1Co 12:1

See Lesson, One body.

See Lesson, Collyer on One body.

1Co 12: “The apostle Paul wrote concerning spiritual matters, pointing out that the gifts of the spirit were to be used for the unity of the Body. Although the miraculous spirit gifts are not available today, the principle of those gifts must be sought. He outlines nine such gifts. Two involved the intellect, in the expression of wisdom and of knowledge. These two principles are the foundation of our belief, as we obtain the wisdom of the Word, and apply it in knowledge. Another two gifts involve speech, being the gifts of tongues, and the interpreting of tongues. Consequently, when we speak words of Truth we manifest the voice of God; when we interpret the Word we apply our minds to revelation. Two more gifts concern truth: those of prophecy and the discerning of spirits, reminding us of the need for faithful exhortation, and the testing of exposition. The final three gifts are of actions: those of faith, healing and miracles. Similarly, in the extension of those principles, we apply ourselves to the strengthening of faith; to the caring for others; and to working fruitfulness. When properly applied, these principles centre on the unity of the body, for the differing elements are all necessary for the upbuilding of Christ in his Ecclesial Body. Thus as members in part, we each contribute something to the whole” (GEM).

1Co 12:11

AND HE GIVES THEM TO EACH ONE, JUST AS HE DETERMINES: “God’s will is perfect. He distributes our gifts as they are supposed to be. What a disservice we do to ourselves, our God, and our ecclesias when we try to compare ourselves to one another. We are not supposed to be the same. We all have different roles to perform. Some roles are more visible than others, but that does not make them of more value to the body. Let us encourage each other in his or her own special gifts. Let us not put false or ill motives on what our brethren do. We must remember that our brethren are children of God who are doing their part as best as they know. Let us encourage each other to recognize the gifts and contributions as extremely important to the functioning and health of our body — no matter how visible or invisible they seem to be. Let us not judge one another or measure one another according to our own standards — for we are not the same — nor were we meant to be. This we do know — that God has put the body together as he saw fit — and who are we to question His purpose and design? We are intended to be a functioning part of the body — each and every one of us in his or her own particular way” (CPv).

1Co 12:19

IF THEY WERE ALL ONE PART, WHERE WOULD THE BODY BE?: “What kind of church would my church be… if all of its members were just like me?” Think, for example, of a “pot-luck” dinner where every guest brought the exactly same dish. Or a baseball team where all the players had exactly the same abilities. Or an orchestra where everyone played the same instrument.

1Co 12:20

At a meeting of the American Psychological Association, Jack Lipton, a psychologist at Union College, and R. Scott Builione, a graduate student at Columbia University, presented their findings on how members of the various sections of 11 major symphony orchestras perceived each other. The percussionists were viewed as insensitive, unintelligent, and hard-of-hearing, yet fun-loving. String players were seen as arrogant, stuffy, and unathletic. The orchestra members overwhelmingly chose “loud” as the primary adjective to describe the brass players. Woodwind players seemed to be held in the highest esteem, described as quiet and meticulous, though a bit egotistical. Interesting findings, to say the least! With such widely divergent personalities and perceptions, how could an orchestra ever come together to make such wonderful music? The answer is simple: regardless of how those musicians view each other, they subordinate their feelings and biases to the leadership of the conductor. Under his guidance, they play beautiful music.

1Co 12:21

“The beauty and purpose and usefulness of the human body is in its diversity” (GVG, Ber 57:308).

THE HEAD… TO THE FEET: “Feet” = those who carry the gospel message (Rom 10:15; Isa 52:7). Christ cannot come to those to whom he is not carried by his “feet” — us!

1Co 12:23

“Difference… far from sanctioning divisions, calls for devotion” (WFB 131).

1Co 12:25

THERE SHOULD BE NO DIVISION IN THE BODY, BUT THAT ITS PARTS SHOULD HAVE EQUAL CONCERN FOR EACH OTHER: “They tell the story of the fellow trying to sleep with his feet hanging out the end of the bed, so cold that they have turned blue. Someone asked him why he didn’t draw them up under the covers and his reply was, ‘I’m not going to put those cold things in bed with me!’ The story is funny because it is so ridiculous. Our feet are so much a part of our body that what happens to them happens to us. We recently had this demonstrated to us in a very real way. A heavy object was dropped on our big toe, and the pain it caused was felt throughout the body. Later as we lay in bed trying to sleep, we could feel each beat of our heart by the throb in our big toe. We were painfully aware of the truth of Paul’s statement concerning the body when he said ‘whether one member suffer, all the members suffer with it.’

“We had not given our big toe a second thought for years, and suddenly it became difficult to think of anything else. Paul makes a beautiful comparison of the parts of our physical body, being parts of the body of Christ. Paul shows how each part of the body is necessary and how one part must not say it does not need another part. Even ‘those members of the body which seem to be more feeble, are necessary,’ says Paul.

“Paul’s elaborate analogy is for the sole purpose of teaching us that there ought not to be any ‘schisms in the body; but that the members should have the same care one for another.’ If we really love the body of Christ as we love our own body we ought to ‘nourish and cherish it, even as the Lord the church.’ We know what Jesus did for us. We know what we each do for an ailing part of our body. This, says Paul, is the way we ought to care for those members of our body who are spiritually sick. He tells us that ‘we then that are strong ought to bear the infirmities of the weak, and not to please ourselves.’ [Rom 15:1]

“This is exactly what we do when our big toe hurts. We don’t normally hop around on one foot holding the other with both hands, but when that toe has an infirmity that is exactly what we do. It doesn’t make much difference either how busy we think we are. We still take time out from whatever we are doing to do our little one-foot dance.

“Now the problem is we are not usually as sensitive to the infirmities of others as we are to our own. Those that were with us were not as concerned about our big toe as we were. After all it was our toe that was hurting.

“We all need to cultivate a caring attitude for the infirmities of others. God has built into our body a nervous system so that we automatically care for the part of our body that is injured. Now we need to learn how to become sensitive to the hurts and feelings of others so that we can nourish and cherish them in their distresses.

“James tells us ‘that this is pure religion, to visit the fatherless and widows in their affliction and keep ourselves unspotted from the world.’ [Jam 1:27]

“Sometimes what we do for the other is really a very small thing to us but very important to them. A visit, a kind word, just reaching out a steadying hand when one is hopping on one foot can prevent a fall. We need to learn to think of others, and try to do for them as we would have them do for us if we were in their situation. It truly is the thought that counts but the thought will be demonstrated by a deed, for as faith without works is dead, so thoughts without actions are dead also. A cup of cold water isn’t much but if it is given in the name of a disciple, Jesus says the giver will not lose his reward” (MM).

Let us each learn to care for the body of Christ as we do for our physical body that there be no “schism in the body; but that the members should have the same care one for another. Now ye are the body of Christ.”

1Co 12:27

Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

1Co 12:28

“One valuable scripture (1Co 12:7-10,27-30) provides a long list of the gifts of the Spirit. Here they are, with a comment or two about each of them.

• Apostles. Besides the twelve there were special messengers of the churches who also carried this title. (eg Phi 2:25; 2Co 8:23).
• Prophets. Some were inspired to foretell coming events (eg Acts 11:28). But prophesying really means ‘speaking forth the word of God.’ So preaching and praise (as in 1Co 15:3,4) were also out-workings of the gift of prophecy.
• Teachers. That is, instructors of those preparing for baptism, and, no doubt, for those already baptized, as well.
• Workers of miracles. Not much is known about this gift, but it is mentioned as separate and distinct from the gift of healing.
• Healing. This explains itself. The marvel wrought by Peter on the lame man (Acts 3) is a good example.
• Wisdom. For the sound guidance of the church.
• Knowledge. Not knowledge of science or mathematics, of course, but divine knowledge in addition to what the Scriptures taught, for at that time the Bible was not complete.
• Faith. This gift was probably what enabled some believers to attempt and achieve what they could not have hoped to do in their own strength — dangerous preaching tours, selling up and giving the money for the well-being of their poor brethren, and so on.
• The ability to distinguish or discern spirits. Here was a splendid and necessary safeguard against impostors. When men claimed to be speaking under the control of the Spirit, these had power and authority to confirm or deny the truth of the claim. When an epistle was received by one of the churches, some brother with this gift would be able to pronounce whether or not this was written by genuine inspiration of the Holy Spirit.
• Speaking with tongues. It is difficult to be sure exactly what the gift was. It may have been actual superhuman speaking of foreign languages; or perhaps a form of enthusiastic utterance in no known language; or even an inspired repetition of prayers and psalms in ancient Hebrew. The subject really requires a study of its own; but certainly ‘tongues’ was one of the least useful of the gifts.
• Interpretation of tongues. This and speaking in a tongue come last in the list. Speaking with tongues not understood would have been no real help at all without translation. So some were given this power. But Paul commanded: If there is no one present with the gift of interpretation, there must be no speaking with tongues. That gift could be, and must be, controlled” (WGHS).

1Co 12:29

Vv 29,30: Cp 7-fold Spirit: Isa 11:2. Also, Rev 1:4; 4:5; 5:6. No one was self-sufficient. The Holy Spirit gifts were widely distributed so that all the individual members were dependent upon one another.

1Co 12:31

BUT EAGERLY DESIRE THE GREATER GIFTS: This implies that some gifts are of more use than others. There is an ordering of the spirit gifts: 1Co 12:28; Eph 4:11. Notice the gift of tongues is at the bottom of the list, and notice also that Eph 4 provides the reason for the gifts — they were not given for self gratification; this was the problem at Corinth.

