taking in solid food, or deeper spiritual truths.

3:4

Apollos: See study note on 1Co 1:12.

3:5

Ministers: Or “Servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) At Ro 15:8, the term is used to describe Jesus. (See study note.) In this verse (1Co 3:5), Paul describes himself and Apollos as ministers, or servants, who helped the Corinthians to become believers. Their ministry, like the ministry of all baptized Christians, involved filling the spiritual needs of other humans.​—Lu 4:16-21.

3:6

I planted, Apollos watered: Paul uses the work of a farmer to illustrate the Christian ministry. Paul planted the seed of the Kingdom message in the “field” in Corinth when he brought the good news to the people there. Apollos watered and nourished that seed by coming afterward to teach the Corinthians further. (Ac 18:24; 19:1) However, God by his spirit brought about the spiritual growth of new disciples. The point of Paul’s illustration was that spiritual growth is not dependent on any individual human. All are ministers, cooperating together as “God’s fellow workers.” (1Co 3:9) God blesses the unselfish, unified efforts of his servants, and he is the one responsible for the growth.

3:8

are one: Or “have one purpose.” Paul here describes the unity among Christian ministers as they work with one another and with God. (1Co 3:9) The Greek word here rendered “one” is in the neuter gender (denoting “one thing”), not in the masculine gender (denoting “one person”). So Paul is referring to being “one” in the sense of being united in action and cooperation.​—See study notes on Joh 10:30; 17:11, 21, where the Greek word for “one” is used in a similar way.

3:9

God’s fellow workers: The Greek word for “fellow worker,” sy·ner·gosʹ, appears more than ten times in the Christian Greek Scriptures, most often in Paul’s letters. The expression is used regarding those who shared together in spreading the good news. (Ro 16:9, 21; 2Co 1:24; 8:23; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Here Paul calls attention to the great privilege that Christian ministers have of being “God’s fellow workers.” (See study note on 1Co 3:6.) Paul expresses a similar thought at 2Co 6:1, where he speaks about “working together with him,” that is, with God.​—2Co 5:20; see study note on Ro 16:3.

You are God’s field under cultivation: God, not Paul, was the true and rightful Owner of the field of growing Christians. Unless God imparted his blessing and spirit, all the work that Paul or Apollos did would be without results. (See study note on 1Co 3:6.) The term rendered “field under cultivation” (Greek, ge·orʹgi·on) appears only here in the Christian Greek Scriptures. Although Corinth’s economy was mainly based on trade, the area was renowned for its fertility. In addition to this illustration based on agriculture, Paul introduces another illustration in this verse, that of construction. (See study note on God’s building in this verse.) Paul appeals to different members of the congregation, since construction and agriculture were two common activities in the ancient world.

God’s building: Here Paul likens the Christian congregation to a building. In the next verse, he compares himself to a builder, working together with God in a spiritual construction work to produce Christian disciples who have durable qualities. (1Co 3:10-15) At 1Co 3:16 (see study note), Paul calls the congregation “God’s temple.” At Eph 2:21, 22, the congregation is called “a holy temple” that God inhabits “by spirit.” This means that God uses his holy spirit, or invisible active force, to motivate those in the congregation, to sustain them, and to help them cultivate its fruitage. (Ga 5:22, 23) The apostle Peter uses a similar comparison, calling the disciples “living stones.” (1Pe 2:5) The apostles and prophets are likened to the foundation, and Jesus is “the foundation cornerstone.”​—Eph 2:20.

3:10

a skilled master builder: Or “a wise director of works.” Generally speaking, “a . . . master builder” (Greek, ar·khi·teʹkton, which could literally be rendered “a chief craftsman”) was in charge of the construction and worked at the building site. He recruited the craftsmen and had oversight of their work. In this verse, Paul likens himself to a builder, working together with God in a spiritual construction work to produce Christian disciples who have durable qualities. (1Co 3:9-16) In the Christian Greek Scriptures, this term is used only here; the related Greek term teʹkton is rendered “carpenter” and is used of Jesus and his adoptive father, Joseph.​—See study notes on Mt 13:55; Mr 6:3.

3:12

gold, silver, precious stones, wood, hay, or straw: Paul encouraged the Corinthian Christians who followed up on his work to teach the new disciples well, helping them build Christian qualities in themselves. (1Co 3:6) To illustrate this point, Paul contrasted fine, durable, and fire-resistant building materials with disposable, temporary, and flammable materials. A wealthy but diverse city like Corinth no doubt abounded in buildings of both types. There were imposing temples made of massive, expensive blocks of stone and perhaps decorated with gold and silver. These durable buildings were probably located not far from huts and market stalls made of rough wooden frames and thatched with straw. In the figurative building work, the gold, silver, and precious stones represent such qualities as strong faith, godly wisdom, spiritual discernment, loyalty, and loving appreciation for Jehovah and his laws. These kinds of qualities are essential if a Christian is to have a strong relationship with Jehovah God, a bond that will endure tests of faith.

3:15

it will be as through fire: A Christian minister must use fire-resistant materials to build, or to help his student develop, Christian qualities that will survive tests of faith. (1Co 3:10-14) If a Christian teacher fails to do his work as instructed, he may find that his figurative building work is “burned up” if it is put to a fiery test. (Mt 28:19, 20; Ro 2:21, 22; 1Ti 4:16; 2Ti 2:15; 4:2) Also, the teacher himself may suffer like a man who lost everything in a fire and was himself just barely rescued. Paul employs the term “fire” in a figurative sense, as did other ancient Greek authors who used the expression “through fire” as a metaphor to say that someone barely escaped a trial or a difficult situation.

3:16

you yourselves are God’s temple: This is one of several instances where the Bible likens people to a temple. Jesus used such a comparison about himself at Joh 2:19, and the Scriptures foretold that he would be “the chief cornerstone” of such a spiritual structure. (Ps 118:22; Isa 28:16, 17; Ac 4:10, 11) The Greek verb used in the expression “you yourselves are” is in the second person plural, indicating that the entire congregation makes up “God’s temple” in which God’s spirit dwells. These anointed Christians serving as underpriests are “God’s building” (1Co 3:9; see study note), so verse 17 emphasizes the holiness of this spiritual temple and warns anyone who would attempt to defile it. At Eph 2:20-22 and 1Pe 2:6, 7, Paul and Peter use similar comparisons regarding Jesus and his followers.

3:18

this system of things: See study note on 1Co 1:20.

3:19

for it is written: Paul here quotes Eliphaz the Temanite. When speaking to Job, Eliphaz misapplied the statement “he [that is, God] catches the wise in their own cunning.” (Job 4:1; 5:13) Paul was not endorsing everything that Eliphaz said, much of which was either untrue or misapplied. (Job 42:7) However, Eliphaz’ statement at Job 5:13 reflects a general observation, similar to thoughts expressed elsewhere in the Scriptures. (Ps 10:2; compare Job 5:17 with Ps 94:12.) Paul under inspiration quotes these words to show that man’s wisdom can in no way compare to God’s wisdom.

3:20

Jehovah: In this quote from Ps 94:11, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C1 and C2.

3:22

Cephas: See study note on 1Co 1:12.

1 CORINTHIANS

Study Notes​—Chapter 4

4:1

attendants: Or “subordinates.” The Greek word used here, hy·pe·reʹtes, denotes one who serves as “an assistant.” (Ac 13:5, ftn.) The “attendants of Christ” willingly carry out Christ’s orders.

stewards: Or “house managers.” The Greek word for “steward” (oi·ko·noʹmos) refers to a servant who is placed in charge of a household, including his master’s business, property, and other servants. A steward had a position of great trust and was expected to be faithful. (1Co 4:2) Paul recognized that his stewardship involved safeguarding “God’s sacred secrets” and faithfully telling those secrets to others as directed by the Master, Jesus Christ.​—1Co 9:16; see study note on Lu 12:42.

4:3

a human tribunal: Or “a human court.” Lit., “a human day.” The Greek term for “day” is here used in the sense of a day appointed for a special purpose. In this case, it is a day set by a human judge for a trial or for rendering judgment. As the context shows, Paul was not primarily concerned about judgment by humans, whether by the Corinthians or by some human court on a set day. Rather, he was concerned about the future Day of Judgment by God through Jesus.​—1Co 4:4, 5.

4:4

the one who examines me is Jehovah: Paul was not concerned about being judged by humans. He did not even rely on his own judgment of himself. (1Co 4:1-3) Instead, Paul was deeply concerned about how Jehovah viewed him. From the Hebrew Scriptures, Paul well knew that Jehovah is the one who examines His servants.​—Ps 26:2; Pr 21:2; Jer 20:12; for the use of the divine name in this verse, see App. C3 introduction; 1Co 4:4.

4:6

Do not go beyond the things that are written: This phrase is not a quote from the Hebrew Scriptures. However, it appears to have been a well-known rule or saying. This rule implies that God’s servants are not to teach anything that goes beyond the laws and principles expressed in God’s inspired Word. For example, Christians should not go beyond the limits that the Scriptures set regarding how to view themselves and others. The Corinthians had fallen into the trap of boasting in certain men, maybe Apollos and even Paul. They favored one person over the other and were creating disunity. Perhaps as an object lesson to the Corinthians, Paul had quoted the Hebrew Scriptures a number of times up to this point in his letter. He did it to support his arguments, using the phrase “it is written.”​—1Co 1:19, 31; 2:9; 3:19; see also 1Co 9:9; 10:7; 14:21; 15:45.

4:9

a theatrical spectacle: Lit., “a theater.” The Greek word theʹa·tron can refer either to the place where a show is presented (Ac 19:29, 31) or, as in this verse, to the show itself. Paul may have alluded to the customary closing event of Roman gladiatorial contests in the amphitheater arena. Certain participants were brought out unclad and defenseless and then were brutally killed. To the NW of the marketplace in Corinth, there was a theater capable of holding some 15,000 people. By that time, an amphitheater in the NE corner of the city was likely also in use. Thus, Corinthian Christians could well appreciate Paul’s reference to the apostles’ being “a theatrical spectacle to the world.”

to the world, and to angels and to men: In this context, the Greek word for “world” (koʹsmos) refers to all humankind. When mentioning “angels,” Paul was not enlarging on the meaning of the term “world,” as if it included invisible spirit creatures and visible human creatures. However, he was saying that not only the world of mankind but also the angels are among those who view this spectacle. At 1Co 1:20, 21, 27, 28; 2:12; 3:19, 22, Paul used the word koʹsmos to refer to the world of humankind, and here the term may be understood in the same way.

4:11

to be poorly clothed: While the Greek verb literally means “to be naked,” in this context it refers to being poorly clothed. (See study note on Mt 25:36.) Paul is apparently contrasting his life of self-sacrifice with that of some Christians in Corinth who boasted about themselves but lived a life of comparative ease.​—1Co 4:8-10; compare 2Co 11:5.

4:13

refuse: Or “garbage; rubbish.” The Greek words used in this verse for “refuse” (pe·ri·kaʹthar·ma) and for offscouring (pe·riʹpse·ma) are strong terms similar in meaning. They occur only here in the Christian Greek Scriptures. Both denote waste products​—what people throw away after cleansing or what is scraped off and washed away. Some of Paul’s critics apparently viewed him and his missionary work in this way.

4:15

guardians: Or “tutors.” In Bible times, many wealthy Greek and Roman households included a guardian, or tutor. The guardian was a trusted slave or a hired worker. It was his responsibility to accompany a child to and from school and to protect the child from physical or moral harm. The guardian might also be responsible for a measure of the child’s moral instruction and even discipline. (Ga 3:24, 25) Paul here uses the term figuratively to describe the men who were entrusted with the spiritual care of the Corinthian Christians.​—1Co 3:6, 10.

I have become your father: Paul here compares himself to a father because some of the Corinthian Christians were his children in a spiritual sense. During the year and six months he spent there, he had personally brought the good news to many. (Ac 18:7-11) He was instrumental in founding the congregation in Corinth and in nourishing them spiritually. (1Co 3:5, 6, 10; compare 3Jo 4.) However, Paul was not suggesting that the word “father” be applied to him as a title, for that would violate Christ’s clear direction.​—Mt 23:8, 9; see study note on Mt 23:9.

4:17

my methods: Lit., “my ways.” Some translations read “the way of life I follow”; “the way I live.” However, the context shows that Paul is referring to more than his personal Christian conduct. Paul goes on to say “just as I am teaching everywhere in every congregation,” indicating that he is referring to his methods of teaching and the principles that he followed as he carried out his Christian ministry.

4:19

if Jehovah wills: An expression that emphasizes the need to take God’s will into account when doing or planning to do anything. The apostle Paul kept this principle in mind. (Ac 18:21; 1Co 16:7; Heb 6:3) In addition, the disciple James encouraged his readers to say: “If Jehovah wills, we will live and do this or that.” (Jas 4:15) James did not mean that Christians must always say it audibly; nor should they use the expression superstitiously or as an empty phrase. Instead, they would try to learn God’s will and to act in harmony with it.​—See App. C3 introduction; 1Co 4:19.

1 CORINTHIANS

Study Notes​—Chapter 5

5:1

sexual immorality . . . immorality: As used in the Bible, the Greek word por·neiʹa (used twice in this verse) is a general term for certain sexual activities forbidden by God. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexual acts, and bestiality.​—See Glossary.

5:5

hand such a man over to Satan: This was a command to remove a man from the congregation. (1Co 5:13; 1Ti 1:20) The man would then become part of the world over which Satan is the god and ruler. (1Jo 5:19) The person’s removal would result in the destruction of the flesh, or the removal of the corrupting element from the congregation. As a result, the congregation’s positive spirit, or dominant attitude, would be preserved.​—2Ti 4:22.

5:6

leaven: Or “yeast.” A substance added in order to ferment dough; especially a portion of fermented dough preserved from a previous batch. (Ex 12:20) In the Bible, leaven is often used as a symbol of sin and corruption.​—See study note on Mt 16:6.

ferments: Or “spreads through; affects.” The Greek verb used here, zy·moʹo (“to leaven”), is related to the noun for “leaven,” zyʹme, also used in this verse. At Ga 5:9, Paul uses the same metaphor, which was apparently a proverbial saying.

5:7

Clear away the old leaven: Paul here draws on the symbolic meaning of the Jewish Festival of Unleavened Bread, which immediately followed the Passover celebration. During the Passover, the Israelites removed any leaven from their houses. Similarly, Christian elders needed to act to get “the old leaven” out of the midst of the congregation. (1Co 5:8) Just as a bit of leaven, or sourdough, soon causes the whole batch of dough to ferment, so a corrupt person could influence the whole congregation, making it unclean in Jehovah’s eyes.

you are free from ferment: Lit., “you are unleavened.” (See Glossary, “Festival of Unleavened Bread.”) Leaven often represented sin and wickedness, so Paul compares the pure, unblemished life course of Christians to observing the Festival of Unleavened Bread.​—1Co 5:8; see study note on Clear away the old leaven in this verse.

