1 Corinthians chapter 1
1:1 Apostle (lit., "one who is sent"): There is particular stress on Paul's authority as an apostle through divine call.
Sosthenes was not a fellow apostle, but certainly a fellow minister of the gospel. He was probably the ruler of the
Jewish synagogue mentioned in Acts 18:17.
1:2 Sanctified in Christ Jesus could be rendered "made holy by virtue of your relation with Christ Jesus." Here Paul
has special reference to the Corinthians' right relationship with God. They are set apart for God's special use. His
aim in the epistle is to bring the Corinthians' actions and life-style into closer harmony with God's expectations for
those He has made His own.
1:3 Grace...and peace: In the former, Paul contemplates all that is understood by God's gracious unmerited favor as
it is extended to sinners. The latter has in mind benefits that fall from the exercise of God's love.
1:7 While gift has a wide variety of meanings, here it probably has reference to spiritual gifts, a theme developed
later in the epistle.
1:8 Confirm (strengthen, establish, make firm): Historically, the gospel had been confirmed in them. Now they
anticipate the prospect of that blessed event when Jesus Christ shall also confirm them blameless before the throne
of God.
1:9 Unto the fellowship of his son: The term fellowship includes both union and communion. The Corinthian believers
had been brought into union with the Lord Jesus Christ. Accordingly, this great truth implies that they had been
brought into communion with one another. Here in a nutshell is the theme of this epistle.
1:10 Now is transitional. With this, Paul turns to his appeal for unity. No divisions: The first major concern of this
epistle has to do with the divisive spirit in Corinth. Paul approaches the problem by first denouncing their factional
tendencies (verses 10-31), then by demonstrating the quality of divine wisdom as contrasted with human wisdom
(chapter 2). In chapter 3, he considers those qualities that make for mature Christian service. Finally in chapter 4,
he defends his own ministry, and that of Apollos and the apostles, contrasting personal discomfort which he himself
endured with the arrogance of the Corinthians who are now criticizing him.
1Corinthians chapter 2
2:1,2 Testimony of God: This was not Paul’s testimony of God, but God’s testimony of Himself (namely, “the Cross”).
I determined (lit., “I decided”): The implication is that Paul gave careful though to his approach, and resolved to lay
aside the ornaments of speech and philosophical skill to announce Jesus Christ, and him crucified. Paul’s message
and method reflected divine wisdom.
2:4 Paul’s mention of the Spirit here is significant. The Corinthians though they knew a great deal about the Holy
Spirit, for more than most churches in apostolic times, perhaps, they had experienced various manifestations of the
Spirit’s power.
2:6 Perfect refers to the morally and spiritually mature. Paul cannot resist the use of irony here. Inverse 4 he denies
the use of wisdom; now he admits to using it-but only among those capable of comprehending the appreciating it
(namely, the perfect).
2:7 In a mystery: in may be instrumental (i.e., “by a mystery”), modal (“in the form of a mystery, or local (“hidden in a
mystery”). Mystery refers to some work or purpose of God unrevealed until now (Rom. 16:25 ,26). In this case, the
reference is to the hidden wisdom, which God ordained...unto our glory. The purpose of God concerning our
salvation was designed by God from eternity and is directed toward the everlasting glory that believers will enjoy in
His presence.
2:8 Lord of glory: See Psalm 29:1; Acts 7:2; Ephesians 1:17 ; and James 2:1.
2:10 Revealed…unto us: Unto us is in the emphatic position in Greek, emphasizing the enormous privilege granted
the recipients of divine revelation. The magnificent treasure of God’s revealed truth is accessible to the mature
believer.
2:10-13 The apostle deals with three vital doctrines. In verse 10 he touches on the doctrine of revelation. The truth
Paul is talking about is contained in the record God has given to use-the Bible. This is the eternal and unchanging
truth of God. Verse 11 deals with the doctrine of illumination, which has to do with human understanding of divine
truth. The subject of verses 12 and 13 is the doctrine of inspiration. In verse 12 Paul talks about the content of
inspiration. In verse 13 his concern is with the communication of inspiration. Paul’s message was not of human
contrivance. He was a channel, simply communicating God’s truth (cf. Gal. 1:11 , 12).
2:13 Comparing spiritual things with spiritual: the term comparing occurs only here and in 2 Corinthians 10:12 where
the meaning is clearly “compare.” However, in classical Greek the term was always used in a sense of “to
compound” or “to interpret.” Probably the most satisfactory interpretation is “combining spiritual things with spiritual
words.” After speaking of spiritual “things,” (vv 11-13), Paul now speaks of the “forms” in which they are conveyed.
Spiritual truth is conveyed in language that is given by God’s Spirit.
2:14 Natural man (lit. “unspiritual man”) is unreceptive. He does not admit the truth into his heart (cf. Luke 8:13; Acts
8:14; 11:1; James 1:21). As spiritual discernment is generated only by the Holy Spirit, the capacity to know spiritual
truth is beyond the innate powers of the natural man. Spiritually discerned: The fundamental idea of discerned is
that of “examination” or “scrutiny.” It is used only by Paul and Luke, and mostly of “judicial examination” (cf. Luke 23:
14; Acts 4:9; 1 Cor. 9:3; 10:25, 27). On the spiritual plane, the natural man does not have the ability to sift the facts.