AND NOW I WILL SHOW YOU THE MOST EXCELLENT WAY: There is something far better than all the Holy Spirit gifts: and that is love!

1Co 14:2

TONGUE: “Glossa”, used interchangably with “dialectos” in Act 2:4,8. Ref foreign language in Rev 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15. “Glossa” sig intelligible speech in Rom 14:11; Phi 2:11; 1Jo 3:18.

1Co 14:5

Moses: “Would God that all the LORD’s people were prophets…” (Num 11:29). In Corinth the brethren were concerned with tongues (1Co 13) — presumably for self gratification. Hence Paul discusses the merits and demerits of tongues and interpreters and edification.

THAT THE CHURCH MAY BE EDIFIED: Notice the way “edification” is stressed throughout: 1Co 8:1; 10:23; 14:3-5,12,17.26. Tongues, without an interpreter, did not edify; but prophecy did. Here, prophecy extends beyond speaking about the future; it encompasses exposition of the Scripture also — encompassing exhortations and Bible classes.

1Co 14:8

TRUMPET: There were special differences between different trumpet sounds (Num 10:9).

1Co 14:14

Even the brother praying or speaking in another tongue did not necessarily understand his own words (WFB 127). Or, alternatively, Paul does not mean that he himself cannot understand his meaning. Rather, to paraphrase, “If I pray in another tongue, my understanding does no good for my listeners, unless they understand too.”

1Co 14:16

THANKSGIVING: Eucharistos = the breaking of bread. There, esp, the ecclesia was to “proclaim” Christ (1Co 11:26; Rom 3:5), so that visitors might understand.

1Co 14:20

“God’s professed people — presumed heirs and rulers of the world to come — wasting their precious time and attention on the world’s baby-toys is like a pitiful lunatic millionaire picking through the garbage, mentally incapable of comprehending or enjoying his vast riches” (GVG).

1Co 14:34

See RR in Ber 69:9. Cp Hab 2:20.

1Co 14:40

IN A FITTING AND ORDERLY WAY: “The brother or sister who sincerely loves God will endeavour always to be punctual in the observance of His requirements and appointments. (Unavoidable lateness is exceptional, and need not here be considered.) To be late at the meetings when we could have been early is indicative of indifference and carelessness in regard to the things of God. The meetings are of God’s appointment for the benefit of His children. The latecomer not only himself loses much of this benefit, but hinders those who are punctual in receiving the good. Usually the meetings commence with collective thanksgiving to God; is it not manifestly irreverent, and consequently displeasing to Him, that the privilege should be disturbed by latecomers, who with a little thought and care could have been present to unite in prayer and thanksgiving? Christ is our example in all things, and there is more than a suggestion of punctuality in the record that ‘when the hour was come he sat down, and the twelve apostles with him’ (to eat the Passover) (Luk 22:14)” (WJW).

“How necessary it is, even where faith exists, to add to it courage! A faith without courage can never overcome the world, and they who fail in this conflict can have no part in the Kingdom of God.

“The doctrine Paul taught, and the customs he established, afforded no scope for the gratification of personal ambition and democratic turbulence. He required that all things should be done decently and in order: and to the edification, or the building up, of the body of Christ in its most holy faith. All this was very displeasing to men of vain and conceited minds, whose propensity was for talk and egotistical display” (JT).

Setting “in order” is a significant thing in the service of God (particularly in the area of offering sacrifices): Gen 22:9; Exo 26:17; 39:37; 40:4,23; Lev 1:7,8,12; 6:12; 24:8; 1Ki 18:33; 2Ki 20:1; 2Ch 13:11; 29:35; Eze 41:6; Acts 18:23; 1Co 11:34; 14:40; Tit 1:5.

1Co 13:1

1Co 13: See Article, Love one another.

In essential things, unity (Phi 1:27). In doubtful things, liberty (Rom 14:6). In all things, love (1Co 13:1,5).

BUT HAVE NOT LOVE: “Without love, your life will echo with emptiness. With it, your life vibrates warmth and meaning. Even during times of hardship, love always shines through. There is no force more potent than love. Take away love and your earth is a tomb. If you have it, you don’t need to have anything else, and if you don’t have it, it doesn’t much matter what else you have. As you look back upon the events in your life you will find that the moments that stand out, the moments when you have really lived, are the moments when you have done things in a spirit of love. Therefore, search for love. Once you have learned to love, you’ll have learned to live. Love is the most important ingredient of your success of hope and faith” (MT).

“There were serious problems of doctrine and behaviour affecting ecclesial life in Corinth… It is evident that there were nine serious problems, and one big issue. The nine problems were:

• Factions and exclusive cliques within the ecclesia, each following a prominent leader (1Co 1:10 – 4:21);
• Sexual immorality such as even unbelievers found repulsive and unacceptable (1Co 5:1-13; 6:12-20);
• Litigation between members, using pagan Gentile courts to settle their differences (1Co 6:1-11);
• God’s holy institution of marriage was not fully understood or utilized for the happiness of members (1Co 7);
• Idolatrous practices were still followed, esp feasting and socializing in idols’ temples (1Co 8-10);
• The Scriptural status and position of sisters, with appropriate head covering, were not appreciated (1Co 11:2-16);
• The gifts of the Holy Spirit were being abused and used for self-glory not ecclesial edification (1Co 12:1 — 14:40);
• The Bible doctrine of the resurrection was a source of contention, and misunderstood by some (1Co 15); and
• Ecclesial welfare was a “hot potato” and source of envy and abuse (1Co 16).

“Wisdom was needed to sort out this mess, for sure! Paul was more than equal to the task. The theme of the entire letter is absolutely clear: there were nine symptoms but only one disease. The big issue was: THERE WAS NO LOVE!

“1Co 13 is the most profound analysis of ecclesial life that we have. Time and again before and after this great chapter, throughout the epistle, Paul refers to the big issue, that love is the answer. He shows that it is the answer to every one of the nine problems besetting the ecclesia. Love of God, with all our heart, soul, mind and strength, and love of our neighbour, will solve every problem rapidly and with ease. Jesus himself pointed the way: the greatest and preeminent commandment is love (Mar 12:28). Paul just follows through on Jesus’ basic teaching and applies it to ecclesial life in Corinth and everywhere else. Look through the whole epistle with this big issue in mind and its relevance to us will be immediately apparent.

• With love, factions will disappear.
• We will never seduce someone if there is love.
• We will never humiliate our brethren and sue them before the law if we love them.
• Marriage is a wonderful fulfilment of love.
• We cannot love God and worship idols.
• Sisters who love the Lord and the brethren will accept and fulfil their proper godly roles.
• We will never use God’s power for selfish ends if we love God and His ecclesia.
• We will not contend over doctrinal issues if love is the motivation.
• And as for ecclesial welfare, without love it is nothing more than human charity or philanthropy given for self-adulation, the plaything of jealousy and greed.

“There is the big issue. The diagnosis is evident. The medicine is available. No wonder Paul ends his magnificent letter with these serious words: ‘If anyone does not love the Lord– a curse be on him… My love to all of you in Christ Jesus. Amen’ (1Co 16:22,24)” (Peter Horne, CP 41:2:23,24).

LOVE: Agape, obedience (1Jo 5:2,3).

1Co 13:3

“Christ’s is the law of love: and by that standard what is without love is without law. It therefore follows that ‘though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing.’ But the man who makes God’s will his own, will do the works as though it were by nature: he will not try to keep accounts with God; he will not count that he has done this and that; his right hand will scarcely know what his left hand does. He will have become an instrument through which God’s will is fulfilled because through love his own will is absorbed in God’s” (TM).

1Co 13:4

Vv 4-7: See Lesson, Love one another.

In essential things, unity: Phil 1:27. In doubtful things, liberty: Rom 14:6. In all things, love.

KIND: But sometimes a “kind” word is no more than hypocrisy (Jam 2:15,16).

1Co 13:5

Vv 5,6: “Keeps no score of wrong, does not gloat over other men’s sins, but delights in truth” (NEB).

IT KEEPS NO RECORD OF WRONGS: Ah, if only we could all “keep no record of wrongs”. In my work and personal affairs — like many others, I suppose — I have to keep records of… all sorts of things. Sometimes it seems as though my job description is really: “Making lists”.

But here’s an area where… I DON’T HAVE TO MAKE LISTS! Wonderful!

Why? Because — I believe — Christ is making his own lists. And his lists are complete, and accurate. And he will know what to do — or what NOT to do — about every item on every list.

NOT SELF-SEEKING: “For even Christ pleased not himself” (Rom 15:3).

“Love does not insist on its own way.” Have you ever participated in a three-legged race? You may be the fastest runner at the picnic, but you’ll wind up sprawled on the grass unless you can adapt yourself to the style of your partner. This principle also holds true in the ecclesia. We are all members of the one body, and we must learn to function as a unit. We are “yoked together” with our brethren in many endeavors; we cannot always choose the way that pleases us most.

Your way of doing things may always be the best, but I can guarantee you that it won’t always be the one chosen by the majority. Then what do you do? Go along or “drop out”? There have been cases of members who have left meetings because of absolutely trivial disagreements, in which they failed to get their own way and just could not bend enough to go along with others. And they, and sometimes their families, have paid for that stubbornness with twenty or more years of self-imposed isolation.

“Love is swift, sincere, pious, joyful, generous, strong, patient, faithful, prudent, long-suffering, courageous, and never seeking its own; for wheresoever a person seeketh his own, there he falleth from love” (Thomas a’ Kempis).