Christ our Passover lamb has been sacrificed: In Israel, Nisan 14 was the joyous day of the Passover celebration. Each year on that day, families shared a meal that included a young, unblemished lamb. Christians did not celebrate the Passover. However, that meal reminded them of the vital role that the lamb’s blood played in saving the Israelite firstborn on Nisan 14, 1513 B.C.E. At that time, God’s angel of death killed every firstborn of the Egyptians but spared those of the obedient Israelites. (Ex 12:1-14) Paul here shows that the Passover lamb foreshadowed Jesus. Jesus died on Nisan 14, 33 C.E. Like the blood of the Passover lamb, Jesus’ shed blood provides salvation for many.​—Joh 3:16, 36.

5:9

In my letter I wrote you: Paul is clearly referring to an earlier letter that he wrote to the Corinthians, one that we do not possess today. God apparently chose not to preserve the earlier letter, possibly because it was essential only to those to whom it was addressed.​—See study note on 1Co 1:2.

stop keeping company with: Or “stop associating with.”​—See study note on 1Co 5:11.

sexually immoral people: This expression renders the Greek noun porʹnos, which is related to the noun por·neiʹa (sexual immorality, 1Co 5:1) and the verb por·neuʹo (to practice sexual immorality, 1Co 6:18). (See Glossary, “Sexual immorality.”) From ancient times, Corinth was known as a place where people had a morally decadent lifestyle and worshipped the goddess Aphrodite. That worship promoted sensuality and immorality. (Compare study note on 1Co 7:2.) Paul indicates that some Christians in Corinth had previously led an immoral lifestyle but had changed their conduct and were now good associates.​—1Co 6:11.

5:10

the sexually immoral people: See study note on 1Co 5:9.

5:11

stop keeping company with: Or “stop associating with.” The Greek word sy·na·na·miʹgny·mai, rendered “keeping company with,” means “to mix up together.” (The same Greek verb occurs at 2Th 3:14.) Thus, “keeping company” with others would imply having close fellowship or companionship with them and sharing their views and sentiments. Christians in Corinth had to “stop keeping company with,” that is, refuse to mingle with, any unrepentant sinner. They were to “remove the wicked person from among [themselves].”​—1Co 5:13.

who is sexually immoral: See study note on 1Co 5:9.

a reviler: Or “a verbally abusive person.” A reviler is a person who regularly insults others with the intention of hurting them. A person who refuses to stop reviling is not qualified to be part of the congregation.​—1Co 5:11-13; 6:9, 10.

not even eating with such a man: With this phrase, Paul further clarified what he meant when he said “to stop keeping company with” those in the congregation who unrepentantly carry on sinful activities. In the Bible, eating together was often a sign of friendship and led to further association. Jewish Christians understood this very well, since Jews did not keep company with or eat with people “of the nations.”​—Mt 18:17; Ac 10:28; 11:2, 3.

5:13

Remove the wicked person from among yourselves: At the beginning of this chapter, Paul gave instructions to remove from the congregation a man who was living a sexually immoral life. (1Co 5:1, 2; see study notes on 1Co 5:1, 5.) Citing his authority for such instruction, Paul here quotes Jehovah’s law to Israel: “Remove what is bad from your midst.” (De 17:7) The quote is apparently taken from the Septuagint, which reads “the wicked (evil) person” instead of “what is bad (wicked; evil).” Similar exhortations can be found at De 19:19; 22:21, 24; 24:7.

1 CORINTHIANS

Study Notes​—Chapter 6

6:1

go to court before unrighteous men: Secular judges were not governed by God’s law, and their consciences were not trained through a study of God’s Word. Paul called them “unrighteous men,” perhaps because many judges at that time were corrupt. Christians who took a brother before such judges would, in effect, be saying that the elders in the congregation did not have the wisdom to judge “matters of this life.” (1Co 6:3-5) However, spirit-anointed Christians as heavenly associate rulers of the Lord Jesus Christ would be judging not only humans but also angels. (See study note on 1Co 6:3.) Paul states that it would be far better for individual Christians to let themselves “be wronged,” or to accept some personal loss, rather than to divide the congregation and bring disputes to public notice.​—1Co 6:7, 8.

6:3

judge angels: Paul here shares inspired insight into a time far in the future from his own day, the time when Christ’s anointed followers will have been resurrected to be corulers with Christ. (1Co 4:8; Re 20:6) They will then assist Jesus in carrying out Jehovah’s righteous judgments against wicked humans. (1Co 6:2; Re 17:14) Such judgments may also include the punishment of the wicked angels, who rebelled against Jehovah.​—Jude 6.

6:9

Those who are sexually immoral: See study note on 1Co 5:9.

adulterers: That is, those who commit adultery, or marital sexual unfaithfulness. In the Bible, adultery refers to voluntary acts of “sexual immorality” between a married person and someone who is not his or her mate.​—See Glossary, “Adultery”; and study notes on Mt 5:27, 32; Mr 10:11.

men who submit to homosexual acts, men who practice homosexuality: The Greek text here uses two different words. The first word (Greek, ma·la·kosʹ) has the basic meaning of “soft” (compare Lu 7:25), but in this context, it apparently refers to males who assume the passive role in a homosexual relationship, the effeminate one. Thus, it has been rendered men who submit to homosexual acts. The second word (Greek, ar·se·no·koiʹtes), with the literal meaning “men who lie with men,” also occurs at 1Ti 1:10. It apparently refers to men who assume the active role in homosexual activity. Therefore, it has been translated men who practice homosexuality or, alternatively, “men who have sex with men.” By specifically mentioning the passive and active roles, Paul made it clear that God disapproves of all homosexual acts.

6:10

revilers: Or “the verbally abusive.”​—See study note on 1Co 5:11.

extortioners: Or “swindlers; robbers.” Extortion is the act or practice of improperly taking or obtaining anything from a person by use of fear, whether by force, threats, or any other undue exercise of power. The basic sense of the Greek word for “extortioner” (harʹpax) is “snatcher.” (Kingdom Interlinear) At Mt 7:15, the same Greek word is rendered “ravenous.” Paul said that some of the Christians in Corinth had formerly done such things but were now washed clean.​—1Co 6:11; compare study note on Lu 18:11.

6:11

you have been sanctified: Or “you have been made holy”; or “you have been set apart,” that is, for sacred service to God. “The blood of the Christ” sanctified the Corinthian Christians who exercised faith in him and who left the sinful acts mentioned in the preceding verses. (Heb 9:13, 14; 1Co 1:2; 6:9, 10) Thus, they could render sacred service to God with a clean conscience.

6:12

lawful: Or “permissible.” Paul obviously did not mean that it is lawful to do things that God condemns. (Ac 15:28, 29) Rather, he realized that since Christians are not required to follow the many decrees of the Mosaic Law, they would face numerous situations that are not regulated by the Scriptures. In such matters, they would need to consider not only their own conscience but also that of others. As an example, he cited the eating of food. (1Co 6:13) Some Christians whose conscience was sensitive objected to eating certain foods. (1Co 10:23, 25-33) Therefore, even though it was lawful or permissible for Christians to eat those foods, Paul himself would not insist on eating such foods if doing so would stumble others or disturb their conscience.​—1Co 8:12, 13.

6:13

sexual immorality: As used in the Bible, the Greek word por·neiʹa is a general term for certain sexual activities forbidden by God. In his first inspired letter to the Corinthians, Paul uses this term and related terms several times.​—See study notes on 1Co 5:1, 9; 7:2.

6:15

prostitute: See Glossary.

6:16

says he: That is, God, in the creation account at Ge 2:24, from which Paul quotes. The Greek expression could also be rendered “says it,” referring to the scripture.

one flesh: See study note on Mt 19:5.

6:18

Flee from sexual immorality!: The Greek word pheuʹgo means “to flee; to run away from.” Paul uses this word figuratively when urging the Corinthian Christians to run away from sexual immorality. Some suggest that Paul was alluding to the account about Joseph, who literally and resolutely fled from Potiphar’s wife. In the Septuagint rendering of Ge 39:12-18, the Greek word used for “flee” is the same as the word used here. In the original Greek, the admonition at 1Co 6:18 is in the present tense, “be you fleeing from,” denoting a continuous and habitual fleeing.​—Kingdom Interlinear.

Every other sin that a man may commit is outside his body: Paul has been emphasizing that Christians are to be united with their Lord and head, Christ Jesus. (1Co 6:13-15) The sexually immoral person wrongly and sinfully becomes “one flesh” with another. (1Co 6:16) In a sense, the Christian who commits immorality separates himself from union with Christ and makes his body “one” with another person. That is apparently why all other sins committed by a person are here viewed as “outside his body.” A Christian practicing sexual immorality sins against his own body, using his reproductive members for an immoral purpose.

6:19

your body is the temple: Spirit-anointed Christians as a group occupy a special place in Jehovah’s purpose. The Greek pronoun for “your” is in plural, so it is not the body of just one member of the congregation that constitutes the temple. (1Co 10:17) The Bible frequently makes figurative use of the word “temple,” sometimes applying it to people. Jesus used this expression about himself at Joh 2:19, and the Scriptures foretold that the Messiah would be “the chief cornerstone” of such a spiritual structure. (Ps 118:22; Isa 28:16, 17; Ac 4:10, 11) Paul and Peter used similar comparisons regarding Jesus and his followers at 1Co 3:16, 17; Eph 2:20-22; and 1Pe 2:6, 7.

1 CORINTHIANS

Study Notes​—Chapter 7

7:1

Now concerning the things about which you wrote: As shown by what is stated here and at 1Co 8:1, the brothers in Corinth had written to Paul, asking about marriage and about the eating of foods offered to idols.​—See study notes on 1Co 1:2; 8:1.

not to touch a woman: That is, not to have sexual contact with a woman. This understanding harmonizes with other Bible verses where the expression “to touch” means to have sexual contact and sexual relations. (Ge 20:6, 7; Pr 6:29) Paul does not discourage sexual relations within marriage, since he recommends that husbands and wives render to each other the marital due. (1Co 7:3-5; see study note on 1Co 7:3.) When Paul says that “it is better for a man not to touch a woman,” it is in the context of recommending that unmarried Christians remain single.​—1Co 7:6-9; compare Mt 19:10-12.

7:2

the prevalence of sexual immorality: This expression renders the plural form of the Greek word por·neiʹa. Some translations render the opening phrase: “Because sexual immorality is so common [or, “rampant”].” This well describes the situation in ancient Corinth.​—See study note on 1Co 5:9.

7:3

due: Lit. “debt; obligation.” The due mentioned here refers to sexual relations that are a natural part of God’s gift of marriage. Marriage partners should not intentionally withhold that blessing from each other except by mutual consent. (1Co 7:5) Jesus allows for another exception, that is, infidelity on the part of one mate, which gives the other the option to seek a divorce.​—Mt 5:32; 19:9.

7:6

by way of concession: Or “as being permissible.” Apparently referring to the advice Paul gave at 1Co 7:2.

7:7

as I am: The apostle Paul was unmarried at the time he traveled as a missionary. The Bible does not comment directly on whether he was ever married. Some of Paul’s comments seem to allow for the possibility that he was a widower.​—1Co 7:8; 9:5.

7:11

be reconciled: Paul here used the compound verb ka·tal·lasʹso, which had the basic meaning “to exchange.” In the Christian Greek Scriptures, this verb is used with the meaning “to exchange hostility for a friendly relationship” or “to bring back into harmony.” Paul may here have used this verb in connection with marriage to show that strained marital relations could be exchanged for harmonious relations, just as it was possible to exchange a hostile relationship with God for a peaceful one.​—See study note on Ro 5:10.

7:12

I say, yes, I, not the Lord: Several times in this chapter, Paul makes a distinction between his own thought or opinion and the words of Christ. (See also verses 25, 40.) It seems that Paul was humbly reminding his readers that on certain questions, he was unable to quote directly from a teaching of Jesus Christ. However, Paul was able to offer his opinion as one of Christ’s apostles who was filled with holy spirit. As Jesus had promised, that spirit would guide his followers “into all the truth.” (Joh 16:13) Paul’s counsel was thus inspired of God and, like the rest of the Scriptures, provided authoritative and helpful direction for all Christians.​—2Ti 3:16.

an unbelieving wife: In this context, the expression rendered “unbelieving” does not refer to a wife who has no religious beliefs. It refers to one who does not have faith in Jesus and who is not dedicated to Jehovah. She could have been a Jewess or a believer in pagan gods.

7:14

unbelieving: In this context, Paul uses the term “unbelieving” to describe those who do not exercise faith in the ransom of Jesus Christ. Such people have not separated themselves from the unclean world and have not been set free from slavery to sin. Though unbelievers may be living honest, moral lives, they are not in themselves holy, or clean, in God’s eyes.​—Joh 8:34-36; 2Co 6:17; Jas 4:4; see study note on is sanctified in relation to in this verse.

is sanctified in relation to: The Greek verb ha·gi·aʹzo, here rendered “is sanctified,” and the corresponding adjective haʹgi·os, meaning “holy,” denote being set aside for God. Anything sanctified would be holy, clean, set aside for God’s service. (Mr 6:20; 2Co 7:1; 1Pe 1:15, 16; see Glossary, “Holy; Holiness.”) This clean standing before God comes to those who exercise faith in God’s provision through his Son.​—See study note on unbelieving in this verse.

holy: Paul does not say that the unbelieving mate is made “holy” by the marriage bond. The unbelieving mate may engage in wrongdoing or unclean practices. Rather, Paul says that the unbelieving one is sanctified “in relation to” the believer. So God counts such a marriage relationship or union as clean, honorable. Because of the believer, the young children of the union are considered holy, under divine care and protection​—a better position than that of children who do not have even one believing parent.

7:15

depart: Or “separate.” At 1Co 7:10, 11, the Greek word kho·riʹzo, used here, is rendered “separate.”

7:17

just as Jehovah has given each one a portion: The “portion” refers to the person’s lot in life, the circumstances that Jehovah has given to each Christian or has allowed him to have. Paul encourages a Christian to walk, or to continue to live, without being preoccupied with changing his lot in life. He uses the Greek term rendered “each” twice in this verse, perhaps to emphasize God’s concern for the individual Christian. Although most Greek manuscripts use the term “the Lord” (Greek, ho Kyʹri·os) here, there are good reasons for using the divine name in the main text.​—See App. C3 introduction; 1Co 7:17.

God: Early Greek manuscripts read “God.” However, some later manuscripts use “Lord.” Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10} in App. C4) read “Jehovah” in this part of the verse.

7:18

Let him not undo his circumcision: Paul may have been alluding to a practice on the part of some Jewish athletes who desired to participate in Hellenistic games, in which runners wore no clothing. In an effort to avoid scorn and ridicule, some Jews would try to ‘undo their circumcision’ by means of a surgical procedure aimed at restoring some semblance of a foreskin. Because arguments over circumcision were apparently dividing the congregation in Corinth, Paul urged Christians to refrain from trying to change the state in which they were called, whether circumcised or uncircumcised.​—1Co 7:17-20; Heb 13:17.

7:22

the Lord’s freedman . . . a freeman: A freedman (Greek, a·pe·leuʹthe·ros) was one who had been emancipated from slavery. In the Scriptures, this Greek term is used only here. However, “freedmen” were well-known in Corinth because a large number of them had populated the city when it was rebuilt by Rome. Some of them became Christians. Other Christians had never been slaves. Paul refers to one person of that group as a “freeman” (Greek, e·leuʹthe·ros), or one who was born free. However, Christians of both groups were “bought with a price,” Jesus’ precious blood. Therefore, a Christian who was a “freedman” or one who was “a freeman” in a physical sense was a slave of God and of Jesus Christ, subject to obeying their commands. In the Christian congregation, there was no difference between a slave, a freedman, and a freeman.​—1Co 7:23; Ga 3:28; Heb 2:14, 15; 1Pe 1:18, 19; 2:16; see Glossary, “Freeman; Freedman.”

7:25

virgins: Or “those who have never married.” The Greek word par·theʹnos, often rendered “virgin,” literally refers to “one who has never engaged in sexual intercourse” and can in a literal and figurative sense refer both to men and to women. (Mt 25:1-12; Lu 1:27; Re 14:4; see study note on Ac 21:9.) However, in a broader application, the verses that follow (1Co 7:32-35) apply not only to virgins but also to those who are unmarried.

I give my opinion: Here Paul expresses his personal opinion regarding marriage and singleness. He does not condemn or forbid marriage, but under inspiration he highlights the advantages of singleness in the Lord’s service.​—See study note on 1Co 7:12.

7:28

a virgin: See study note on 1Co 7:25.

tribulation in their flesh: The Greek word often rendered “tribulation” basically means distress, affliction, or suffering resulting from the pressures of circumstances. It could also be rendered “troubles; problems.” The Greek word rendered “flesh” is often used to refer to a human. (See study note on Ro 3:20.) In this context, the expression “tribulation in their flesh” refers to problems and trials that are common to a married couple, who become “one flesh” in God’s eyes. (Mt 19:6) Some translations use such renderings as “troubles in life; the everyday troubles.” Such “tribulation” connected with marriage and family life may be due to sickness, economic hardships and, for Christians, persecution.​—See study note on 2Co 1:4.

7:31

making use of the world: In many scriptures, the Greek word rendered “world” (koʹsmos) refers primarily to the world of mankind. (See study notes on Joh 1:9, 10; 3:16.) However, in this context, “the world” refers in a broader sense to the framework of things that affect human life​—the world system in which humans live and in which human society functions. It includes the things connected with the world’s economic system, such as housing, food, and clothing. (See study note on Lu 9:25.) One way Christians are “making use of” this world is by providing materially for themselves and their families. However, they avoid using the world to the full, that is, they do not let it be the all-absorbing priority in their lives.

the scene of this world is changing: The Greek word here rendered “scene” refers to the “fashion” or “form” of something, the “present scheme of things.” Paul may have been alluding to the theater of his day, comparing this world to a stage where scenes are changing and the actors pass quickly on and off the stage. This expression may also imply that the world in its present form​—its scheme or fashion of things​—“is passing away.”​—1Jo 2:17.

7:32

is anxious: The expression “is anxious” renders the Greek verb me·ri·mnaʹo, the meaning of which depends on the context. In this verse, it is used in a positive sense, conveying the idea of being eager, rightly concerned, about attending to spiritual matters in order to please the Lord. In the following verses, it refers to husbands and wives who are concerned with the emotional, physical, and material needs of their mate. (1Co 7:33, 34) According to 1Co 12:25, this anxiety or concern is expressed by members of the congregation for one another. In other contexts, the Greek verb can refer to worry that divides a person’s mind and distracts him, robbing him of joy.​—Mt 6:25, 27, 28, 31, 34; Lu 12:11, 22, 25, 26; see study notes on Mt 6:25; Lu 12:22.

the things of the Lord: That is, everything that will promote the interests of the Son of God and of his Father, Jehovah. These things essentially concern a Christian’s life, worship, and ministry.​—Mt 4:10; Ro 14:8; 2Co 2:17; 3:5, 6; 4:1; see study note on 1Co 7:33.

7:33

the things of the world: Here the Greek word koʹsmos, rendered “world,” means the human sphere of life and its framework. These “things” would include the mundane or nonspiritual activities related to human life, including food, clothing, and housing. However, in this context, Paul was not referring to the things of the unrighteous world that Christians strive to avoid, such as those mentioned at 1Jo 2:15-17.​—See study note on 1Co 7:32.

7:35

to restrict: Lit., “to cast a noose upon.” Used literally, this term may refer to putting a noose or a rope around the neck of an animal to catch it or to restrict its freedom. It was also used of restraining people in captivity. In this context, the term is used figuratively, conveying the idea of imposing restrictions on someone or controlling someone’s behavior. In giving counsel on marriage and singleness (1Co 7:25-34), Paul did not want to restrict the freedom of the Christians in Corinth; rather, he sought to assist them so that they could be devoted “to the Lord without distraction.”

7:36

by remaining unmarried: Or “toward his virginity.” The Greek word used here, par·theʹnos, is often rendered “virgin.” In this context, the reference is obviously not to a person who is a virgin or unmarried but to a person’s virginity, that is, to his or her remaining unmarried and a virgin. In the preceding verses, Paul was encouraging singleness, and this is a continuation of that discussion.

past the bloom of youth: This expression renders a compound Greek word (hy·perʹak·mos), which comes from the words hy·perʹ, meaning “beyond,” and ak·meʹ, meaning “bloom” or “highest part.” The second part of the expression was often used with reference to the blooming of flowers. Here “the bloom of youth” apparently refers to the time when a young person develops physical maturity to the point that childbearing is possible. However, such bodily changes are often accompanied by strong emotions that distort good judgment. In this context, Paul is discussing the advantages of being single. His counsel implies that during this time when a young person is physically mature but still developing emotionally and spiritually, it would be better to work on developing self-control rather than to rush into marriage.

7:37

to remain unmarried: Or “to keep his own virginity.” As explained in the study note on 1Co 7:36, the Greek word par·theʹnos in this context refers, not to a person who is a virgin or unmarried, but to a person’s virginity, that is, to his or her remaining unmarried and a virgin. This understanding is in harmony with the context, since Paul is discussing the advantages of remaining single.​—1Co 7:32-35.

7:38

marries: Or “gives his virginity in marriage.”​—See study notes on 1Co 7:36, 37.

7:39

only in the Lord: Or “only to a believer in the Lord; only if he is in union with the Lord,” that is, a fellow Christian. That inspired direction applies to all Christians. It is obvious that Paul is referring to a fellow believer because at Ro 16:8-11, he uses the expression “in the Lord” when speaking about fellow believers. At Col 4:7, he uses it along with such terms as “beloved brother,” “faithful minister,” and “fellow slave.” Christians with a Jewish background would already have been familiar with God’s Law to Israel not to “form any marriage alliances” with someone from the surrounding pagan nations. Jehovah warned Israel: “They [non-Israelites] will turn your sons away from following me to serve other gods.” (De 7:3, 4) In the Christian era, the admonition to marry “only in the Lord” would therefore mean to marry only someone who is a worshipper of Jehovah and a follower of Christ.

Lord: In this context, the title “Lord” could refer either to Jesus Christ or to Jehovah God.

7:40

in my opinion: See study note on 1Co 7:25.

1 CORINTHIANS

Study Notes​—Chapter 8

8:1

Now concerning food offered to idols: In the first century C.E., Greeks and Romans offered animal sacrifices to idols. Parts of the animal were placed on the altar. A portion went to the priests and a portion went to the worshippers for a meal or a feast. However, leftovers of the meat were often sold in the “meat market.” (1Co 10:25) The Corinthian Christians had written to Paul, asking whether it was acceptable to eat such meat. (1Co 7:1a) Inspired by holy spirit, Paul helped them understand that to mature Christians, “an idol is nothing.” (1Co 8:4) Still, he advised Christians against going to an idol temple to eat meat. Eating at the pagan temple could give the wrong impression to spiritually weak observers, who might conclude that the Christian was worshipping the idol. Some of those weaker Christians might be stumbled or even be influenced to the point of eating meat during idolatrous religious ceremonies. (1Co 5:9, 10; 8:9, 10) That would be in direct violation of the governing body’s decree found at Ac 15:28, 29.​—See study notes on 1Co 8:4; 10:25.

8:4

concerning the eating of food offered to idols: The Greek expression rendered “food offered to idols” in this verse also occurs at Ac 15:29, where it is rendered “things sacrificed to idols.” However, the Greek term is broad and may include meat of a sacrifice actually used in a religious ceremony and meat that was left over from such a sacrifice. Here, Paul is referring to leftover meat that was sold to the public in a market. (1Co 10:25) In 1 Corinthians 8 and 10 and Romans 14, Paul was not granting Christians permission to share in acts of idolatry or in any feast honoring an idol. Rather, Paul was inspired to make allowance for simply eating, as an ordinary meal, meat that had been sold to the general public. Such meat from an idol temple was not unclean or defiled simply because of its origin.​—See study notes on 1Co 8:1; 10:25.

8:5

many “gods”: The Christian Greek Scriptures use the same Greek term for God, the·osʹ (in singular, plural, masculine, and feminine), whether referring to pagan gods and goddesses or to the true God. (Ac 7:40; 14:11; 19:27, 37; Php 3:19) However, Jehovah is the almighty God, “one God, the Father, from whom all things are and we for him.” (1Co 8:6) Jehovah distinguishes himself from false gods by revealing his personal name. He rightfully requires exclusive devotion.​—Ex 20:4, 5.

8:6

one God: This expression echoes several statements in the Hebrew Scriptures regarding Jehovah’s uniqueness and his being the only true God. For example, at De 6:4, Moses states: “Jehovah our God is one Jehovah”; at De 32:39, Moses recites Jehovah’s words: “There are no gods apart from me.”​—Isa 43:10, 11; 44:6; 45:6; see study note on Mr 12:29.

8:7

conscience: See study note on Ro 2:15.

1 CORINTHIANS

Study Notes​—Chapter 9

9:1

an apostle: See study note on Ro 1:1.

9:5

a believing wife: Or “a sister as a wife,” that is, a wife who is a Christian. Women in the Christian congregation are viewed as sisters in a spiritual sense.​—Ro 16:1; 1Co 7:15; Jas 2:15.

Cephas: One of the names of the apostle Peter. (See study notes on Mt 10:2; 1Co 1:12.) Cephas is here referred to as a married man. As shown in the Gospel accounts, his mother-in-law lived in his home, which he shared with his brother Andrew. (Mt 8:14; Mr 1:29-31; see study note on Lu 4:38.) This verse shows that Cephas’ wife at times accompanied him when he carried out his ministry. The wives of other apostles and of Jesus’ half brothers also accompanied their husbands.

9:7

at his own expense: Lit., “at his own wages.” Paul here uses a Greek term that refers to the material “provisions” given to those in military service. (See study note on Lu 3:14.) In this context, the term is used in a figurative sense to show that hardworking Christian “soldiers” deserve modest material support.

9:9

Is it bulls that God is concerned about?: Paul asks this rhetorical question to make his point. He has just quoted the Mosaic Law where it says: “You must not muzzle a bull when it is threshing.” (De 25:4) Just as the working bull is entitled to feed on the grain it is threshing, so the Christian who shares spiritual things with others deserves material support. At 1Co 9:10, Paul says that the law at De 25:4 “was really written for our sakes.” He does not mean that Christians could disregard the divine principle of treating animals in a humane way. Rather, he means that if the principle applies with regard to animals at work, it applies with even greater force to humans at work​—especially to those who are laboring in God’s service.

9:16

necessity: Or “obligation.” Paul received an assignment to preach, and he felt obligated to do this work. (Ac 9:15-17; Ga 1:15, 16) The Greek word for “necessity” is also rendered “compelling reason.” (Ro 13:5) Paul continues, woe to me if I do not declare the good news! He uses the Greek word rendered “woe” to express the distress he would feel if he did not fulfill his obligation. His very life depended on his being loyal. (Compare Eze 33:7-9, 18; Ac 20:26.) Paul may have had in mind the words of Jeremiah and Amos. (Jer 20:9; Am 3:8) However, his motive for preaching is love, not mere duty.​—2Co 5:14, 20; Php 1:16.

9:20

To the Jews I became as a Jew: Paul’s Jewish background and his willingness to “do all things for the sake of the good news” equipped him to help humble Jews to accept Jesus as the Messiah. (1Co 9:23) For example, Paul “took [Timothy] and circumcised him because of the Jews.” Paul did so​—and Timothy cooperated​—even though circumcision was not a Christian requirement.​—Ac 16:1-3.

9:21

To those without law I became as without law: The expression “those without law” refers to the Gentiles, or non-Jews, who were not under the Mosaic Law. When witnessing to a Greek audience in Athens, Paul took into account their thinking and spoke about the God unknown to them; he even quoted their own poets.​—Ac 17:22-34.

9:22

To the weak I became weak: Though his speech was forceful, Paul considered the sensitive consciences of certain Jews and Gentiles in the congregation and thus “became weak” to the weak.​—Ro 14:1, 13, 19; 15:1.

9:23

I do all things for the sake of the good news: With this expression, Paul summarizes how he has adapted his approach in order to present his message effectively to a wide variety of people. (1Co 9:19-23) Still, he never considered “adulterating the word of God” or acting “with cunning,” or deceit, in order to make disciples.​—2Co 4:2.

9:24

the runners in a race: Athletic competitions were an integral part of Greek culture, so Paul made good use of these events as illustrations. (1Co 9:24-27; Php 3:14; 2Ti 2:5; 4:7, 8; Heb 12:1, 2) The Corinthian Christians were acquainted with the athletic contests at the Isthmian Games held near Corinth. These games were held every two years. Paul would have been in Corinth during the games of 51 C.E. They were second in importance only to the Olympic Games held at Olympia in Greece. The runners at such Greek games ran races of varying lengths. By using runners and boxers in his illustrations, Paul taught the value of self-control, efficiency, and endurance.​—1Co 9:26.

a race: The word “race” renders the Greek term staʹdi·on, or stadium. That Greek term may refer to the structure used for footraces and other events, to a distance, or to the footraces themselves. In this context, Paul is referring to a footrace. The length of a Greek staʹdi·on varied from place to place. In Corinth, it was about 165 m (540 ft). The approximate length of the Roman stadium was 185 m, or 606.95 ft.​—See App. B14.

only one receives the prize: In ancient Greek athletic contests, the winner received as prize a wreath, usually made of leaves. The crown was a mark of great honor and was apparently displayed in the stadium so that the contestants could see the prize. Paul urged anointed Christians to strive for something far better than a perishable wreath​—the incorruptible crown of immortal life. To win, a Christian must keep his eyes fixed on the prize.​—1Co 9:25; 15:53; 1Pe 1:3, 4; 5:4.

9:25

everyone competing in a contest: Or “every athlete.” The Greek verb used here is related to a noun that was often used to refer to athletic contests. At Heb 12:1, this noun is used figuratively for the Christian “race” for life. The same noun is used in the more general sense of a “struggle” (Php 1:30; Col 2:1) or a “fight” (1Ti 6:12; 2Ti 4:7). Forms of the Greek verb used here at 1Co 9:25 are rendered “exert yourselves vigorously” (Lu 13:24), “exerting [oneself]” (Col 1:29; 4:12; 1Ti 4:10), and “fight” (1Ti 6:12).​—See study note on Lu 13:24.

exercises self-control: While preparing to compete in a contest, athletes used self-restraint. Many restricted their diet, and some abstained from wine. Historian Pausanias wrote that training for the Olympic Games lasted for ten months, and it is assumed that training for other major games lasted for a similar length of time.