1Co 13:8

“In 1Co 13, only a few verses after his long chapter about the Holy Spirit’s gifts of healing, knowledge, tongues, and so on, he declared plainly: ‘As for prophecy, it will pass away; as for tongues, they will cease; as for knowledge it will pass away’ (1Co 13:8).

The pronouncement of this inspired apostle is surely decisive. The superhuman gifts of the Spirit were given to the church only for a time, until new believers were firm in the faith and a good sound pattern of Christian belief and living had been established. Today the completed Bible is all that is needed for that purpose. [As already mentioned, in the days of the apostles the New Testament was only gradually coming into existence. When the apostles died, few churches would have copies of a complete New Testament]” (WGHS). See lesson, Holy Spirit gifts, available today?

1Co 13:10

PERFECTION: Teleios, “maturity” (cp RSV). Cp usage: 1Co 2:6; 14:20; Phi 3:15; Heb 5:13,14. Knowledge is the subject here, either partial knowledge or complete, mature knowledge. The canon of Scripture was completed in first century. Therefore, the main purpose of Holy Spirit (ie to produce and confirm inspired Bible) was accomplished. Historical evidence demonstrates that speaking in tongues ceased shortly after 100 AD.

1Co 13:11

Paul’s personal maturity // ecclesial development. Note subtle allusions to various Holy Spirit gifts: “speak, understand…”

I BECAME A MAN: Growing in knowledge to become a perfect (ie mature, complete) man (1Co 14:20). Then no need for “childish” (“in part”) things.

1Co 13:12

A POOR REFLECTION: “By means of a mirror, darkly”: a mirror of polished metal, not glass (Str Scr 45). Cp the mirrors of the women (Exo 38:8).

FACE TO FACE: As God spoke to Moses (Num 12:8). Reflecting the glory seen in Christ (2Co 3:18; 4:4,6), as Moses reflected God’s glory (Exo 33:11-13; 34:30). Thus the elements of the law are contrasted with the way in which Moses had close communion with Yahweh. Moses, not the law, is OUR pattern.

KNOW FULLY: Ref to time of completed Scriptural revelation (cp idea in 2Co 1:13,14).

EVEN AS I AM FULLY KNOWN: “There is one to whom all hearts are ‘naked and laid open’ (Heb 4:13). Darkness is as light to Him, the thought unspoken is heard by His ears, because He is beyond ‘things seen’ — beyond the visible phenomena of the universe which He has created: and therefore because the Father is in secret, He seeth in secret; and to the invisible One the invisible things are known. Along with awe at that penetrating knowledge, and grief at the frailty which it reveals, there is joy for disciples in the fact that they are truly known. In private prayer they need not fear men’s malice or misunderstanding, and they cannot seek men’s praise — unless (God forbid) it be their own. Here if anywhere in the world, they will be true, because they are alone with the God of Truth. And from such communion a fellowship may grow to reach its fullness in the day when they shall ‘know even as they are known’, being like the Son in whom the Father is made manifest, for they shall ‘see him even as he is’ (1Jo 3:2)” (TM).

1Co 13:13

REMAIN: Or “abide”, without interruption (unlike Holy Spirit gifts, which are intermittent). Key point!

FAITH, HOPE, AND LOVE: From an unknown author:

F = Fervently praying A = Accepting whatever outcome from prayer I = In tune with Jesus Christ T = Teaching others about Jesus Christ H = Hope keeps me going in my daily walk

H = Helping others see Jesus Christ O = Offering my life to the service of Jesus Christ P = Praying always for others, lost or not, to see Jesus Christ E = Encouraging others to follow Jesus Christ to God’s Kingdom

L = Looking to God and Jesus all the time O = Opening my heart to His ways only V = Verifying everything in God’s Holy Word E = Extending myself to help others in their walk with the Lord

2Co 3:1

Vv 1-6: Paul’s authority is endorsed by the effect of his teaching.

2Co 3:5

No power of ourselves to: (1) think (2Co 3:5), (2) speak (Num 22:38), or (3) do (Joh 15:5).

2Co 3:6

THE LETTER KILLS: A vigorous, figurative way of saying, ‘The law of Moses results in death for those who fail to keep it.’

2Co 3:7

Vv 7-18: A refutation of the Judaizers. Paul contrasts the old covenant with the new (vv 9-11): that which brings death, and that which brings life. That which condemns, and that which saves. The glory that fades and the glory that remains.

FADING THOUGH IT WAS: The physical glory (of Moses and Law) contrasted with the moral glory (of Christ).

2Co 3:9

IF THE MINISTRY THAT CONDEMNS MEN IS GLORIOUS, HOW MUCH MORE GLORIOUS IS THE MINISTRY THAT BRINGS RIGHTEOUSNESS!: True Christian excellence is as unconscious of its beauty as Moses was; whenever it becomes self-conscious it loses its charm. Beware of the man who talks about his graces. There is such a thing as being proud of humility and making it profitable to one’s self interests. The man who boasts of a “shining face” (from being in the “presence” of Christ) is a counterfeit and a cheat. The possessor of the genuine article never talks about it; never thinks about it; and would be almost overwhelmed to hear of any such thing being ascribed to him. The charm of a little child is its utter unconsciousness of self, and that is the charm in true God-likeness. It is an unaware humility.

2Co 3:10

Cp Joh 1:17.

2Co 3:12

WE ARE VERY BOLD: Moses was not “bold”, or “plain of speech” (KJV): he hid the departing glory from Jews’ eyes (SMk 126). Ct 2Co 4:4-6.

2Co 3:16

BUT WHENEVER ANYONE TURNS TO THE LORD, THE VEIL IS TAKEN AWAY: Cit Exo 34:34: “But whenever he [Moses] entered the LORD’S presence to speak with him, he removed the veil until he came out.”

2Co 3:17

THE LORD: This seems to refer to Yahweh (as in v 16, which is citing Exo 34:34).

THE SPIRIT: Ref word of God (2Co 2:17), ministry that brings righteousness (2Co 3:9), the gospel (2Co 4:4).

FREEDOM: The Holy Spirit did not automatically change men or ecclesias (1Co 1:10,11; 3:1-4; 5:1; 6:1; 11:19). “Freedom” here = freedom of fear from seeing God’s reflected glory in Moses (Exo 34:30; cp Joh 8:32; Rom 8:15).

2Co 3:18

UNVEILED: In ct with vv 13,14.

ARE BEING TRANSFORMED INTO HIS LIKENESS: In speaking about a “change” that should take place in us, Paul is showing that because we know the things he speaks of — ie, the wonders of the gospel — we should change our lives. This is the argument of Rom 12:1-2: a “living sacrifice” is the logical consequence of believing the doctrines of Christ laid out in Rom 1-11.

TRANSFORMED: Sw in Transfiguration: Mat 17:2; cp Rom 12:2.

EVER-INCREASING GLORY: Lit, “from glory to glory” (KJV): from the fading glory of Moses to the eternal glory of Christ (2Co 4:6).

Author: Paul

Time: AD 55

Summary: This second letter to the church at Corinth was written after Paul had made a “painful” and unsuccessful visit to the small church in an attempt to give instruction and guidance on several divisive issues. Upon learning that a majority of members had repented, he wrote to them the second time. The letter gives encouragement, yet teaches of the suffering that each member must face for the Lord Jesus’ sake. He concludes by stating when he is weakest, then God is able to work through him most powerfully. This letter was, in all likelihood, written about six months after the first letter to the Corinthians.

Key verse: “We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (2Co 5:20).

1. Greeting and thanksgiving: 2Co 1:1-11

2. Paul’s explanation of his conduct and ministry: 2Co 1:12 – 7:16

a) His motives: 2Co 1:12-2:4 b) Forgiving the offender at Corinth: 2Co 2:5-11 c) God’s direction in his ministry: 2Co 2:12-17 d) The Corinthian believers: a letter from Christ: 2Co 3:1-11 e) Seeing the glory of God: 2Co 3:12-4:6 f) Treasure in clay jars: 2Co 4:7-16a g) The prospect of death for a Christian: 2Co 4:16b-5:10 h) The ministry of reconciliation: 2Co 5:11 – 6:10 i) A spiritual father’s appeal to his children: 2Co 6:11 – 7:4 j) The meeting with Titus: 2Co 7:5-16

3. The collection for the Christians at Jerusalem: 2Co 8-9

a) Generosity encouraged: 2Co 8:1-15 b) Titus and his companions sent to Corinth: 2Co 8:16-9:5 c) Results of generous giving: 2Co 9:6-15

4. Paul’s vindication of his apostolic authority: 2Co 10-13

a) Paul’s defense of his authority: 2Co 10 b) Paul forced into foolish boasting: 2Co 11 – 12

5. Final warnings and conclusion: 2Co 13

a) Final warnings: 2Co 13:1-10 b) Conclusion: 2Co 13:11-14

1Co 15:2

YOU ARE SAVED: What saves us? Grace (Eph 2:8,9). Hope (Rom 8:24). Belief (Mar 16:15). Baptism (1Pe 3:21). Gospel, and its memory (1Co 15:1,2). Blood of Christ (1Jo 1:7). Faith (Rom 5:1). Works (Jam 2:24). Ourselves (Act 2:40). Endurance (Mat 10:22). What saved the “drowning man”? The rock, the rope, another man, himself… or all of them?

IF YOU HOLD FIRMLY TO THE WORD: Cp v 58. Holding fast: Heb 3:6; 4:14; 10:23; 1Th 5:21; Rev 2:25; 3:11; 1Co 15:2.