9:26

I am aiming my blows: Paul here compares himself to a boxer trying to win a boxing match. A well-trained boxer makes his blows count, not wasting energy by striking the air. Similarly, a Christian needs to direct his efforts well, always aiming for his ultimate reward of everlasting life. (Mt 7:24, 25; Jas 1:22) He fights any obstacle or challenge​—including those arising from within himself​—that could cause him to fail.​—1Co 9:27; 1Ti 6:12.

9:27

pummel: Or “punish; strictly discipline.” The Greek word translated “pummel” literally means “hit under [the eye].” A Christian needs to discipline himself, exercising self-control to such an extent that it might even seem as painful as a blow under the eye. Such strict self-discipline would help him not to “become disapproved” before God.​—Compare study note on Lu 18:5.

1 CORINTHIANS

Study Notes​—Chapter 10

10:1

were all under the cloud and all passed through the sea: Paul here refers to a great miracle that took place during the Exodus in Moses’ day. Jehovah made the waters of the Red Sea stand up like walls on either side of the Israelites so that they could cross the seabed on dry ground. (Ex 14:21, 22, 29) The pillar of cloud signifying Jehovah’s protective care was above and behind them. (Ex 14:19, 24) The Israelites were thus “under the cloud” as they “passed through the sea.”

10:2

baptized into Moses: Or “immersed into Moses.” Paul here speaks about a symbolic baptism, or immersion, of the congregation of Israel. In this case, the Greek word ba·ptiʹzo signifies that the Israelite forefathers were being entrusted to Moses as their God-given leader. Jehovah did the baptizing by means of his angel. As the Israelites moved eastward on the bed of the Red Sea, they were surrounded by the waters and hidden from the pursuing army of Pharaoh by the cloud. God then figuratively lifted them out of these waters by bringing them onto the eastern shores as a free nation. (Ex 14:19, 22, 24, 25) To experience this baptism, the Israelites had to unite themselves with Moses and follow him through the sea. So this symbolic baptism was “into Moses” in that the people had to follow his leadership.

10:4

rock: The Greek word peʹtra in the feminine gender is rendered “rock,” and it may denote bedrock, a cliff, or a mass of rock. This Greek word also occurs at Mt 7:24, 25; 16:18; 27:60; Lu 6:48; 8:6; Ro 9:33; 1Pe 2:8. (See study note on Mt 16:18.) On at least two occasions and in two different locations, the Israelites received a miraculous provision of water from a rock. (Ex 17:5-7; Nu 20:1-11) Therefore, the rock as a source of water, in effect, followed them. The rock itself was symbolic, picturing the Christ, who said to the Jews: “If anyone is thirsty, let him come to me and drink.”​—Joh 7:37.

meant: Or “was.” Here the form of the Greek verb for “to be” has the sense of “to signify; to mean.”​—Compare study note on Mt 26:26.

10:6

examples: The plural form of the Greek word tyʹpos could in this context also be rendered “warning examples” or “lessons.” In this verse and in the following verses, Paul mentions several events in the history of God’s ancient people that can serve as powerful warning examples for Christians.

not to desire injurious things: The Israelites began “to desire injurious things,” or “evil things,” as some Bibles render this expression, in part because of failing to appreciate the good things that Jehovah provided. For example, the Israelites repeatedly showed that they viewed the miraculously provided manna with contempt. (Nu 11:4-6; 21:5) Their unappreciative spirit manifested itself in a disgraceful display of greed when Jehovah provided them with an ample supply of quail to eat. The quail were not in themselves “injurious things,” any more than were the leeks, onions, and cucumbers that the Israelites were longing for. (Nu 11:19, 20, 31-34) It was the Israelites’ greedy, selfish longing that made these things “injurious” and “evil,” as Paul expressed it.

10:7

Neither become idolaters, as some of them did: Paul here refers to the occasion when the Israelites worshipped a golden calf at the foot of Mount Sinai. (Ex 32:1-6) They directly violated Jehovah’s command against that wicked practice, a law that they had agreed to obey just a few weeks earlier. (Ex 20:4-6; 24:3) They apparently did not intend to reject Jehovah as their God; Aaron even called their idolatrous celebration “a festival to Jehovah.” However, the Israelites fell into the trap of trying to mix the worship of Jehovah with idolatry.

10:8

practice sexual immorality . . . committed sexual immorality: Just before the Israelites were to enter the Promised Land, Moabite women enticed thousands of them to commit sexual immorality and engage in the unclean worship of the Baal of Peor in Shittim on the Plains of Moab.​—Nu 25:1-3, 9; see study note on 1Co 5:1.

23,000 of them in one day: Paul is apparently referring to the event described at Nu 25:9 as a strong warning against getting involved in sexual immorality. (See study note on 1Co 5:9.) Because Nu 25:9 says that “those who died from the scourge amounted to 24,000,” some have pointed to a seeming contradiction between that account and the figure that Paul gives here. However, Paul clearly specifies that the number here listed died “in one day,” likely meaning that 23,000 were directly killed by the scourge. The “leaders” of those people died at the hands of the judges. (Nu 25:4, 5) It may be that the figure in Numbers is the total of all who died, including the leaders whom God held responsible for the sins of the people.

10:9

Neither let us put Jehovah to the test: Paul apparently had in mind different times when the Israelites put Jehovah to the test in the wilderness, such as on the occasions mentioned at Ex 16:2, 3; 17:2, 3, 7; and Nu 14:22. Paul alludes to a specific time in the second part of this verse by saying as some of them put him to the test, only to perish by the serpents. This event is described at Nu 21:5, 6, where the record says that “the people kept speaking against God and Moses” and that “Jehovah sent poisonous serpents among the people.” Paul may also be alluding to Ps 78:18, where the psalmist says that the Israelites “challenged [lit., “tested”] God in their heart.”​—See App. C3 introduction; 1Co 10:9.

10:10

Neither be murmurers, as some of them murmured: The Israelites murmured, complaining against Jehovah on several occasions. For example, they strongly criticized Moses and Aaron when 10 of the 12 spies sent out to inspect the land of Canaan brought back negative reports. They even proposed appointing a new leader instead of Moses and felt that it might be better to go back to Egypt. (Nu 14:1-4) Later, “the whole assembly . . . began to murmur” about the execution of the rebels Korah, Dathan, and Abiram and those who sided with them. The murmurers apparently thought that the execution was unjust, and their complaining spirit affected many others. Jehovah responded by sending a scourge that took the lives of 14,700 Israelites. (Nu 16:41, 49) Jehovah regarded such murmuring against his representatives as murmuring against him personally.​—Nu 17:5.

10:11

examples: Or “warning examples.”​—See study note on 1Co 10:6.

upon whom the ends of the systems of things have come: The apostle Paul had related a number of events in Israel’s history (1Co 10:1-10) leading up to the ends of the systems of things, or the prevailing states of affairs, of his time. (See Glossary, “System[s] of things.”) Those “systems of things” were closely related to the Law covenant and included such elements as the following: a priesthood, a system of sacrifices and dietary regulations, a system of tabernacle and temple worship with festivals and sabbaths, and a national system that came to involve human kings. Many of the distinguishing features of the Israelite or Jewish age, or epoch, did not come to their complete end until 70 C.E. At that time, Jerusalem and its temple were destroyed, permanently ending the Jewish priesthood, sacrifices, and temple worship as prescribed in the Law. Also, the Jewish people, once God’s chosen nation, were scattered among the nations, fulfilling Jesus’ prophecy at Lu 21:24 as well as Paul’s words here about “the ends of the [Jewish] systems of things.”

10:20

what the nations sacrifice, they sacrifice to demons: In the preceding verse, Paul made it clear that an idol is nothing. But the real danger of idol worship is the power behind it. Paul is apparently quoting from or alluding to De 32:17. A similar thought is expressed at Ps 106:36, 37. Jesus said that the power behind all such idol worship is Satan, who is “the ruler of the demons.” (Mt 12:24-26) Thus, when people of the nations were making sacrifices to idols or to false gods, they were in reality worshipping demons. Moreover, as part of the ceremony, the worshippers would often eat some of the sacrificed meat. They were, in effect, sharing a meal with their gods and thereby having fellowship with the demons.

10:21

the cup of Jehovah: Five verses earlier, Paul speaks about the cup of wine symbolizing Christ’s blood at the Lord’s Evening Meal. (1Co 10:16) There he calls the cup used at this observance “the cup of blessing that we bless.” When Jesus instituted this observance, he said a blessing, or prayer, before passing the cup to his disciples. (Mt 26:27, 28; Lu 22:19, 20) Following this pattern, a blessing, or prayer, is said before passing the cup. However, it was Jehovah who made all provisions for Christians, including Jesus’ ransom sacrifice; it was to Jehovah that Jesus offered the merit of his sacrifice; it was the will of Jehovah that governed how that sacrifice would be used; and it was Jehovah who foretold and instituted the new covenant. (Jer 31:31-34) So it is proper to speak of “the cup of Jehovah.”​—See App. C3 introduction; 1Co 10:21a.

the cup of demons . . . the table of demons: Just as the Lord’s Evening Meal is a communion meal​—in certain respects similar to the communion sacrifices in ancient Israel (Le 3:1-16; 7:28-36; 1Co 10:16)​—so sharing in sacrificial meals of idol worshippers would make Christians partakers together with demons. A Christian could not share in the Lord’s Evening Meal and also in the meals of pagans worshipping false gods.

the table of Jehovah: This expression is understood to be a quote from or an allusion to Mal 1:7, 12, where the altar in Jehovah’s temple is called “the table of Jehovah.” It is called a “table” because the sacrifices offered on it are compared to “food [lit., “bread”].” (Mal 1:7; ftn.; Eze 41:22) When the Israelites ate part of the communion sacrifices to God, they became sharers with him, as if partaking of a meal together, for God was represented by the altar.​—See study note on the cup of Jehovah in this verse and App. C3 introduction; 1Co 10:21b.

10:22

Or ‘are we inciting Jehovah to jealousy’?: Paul is warning Christians not to provoke Jehovah to jealous anger by engaging in any form of idolatry. Paul alludes to De 32:21 but does not use a direct quote. The context, De 32:19-21, shows that Jehovah is the one saying: “They have incited me to fury [or “jealousy,” ftn.] with what is not a god.”​—For a discussion of the use of the divine name in this verse, see App. C3 introduction; 1Co 10:22.

10:23

lawful: Or “permissible.”​—See study note on 1Co 6:12.

10:25

Eat whatever is sold in a meat market: “A meat market” (Greek, maʹkel·lon) sold not only meat and fish but other foods as well. Temples sometimes sold excess meat to merchants who might sell it in their stores. Meat sold at a market no longer had any “sacred” significance and was just as good as any other meat. Christians did not need to view meat that originated from a temple as bad in itself or as contaminated. They could simply buy it if it had been suitably drained of blood.​—See study notes on 1Co 8:1, 4.

10:26

Jehovah: In this quote from Ps 24:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C1 and C2.

10:28

because of conscience: Some later Greek manuscripts and ancient translations into other languages add the following: “For the earth belongs to the Lord, and so does its fullness.” This reading is reflected in a few modern translations. However, many early and reliable manuscripts do not include this sentence in verse 28. Apparently, it was not part of the original text. A similar statement appears at 1Co 10:26, where there is no uncertainty regarding the Greek text.​—See App. A3; see study note on 1Co 10:26.

10:32

the congregation of God: The Greek word ek·kle·siʹa, usually rendered “congregation,” is applied in a number of ways in the Christian Greek Scriptures. (See Glossary, “Congregation.”) At times, the word may apply to the entire group of spirit-anointed Christians. (Mt 16:18; Heb 2:12; 12:23) In this context, however, Paul uses the term in a more limited sense, urging Christians to avoid “becoming causes for stumbling” to members of the “congregation of God,” that is, Christians who lived at that particular time and who would be affected by their actions.

1 CORINTHIANS

Study Notes​—Chapter 11

11:2

the traditions: The Greek word pa·raʹdo·sis, here rendered “traditions,” refers to something handed down, such as information, instructions, or practices that have been conveyed to others to follow. The word as used in the Christian Greek Scriptures is sometimes applied to beneficial traditions, that is, traditions that were proper or acceptable aspects of true worship. (2Th 2:15; 3:6) For example, the information that the apostle Paul received regarding the observance of the Lord’s Evening Meal could properly be passed on to the Christian congregations as acceptable Christian tradition. (1Co 11:23) The same Greek expression is often applied to traditions that were in error or that were followed or viewed in a way that made them harmful and objectionable.​—Mt 15:2, 3; Mr 7:3, 5, 13; Col 2:8.

11:5

uncovered: Or “unveiled.” In Jewish society and in parts of the ancient Greco-Roman world, many considered it a sign of modesty for women to cover their hair, or to be veiled, in public. According to what Paul says in this chapter, first-century Christian women also covered their heads. It appears that some women, including sorceresses and priestesses of various cults, removed their veils and let their hair hang disheveled when claiming to be under a supernatural power. Such conduct in the Christian congregation would have shown disrespect for Jehovah’s arrangement of headship and subjection. This may be why Paul provided counsel on this topic to the Corinthian Christians.​—1Co 11:3-10; see study notes on 1Co 11:10, 15.

a woman with a shaved head: According to what Paul states here, it was considered disgraceful for a woman to have her head shaved or to have her hair cut short. This may have been because a shaved head was common only among slaves and possibly among women who had been caught in adultery. Additionally, the Hebrew Scriptures speak of women who saw their “beautiful hairstyle” changed into “baldness,” a sign of mourning. (Isa 3:24) While the exact details are not clear, Paul compares the shame that such a woman would feel to that of a woman in the Christian congregation who prayed or prophesied without wearing a head covering. Her disgrace would be as extreme as having her hair completely shaved off and would show disrespect for God’s headship principle.​—1Co 11:3-10; see study note on 1Co 11:15.

11:10

a sign of authority: In this chapter, Paul gives direction regarding the headship arrangement. (1Co 11:3) Here he discusses the head covering that a Christian woman should wear when she is praying or prophesying in the congregation. It is “a sign of authority,” that is, a visible proof even to the angels that the woman acknowledges the role of leadership that God has assigned to appointed men in the congregation. Wearing a head covering under certain circumstances shows that a woman willingly submits to congregation “authority.”​—1Co 11:4-6; see study notes on 1Co 11:5, 15.

11:15

given to her instead of a covering: The Greek word rendered “covering” (pe·ri·boʹlai·on) appears only here in the Christian Greek Scriptures. It means something that one throws around oneself, such as a wrap that covers the head and shoulders. Among Jews and Greeks, hair length was a means of readily distinguishing a person’s gender. Slave women and possibly some women caught in adultery had their heads shaved or their hair cut short. (See study note on 1Co 11:5.) The long hair of a woman was a natural reminder of her submission to headship. (1Co 11:3) A woman who wore a form of head covering as “a sign of authority” when praying or prophesying in the Christian congregation demonstrated before others, including the angels, her recognition of the headship principle.​—1Co 11:3-16; see study note on 1Co 11:10.

11:18

divisions: See study note on 1Co 1:10.

11:19

sects among you: As mentioned in the preceding verse, Paul had heard reports that “divisions” existed in the Corinthian congregation. He indicated that the very existence of these factions among them would reveal individuals who were approved from God’s standpoint. Those who avoided such divisive groups and humbly did what they could to promote love and unity would stand out as faithful, showing themselves to be genuine Christians with pure motives. This is how sects or divisions served to identify those who had God’s approval.​—For a discussion of the term “sect,” see study note on Ac 24:5.

11:20

the Lord’s Evening Meal: Or “the Lord’s Supper.” This expression, which occurs only once in the Christian Greek Scriptures, refers to the observance that the Lord Jesus Christ instituted before his death, on Nisan 14. The meal consists of unleavened bread and wine as symbols of Christ’s body and blood. The first observance of this evening meal and the events surrounding it were reported by two eyewitnesses and participants, Matthew and John. (Mt 26:17-30; Joh 13:1-38) Mark and Luke, though not present on the occasion, filled in some details. (Mr 14:17-26; Lu 22:7-39) In giving instructions to the Corinthian congregation, Paul provides further enlightenment on some of its features. (1Co 10:16-22; 11:20-34) According to Luke’s and Paul’s accounts, Jesus told his disciples: “Keep doing this in remembrance of me.” (Lu 22:19; 1Co 11:24, 25) Or as other translations say: “Keep on doing this in memory of me”; “Do this as a memorial of me.” Therefore, it is also appropriately called the Memorial. The purpose of the Lord’s Evening Meal is to commemorate Jesus’ death, the only event that the Scriptures command Christians to observe.

11:21

one is hungry but another is intoxicated: Paul reproves the Corinthian Christians because instead of observing this sacred occasion in a united, dignified manner, a few brought their own supper with them to eat before or during the meeting. Among these, some overindulged in wine and became intoxicated. Others had no supper, were hungry, and felt shamed in the presence of those who had much. Drowsy or distracted, such Christians were in no condition to participate in or appreciate the Lord’s Evening Meal.

11:23

I received from the Lord: Since Paul was not present with Jesus and the 11 apostles at the institution of the Lord’s Evening Meal on Nisan 14, 33 C.E., the information that Paul provides was apparently “received from the Lord” by inspired revelation or by oral reports. Although a few translations have used the divine name here, the Greek term Kyʹri·os (“Lord”) apparently refers to the Lord Jesus Christ in this context.

11:24

means: See study note on Mt 26:26.

11:26

whenever: In this context, Paul was discussing, not how often, but how the Memorial should be observed. In Greek (both in verse 25 and in this verse), he used the word ho·saʹkis, which means “as often as; whenever.” So Paul was saying to anointed Christians, ‘Every time that you do this,’ you keep proclaiming the death of the Lord. They do this until he comes, that is, until Jesus comes to receive them into heaven and to execute judgment. At that time, the Lord’s Evening Meal will no longer be observed.​—See study note on Mt 24:30.

11:29

eats and drinks judgment against himself: The Lord’s Evening Meal is a communion meal, similar to the communion offering in ancient Israel. The worshipper could offer a sacrifice and then partake of a communion meal. (See Glossary, “Communion offering.”) However, the Mosaic Law forbade anyone from eating such a sacred meal while he was in an unclean state. If he did so, he would be “cut off from his people.” (Le 7:20, 21) Likewise, during the Lord’s Evening Meal, the spirit-anointed participants share with one another in faith, partaking of the bread and the wine, which represent Jesus’ body and blood. They also share with Jehovah, the Author of the arrangement. This meal is sacred, so Paul warns that the Christian should examine himself before the Lord’s Evening Meal. (1Co 11:27-29) One who partakes while still engaging in unclean, unscriptural, or hypocritical practices would be eating and drinking “judgment against himself” because he showed disrespect for the ransom.​—Compare Heb 10:28-31.

11:30

are sleeping in death: Lit. “are sleeping.” In this context, apparently referring to spiritual death.

11:32

we are disciplined by Jehovah: Paul here encourages the Corinthian Christians to accept the discipline, or correction, that they received for their disrespectful conduct at the Lord’s Evening Meal. (1Co 11:27, 29) By applying the discipline, the Corinthians would avoid being condemned with the world, that is, the unrighteous world alienated from God. The Scriptures describe Jehovah as one who gives his people needed discipline as an expression of his love.​—De 11:2; Pr 3:11, 12; Jer 7:28; Heb 12:5, 6.

disciplined by Jehovah: Paul’s words here may echo Pr 3:11, 12, which reads: “My son, do not reject the discipline of Jehovah . . . For those whom Jehovah loves he reproves.” At Pr 3:11, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text along with the noun for “discipline.” At Heb 12:5, 6, Paul quotes these verses from Proverbs, which is why the name Jehovah is used in the main text of the New World Translation. (See App. C1.) Since similar wording is used here at 1Co 11:32 and the Greek terms for “discipline” and “to discipline” used here and at Heb 12:5, 6 are the same as those used at Pr 3:11, 12 in the Septuagint, the divine name is used in the main text of 1Co 11:32.​—See App. C3 introduction; 1Co 11:32.

1 CORINTHIANS

Study Notes​—Chapter 12

12:1

brothers: See study note on Ro 1:13.

12:2

people of the nations: That is, unbelievers.

12:4

gifts: Paul here discusses the spiritual gifts that God gave the first-century Christian congregation. (1Co 12:1) Each gift listed at 1Co 12:8-10 (see study notes on these verses) involved a miraculous ability. To impart these gifts, God used his holy spirit, or active force. God’s spirit can operate in different ways on different servants of God for a specific purpose. Thus, not everyone received the same gift, or miraculous ability. The Greek word used here, khaʹri·sma (lit., “gracious gift”), appears 17 times in the Christian Greek Scriptures and is related to the term khaʹris, often rendered “undeserved kindness.”​—See study note on Ro 6:23.

12:8

speech of wisdom: Or “a message of wisdom.” This expression refers to something more than the wisdom that a Christian might normally acquire by studying God’s Word and living in harmony with its principles. Paul here refers to a supernatural ability to apply knowledge in a successful way. Such wisdom was surely useful in solving some difficult problems that arose in the young Christian congregation. Paul may have received this gift, which he could use, for example, when writing letters that became part of God’s inspired Word. (2Pe 3:15, 16) Jesus had promised that Christians would receive the gift of wisdom when making a defense of their faith.​—Lu 21:15; Ac 6:9, 10.

speech of knowledge: Paul was not here referring to the knowledge of God that all Christians were required to gain in order to be disciples. (Joh 17:3; Ro 10:14) Rather, this knowledge was miraculous, beyond the scope of the learning that was available to all Christians. For example, the apostle Peter may have used “speech of knowledge” when handling the case of Ananias. The holy spirit revealed to Peter what he could not otherwise have known​—that Ananias had secretly lied to the congregation about a financial matter.​—Ac 5:1-5.

12:9

faith: While faith is a basic requirement for all Christians (Ro 10:10; Heb 11:6), Paul here writes of a special faith. This faith apparently enabled certain Christians miraculously to overcome mountainlike obstacles that might have hindered them in their loyal service to God.​—1Co 13:2.

gifts of healing: The miraculous ability to cure physical afflictions of any kind. Those suffering from ailments did not have to make an emotional declaration of their faith before receiving a cure. (Joh 5:5-9, 13) Rather, the faith of the one seeking to perform such works was a more important factor. (Mt 17:14-16, 18-20) The use of this gift gave powerful proof that God’s spirit was blessing the newly formed Christian congregation.​—Ac 5:15, 16; 9:33, 34; 28:8, 9.

12:10

operations of powerful works: Or “operations of miracles.” Lit., “workings of powers.” Paul seems to be referring to a broad category of supernatural works that perhaps included resurrecting people, expelling demons, and even striking opposers with blindness. Such works had a strong impact on observers, leading many to attach themselves to the Christian congregation.​—Ac 9:40, 42; 13:8-12; 19:11, 12, 20.

prophesying: In a sense, all Christians prophesied when they spoke about the fulfillment of prophecies recorded in God’s Word. (Ac 2:17, 18; see study notes on Ac 2:17; 21:9 and Glossary, “Prophecy”; “Prophet.”) However, those who possessed the miraculous gift that Paul mentions here were also able to foretell future events. For example, Agabus was inspired to prophesy about a great famine and to foretell that Paul was to be imprisoned as a result of persecution from the Jews. (Ac 11:27, 28; 21:10, 11) Such prophesying did much to strengthen the congregations.​—1Co 14:3-5, 24, 25.

discernment of inspired expressions: This phrase, which literally means “discernings of spirits,” refers to a miraculous understanding of inspired expressions. This gift likely included the ability to discern whether an expression was inspired of God or it originated from some other source. This ability was surely useful in protecting the congregation against false prophets. (2Co 11:3, 4; 1Jo 4:1) It would also have helped the apostles and elders in Jerusalem to determine which parts of the Law were still to be viewed as “necessary things” applicable to Christians. (Ac 15:19, 20, 28, 29) Christians also needed guidance to discern which letters and writings should be circulated among the congregations and to discern which would become part of the Bible canon. For example, indicating that some of Paul’s writings constituted part of the inspired Scriptures, the apostle Peter wrote that “the ignorant and unstable are twisting [Paul’s letters], as they do also the rest of the Scriptures.” (2Pe 3:16) We can be sure that the process of selecting which books to include in the Bible canon was guided by God’s spirit, doubtless using brothers who had this gift.​—2Ti 3:16; see Glossary, “Canon”; “Spirit.”

different tongues: The gift of tongues, or languages, gave a Christian the ability to convey the good news of God’s Kingdom to people who spoke languages the Christian did not know. Thanks to this divine gift, Christians in 33 C.E. were able to share “the magnificent things of God” with many foreign sojourners who had come to Jerusalem for the Festival of Pentecost. (Ac 2:1-12) Paul later reminded the Corinthians to use this gift in an orderly way by making sure that the speech was interpreted and that those speaking in tongues took turns.​—1Co 14:4, 5, 9, 27.

tongues: Or “languages.” See study note on Ac 2:4.

interpretation of tongues: A Christian who was blessed with this miraculous gift was able to interpret a message uttered in a language he or she did not speak. This gift was particularly useful, as the one speaking in tongues could encourage only those who understood his message. Paul thus directed those who spoke in tongues to remain silent unless someone was present to interpret. In that way, the entire congregation would hear the message and be encouraged.​—1Co 14:27, 28.

12:25

its members should have mutual concern for one another: Lit., “the members should be anxious over one another.” The Greek verb used here (me·ri·mnaʹo) is also used at 1Co 7:32, where Paul speaks about a Christian who is single as being “anxious for the things of the Lord.” (See study note on 1Co 7:32.) The same verb is used at 1Co 7:33, describing the concern a husband has for his wife. Paul also spoke of his own “anxiety [Greek, meʹri·mna, related to the verb me·ri·mnaʹo] for all the congregations.” (2Co 11:28) He was deeply concerned that all remain faithful disciples of the Son of God to the end. In addition, Paul uses this term regarding Timothy’s willingness to care for the brothers in Philippi. (Php 2:20) The use of this verb at 1Co 12:25 highlights the intensity with which the members of the Christian congregation should care about the spiritual, physical, and material welfare of fellow believers.​—1Co 12:26, 27; Php 2:4.

12:28

powerful works: Or “miracles.”​—See study note on 1Co 12:10.

abilities to direct: The Greek word ky·berʹne·sis used here conveys the idea of “directing; guiding; administering; governing.” Such skillful direction was needed to fulfill Jesus’ commission to “make disciples of people of all the nations.” (Mt 28:19, 20) This includes giving some members of the congregation authority to establish new congregations and to guide the activities of all the congregations. (Ac 15:1, 2, 27-29; 16:4) This Greek term is related to a verb (ky·ber·naʹo), literally meaning “to steer a ship.” A related noun (ky·ber·neʹtes) is used twice in the Christian Greek Scriptures and is rendered “pilot” and “ship captain.”​—Ac 27:11; Re 18:17.

12:30

interpreters: Or “translators.”​—See study note on 1Co 14:5.

1 CORINTHIANS

Study Notes​—Chapter 13

13:1

a clanging gong or a clashing cymbal: A clanging gong produces a loud, harsh noise, as does a clashing cymbal. Paul uses this illustration to show that a person having a gift of the spirit, such as speaking in tongues, might draw much attention to himself. But if he does not have love for others, he would be like a brass object that echoes loudly when struck and makes a harsh, jarring, and discordant noise that repels rather than attracts.

13:2

move mountains: Or “transplant mountains.” Paul is apparently using an ancient figure of speech meaning “to make what seems impossible possible.”​—Compare Mr 11:23, where a similar expression is used in connection with faith.

13:3

so that I may boast: In this context, the Greek verb kau·khaʹo·mai (to boast) conveys the sense of selfish pride. Speaking hypothetically, Paul says that if instead of love, such pride were his motive, he would give everything he owned to feed others or would even die a martyr’s death as a witness to the truth, but he would not benefit at all. (Pr 25:27b) Some manuscripts use a Greek verb that means “burn” instead of “boast,” and this reading is reflected in some Bible translations. However, the most reliable manuscripts use a word that means “boast.”

13:4

Love: In this famous description of love, Paul uses the same Greek term (a·gaʹpe) that is found at 1Jo 4:8-10, where John describes “the love of God.” Verse 8 even says that “God is love,” meaning that Jehovah is the very personification of love. (See study note on Joh 3:16.) Christian love is a quality that is best defined by describing how it acts. Christian love is synonymous with unselfishness and is guided by principle. Love guided by principle may not always include warm affection; the one who shows such love does so because it is the right thing to do. For example, a person may feel deeply hurt. However, he shows Christian love by refusing to “keep account of the injury.” (1Co 13:5) The godly love that Paul describes combines affectionate feelings of the heart with a mental determination to apply the righteous standards established by God.​—See study notes on Mt 5:44; 22:37.

Love is patient: Or “love is long-suffering.” The Greek word could literally be rendered “having longness of spirit.” (Kingdom Interlinear) Both the verb and the noun forms denote calm endurance and slowness to anger. Patience is an aspect of the fruitage of God’s holy spirit (Ga 5:22), an identifying mark of a minister of God. (2Co 6:4-6; Col 3:12; 1Th 5:14; see App. A2.) Patience is a quality that Jehovah and Jesus constantly show in their dealings with humans. (Ro 2:4; 9:22; 1Ti 1:16; 1Pe 3:20; 2Pe 3:9, 15; see study note on Ga 5:22.) As imitators of Jesus and Jehovah, Christians are to show patience to others.​—1Co 11:1; Eph 5:1.

Love is . . . kind: The Greek verb rendered “is . . . kind” (khre·steuʹo·mai) corresponds to the noun khre·stoʹtes (kindness), which is an aspect of “the fruitage of the spirit.” (Ga 5:22) Showing kindness involves taking an active interest in the welfare of others and engaging in friendly and helpful acts or favors. Kindness also involves thoughtfulness and consideration in responding to the needs of others, doing so in a gentle and friendly manner.​—Col 3:12; Tit 3:4.