1Co 15:8

Vv 8,9: Some of the names scornfully given Paul by his enemies.

ABNORMALLY BORN: “Ektroma” = “an abortion, one who is born dead”. Only once in NT, but also in LXX in Num 12:12; Job 3:16. How to fit this idea to Paul’s use of the word? There are several hints (really calling for a separate study; see Xd 90:49) that Paul saw Jesus in Jerusalem in the course of the Lord’s ministry. This was the time when he should have been new-born in Christ. But evidently, judging from Act 7-9, growing conviction was stifled by a savage burst of persecution, so that instead of new-birth there was “ektroma”, an abortion. Thus the marvel almost to be heard in Paul’s voice was that one in whom new spiritual life had come to nought should be, so to speak, conceived and born afresh.

No other NT use of “ektroma”, but cp OT (LXX) occurrences: Aaron pleaded for Miriam in her leprosy: “Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb” (Num 12:12). And, in the LXX, Job 3:16 uses the identical Greek words (which passage is alluding to which?). The LXX does not use “ektroma” in Psa 58:8, but all the other Greek versions of the OT do. Here is a description of the wicked adversaries of God’s faithful (eg Saul of Tarsus, the persecutor): “Let (them be) like the untimely birth of a woman, that they may not see the sun.” Here, again, the idea cannot be that of a premature or belated birth, but of one who is born dead. When Paul used the word “ektroma” he must have had his eye either on this passage or on Num 12:12 (himself saved from his own unworthiness by the intercession of Priest and Prophet).

“In classical literature and the OT ‘ektroma’ is connected with the verb signifying ‘to have a miscarriage’, and is derived from another verb meaning ‘wound, injure, damage’. It is found in secular Greek from Aristotle onwards, especially in medical language denoting a premature stillbirth. It occurs in the LXX in contexts which suggest that an untimely still birth would have been preferable to life (Job 3:16; Ecc 6:3), and of the appearance of an aborted fetus (Num 12:12).

“In the NT the word occurs only in 1Co 15:8 where Paul describes his encounter with the risen Christ… Attention must be paid to the definite article in this passage… Its function is to draw attention to this birth as something singular and even shocking… The words ‘also to me’ stand at the end in a place of emphasis and contrast Paul with the other disciples in his reprobate hatred of Christ.

“The interpretation of Calvin and Weiss is to be rejected which sees the point of the comparison with the suddenness or violence of Paul’s conversion. So too the view of Lange which saw in it a reference to the comparative lateness of Paul’s call or his inadequate preparation compared with the other apostles, and that of Wettstein which saw in it a reference to Paul’s diminutive stature. Harnack’s conjecture is unnecessary that Paul here is using a word which was applied to him in a derogatory manner. Rather, v 9 is decisive for the interpretation. Here Paul alludes to his unworthiness to be called an ‘apostle’ (a title of honour), because he formerly persecuted the church. If ‘ektroma’ is thus understood, not as premature birth, but as stillbirth, the significance of Paul’s choice of the word lies in his joyful gratitude that God has chosen him to be an apostle despite his utterly reprobate life as a former persecutor.

“It may also be noted that the rabbis could speak of grown men in this way… There may be in it the suggestion that Paul is still an embryo believer; he has not had the same period of gestation as the other apostles. These suggestions are not necessarily mutually exclusive. But they have also to be understood in the context of the argument. The preceding verses are concerned with the proof of the resurrection of Jesus based upon his appearances to the apostles and others. Referring to his encounter with Christ on the Damascus road, Paul writes; ‘Last of all, as to the ektroma, he appeared also to me’ (1Co 15:8; cf 1Co 9:1; Gal 1:16; Acts 9:3-6; 22:4-16; 26:9-18). The thought of the appearance of Christ to him leads immediately to the thought of his apostleship (1Co 15:9). Paul’s apostleship was questioned by some (1Co 9:1). It could have been queried for a variety of reasons. Paul was a former persecutor of the church. Moreover, he lacked the two qualifications which were laid down when the other apostles considered a replacement for Judas. He had not been a disciple of Jesus in his earthly ministry and he was not a witness like them of Jesus’ resurrection (Acts 1:21f). Against this, Paul claimed to have his apostleship directly from the risen Lord whom he had seen (cf the above references). Admittedly, he had not known the earthly Jesus and his encounter had happened after the ascension. Nevertheless, Paul insisted that he had encountered the risen Christ and received his apostleship directly from him. As such, the description of him as the aborted one is triply apt. As a person he was not as acceptable as others. He was premature in the sense that he had not served the period of discipleship like the Twelve and had become an apostle at his conversion, having been a persecutor of the church right up to that point. But above all, he had encountered Christ as ‘one untimely born’ (RSV) some time after the resurrection appearances to the others had ceased” (NIDNTT).

1Co 15:9

Paul’s changing self-image: (1) an apostle (Gal 1:1; etc), (2) least of the apostles (1Co 15:9), (3) less than the least of all the saints (Eph 3:8), (4) worst of sinners (1Ti 1:15). As Paul drew nearer to Christ, so his self-esteem decreased.

1Co 15:10

BY THE GRACE OF GOD I AM WHAT I AM: “Grace must find expression in life; otherwise it is not grace” (Karl Barth).

“I am not what I ought to be. How imperfect and deficient I am! I am not what I wish to be, although I abhor that which is evil and would cleave to what is good. I am not what I hope to be, but soon I shall put off mortality, and with it all sin. Though I am not what I ought to be, nor what I wish to be, nor yet what I hope to be, I can truly say I am not what I once was: a slave to sin… I can heartily join with the apostle and acknowledge that by the grace of God I am what I am!” (John Newton).

I AM WHAT I AM: May this not also be a reference to the Yahweh Name? Paul was a manifestation of the Name (Purpose) of Yahweh, in the world of that day!

NOT I, BUT THE GRACE OF GOD THAT WAS WITH ME: Paul is using the familiar Hebrew idiom here: “not only… but also”. “Not only did I work, but — especially — the grace of God worked with me!”

1Co 15:12

“There were men among the Corinthian brethren who denied the resurrection. Did Paul charge the other brethren with complicity in that heresy because of the presence of such among them? Doubtless their rejection of the resurrection nullified their claims for that place, but still it did not make the true brethren guilty of their false doctrine while merely tolerating it, pending an appeal to Paul” (“True Principles and Uncertain Details”, RR, Xdn 92:417).

1Co 15:20

See VL, Christ’s resurrection, reality.

FIRSTFRUITS: Not first to be raised, but first to be raised to eternal life.

1Co 15:22

IN CHRIST: Most intimate communion of spirit with Christ, not merely being baptized. If in Christ, morally not technically, we are free from condemnation (Rom 8:1). Cp Gal 2:20; 1Co 6:17.

MADE ALIVE: “Quickened”. Cp difference between “raise up” and “quicken” in Joh 5:21. Also “zoopoieo” in Gal 3:21.

1Co 15:23

Vv 23,24: Three stages in the completion of the promise that “in Christ shall all be made alive”: First, Christ himself, raised from the dead. Afterward, those who are Christ’s at his coming. And then a third and final resurrection at “the end”, when the kingdom is delivered up to the Father. Corresponding to the 3 great feasts of Law: (1) Passover and firstfruits — resurrection of Christ. (2) Pentecost — further firstfruits — resurrection of saints in Christ at his return (cp Jam 1:18). (3) Tabernacles — harvest, final ingathering — “then the end” (v 24) of 1,000 years. The last great resurrection, after millennium.

1Co 15:24

THEN THE END WILL COME: “Come” Sb omitted; simply, “then the end”.

1Co 15:25

This will be in fulfillment of the commandment God gave to Adam in Gen 1:28: “Subdue it (the earth)… and have dominion over every thing.”

The first Adam, because of sin, was unable to fulfill this directive. The “last Adam”, because of his perfect sinlessness, will be able to subdue all creation to its intended purpose — the glory of God (Num 14:21; Isa 11:9).

UNTIL: See Lesson, AN, Conditional deferment.

1Co 15:26

THE LAST ENEMY TO BE DESTROYED IS DEATH: This is the goal to which all of Christ’s work is pointed. The last enemy to be conclusively destroyed under the heel of the conquering King will be death, the serpent’s “offspring” (see Jam 1:13-15). Death, at the end of a slow process of decay, has been an inextricable part of man’s nature since Eden. Now, through Christ, it will finally be destroyed — not merely offset or neutralized, but vanquished, and routed.

1Co 15:28

Christ below God: 1Co 11:3; Act 2:22; Joh 5:19,30; 14:28; Mar 10:18.

1Co 15:29

Vv 29-31: The folly of apostles’ sacrifices, if there is no resurrection.

BAPTIZED FOR THE DEAD?: True baptism must be preceded by true belief (Mar 16:16) — which of course makes “baptism” meaningless if it is undergone on behalf of someone else who had died without such belief. So this v means to be baptized for or because of Christ. The immediate context of 1Co 15 explains: “Christ died for our sins” (1Co 15:3). “For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins” (1Co 15:j16,17). To paraphrase Paul, ‘Why should we be baptized into Christ, if Christ is [or, those in Christ are] not raised from the dead?’ (Perhaps those who were being baptized then in Corinth were in imminent danger of death, due to the “present crisis” of plague or epidemic there: 1Co 7:26.)