Love is not jealous: The Greek verb ze·loʹo conveys the idea of an intense emotion that can be either positive or negative. In this verse, it is rendered with the expression “to be jealous” because it conveys the idea of a negative emotion toward a suspected rival or one believed to be enjoying an advantage. The corresponding noun zeʹlos, often rendered “jealousy,” is listed among “the works of the flesh” at Ga 5:19-21. Such jealousy is selfish and spawns hatred, not love. Godly love is not jealous in an improper way but, rather, is trusting and hopeful, always acting in the interests of others.​—1Co 13:4-7; for a positive connotation of the Greek verb, see the study note on 2Co 11:2.

13:5

does not behave indecently: Or “is not rude; does not act improperly.” The Greek term translated “behave indecently” may include the idea of acting disgracefully in a moral sense or of conducting oneself rudely, lacking good manners, and acting in a way that dishonors others.

It does not keep account of the injury: The Greek verb lo·giʹzo·mai, here rendered “keep account of,” was regularly used in ancient times for accounting and numerical calculations. It was also used in the sense of “think about” or “dwell on.” (See Php 4:8, where this Greek verb is rendered “continue considering.”) A loving person does not keep a record of, or dwell on, “the injury [or “wrongs”],” such as hurtful words or deeds, as if writing them in a ledger so as not to forget them. The same Greek verb is used at 2Co 5:19, where it says that in Jehovah’s dealings with his people, he is “not counting their offenses against them.”

13:7

It bears all things: A literal rendering is “all things it is covering.” (Kingdom Interlinear) According to some scholars, the verb is related to the Greek word for “roof.” A loving person figuratively covers over the imperfections and shortcomings of others by being slow to expose them and by keeping them confidential when no serious wrongdoing is involved. The Greek verb also conveys the idea “to bear up; endure,” such as at 1Co 9:12, where the same verb is translated “are enduring.”

13:8

Love never fails: Love will never come to an end or cease to exist, for “God is love” and he is “the King of eternity.” (1Jo 4:16; 1Ti 1:17) Obedient humans will display such love throughout all eternity. Also, love is never found lacking or wanting. Love is equal to any occasion, to any challenge. It always produces a good result, or outcome.​—1Co 13:13.

tongues: That is, miraculous speaking in other languages.​—See study notes on Ac 2:4; 1Co 12:10.

knowledge: That is, the special knowledge that holy spirit imparted to some early Christians. The exact nature of such knowledge is not known. However, copies of God’s Word were not as easily available as they are today, so a person with the gift of knowledge would perhaps recall and grasp the application of a Bible text that he had read before, even though the congregation did not have the scroll available. Special knowledge, like the other miraculous gifts of the spirit, was a temporary provision that served to build up the Christian congregation in its early years.​—See study note on 1Co 12:8.

it will be done away with: Lit., “it will be made ineffective.” By means of the holy spirit, God granted miraculous abilities to the apostles. They, in turn, could pass these special powers on to others. These abilities included the gift of prophecy, the miraculous ability to speak different languages, and the gift of special knowledge. However, these miraculous powers would pass away when the Christian congregation grew out of its early stage and reached maturity. (1Co 13:9-11) By then they would have served their purpose, having shown that the Christian congregation had God’s favor and backing.

13:9

we have partial knowledge and we prophesy partially: According to Paul, these miraculous gifts of knowledge and prophecy were incomplete. Apparently, those with the gift of prophecy lacked complete knowledge of what they foretold and could disclose future events only partially. A more complete understanding of prophecy would have to wait until the time “when what is complete comes.” (1Co 13:10; see study note.) However, the early Christians had sufficient knowledge to fill their spiritual needs at the time.​—Col 1:9, 10.

13:10

when what is complete comes: The Greek word teʹlei·os (here rendered “what is complete”) may convey in various contexts the thought of being full-grown, perfect, or complete. Even though some Christians in the first century had the miraculous gifts of “prophecy” and “knowledge,” they understood God’s purpose only partially. (1Co 13:9) In this verse, “what is complete” refers to the full understanding of God’s purpose as revealed in the Bible. Christians will have complete understanding when Bible prophecy is completely fulfilled and God’s will regarding his purpose has been accomplished.

13:11

a child . . . a man: Paul uses the growth of a child to illustrate the progress of the Christian congregation. A child requires much assistance, but an adult does not. Similarly, at the time of Paul’s writing, the new Christian congregation benefited from the assistance of miraculous gifts, such as the gifts of prophecy, tongues, and knowledge. For a time, these gifts were needed to show undeniably that God’s favor had shifted from the Jewish nation to the Christian congregation. (Heb 2:3, 4) But Paul shows that the congregation would eventually grow to adulthood, or reach maturity, and would no longer need those miraculous gifts.

13:12

in hazy outline: Or “indistinctly.” The Greek term often refers to a riddle, but by extension it may mean something that is unclear, obscure, lacking detail.

a metal mirror: Mirrors in Bible times were generally made of polished metal​—usually bronze but sometimes tin, copper, silver, or gold. While an ancient mirror was useful, viewing an object in one could not compare to looking directly at the object. Paul used the analogy of a mirror to illustrate that the early Christians’ understanding of certain spiritual matters, especially prophecies still unfulfilled, was limited. It was not yet God’s time to reveal certain things, so those Christians saw God’s purpose in hazy outline, as if they were looking at a blurred reflection of it. Paul here contrasts looking into a metal mirror with seeing clearly, face-to-face. This will happen when Christians comprehend God’s purpose in its entirety as Bible prophecy is fulfilled.

just as I am accurately known: That is, accurately known by God. Paul recognized that God knew him far better than he knew God. He also understood that he would know [Jehovah] accurately, that is, enjoy the most intimate relationship with Him after receiving his heavenly reward.

13:13

the greatest of these is love: God is from eternity to eternity, and his foremost quality is love. (Ps 90:2, ftn.; 1Jo 4:8) So love will always remain, and the love of his worshippers, who are to imitate him, will grow fuller and broader throughout eternity. (Eph 5:1) In this sense, love is superior to faith and hope. When God’s promises and prophecies are fulfilled, his servants will no longer need to exercise faith in those promises and prophecies; nor will his servants keep hoping for what has already come to pass. Therefore, love is the greatest of the qualities that Paul mentions.

1 CORINTHIANS

Study Notes​—Chapter 14

14:1

prophesy: See study note on 1Co 12:10 and Glossary, “Prophecy.”

14:2

speaks in a tongue: See study note on 1Co 12:10.

14:3

encourages and consoles: The Greek words pa·raʹkle·sis (translated “encourages”) and pa·ra·my·thiʹa (translated “consoles”) both convey the idea of “encouragement,” but the word pa·ra·my·thiʹa denotes an even greater degree of tenderness and comfort. The related verb pa·ra·my·theʹo·mai is used at Joh 11:19, 31 regarding the Jews who went to console Mary and Martha after the death of their brother, Lazarus.​—See also 1Th 5:14, where the verb is rendered “speak consolingly.”

14:5

interprets: Or “translates.” The Greek word is here used in the sense “to translate from one language to another.” (Ac 9:36; 1Co 12:30; 14:13, 27) However, it also signifies “to clarify the meaning; to explain fully.”​—See study notes on Lu 24:27; 1Co 12:10.

14:6

revelation: See study note on Ro 16:25.

14:7

the inanimate things: Or “the lifeless things,” here used to describe musical instruments.

14:8

trumpet: The Mosaic Law directed the Israelite priests to use trumpet blasts to signify important announcements. (Nu 10:2-10) For example, when it was time to go into battle, the trumpets sounded a war call. (Nu 10:9) If a soldier heard an indistinct trumpet call, he might not know just how to respond. Likewise, in the congregation, vague direction or indistinct communication could cause confusion, disorder, and discouragement.

14:13

interpret: Or “translate.”​—See study note on 1Co 14:5.

14:15

with my mind: Or “with my understanding.” In this verse, the Greek word nous (often rendered “mind”) is used twice. It is also used at 1Co 14:14, 19.

14:16

say “Amen” to your giving of thanks: The Greek word a·menʹ is a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” A number of scriptures indicate that those listening to a public prayer said amen at the end. (1Ch 16:36; Ne 5:13; 8:6) Paul’s statement shows that those in Christian assembly apparently continued to follow this pattern and joined in the amen to a prayer. However, Paul did not say specifically whether their amen was audible or silent, in their hearts.​—See Glossary, “Amen,” and study note on Ro 1:25.

14:19

with my mind: Or “with my understanding.” The Greek word nous used here refers to the ability to think and comprehend. Under inspiration, Paul ranked speaking in tongues as a lesser gift, stating that he would rather speak five words that he and others understood than ten thousand words in a tongue, or language, that were not understood.​—1Co 14:11, 13-18.

instruct others: Or “instruct others orally.” The Greek verb ka·te·kheʹo literally means “to sound down,” and it may include the idea of oral instruction.​—See study note on Ac 18:25.

14:20

become young children: Paul first urges the Corinthians not to become young children, that is, immature or childish, in their understanding of spiritual matters. But he does urge them to “be young children,” that is, childlike, inexperienced, and innocent, “as to badness.”

14:21

In the Law it is written: The quote that follows is taken from Isa 28:11, 12, so the term “Law” is here used in a broad sense, referring to the entire Hebrew Scriptures.​—See study notes on Joh 10:34; Ro 2:12.

says Jehovah: Paul here quotes from Isa 28:11, 12 to show that God would speak to people “with the tongues of foreigners,” but they would refuse to listen. Though Isaiah’s prophecy says that “he [God] will speak,” Paul quotes these words as spoken by God in the first person: “I will speak.” To clarify who made this statement, Paul adds a phrase that occurs hundreds of times in the Septuagint to translate Hebrew phrases for “declares Jehovah,” “says Jehovah,” and “this is what Jehovah says.” Some examples are found at Isa 1:11; 22:25; 28:16; 30:1; 31:9; 33:10; 43:10; 48:17; 49:18 (quoted at Ro 14:11); 52:4, 5; Am 1:5; Mic 2:3; Na 1:12; Mal 1:2. So for the reasons mentioned in App. C, the Hebrew Scripture background strongly suggests that the divine name was originally used in this verse and was later replaced with the title Lord.​—See App. C3 introduction; 1Co 14:21.

14:22

prophecy: See study note on 1Co 12:10.

14:24

an unbeliever or an ordinary person comes in: Besides “believers,” that is, those who had accepted Christ and been baptized (Ac 8:13; 16:31-34; 18:8), “unbelievers” were also welcome to attend Christian meetings (1Co 14:22). “An unbeliever” (Greek, aʹpi·stos) and “an ordinary person” (Greek, i·di·oʹtes) who attended these meetings no doubt progressed in studying and applying God’s Word at varying rates. Yet, they benefited by hearing truths that reproved them, or caused the secrets of their heart to “become evident.”​—1Co 14:23-25; 2Co 6:14.

14:26

a psalm: The Greek word psal·mosʹ used here refers to a sacred song or composition and could be rendered “a song of praise.”

14:27

interpret: Or “translate.”​—See study note on 1Co 14:5.

14:28

interpreter: Or “translator.”​—See study note on 1Co 14:5.

14:33

a God not of disorder but of peace: Paul here contrasts disorder with peace. He describes Jehovah as “the God of peace” at Php 4:9, 1Th 5:23, and Heb 13:20 and as “the God who gives peace” at Ro 15:33 and 16:20. God-given peace forms the foundation for order and unity in the Christian congregation. Paul was not implying that doing things in an organized way would, in itself, result in peace. Rather, by conducting their worship in an orderly manner, the Corinthians would enjoy meetings in a peaceful environment that would serve “for building up,” so that “all may be encouraged.” (1Co 14:26-32) Orderly meetings of worship would reflect the qualities and character of the God of peace, bringing him honor.

14:34

let the women keep silent in the congregations: Paul has already given the direction to “keep silent” to those speaking in tongues without an interpreter and to those prophesying while another receives a revelation. In this context, he gives direction to women who were speaking out of turn during the congregation meetings. (1Co 14:28, 30, 34) Perhaps some women were interrupting or challenging the men who took the lead in teaching. Paul encouraged those women who had questions or concerns to “ask their husbands at home” rather than disrupt the meetings. (1Co 14:35) Additionally, Paul is here inspired to uphold the Scriptural direction that God assigns men to handle the oversight positions among his people. (1Ti 2:12) The apostle left no doubt that he greatly valued women as fellow ministers or preachers of the good news. (Ro 16:1, 2; Php 4:2, 3) His inspired direction did not exclude women from participating in congregation meetings.​—1Co 11:5; Heb 10:23-25.

14:36

Was it from you that the word of God originated . . . ?: Paul asked the rhetorical question here to remind the Corinthians that theirs was not the first congregation to be formed; nor had “the word of God” been declared to them alone. They were part of a large association of believers. Rather than introduce new ways of doing things in the congregation, they were to follow the direction of the apostles. Doing so would promote orderliness, unity, and spiritual growth.

14:37

is gifted with the spirit: All Christians may ask for and receive guidance and help from the holy spirit. (Lu 11:13) Also, Christians with the heavenly calling are anointed with holy spirit. (2Co 1:21, 22) However, this expression applies to one who had received a special, miraculous gift of the holy spirit. The expression is translated from the Greek word pneu·ma·ti·kosʹ, which has the basic sense of “pertaining to the spirit; spiritual.” At 1Co 14:1, it is translated “spiritual gifts.” Here at 1Co 14:37, near the close of his discussion of miraculous gifts, Paul mentions both prophesying and being “gifted with the spirit,” indicating, as in verse 1, that he is still referring to miraculous gifts of the holy spirit.

14:40

by arrangement: Or “in an orderly manner.” Lit., “according to order.” In this context, Paul encourages Christians to have orderly meetings for worship. (1Co 14:26-33) The Greek word used here is rendered “assignment” at Lu 1:8, where the orderly procedures of the temple service are described. In the Septuagint, it is used at Nu 1:52 to describe the well-organized camp of Israel.

1 CORINTHIANS

Study Notes​—Chapter 15

15:2

if you hold firmly to the good news: The resurrection, part of “the primary doctrine” of Christianity, was under attack in Corinth. (Heb 6:1, 2) Some were arguing that “there is no resurrection of the dead.” (1Co 15:12) Paul drew attention to those who said: “Let us eat and drink, for tomorrow we are to die.” (1Co 15:32) He may have been quoting Isa 22:13, but those words well reflected the thinking of people influenced by such Greek philosophers as Epicurus, who denied that there was life after death. (Ac 17:32; see study note on 1Co 15:32.) Or some in the congregation who were of Jewish background may have been influenced by the beliefs of the Sadducees, who denied the resurrection. (Mr 12:18) Another possibility is that some felt that living Christians had already experienced some kind of spiritual resurrection. (2Ti 2:16-18) If the Corinthians failed to “hold firmly to the good news,” they would become believers for nothing​—their hope would not be fulfilled.​—See study note on 1Co 15:12.

15:5

Cephas: Cephas is another name for Peter. (See study note on 1Co 1:12.) Before Jesus appeared to the disciples as a group, he appeared to Peter​—apparently when Peter was alone. (Lu 24:34) Peter must have been greatly comforted by this personal visit, during which he no doubt received needed direction and assurance that he had been forgiven for denying Jesus three times.​—See study note on Mr 16:7.

the Twelve: The appearance “to the Twelve” mentioned here seems to be the one recorded at Joh 20:26-29, which involved Thomas. If that is the case, “the Twelve” was here a designation referring to the apostles as a group, even if one or two were absent. (Joh 20:24; Ac 6:1-6) Jesus’ appearance no doubt helped them to overcome their fear and to become bold witnesses of Jesus’ resurrection.