Alternatively: “The apostle refers to the case of those, who presented themselves for baptism, immediately after the martyrdom of their brethren, or at their funerals; as if fresh soldiers should enlist and press forward to the assault, to supply the places of those who had fallen in battle. Thus they professed their faith in Christ, and ventured the rage of their enemies, at the very time when others had been put to death for the gospel. But [Paul argues] what advantage could they propose to themselves from such a conduct, if there were no resurrection? Or what wisdom could there be in so doing? For in this case, Christianity itself would lose the great evidence of its truth… believers were yet ‘in their sins;’ and they who died as martyrs had lost their souls, as well as their lives [we know what this means, whether Scott did or not!: GB]. This might show the Corinthian speculators how greatly their notions [ie, that the resurrection was past: GB] tended to discourage men from professing the gospel in times of persecution, and to make them afraid and ashamed to own the cause of Christ. If this were the case, why did Christians in general, or the apostles and evangelists in particular, live in continual and imminent danger of suffering and death, by their open profession of the gospel, and their zeal in promoting it? They could have no sufficient encouragement for so doing, if the dead should never arise” (Scott).

1Co 15:33

BAD COMPANY CORRUPTS GOOD CHARACTER: “Tell me with whom you travel, and I’ll tell you who you are” — German proverb.

“A man is known by the company he avoids.”

“The water placed in a goblet, bowl or cup, changes its form to its receptacle; and so our plastic souls take various shapes and characters of good or ill, to fit the good or evil in the friends we choose. Therefore, be ever careful in your choice of friends, and let your special love be given to those whose strength of character may prove the whip that drives you ever to fair wisdom’s goal” (Mushito).

1Co 15:34

The practical expression of resurrection after baptism: Rom 6:4-6.

1Co 15:35

Vv 35-44: What kind of body?

1Co 15:38

That is, the proper body to fulfill His particular purpose with that part of His creation.

1Co 15:42

Vv 42-50: “We drop a seed into the ground, A tiny, shapeless thing, shrivelled and dry, And, in the fulness of its time, is seen A form of peerless beauty, robed and crowned Beyond the pride of any earthly queen, Inset with loveliness, and sweet and rare, The perfect emblem of its Maker’s care. This from a shrivelled seed? — Then may man hope indeed! For man is but the seed of what he shall be, When, in the fulness of his perfecting, He drops the husk and cleaves his upward way, Through earth’s retardings and clinging clay, Into the sunshine of God’s perfect day. No fetters then! No bonds of time or space! But powers as ample as the boundless grace That suffered man, and death, and yet in tenderness, Set wide the door, and passed himself before — As he had promised — to prepare a place. We know not what we shall be — only this — That we shall be made like him — as he is” (J Oxenham).

1Co 15:44

So why IS there a natural body? The natural body, with all its imperfections, is allowed by God… for our training and testing.

1Co 15:49

THE LIKENESS OF THE MAN FROM HEAVEN: Our heavenly calling (Heb 3:1), by a heavenly Father (Mat 18:35), through a heavenly word (Joh 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Ti 4:18). All this constitutes Christ’s brethren as a heavenly people of God!

1Co 15:52

THE TRUMPET: The 7th trumpet: Rev 11:15-19, related to resurrection. Cp Rev 15:8; 20:4.

RAISED: “Egeiro” can mean, as well as lit resurrection, “to be elevated” (Act 13:22,23; Rom 9:17), “to wake up from literal sleep” (Rom 13:11), “to rise from sickness” (Mar 1:37), “to rise in judgment” (Mat 12:42), “to be raised up as a prophet” (Mar 11:11), “to be raised as a savior” (Luk 1:69). Resurrection is not necessarily an instantaneous process, but — like the “raising” of a crop (sowing, cultivating, reaping, winnowing, storing) — involves several steps — in this case, resuscitation, judgment, and glorification. Cp Mat 25:46: the righteous go INTO eternal life.

IMPERISHABLE: “The idea that the righteous dead will spring into being in a state of incorruption, and that the living faithful will be instantaneously transformed, in their scattered places throughout the earth, and changed into the spiritual nature before appearing in the presence of Christ (though apparently countenanced by testimonies which are superficially construed by those who read them) is an error of a serious complexion, since it practically sets aside the NT doctrine of the judgment (itself a first principle), and tends to destroy the sense of responsibility and circumspection induced by a recognition of the fact that we must all stand before the judgment-seat of Christ, that we may receive in body according to that we have done, whether good or bad.

“To profess a belief in the judgment while holding this view, is only to retain a form of words out of deference to NT phraseology while having lost that which is represented by the words. If the dead are to awake to incorruptibility or death, according to their deserts, Jesus is robbed of his honour as judge, and the judgment-seat is robbed of its utility and its terror. If the living are to be subject to immortalisation, say in their own houses, before Christ pronounces them blessed, is not the judgment-seat a mere empty form? If (worse than all) the wicked are not to be there to hear and receive their doom, it is no judgment at all, but a mere muster of the chosen; no terror at all, but a ceremony divested of every element of anxiety, since to have a part in it, according to this theory, is to be safe beyond miscarriage; no rendering to every man according to his deeds, whether good or bad; but a mere bestowal of gifts and honours upon the King’s accepted friends. Yet this is the mistaken view which many are led to entertain by a superficial reading of certain parts of the apostolic testimony” (Xdm Ast).

“The mistake consists in construing Paul’s words too narrowly, and reading them as if he were dealing with the dramatic incidents of the resurrection, instead of the state of existence to which the act of resurrection leads. Paul is not discussing the scientific aspect of the subject. He is not defining the process by which a dead man ascends from the depths of corruption to the nature of the angels the literal details are foreign to the subject before his mind. He is dealing with the broad question propounded by the objector; first, how as a question of possibility are the dead raised? and second, for or to (with not being in the original) what body do they come?

“He introduced Adam and Christ in proof of his proposition that there is a natural body and a spiritual body. He quotes the record of Moses with reference to Adam in proof of the existence of a natural body. The first man, Adam, was made a living soul (or natural body). His proof of the second lies in this: the last Adam was made a quickening spirit. Now supposing a person, ignorant of the history of Christ, were to receive his impressions of Christ’s history from this statement — supposing he had no other source of information, would he not come to the conclusion that the last Adam was a spiritual body from the first moment of his existence? Would he ever conclude from it that the last Adam was first a helpless babe at Bethlehem, clad in the flesh-and-blood-nature of his mother; then a boy, submissive to his parents; then a carpenter, helping in the workshop to earn a livelihood for the family; then anointed with the Holy Spirit and power, going about doing good, and performing works which none other man did, and that, finally, he was abandoned of the power of God, and crucified through weakness, even the weakness of frail human nature? Would the uninformed and the superficial reader of Paul’s allusion to the last Adam learn from it that not only the first Adam, but the last Adam also, was a natural body for 33 1/2 years, and that he only became a life-giving spirit by the power of God, in his resurrection?

“By no means. All these facts, so familiar to us, are elliptically compressed into the words was made. A process with so many striking features is expressed in a way which, if there were no other information, would conceal it. If this is the case with reference to Christ if we are at liberty to believe against the appearance of things in 1Co 15 that Christ was first a living soul and then a quickening spirit, why need there be a greater difficulty in reference to his people, whose re-awakening in the flesh and appearance at the judgment-seat is kept out of sight, in a phrase which its use in other cases admits to the possibility of covering the whole ground.

“Coincidentally and elliptically speaking, the dead shall be raised incorruptible, and we the living shall be changed. Both events will occur at the advent. This is true, speaking broadly of the subject, without reference to details; but it is not, therefore, untrue that both classes will appear before the judgment-seat of Christ, to receive in body according to what they have done, whether good or bad (2Co 5:10). A general statement of truth cannot exclude the involved particulars, though it may appear to do so. The course of true wisdom is, not to set one part of the word against another part, but to harmonise apparent conflict, by giving effect to all details, and finding a place for these in all general forms of the same truth. This course is not taken by those who, on the strength of the chapter discussed, would deny that the dead come forth to judgment with reference to their candidature for immortality. On the contrary, they put Paul here in conflict with Paul elsewhere. They erect his general and elliptical declarations on the subject of the resurrection, as barriers to his own particular statements in other places, and those of Christ and his apostles generally.

“In opposition to this course, we have endeavoured to find, in 1Co 15, a place for all these features; a place unseen by the unacquainted reader, but detectable by those having Paul s general teaching in view. Paul is in harmony with himself. The resurrection includes all that is divinely associated with it. The upshot is incorruption, glory, power, and spirituality of nature, but these are only reached through the tribunal which will make manifest the counsels of the heart. Prior to this, the future is a sealed book, except in so far as it is reflected in a man’s conscience. The judgment will settle all, separating the chaff from the wheat, and determining who are the saints, in deed and in truth, and who the unprofitable servants, who have had but a name to live, and are dead.

“We commend to the serious consideration of every one interested, the sobering fact that there is a day appointed when God shall judge the secrets of men by Christ Jesus, justifying the righteous and condemning the wicked. It is a fact that will encourage, strengthen, and sustain every person who, having been enlightened and joined to the brotherhood of Christ, is working with a single eye, as seeing him who is invisible: and it is a fact that, vividly realised, will correct and purify those who, in a similar position, may be suffering themselves to be diverted from the path of truth and duty by considerations of a temporal nature. The record exhibited at the judgment-seat is written now in the lives of those who will appear there. The one will be an exact reflex of the other. A faithful stewardship sustained now will be honoured then with praise, recognition and promotion while an opposite course will bring exposure, shame, condemnation, and death. The wise shall inherit glory, but shame shall be the promotion of fools” (Xdm Ast).