15:6

he appeared to more than 500 brothers at one time: Since most of Jesus’ followers were in Galilee, it may have been on the occasion described at Mt 28:16-20 that the resurrected Jesus appeared to “more than 500 brothers.” (See study note on Mt 28:16.) This group apparently included the women who were told by an angel that the resurrected Jesus would appear to them in Galilee. (Mt 28:7) Most of those who had been present were still alive in 55 C.E. when Paul composed this first inspired letter to the Corinthians. So Paul was telling those who doubted Jesus’ resurrection that there were living eyewitnesses who could personally attest to it as an established fact.

have fallen asleep in death: See study note on Ac 7:60.

15:7

James: The James mentioned here is likely the son of Jesus’ adoptive father, Joseph, and Jesus’ natural mother, Mary. Prior to Jesus’ resurrection, James apparently was not a believer. (Joh 7:5) Paul likely here refers to a personal appearance that Jesus made to James, which seems to have helped convince James that his older brother truly was the Messiah. James became a believer and perhaps played a role in converting his other brothers.​—Ac 1:13, 14.

15:8

as if to one born prematurely: The Greek word rendered “one born prematurely” can refer to a child whose birth comes abruptly, traumatically, and at the wrong time. Paul uses this term in a figurative sense to describe what happened at his conversion when the resurrected Jesus appeared to him on the road to Damascus. However, Paul’s use of this term could be understood in more than one way. Perhaps he meant that his conversion, during which he lost his sight temporarily, was both unexpected and traumatic not only to him but also to others. (Ac 9:3-9, 17-19) Or he may have meant that he had figuratively been born as a Christian (or converted) at the wrong time compared with those mentioned in the preceding verses, that is, after Jesus had already returned to heaven. Or perhaps Paul was speaking of himself in a humble way, acknowledging that he did not deserve the privilege he had been given. This would harmonize with what he says at 1Co 15:9, 10. Whatever Paul had in mind, he clearly treasured the experience of seeing the resurrected Jesus. It proved to him beyond a doubt that Jesus had been resurrected from the dead.​—Ac 22:6-11; 26:13-18.

15:10

by God’s undeserved kindness I am what I am: Paul here humbly acknowledges that he could not take credit for whatever he had accomplished in Jehovah’s service. He emphasizes the point by mentioning God’s “undeserved kindness” three times in this verse. (See Glossary, “Undeserved kindness.”) That emphasis provides the context for Paul’s statement that he labored more than all of them, meaning the other apostles. Paul appreciated God’s mercy in choosing him, a former persecutor of Christians, to become an apostle. (1Ti 1:12-16) To show his gratitude, Paul labored with the utmost intensity to carry out his assignment. He traveled vast distances over land and sea to spread the good news, establishing numerous congregations. In connection with his ministry, Paul was inspired to write 14 letters that became part of the Christian Greek Scriptures. Jehovah also blessed him with the gift of speaking in tongues; with visions; and with the ability to perform other miracles, including a resurrection. (Ac 20:7-10; 1Co 14:18; 2Co 12:1-5) Paul viewed all his service and these blessings as undeserved kindness from Jehovah.

15:12

some among you say there is no resurrection of the dead: If this teaching were true, those who died with the hope of living again on earth would remain dead forever. (Mt 22:31, 32; Joh 11:23, 24; see study note on 1Co 15:2.) Anointed Christians could not go to heaven because they first had to die so that they could be resurrected as spirit persons. (1Co 15:35-38; see study notes on 1Co 15:36, 38.) Paul noted that if the resurrection were not a reality, the Christian faith would then be in vain, without purpose. (1Co 15:13, 14) So he staunchly defended the resurrection hope, focusing here on the hope of anointed Christians.

resurrection: See study note on Mt 22:23.

15:14

if Christ has not been raised up: The resurrection hope is part of the foundation of the Christian faith, a “primary doctrine.” (Heb 6:1, 2) If Jesus had not been resurrected, he could not have carried out one very important aspect of his work as High Priest, that of presenting the value of his ransom sacrifice to Jehovah in heaven. (Heb 9:24) Christ’s resurrection is also inseparably linked to some other basic Bible teachings, including those about God’s sovereignty, His name, His Kingdom, and the salvation of humans.​—Ps 83:18; Mt 6:9, 10; Heb 5:8, 9.

15:15

we are also found to be false witnesses of God: Paul here highlights a further implication of denying the resurrection. If that teaching were false, then Paul and his fellow preachers spoke lies, not only about the resurrection of Jesus but also about the one to whom they attributed that miracle, Jehovah God.

15:17

you remain in your sins: Another implication of denying the resurrection is that if Christ had not been raised up, it would mean that no ransom had been paid to God. In such a case, imperfect humans would remain in their sins, without any hope of redemption or salvation.​—Ro 3:23, 24; 1Co 15:3; Heb 9:11-14.

15:18

have perished: If the resurrection hope were untrue, it would mean that Christians who had died​—in some cases as martyrs​—had perished forever, misled by the false hope that they would be resurrected.

15:19

we are to be pitied more than anyone: The apostle Paul and other Christians had suffered loss, experienced persecution, endured hardship, and faced death because they believed in the resurrection. If the resurrection hope had no basis, then Christians were the most pitiable of all people. Paul’s words here are at the end of a list of negative statements that would have been true if Christ had not been resurrected. (1Co 15:13-19) But Paul clearly did not believe these points to be valid, for he continues in verse 20: “But now Christ has been raised from the dead.”

15:20

the firstfruits of those who have fallen asleep in death: Jesus was resurrected on Nisan 16, 33 C.E., the day on which the Jewish high priest presented before Jehovah some of the firstfruits of the first grain crop. The high priest would wave the firstfruits of the barley harvest, what might be called the first of the firstfruits of the land. (Le 23:6-14) This sheaf foreshadowed the resurrected Jesus Christ​—the first one ever to be raised from the dead to everlasting life in heaven. Calling Jesus “the firstfruits” implied that a further harvest of individuals would be raised from death to heavenly life.​—1Co 15:23.

firstfruits: See Glossary.

15:23

during his presence: This term is first used at Mt 24:3, where some of Jesus’ disciples ask him about “the sign of [his] presence.” It refers to the royal presence of Jesus Christ from the time of his invisible enthronement as Messianic King at the beginning of the last days of this system of things. The Greek word rendered “presence” is pa·rou·siʹa, and while many translations render it “coming,” it literally means “being alongside.” His presence would span a period of time rather than simply involve a momentary coming or arrival. This meaning of pa·rou·siʹa is indicated at Mt 24:37-39, where “the days of Noah . . . before the Flood” are compared to “the presence of the Son of man.” Also, at Php 2:12, Paul used pa·rou·siʹa to describe his “presence” in contrast with his “absence.” (See study note on 1Co 16:17.) Thus, Paul explains that the resurrection to life in heaven for those who belong to the Christ, that is, Christ’s spirit-anointed brothers and joint heirs, would occur some time after Jesus was installed as heavenly King in God’s Kingdom.

15:24

the end: Or “the complete (accomplished) end.” (See study note on Mt 24:6.) “The end” (Greek, teʹlos) mentioned here is evidently the end of the Thousand Year Reign (Re 20:4) when Jesus humbly and loyally “hands over the Kingdom to his God and Father.” The Millennial Rule of Christ’s Kingdom will have accomplished its purpose fully. There will no longer be a need for this subsidiary government to remain between Jehovah and mankind. And because Adamic sin and death will have been completely removed and mankind will have been redeemed, the need for Jesus’ role as a Redeemer will end.​—1Co 15:26, 28.

15:26

death . . . is to be brought to nothing: Or “death is to be destroyed.” Lit., “death is being made ineffective.” Here Paul speaks of the end of Adamic death and its consequences. An essential part of bringing death to nothing involves bringing the dead back to life through the resurrection (Joh 5:28), a teaching that Paul vigorously upholds in this context. However, in order to do away with death completely, all traces of Adamic sin also need to be removed. Therefore, Paul goes on to explain that sin, “the sting producing death,” is to be done away with by means of Jesus Christ’s ransom sacrifice. By both of these means​—the resurrection and the ransom​—God destroys death, rendering it ineffective. Paul later says: “Death is swallowed up forever.”​—1Co 15:54-57.

15:28

will also subject himself: The Son, Christ Jesus, will humbly relinquish rulership to his Father and will subject himself to Jehovah’s supreme sovereignty. By doing this, Jesus offers the greatest possible tribute to the rightfulness of his Father’s rule. Christ also shows that at the end of his successful Millennial Reign, he is still as humble as he was when he walked on the earth as a man.​—Php 2:5-11; Heb 13:8.

that God may be all things to everyone: When Christ turns all rulership over to his Father, Jehovah will once again rule directly over all his creations. Perfect humankind will have no need of a subsidiary government, the Messianic Kingdom, to repair the damage done by the rebellion in Eden. There will not be any further need for a ransom, a mediator, or a priesthood. As sons and daughters of Jehovah, humans will enjoy great freedom and direct communication with the Father. (Ro 8:21) Paul’s inspired view refers to the time after Jesus “hands over the Kingdom to his God and Father, when he has brought to nothing all government and all authority and power.”​—1Co 15:24.

15:29

being baptized for the purpose of being dead ones: In chapter 15 of 1 Corinthians, Paul discusses the certainty of the resurrection. In this context, he states that spirit-anointed Christians are baptized, or immersed, into a course of life that will lead to a death of integrity like that of Christ. Afterward, they will be raised to spirit life, as Jesus was. This baptism includes trials similar to those faced by Jesus himself and often leads to a death like his. (1Co 15:30-34) Faithful anointed Christians have the hope of being resurrected to life in heaven. So this baptism seems related to the baptism mentioned by Jesus at Mr 10:38 and by Paul at Ro 6:3.​—See study notes on Mr 10:38; Ro 6:3.

for the purpose of being: This expression is rendered from the Greek preposition hy·perʹ, which literally means “over,” but it has a number of other meanings that must be determined by the context. Some Bibles translate the phrase “being baptized for the dead” or similar. This rendering has led some to the conclusion that the verse refers to the baptizing of living individuals as substitutes for and on behalf of dead ones. Nowhere, though, does the Bible mention such a baptism; nor is there proof that the practice existed in Paul’s day. Furthermore, this understanding would not be in accord with scriptures that clearly state that those getting baptized were “disciples” who themselves “gladly accepted” God’s message and personally “believed.”​—Mt 28:19; Ac 2:41; 8:12.

15:32

I have fought with wild beasts at Ephesus: The Romans often threw criminals to wild beasts in the arenas. While scholars have suggested that this punishment did not apply to Roman citizens like Paul, there is historical evidence that some Roman citizens were thrown to beasts or made to fight with them. What Paul wrote in 2 Corinthians could describe an encounter with literal wild beasts in an arena. (2Co 1:8-10) If Paul was thrown to literal beasts, then his rescue was likely by divine intervention. (Compare Da 6:22.) This experience may thus have been one of the several “near-deaths” that Paul experienced in his ministry. (2Co 11:23) Other scholars feel that Paul is here referring to wild beasts in a figurative sense, describing the opposition of beastlike opposers in Ephesus.​—Ac 19:23-41.

let us eat and drink, for tomorrow we are to die: Paul here quotes Isa 22:13, which epitomized the attitude of Jerusalem’s disobedient inhabitants. Instead of repenting when faced with the threat of destruction, they gave themselves over to pleasure-seeking. Paul may have quoted these words because they reflected the thinking of those who denied the resurrection hope. For example, such groups as the Epicureans did not believe in a resurrection; they focused on living for the present. But as Paul points out, the resurrection is a reality, giving Christians ample reason and motivation to maintain their self-sacrificing course.​—1Co 15:58.

15:33

Bad associations spoil useful habits: Or “Bad company corrupts good morals.” This appears to be a proverb or an expression used in Paul’s day that conveys a basic principle found in other Bible verses. (Pr 13:20; 14:7; 22:24, 25) Paul quoted this saying to urge fellow Christians to avoid undue association with those who disagreed with the Scriptural doctrine of the resurrection. (1Co 15:3-8; see study note on 1Co 15:12.) Paul knew that association with those who rejected this and other well-founded Christian teachings would be destructive to faith and could “spoil” (Greek, phtheiʹro, meaning “to corrupt, to ruin”) the good habits and thinking of others. (Ac 20:30; 1Ti 4:1; 2Pe 2:1) The congregation in Corinth was plagued with a number of serious problems, which might also have been, at least in part, the result of an unwise choice of associates.​—1Co 1:11; 5:1; 6:1; 11:20-22.

15:34

Come to your senses: Paul here uses a Greek word that literally means “to sober up.” Because some of the Corinthian Christians gave ear to apostate teachings, such as the denial of the resurrection, they were in a spiritual stupor of sorts, confused and disoriented as if drunk. Paul thus urges them to wake up, to shake off their confusion by getting a clear understanding of the teaching of the resurrection. They needed to do so before their stupor led them to spiritual sickness and even death.​—1Co 11:30.

15:36

unless first it dies: When discussing the resurrection of an anointed Christian to life as a spirit person, Paul likens the burial of the physical body to the sowing of a seed. A seed dies in the sense that once planted, it disintegrates. Then it becomes a plant that differs entirely from the seed in form and appearance. (Compare Joh 12:24.) Similarly, a Christian who is chosen by God to be a joint heir with His Son and to receive incorruption and immortality in heaven must first die. At 1Co 15:42-44, Paul four times uses the concept of being sown in a figurative sense. He describes how a spirit-anointed Christian gives up the physical body and obtains a heavenly body by resurrection.​—See study note on 1Co 15:38.

15:38

God gives it a body: Paul here continues to compare the resurrection of a spirit-anointed Christian to the germinating of a seed. (See study note on 1Co 15:36.) He uses the example of a tiny seed of wheat that bears no resemblance to the plant that will grow from it. It “dies” as a seed and becomes an emerging plant. (1Co 15:36, 37) Similarly, anointed Christians first die as humans. Then at his appointed time, God brings them back to life in entirely new bodies. (2Co 5:1, 2; Php 3:20, 21) They are resurrected in spirit bodies to live in the spirit realm.​—1Co 15:44; 1Jo 3:2.

15:41

one star differs from another star in glory: Some Corinthians found it incredible that a flesh-and-blood human might die and be resurrected with a different sort of body, a spirit body, so Paul provides them with vivid examples. For instance, he refers to the stars. First-century observers could readily confirm that the stars varied in brightness and color. Paul’s point is that the God who created such variety would be able to resurrect a human and create a spirit body.

15:42

incorruption: Incorruption (Greek, a·phthar·siʹa) refers to that which cannot decay or be corrupted, that which is imperishable. Having lived, served faithfully, and died in mortal, corruptible human bodies, the resurrected anointed ones receive an incorruptible spirit body. (1Co 15:44) Such a body that is “raised up in incorruption” will inherently be beyond decay or destruction and will apparently be self-sustaining.​—Compare study note on 1Co 15:53.