1Co 15:54

“And when is this corruptible to put on incorruption? When are the dead to be raised? ‘Every man in his own order. Christ the firstfruits; afterwards they that are Christ’s at his coming’ [1Co 15:23]. Could there be more decisive proof that the coming of Christ, the resurrection of the sleeping saints, and the change of those who are alive, the fearful judgments which are to destroy the wicked, and the commencement of the reign of Christ, are all indissolubly linked together? They are all comprised in, and constitute, the grand epoch to which everything is tending, and with which nothing in the history of man, or of the world, can compare” (FLD 274).

1Co 15:56

THE STING OF DEATH IS SIN: The last enemy to be destroyed is the serpent’s offspring: Gen 3:15; Jam 1:13-15.

THE POWER OF SIN IS THE LAW: The strength of sin, as a destroyer of men, lay in the law — the law which, while holy and just and good, nevertheless condemned all men (even the most conscientious) to death as sinners. But in Christ, their righteousness was by faith in him (Rom 3:21,22) — not their own righteousness, which was by the law, but the righteousness which was of God by faith (Phi 3:9).

1Co 15:58

Sowing: what to sow (Luk 8:11), what not to sow (Deu 22:9), how to sow (Psa 126:5,6), when to sow (Ecc 11:6), reward of sowing (1Co 15:58).

STAND FIRM: Cp v 2: holding firm to the faith.

ALWAYS GIVE YOURSELVES FULLY TO THE WORK OF THE LORD: “There is one thing you should do right now — this very minute. Do it! Do not sidetrack it; do not procrastinate; do not fiddle with rubbish for mere ‘amusement.’ That’s childish. That’s babyish. Grow up! Do the thing right now that should be done. And make that the constant, purposeful, satisfying pattern of your life, from moment to moment. And do it cheerfully, heartily, thankfully, joyfully. Reluctant, unhappy, grudging service is an insult to God, and a self-imposed burden to ourselves. The thing to be done at the moment may be just nothing: it may be just waiting — patiently and faithfully. Sometimes that’s all there is to do. Sometimes that’s all we have the physical capacity to do. But do it profitably, and in a godly manner. Fill the mind with profitable and godly thoughts. Always have something profitable at hand to read. Or, failing that, let your mind dwell on the rich treasure of information and instruction you have wisely stored up beforehand, while you had opportunity. Above all: never, never just sit and fret. That’s destructive, physically, mentally and spiritually. Always be doing something useful” (GVG).

YOUR LABOR IN THE LORD IS NOT IN VAIN: “Do what you should, rather than what you want to. It will give you far more pleasure and satisfaction in the long run. It will lift you out of fleshly babyhood into spiritual maturity. Self-pleasing now means later regret, for self-pleasing has no lasting benefit. Duty now means permanent satisfaction: pleasure that not only lasts but compounds with time: pleasure that does not need a constantly accelerating input to maintain the output, like all the ‘pleasures’ of the world that cheatingly end the moment the passing ecstasy stops” (GVG).

1Co 16:1

Here, Paul exercises his apostolic authority, in response to their own question, by giving a command. But, in 2Co 8:8, he speaks: “not by commandment…” but rather in mild entreaty. Between the 1st letter and the 2nd, Paul’s apostolic authority has been seriously questioned.

“Speak to us, Lord, till, shamed by Thy great giving, Our hands unclasp to set our treasures free; Our wills, our love, our dear ones, our possessions All gladly yielded, gracious Lord, to Thee.”

Vv 1-4: The collection. Each course of priests in Temple brought a contribution on Sabbath when they began a new week’s service (Temple 188).

The giving of money to those in need is part of the service that the brethren and sisters could do for others. In Jerusalem there were many brethren and sisters who were destitute because of their faith in Jesus. Jewish brethren, who accepted Jesus, were “put out of the synagogue”. The implication of this is that they were ostracized by their Jewish brethren, and thus would not be able to work in a Jewish environment. They would lose all their friends as well. With no social security they were truly destitute.

1Co 16:2

The rule of the collection: (1) Regularly (“on the first day of every week”), (2) Individually (“each one of you”), and (3) Proportionately (“in keeping with his income”).

FIRST DAY: Day of Christ’s resurrection AND day of collection.

This is one of the few places where scripture actually gives us an instruction to do something regularly on the first day of the week. There is no specific instruction about breaking bread weekly. But there were plainly practical reasons for the use of the first day for a regularly-scheduled breaking of bread: (1) Slaves of the Romans had the first day of the week off. (2) The synagogues were vacant on the first day, for the Jews met on the sabbath. (3) Christ rose on the first day, and the early Christians were preaching the resurrection.

1Co 16:7

IF THE LORD PERMITS: Cp 1Co 4:19; Jam 4:15; Act 18:21.

1Co 16:9

Open doors: for restored communion (2Ch 29:3); deliverance from prison (Act 5:19); surrender and welcome (Rev 3:20); answered prayer (Mat 7:7); and opportunity for service (1Co 16:9; Rev 3:8).

Shut doors: for safety (Gen 7:16; Isa 26:20); privacy and communion (Mat 6:6); faith and prayer (2Ki 4:5,21,33); and separation and rejection (Mat 25:10).

1Co 16:10

SEE TO IT THAT HE HAS NOTHING TO FEAR: It seems to be a problem wherever Timothy goes, that he is despised, or discounted, because of his youth (1Ti 4:12; 2Ti 1:7). There were serious problems at Corinth, doubtlessly Timothy would have had hard things to say to them. Paul, it seems, was conscious of the possibility that the brethren might well have been hostile towards Timothy because of his message. His comment here would let it be known to the Corinthians that he was aware of that possibility. Such knowledge may well have tempered their response to Timothy.

1Co 16:12

Poss Apollos was staying away so as not to undermine Paul’s message (1Co 1:12).

1Co 16:13

Cp 1Sa 4:9, where the Philistines are encouraged not to become servants to Hebrews.

1Co 16:15

THEY HAVE DEVOTED THEMSELVES TO THE SERVICE OF THE SAINTS: “If someone were to call us an addict, no doubt our first reaction would be to feel insulted. This need not be the case for the word addict means to devote, to give oneself up habitually. It is certainly in this sense that Paul tells us that ‘the house of Stephanas had addicted themselves to the ministry of the saints.’

“Unfortunately the word today is used mostly to describe those who are slaves to a bad habit such as tobacco, liquor or drugs. These people certainly are devoted to serving these vices and so the word aptly describes their slavery. We are all a slave to something, as Paul tells us, either to Christ or to sin. What are you addicted to? How wonderful to be addicted to ministering to the saints of God. This is the kind of addiction we need” (MM).

1Co 16:17

Notice the effect that a pastoral visit had on Paul. We tend to think of spiritual giants as being self sufficient. This should show us that they are not. Even to a very strong (and apparently self-sufficient) brother or sister, he fellowship of a likeminded brother or sister can be invaluable.

1Co 16:22

A CURSE BE ON HIM. COME, O LORD: In KJV, “Anathema Maranatha” = “A curse (or let him be cursed) at the Lord’s coming!” (But “Come, O Lord” should perhaps — as in NIV — be a new sentence.)

2Co 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

2Co 1:2

“I do not think we can ever do better in writing or speaking than to be practically followers of Paul as he was a follower of Christ. How excellent a beginning he makes of this second letter to the Corinthians. After stating who the letter is from and to whom it is addressed, he salutes the latter thus: ‘Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.’ There is great sweetness about that salutation. It is not an empty form of words; it is a genuine wish on the part of Paul, that grace and favour might rest on those to whom he was writing, and that peace might remain with them; peace from two sources which are yet one; God the Father, the Creator, the supreme head of the universe, and the Lord Jesus, who is the appointed channel of His dealings with our fallen race; peace outflowing from them in the tranquilizing influence of Divine favour; a real peace which none can invade, as saith the Scripture: ‘When He giveth quietness, who then can make trouble, and when He hideth His face, who shall behold Him, whether it be done against a nation or against a man only?’ [Job 34:29]” (SC 30).

2Co 1:3

“Our Father in heaven” (Mat 6:9); “Father of glory” or “glorious Father” (Eph 1:17); “Father of compassion” (2Co 1:3); “Father of spirits” (Heb 12:9); “Father of the heavenly lights” (Jam 1:17); “a Father to you” (2Co 6:18); “the Father of our Lord Jesus Christ” (Rom 15:6).

2Co 1:5

“Godliness comes from trouble where the knowledge of God exists for the trouble to act on. There is nothing like trouble for clearing the spiritual eye. There is nothing like trouble for weakening all carnal affinities, and leading the mind to seek God, and to rest on His Word, and build on His promises” (RR).

2Co 1:7

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

2Co 1:8

IN THE PROVINCE OF ASIA: The “trouble” which Paul experienced in Asia is described in Acts 19:23: the time that Paul was in Ephesus.

UNDER GREAT PRESSURE, FAR BEYOND OUR ABILITY TO ENDURE: “So utterly, unbearably crushed” (RSV).

2Co 1:9

Cit Jer 17:5,7: “Cursed is the one who trusts in man, who depends on flesh for his strength and whose heart turns away from the LORD… But blessed is the man who trusts in the LORD, whose confidence is in him.” The context in Jeremiah stresses the need of having the law in the heart because the human mind is wicked. So Paul continues in v 12 by emphasizing the need to avoid the wisdom of this world, picking up the problem he previously discussed in 1Co.

2Co 1:14

Paul’s letters were a “part” which would eventually make up the “perfection”, or fullness, of God’s revelation (1Co 13:8-13).

2Co 1:17

DID I DO IT LIGHTLY?: Or, “was I vacillating?” (RSV).

A WORLDLY MANNER…: ‘Do you think I am like a man of the world, to say one thing and then do another?’

2Co 1:20

AMEN: The word “amen” is a most remarkable word. It was transliterated directly from the Hebrew into the Greek of the NT, then into Latin and into English and many other languages, so that it is practically a universal word. It has been called the best-known word in human speech. The word is directly related — in fact, almost identical — to the Hebrew word for “believe” (aman), or “faithful.” Thus, it came to mean “sure” or truly,” an expression of absolute trust and confidence. When one believes God, he indicates his faith by an “amen.” When God makes a promise, the believer’s response is “amen” — “so it will be!” In the NT, it is often translated “verily” or “truly.” When we pray according to His Word and His will, we know God will answer, so we close with an “amen,” and so also do we conclude a great hymn or anthem of praise and faith.

The word is even a title of Christ Himself. The last of His letters to the seven churches begins with a remarkable salutation by the glorified Lord: “These things saith the Amen, the faithful and true witness, the beginning of the creation of God” (Rev 3:14).

We can be preeminently certain that His Word is always faithful and true, because He is none other than the Creator of all things, and thus He is our eternal “Amen.” As 2Co 1:20 reminds us, every promise of God in Christ is “yea and amen,” as strong an affirmation of truth as can be expressed in the Greek language.

It is, therefore, profoundly meaningful that the entire Bible loses with an “amen.” “The grace of our Lord Jesus Christ be with you all. Amen” (Rev 22:21), assuring everyone who reads these words that the whole Book is absolutely true and trustworthy. Amen.

2Co 1:21

Citing Luk 4:18.

1Co 11:1

FOLLOW MY EXAMPLE, AS I FOLLOW THE EXAMPLE OF CHRIST: We are “followers of Paul” in pleasing others, and not ourselves (1Co 10:33)!

1Co 11:3

See Lesson, Sisters, the role of. See also Gen 3:16.

For context of “head-covering”, see 1Co 10:16,17,21; 11:20-34.

1Co 11:4

HEAD (first): Literal.

HEAD COVERED: In OT, men cover heads in shame, sorrow: Jer 14:3,4; 2Sa 15:30; Est 6:12.

HEAD (second): Figurative: ie Christ.

1Co 11:5

HEAD (first): Literal.

HEAD (second): Her spiritual “head”, ie her husband, who sig Christ.

AS THOUGH HER HEAD WERE SHAVED: “But if, contrary to local custom and tradition, they uncovered their heads to show equality with the men, what did they reveal but their long hair — their most feminine characteristic? So (Paul suggests) why not complete their claims to masculine prerogatives by shaving their heads — to look even more like men? But… of course not! They would be scandalized by such a thought. So… how empty was their professed contempt for tradition!” (WFB 119).

1Co 11:6

COVER: Katakalupto, a complete covering.

1Co 11:7

A MAN OUGHT NOT TO COVER HIS HEAD: Because the man represents Christ, he is to appear before God bareheaded. If he covered his head, he would be covering the glory of Christ and would thus dishonor his spiritual head (v 4).

1Co 11:10

BECAUSE OF THE ANGELS: Woman was first in transgression (1Ti 2:14), desiring to know good and evil, like the Elohim, ie the angels (Gen 3:5).

The angels were also witnesses to their meetings (cp 1Co 4:9).

A SIGN OF AUTHORITY: “Exousia”, as in 1Co 7:37; 9:4-6,12,18. The head was to be covered in the presence of a superior. A wife is to be under her husband’s authority (Num 5:19,20,29). Priests were to have heads covered when ministering (Exo 29:8; Lev 21:10). See Xd 116:5,6.

ON HER HEAD: The Gr is “epi”, “upon, or on top of, or above”. Consider //s Mat 8:9 (and Luke 7:8), where the centurion says to Jesus: “For I myself am a man UNDER authority [hupo exousia], with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” In this case, he isn’t saying, I am a man who HAS authority of my own; rather, he is saying, I am a man UNDER authority: I have authority UPON me! And of course, the authority upon him is someone else’s authority: he is under the authority of Rome. (Now, secondarily, his point is: ‘When I tell my soldiers, “Do this”, they better do as I say — but not because of any authority I have inherently; rather, they better do as I say, because I am under a far greater authority, the Emperor!’)

So, when in 1Co 11:10, the woman has “authority” ON (epi: on top of, above) her head, then this is not HER authority at all, but someone else’s authority UPON her?

The woman, as representing the ecclesia, must show the need we all have for the covering provided by the sacrifice of Christ. When the ecclesia meets to worship God, it is like a microcosm of the Christ-Body, the sisters showing the covering needed by us all for our sins. This does not show woman’s inferiority to man. When sisters wear a headcovering its primary function is to show the ecclesia’s submission to Christ.

If the principle of headship is accepted — that male and female believers together represent the Christ-Body and its subjection to the word of God — it will be perceived that wearing a headcovering is a great privilege, for it symbolizes the righteous covering for sin provided by our Lord. If headcoverings were more often considered in this light, rather than a sign of being under the domination of men, then sisters (and brethren too) would expect them to be worn more, and not less often. That this is most appropriate when we meet together around the Lord’s table cannot be denied. But other gatherings too — such as when we meet to proclaim and consider God’s word, and sing praises to His name — are certainly not inappropriate occasions for ecclesias to show their understanding of the honor that must be accorded to our Saviour, and gratitude for his work on our behalf. “Let all things be decently and in order”.

1Co 11:12

FROM MAN: Ek, out of.

OF WOMAN: Dia, through, by means of.

1Co 11:14

The contrasts between the hair lengths of males and females is part of the divinely intended distinction God has placed between the sexes. Males wearing very long hair, in effect, are appearing womanish, or effeminate. They are blurring God’s guidelines. This conclusion ought not to be dismissed lightly. Men guilty of appearing like or acting like women — effeminacy — were regarded as an abomination in Israel (Deu 22:5). In the NT effeminacy is regarded as a sin so serious as to be placed alongside fornication and homosexuality (1Co 6:9).

1Co 11:15

Hair as a glory: see Dan 7:9; Rev 1:14.

COVERING: Gr “peribolaion” (only here and Heb 1:12), lit something “thrown around”, like a mantle, veil, or the hair itself, wrapped around the head. Often used of a cloak or robe, wrapped around the body.

1Co 11:16

IF ANYONE WANTS TO BE CONTENTIOUS ABOUT THIS, WE HAVE NO OTHER PRACTICE — NOR DO THE CHURCHES OF GOD: In other words, It was a doctrine that the early church followed — and followed scrupulously. Paul is therefore saying that neither he nor the churches of God recognize the practice of women praying and prophesying with uncovered heads. Therefore, Paul could appeal to what other churches were doing as an appeal to the reasonableness and pragmatic outworking of this “tradition”. So this verse is an argument from the collective wisdom of the church universal, “for Christians elsewhere have no other practice.”

“If any one is disposed to be contentious, we recognize no other practice, nor do the churches of God” (RSV). “But if anyone wants to be argumentative about it, I can only say that we and the churches of God generally hold this ruling on the matter” (JBP). “If anyone intends to quarrel about this, we have no other practice, nor do the churches of God” (NET).

1Co 11:17

Vv 17-34: The Lord’s supper. (Priests partook of shewbread every sabbath.)

1Co 11:22

THOSE WHO HAVE NOTHING: As slaves, which evidently were members in Corinth (1Co 7:23).

1Co 11:23

PASSED ON: Gr “paradidomai” = “to hand over”, sw “betrayed” (this v).

1Co 11:24

Breaking of bread, like Passover, is a very personal rite: “for ME” (Exo 13:8).

The Lord’s supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

THIS IS MY BODY: This (bread) is (represents) my body, which is broken (continuous: being broken). “Broken” is omitted by some texts, but see Mat 26:26; Mar 14:22; Luk 22:19. Body broken, but not a bone broken (Joh 19:36).

Five broken things in the Bible and the results achieved by them: (1) broken pitchers (Jdg 7:18-20), causing the light to shine forth; (2) a broken jar (Mark 14:3), causing the ointment to be poured out; (3) broken bread (Mat 14:20), causing the hungry to be fed; (4) a broken body (1Co 11:24), causing the world to be saved; and (5) a broken will (Psa 51:17), leading the sinner back to God.

DO: Continuous verb: indefinite continuance.

REMEMBRANCE: It may seem almost impossible that those who have been redeemed by the blood of the Lamb, and loved with an everlasting love by the Son of God, should forget that gracious Savior; but it is, sadly, too apparent to allow us to deny the crime — of which each and every one of us is at one time or another guilty.

1Co 11:25

‘I am the covenant-victim,’ Jesus says. ‘And if you want to be a part of this covenant between my Father and Abraham, the eternal covenant — involving the forgiveness of sins, freely provided by the Father through me, and resurrection from the dead to a Kingdom inheritance — then you must partake of the covenant-victim. You must meet with the Father between the pieces of the sacrifice, and eat of my flesh, and drink of my blood.’ See Lesson, Covenant-victim, the.

WHENEVER: Frequency of commemoration could easily lead to forgetfulness, not remembrance (which is the true purpose).