15:44

physical: The Greek word psy·khi·kosʹ used here is derived from the word psy·kheʹ, traditionally rendered “soul.” (Compare the rendering “soulical” in the Kingdom Interlinear.) Here it is used to describe the bodies of earthly creatures in contrast with spiritual bodies; it refers to that which is material, tangible, visible, and mortal.​—See Glossary, “Soul.”

15:45

The first man Adam . . . The last Adam: In the first part of the verse, Paul quotes from Ge 2:7 (“the man became a living person”), but he adds the words “first” and “Adam.” In the second part of the verse, he calls Jesus “the last Adam.” Then at 1Co 15:47, Paul calls Adam “the first man [or, “human”]” and Jesus “the second man [or, “human”].” The first Adam disobeyed his Father and Life-Giver; the last Adam showed complete obedience to Him. The first Adam spread sin to his offspring; the last Adam gave his human life as a sin-atoning sacrifice. (Ro 5:12, 18, 19) Jehovah then restored Jesus to life as a spirit. (1Pe 3:18) Like Adam, Jesus was a perfect man, so in harmony with His own justice, Jehovah could accept Jesus’ sacrifice as “a corresponding ransom” to buy back Adam’s descendants. This ransom sacrifice would restore to humans the life prospects that the first Adam had forfeited. (1Ti 2:5, 6) Thus, Jesus could rightfully be called “the last Adam,” a term that indicates that there will be no need for another Adam after him.​—Compare study notes on Lu 3:38; Ro 5:14.

a living person: Or “a living soul.” Paul is here quoting from Ge 2:7, where the Hebrew word neʹphesh is rendered “person” or, according to the footnote, “soul.” This Hebrew word literally means “a breathing creature.”​—See Glossary, “Soul.”

15:49

the heavenly one: That is, Christ Jesus, “the last Adam.”​—1Co 15:45.

15:52

blink: Or “twinkling.” The Greek word rendered “blink” (Greek, rhi·peʹ) suggests a rapid movement. In this context, it may refer to a blink or a quick glance of the eyes, indicating that when the last trumpet sounds, the anointed Christians are resurrected instantaneously to immortal life in heaven.​—1Th 4:17; Re 14:12, 13.

15:53

immortality: The Greek word for “immortality” (a·tha·na·siʹa) occurs three times in the Christian Greek Scriptures, at 1Co 15:53, 54 and 1Ti 6:16. The basic meaning is “not subject to death.” It refers to the quality of life that is enjoyed, its endlessness and indestructibility. The anointed followers of Christ, who as mortal humans serve God faithfully, are resurrected as something more than spirit creatures having everlasting life. Jehovah gives them “indestructible life”​—an outstanding demonstration of his confidence in them.​—Heb 7:16; compare study note on 1Co 15:42.

15:54

Death is swallowed up forever: By quoting what was written by Isaiah in the eighth century B.C.E., Paul shows that God had long ago promised an end to Adamic death. The Hebrew text of Isa 25:8 reads: “He [that is, God] will swallow up death forever.” When Paul quotes these words, he uses a Greek expression (here rendered “forever”) that literally means “into victory.” This literal meaning is reflected in some Bible translations that say: “Death is swallowed up in victory” or “Death is swallowed up; victory is won!” However, the Greek term could mean, in some contexts, “permanently; forever.” It was used in the Septuagint to render a Hebrew term meaning “forever,” for example at Isa 25:8 and La 5:20. Therefore, there is solid basis for rendering this Greek expression with the term “forever” at 1Co 15:54, especially in view of the original reading of the Hebrew text from which this quote is taken.

15:55

“Death, where is your victory? Death, where is your sting?”: Paul here quotes Ho 13:14. Hosea’s prophecy was not indicating that those disobedient Israelites would be resurrected from the dead at that time. However, Paul’s application of Ho 13:14 shows that this prophecy was pointing to the time when the dead would be raised to life and the Grave (Sheol, or Hades) would be made powerless. Paul’s quotation is, in part, from the Septuagint, which reads: “Where is your penalty [or “punishment”], O death? O Hades, where is your sting?” By using these rhetorical questions addressed to enemy Death (1Co 15:25, 26), Paul, in effect, is saying: “Death, you will not be victorious again! Death, your sting has no effect anymore!”

sting: The Greek word kenʹtron can refer to a sting of an animal, like that of a scorpion. It is used at Re 9:10, where the symbolic locusts are described as having “tails with stingers like scorpions.” Here at 1Co 15:55, the term is used figuratively of the pain and suffering caused to millions of humans by the enemy death. (1Co 15:26) Just as a scorpion deprived of its stinger cannot sting, death will not have power over spirit-anointed ones who have been resurrected to inherit God’s Kingdom and have gained immortality. (1Co 15:57; Re 20:6) During the Thousand Year Reign of Christ, God will completely do away with the sting of Adamic death when millions are resurrected and death is figuratively hurled into “the lake of fire.”​—Re 20:12-14; 21:4; Joh 5:28, 29.

15:56

and the power for sin is the Law: Or “and the Law gives sin its power.” Paul here refers to the Mosaic Law. It clearly spelled out what constitutes sin, identifying many acts and even attitudes as sinful. (Ro 3:19, 20; Ga 3:19) In this sense, the Law gave power to sin. As a result, the Israelites would become aware of their sinfulness, their liability to God, and their need for the Messiah.​—Ro 6:23.

15:58

Therefore, . . . be steadfast, immovable: The Greek word rendered “steadfast” conveys the idea of being settled, firm, solidly in place. At Col 1:23, the same term is rendered “steadfast” and is used in parallel with the expression “established on the foundation.” It involves standing one’s ground by means of implicit faith in God and his promises. (1Pe 5:9) The expression “immovable” conveys a similar meaning and refers to something that is unshakable, not moving from its place. In the face of difficulties and attacks on his faith, a Christian has hope that is like “an anchor” that holds fast a ship so that it is not moved from its moorings. (Heb 6:19) Paul uses the two terms rendered “steadfast” and “immovable” together to express his wish that his Corinthian brothers be absolutely determined to hold fast to their hope and faith, confident that their labors “in the work of the Lord” are never in vain.

the work of the Lord . . . in connection with the Lord: In this context, the Greek term Kyʹri·os (“Lord”) could refer either to Jehovah God or to Jesus Christ. Here “the Lord” may well refer to Jehovah, since Paul says of the Christian ministry, “we are God’s fellow workers,” and he calls this ministry “the work of Jehovah.” (1Co 3:9; 16:10; Isa 61:1, 2; Lu 4:18, 19; Joh 5:17; Ro 12:11) Also, when Jesus spoke about the spiritual harvest work, he referred to Jehovah God as “the Master [or, “Lord” (Greek, Kyʹri·os)] of the harvest.” (Mt 9:38) It is possible, however, that Paul had in mind the work, or ministry, that Jesus spearheaded when on earth. (Mt 28:19, 20) Regardless, Christian ministers have the great privilege of being coworkers with both the Sovereign Lord Jehovah and the Lord Jesus Christ in declaring the good news.

1 CORINTHIANS

Study Notes​—Chapter 16

16:1

the collection: The Greek word lo·giʹa, rendered “collection,” occurs only twice in the Bible, at 1Co 16:1, 2. The context and Paul’s choice of words indicate that the collection likely involved money, not food or clothing. In saying “the collection,” he suggests that this was a special collection, one already known to the Corinthians. It appears that this collection was taken especially in behalf of the Judean Christians, who were hard-pressed at the time.​—1Co 16:3; Ga 2:10.

16:2

the first day of every week: Paul here probably refers to the day following the Jewish Sabbath. He thus recommended that each Christian in Corinth make it a priority, starting early in the week, to set something aside to donate to those in need. Each Christian would offer his donation privately and according to his own means. (1Co 16:1) Paul was not, as some have suggested, setting up Sunday as the new Sabbath day for Christians.​—Col 2:16, 17.

16:3

I will send the men . . . to take your kind gift to Jerusalem: About 55 C.E., the Christians in Judea had fallen into poverty, so Paul supervised the collection of relief funds from the congregations in Galatia, Macedonia, and Achaia. (1Co 16:1, 2; 2Co 8:1, 4; 9:1, 2) When he set out on the long journey to Jerusalem in 56 C.E. to deliver the contribution, Paul was accompanied by a number of men. The group were carrying money entrusted to them by several congregations, each of which may have supplied men to accompany Paul. (Ac 20:3, 4; Ro 15:25, 26) Such a large company may have been needed for security because robbers posed a threat to safe passage. (2Co 11:26) Since only approved men would be delivering the collected funds along with Paul, there would not be any reason to suspect these men of misusing the funds. Those giving the contributions could be confident that the money would be used properly.​—2Co 8:20.

16:5

Macedonia: See Glossary, “Macedonia”; App. B13.

16:7

if Jehovah permits: This expression and similar ones used in the Christian Greek Scriptures emphasize the need to take God’s will into account when doing or planning to do something.​—Heb 6:3; Jas 4:15; see study note on 1Co 4:19; for the use of the divine name in this phrase, see App. C3 introduction; 1Co 16:7.

16:8

I am remaining in Ephesus: These words of Paul offer strong proof that he wrote this letter while in Ephesus. Indirect evidence supporting the same conclusion is found at 1Co 16:19, where Paul adds to his own greetings those of Aquila and Prisca (Priscilla). According to Ac 18:18, 19, that couple had moved from Corinth to Ephesus.

the Festival of Pentecost: See Glossary, “Pentecost,” and App. B15.

16:9

a large door that leads to activity: This is one of three instances in which Paul uses the term “door” in a figurative sense. (2Co 2:12; Col 4:3; see study note on Ac 14:27.) Paul’s activity in Ephesus had an impact on the preaching efforts in the whole region. He spent some three years in Ephesus (c. 52-55 C.E.), and one result was that the good news of the Kingdom spread throughout the Roman province of Asia. (Ac 19:10, 26; see Glossary, “Asia.”) The cities of Colossae, Laodicea, and Hierapolis, which lay inland from Ephesus, heard the good news, though Paul evidently did not visit them in person. He may have sent Epaphras to open up the preaching work there. (Col 4:12, 13) It seems possible that the good news likewise reached the cities of Philadelphia, Thyatira, and Sardis during this time of great activity.

16:10

the work of Jehovah: Paul is here referring to the work, or ministry, that God had given him and Timothy. As Paul mentions at 1Co 3:9, Christians have the privilege of being “God’s fellow workers.”​—For the use of the divine name in this expression, see App. C3 introduction; 1Co 16:10.

16:12

Now concerning Apollos our brother: It appears that Apollos must have been in or near Ephesus, where Paul wrote 1 Corinthians. Apollos had been preaching in Corinth earlier (Ac 18:24–19:1a), and the Corinthians held Apollos in great esteem. Though Paul urged him to visit the Corinthian congregation, Apollos did not intend to go to Corinth at that time. He may have feared stirring up further division in the congregation (1Co 1:10-12), or he may still have had work to do where he was. At any rate, Paul’s brief statement about “Apollos our brother” shows that these two active missionaries had not allowed the factions in the congregation in Corinth to cause a breach in their own unity, as some Bible commentators have suggested.​—1Co 3:4-9, 21-23; 4:6, 7.

with the brothers: Some have suggested that “brothers” may refer to Stephanas, Fortunatus, and Achaicus, who visited Paul in Ephesus (1Co 16:17, 18) and who possibly then delivered this letter to Corinth.

16:13

carry on in a manly way: Or “be courageous.” The Greek word used here (an·driʹzo·mai) is a verb drawn from the noun a·nerʹ, meaning “a man; a male.” While it literally means “to act like a man,” the primary idea is that of being courageous or brave, which is how it is rendered in many translations. Paul wrote these words to all in the congregation, so women too were to show such courage. Although Paul here encourages Christians to show manly courage, he also describes himself and his companions as being “gentle” and acting like “a nursing mother.” (1Th 2:7) The Greek verb an·driʹzo·mai occurs only here in the Christian Greek Scriptures, but it is used more than 20 times in the Septuagint to render synonymous Hebrew expressions that mean “be courageous; be strong.” For example, it is used three times at De 31:6, 7, 23, where Moses commanded the people and Joshua to “be courageous.” It is also used three times at Jos 1:6, 7, 9, where Jehovah told Joshua to “be . . . strong.”

16:15

urge: Or “entreat.”​—For a discussion of the Greek word pa·ra·ka·leʹo used here, see study note on Ro 12:8.

Achaia: See study note on Ac 18:12.

16:17

the presence of: Here Paul uses the Greek word pa·rou·siʹa regarding three of his fellow workers who were with him. It is used in a similar sense five times elsewhere in the Christian Greek Scriptures. (2Co 7:6, 7; 10:10; Php 1:26; 2:12) This term is also used in connection with the invisible presence of Jesus Christ. (Mt 24:3; 1Co 15:23) The term pa·rou·siʹa, or “presence,” can refer to an invisible presence, as indicated by Jewish historian Josephus, writing in Greek, when he refers to God’s pa·rou·siʹa at Mount Sinai. God’s invisible presence was made evident by thunder and lightning. (Jewish Antiquities, III, 80 [v, 2]) Paul uses the related verb paʹrei·mi (“to be present”) when he speaks about being “present in spirit” but “absent in body.” (1Co 5:3) Although many translations render this term “arrival” or “coming,” the rendering “presence” is supported by the way Paul uses it at Php 2:12 to describe his “presence” in contrast with his “absence.”​—See study note on 1Co 15:23.

16:19

The congregations of Asia: That is, in the Roman province of Asia. (See Glossary, “Asia.”) Ac 19:10 says that during Paul’s stay in Ephesus, “all those living in the province of Asia heard the word of the Lord.” At the time of writing 1 Corinthians (c. 55 C.E.), while staying in Ephesus, Paul likely had in mind congregations in Colossae, Laodicea, and Hierapolis. (Col 4:12-16) Additionally, other congregations mentioned in the book of Revelation, including those in Smyrna, Pergamum, Sardis, Thyatira, and Philadelphia, may have been established by then and may have been included in these greetings.​—Re 1:4, 11.

Aquila and Prisca: See study note on Ac 18:2.

the congregation that is in their house: The first-century believers often met together in private homes. (Ro 16:3, 5; Col 4:15; Phm 2) The Greek word for “congregation” (ek·kle·siʹa) refers to a group of people gathered together for a common purpose. (1Co 12:28; 2Co 1:1) Some Bibles use “church” to render the Greek word ek·kle·siʹa in this and other verses. However, since many think of a church as a building used for religious services rather than as a group of people engaging in worship, the rendering “congregation” is more accurate.

16:20

a holy kiss: See study note on Ro 16:16.

16:21

in my own hand: See study note on 1Co 1:1.

16:22

O our Lord, come!: Paul here uses an Aramaic expression transliterated into Greek as Ma·raʹna tha. Similar to other Semitic expressions, such as “Amen” and “Hallelujah,” it was apparently a term known by the Christian congregation, so Paul could use it without further explanation. It expresses a wish similar to the concluding words of Re 22:20, where the apostle John exclaimed: “Amen! Come, Lord Jesus.” According to some scholars, the Aramaic expression is to be transliterated Ma·ranʹ a·thaʹ, which would mean “Our Lord is coming” or “Our Lord has come.”