1Co 11:26

“At the Breaking of Bread, there is as it were a door opened in Heaven. To the left, against a sombre background, the modern disciple sees his Lord, praying in Gethsemane, suffering in Golgotha. To the right he sees a great glory, the Kingdom of God set up upon the earth, when God’s King reigns in righteousness, and His princes rule in judgment. In the centre he perceives two miniatures. The first is of a candidate for divine honour and immortality descending into the waters of baptism, over which waters there is this seal of the Spirit: ‘For as many of you as have been baptized into Christ have put on Christ.’ The second miniature is of a table, on which are set bread and wine; all around is wilderness. Over the table the Spirit hath set this seal: ‘For as often as ye eat this bread and drink this cup, ye do shew the Lord’s death till he come’ ” (FCE 172).

The Lord’s Supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

UNTIL: See Lesson, AN, Conditional deferment.

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to word (2Pe 1:19); hold fast (Rev 2:25).

1Co 11:27

Cleansing from defilement before Passover: Num 9:6-11.

1Co 11:28

See Lesson, “Let a man examine himself”.

Preparation of self to meet God: Lesson of OT: Peace offering: Lev 7:1-21; cp 2Ch 35:4; 1Sa 7:3; Ezr 7:10; Job 11:13; Jer 46:14. Preparation for Passover: Mat 27:62; Joh 19:14. Sanctify self: Exo 19:10; Lev 8:30; Jos 7:13; 2Ch 29:5.

EXAMINE HIMSELF: “Lord, is it I?” (Mat 26:22). “A most pressing and urgent consideration — a complete transformation of character” (GVG, Ber 60:338). Cp same idea, 1Co 3:13: to test the quality of our work.

1Co 11:29

ANYONE WHO EATS AND DRINKS: The KJV has “unworthily”, but omitted in many mss.

Those who look too much at the faults, or supposed faults, of their brethren are in danger of doing this very thing. In looking at others rather than themselves and Christ, they are first of all missing the point of the ordinance, and nullifying in their heedlessness the benefit to themselves of the offering of Christ’s literal body. And in so judging others, they may also be tearing the Lord’s spiritual “body” to pieces. He who cannot discern the Lord’s “body” all around him, who sees his brethren and sisters only as so many potential problems of doctrine and practice, is in danger of cutting himself off from them. His “careful” eating and drinking in solitude will then degenerate into a silly smugness, a self-satisfaction that may remove him from the very benefit he thought was exclusively his. “I thank thee, Lord, that I am not as these other men.” But you are like them, and the sooner you realize it the better!

1Co 11:34

I WILL GIVE FURTHER DIRECTIONS: Or “set in order”. Setting “in order” is a significant thing in the service of God (particularly in the area of offering sacrifices): Gen 22:9; Exo 26:17; 39:37; 40:4,23; Lev 1:7,8,12; 6:12; 24:8; 1Ki 18:33; 2Ki 20:1; 2Ch 13:11; 29:35; Eze 41:6; Acts 18:23; 1Co 11:34; 14:40; Tit 1:5.

1Co 10:1

Vv 1-14: Warning of Israel’s example: baptized, separated, but seduced.

UNDER THE CLOUD: Exo 14:19-22: the cloud protected them from the Egyptians as they crossed the Red Sea.

1Co 10:4

Cp Joh 19:34: water out of Christ’s side. “Is the LORD among us or not?” (Exo 17:7).

1Co 10:5

SCATTERED: Lit “strewn about”. Sw “slain” (Num 14:16 LXX). A wilderness littered with dead bodies of disobedient people (Num 14:28-34; Heb 4).

1Co 10:6

Were the “wise” Corinthians going to idol temples (1Co 8:10) just to prove a point, or perhaps because they secretly desired the evil festivities?

TYPES: “Tupos” (vv 6,11), used 14 other times in NT: Joh 20:25 (twice), Act 7:43,44; 23:25; Rom 5:14; 6:17; Phi 3:17; 1Th 1:7; 2Th 3:9; 1Ti 4:12; Tit 2:7; Heb 8:5; 1Pe 5:3. In Amo 5:26 (LXX), tzelem (ie “image” of Gen 1:26, etc) = Gr tupos. In Exo 25:40 (LXX), tavneeth (sig form, likeness) = tupos. Cp Act 7:44; Heb 8:5. Thus, tupos = “adequate or appropriate representation”, either prospective or retrospective, ie memorial or shadow.

1Co 10:7

The “harmless” eating and drinking of 1Co 8 might lead to immorality — as with temple prostitutes.

1Co 10:8

TWENTY-THREE THOUSAND: Num 25:9 has “24,000”. But either (1) 23,000 “in one day” (here), and 24,000 overall, or (2) 23,000 Israelites along with 1,000 Moabitesses.

1Co 10:10

See Lesson, Angels of evil?

1Co 10:11

EXAMPLES: Tupos, see 1Co 10:6n.

FULFILLMENT OF THE AGES: “Revenue”, Gr “telos”, translated “revenue” in Rom 13:7; “duty” in Mat 17:25.

1Co 10:12

SO, IF YOU THINK YOU ARE STANDING FIRM, BE CAREFUL THAT YOU DON’T FALL!: “Brother, beware of the smooth places of the way; if you are treading them, or if the way be rough, thank God for it. If God should always rock us in the cradle of prosperity; if we were always dandled on the knees of fortune; if we had not some stain on the alabaster pillar; if there were not a few clouds in the sky; if we had not some bitter drops in the wine of this life, we should become intoxicated with pleasure, we should dream ‘we stand’; and stand we should, but it would be upon a pinnacle; like the man asleep upon the mast, each moment we should be in jeopardy” (CHS).

1Co 10:13

“I am not going to try to convince you that you should relish, enjoy or otherwise celebrate adversity, but simply to realize that it is good for you. Because we grow in our faith and develop our characters, therefore we can have a sense of joy in adversity. In a way, each trial we go through is a gift from God — a gift of adversity. Some of these are small gifts while others are big gifts. They are all gifts in that God is working with us…

“What we are promised in the Bible is that we can get through the trial. Maybe we will not get through it with our life, our sanity, our wealth or our family, but we can make it through with our salvation. We are promised that ‘No trial has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tested beyond what you are able, but with the trial will provide the way of escape also, that you may be able to endure it.’ What does this mean? Can we survive all trials? Yes and no. Eventually, one trial is going to take each of our lives. The promise is not that we can survive physically or emotionally, but spiritually. During the first century, as the Apostles were being murdered one by one, they did have a way of escape from their torturers. Their escape was death. Perhaps we long for a little better escape path than death, but in some cases, that is all that is provided. The promise is that each trial will be conquerable from the point of view of our salvation — period. ‘And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell’ (Mat 10:28)” (KT).

When temptations come in the normal course of life, God can be relied upon to deliver His children. But if the “wise”, who suppose themselves “strong”, go out of their way to test themselves, they cannot expect such deliverance. It is better to flee away from idols as far as possible.

EXCEPT WHAT IS COMMON TO MAN: “But such as man can bear” (ASV).

A WAY OUT: Gr “exodus”.

1Co 10:16

The Lord’s Supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

1Co 10:17

‘Seeing there is one bread, we — the many — MUST BE one body!’

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

1Co 10:20

Vv 20,21: Have no fellowship with: teachers of false doctrines (2Jo 1:10); workers of false deeds (Eph 5:11); worshipers of false gods (1Co 10:20,21).

Demons // Rev 9:20.

1Co 10:26

From Exo 9:29…

1Co 10:28

THE EARTH IS THE LORD’S, AND EVERYTHING IN IT: This repetition of Psa 24:1a (vv 26,28): “The earth is the Lord’s and the fulness thereof”, is disallowed (in 1Co 10:28) by most modern texts. Yet the supporting evidence for both occurrences is good. Assuming that the disputed words belong in both places, the argument: Food in the shops has been earlier dedicated to an idol. Do not let this trouble you. You have a right to eat it because: (1) the idol is nothing; (2) all creatures were made by the Lord (the earth is the Lord’s); and (3) as heirs of his kingdom, saints in Christ share his lordship over the lower creation. Therefore it is the right of anyone in Christ to eat such food. (On this, cp 1Ti 4:4,5.) But suppose a brother (eg a Jewish convert) protests that this food, lately dedicated to an idol, is unclean; then his fellow-believer should abstain from eating — with the comforting assurance that the earth is the Lord’s and the fulness thereof. In other words, in God’s world there is such a wide diversity of good things to eat, so it can be only a small hardship to deny oneself in this instance for the sake of a beloved brother’s sensitive conscience.

1Co 10:31

DO IT ALL FOR THE GLORY OF GOD: “We must unify our lives with one central motive: the glory of God. Everything we think, say or do must be for this purpose. Everything that does not contribute to it, or that detracts from it, must be put away. This alone is joy and peace” (GVG).

1Co 10:32

DO NOT CAUSE ANYONE TO STUMBLE: “Regardless of how ‘lawful’ a thing may be for us, if it is not a necessity but just a matter of our pleasure and desire, and if we know that it will distress our brethren and sisters, and weaken the ecclesia, and perhaps even divide it; and if we ignore the tears and pleadings of those who implore us to put the love of God and the peace and welfare of the ecclesia ahead of our own selfishness — and if we still go ahead with our willful course, then we have committed a serious sin before God. We have brazenly declared that our own present pleasure and satisfaction is more important to us than the love of God or the ecclesia’s wellbeing. We have declared that we neither have nor understand the beautiful, self-sacrificing spirit of Christ, and that we are, therefore, none of his. We may argue all too truly that few indeed have this. That’s beside the point. The point is: do WE have it? Can we face Christ without it?” (GVG).