2:15 The difference between the natural man and the spiritual man is primarily that the spiritual man has founded
his faith on God’s revelation. He can judge now both earthly and heavenly things. He can discern what is and what is
not of the gospel and salvation, and whether a man truly preaches the truth of God.
2:16 We have the mind of Christ means that Christians possess the Lord’s own understanding, that is, His thoughts,
opinions, judgments, plans, and so on. This answers the question that Paul puts in the same verse, Who hath know
the mind of the Lord? The answer is, “We do!” The term we includes the apostle Paul and to some extent all true
believers, though believers today are prudent to acknowledge the superiority of apostolic insight into spiritual
matters to that of their own.
1 Corinthians chapter 3
3:1-3 I have fed you with milk, and not with meat: In the case of newborn babies, this would be natural and to be
expected (1 Peter 2:2). But it is embarrassing at this stage in their development. Milk figuratively stands for
elementary Christian instruction, and meat refers to advanced doctrine. Carnal (lit., "fleshly"): The warfare between
the flesh and the spirit receives continual emphasis in Paul's writings (Romans 7:14-8:13; Galatians 5:17). The
factions that have destroyed the unity in Corinth indicate that these believers were not walking by the Spirit, but
were allowing the flesh to direct their behavior.
3:4 Carnal: A number of early manuscripts read "men." In such a case, Paul is saying, "Are you not mere men?"
3:8, 9 We are laborers together with God (lit., "God's fellow workers") is the key to this chapter. This, in effect,
restates the phrase in verse 8, he that planteth and he that watereth are one.
3:13 The day is the day of the judgment seat of Christ (4:5; 2 Corinthians 5:10). Fire is figurative for judgment, more
specifically, the absolutely righteous judgment of God. Fire is used here to denote, not enlightening power, but
consuming power. Of the six types of material mentioned, three are combustible and three are incombustible. See
also Deuteronomy 4:24; Malachi 3:2; 2 Thessalonians 1:8; Hebrews 12:29.
3:14 Reward (lit., "wages," 3:8): Of course, even the "wages" mentioned here are entirely a gift of grace ( 1
Corinthians 9:17; 2 John 8; Revelation 11:18).
3:15 Saved: Such a one does not suffer the loss of his salvation, but the loss of reward. The stress in this entire
passage in not on a person's relationship to Christ, but on service to Christ.
3:16 Temple of God: The temple here is the local church, not the individual believer (2 Corinthians 6:16; Ephesians
2:21). But see the note on 6:19.
3:17 Destroy is a stronger expression than "suffer loss" (verse 15). Paul seems to have in mind unsaved people who
may or may not be in the assembly, but who are in fact false believers. The prospect for such a one is fearful.
3:21, 22 For all things are yours: The one who belongs to Christ is a child of God, and his Father will do anything for
him. The absurdity of their division over allegiances to any of these men is that God gave them "all" to the
Corinthians.
1 Corinthians chapter 4
4:1, 2 Ministers (lit., "a subordinate," or "servant"): This term is used only here in Paul's epistles. It differs from the
word translated "ministers" in 3:5 in that it has the idea of an attendant or helper who assists a master. The apostle
or minister of Christ is simply an attendant of Christ. He takes orders and executes them.
4:4 I know nothing by myself (lit., "I know nothing against myself"). This sort of total commitment gave Paul the
authority to make such a statement as "be ye followers of me" (1 Corinthians 4:16; 11:1).
4:6 Not to think...above that which is written is a proverbial expression. Paul is telling the Corinthians not to go
beyond Scripture. In other words, learn to live by the Book, and stop following men.
4:9 Spectacle (Greek theatron, lit., "a theater"): The apostles were like exhibits in a sideshow. Notice the verb form
of this term in Hebrews 10:33.
4:10-13 We are fools for Christ's sake [lit., "on account of Christ"], but ye are wise: The apostles are considered
fools because they knew and preached nothing but Christ. On the other hand, the Corinthians used their
Christianity as another philosophy to extend their reputation as wise and enlightened people.
4:15 I have begotten you: I is emphatic, producing the thought, "I--rather than your ten thousand instructors--am
responsible for the beginning of the Christian assembly." The term begot does not not so much denote the
conversion of these people, but that Paul laid the foundation (3:10). Through the gospel: Their salvation was not
through the power of Paul's personality, or through his sagacity, but through the gospel of Christ and Him crucified
(2:1-5).
1 Corinthians chapter 5
5:1 Have his father’s wife: One of the members of the church had taken his stepmother (Leviticus 18:8) and had
married her (the expression to have a woman always means “to marry,”) Matthew 14:4; 22:28 ; 1 Corinthians 7:2,
29). Hence, this man’s crime is worse than adultery. It is incest.
5:3-8 Discipline in the early church was perhaps administered in the following manner. The congregation was called
together, with an apostle presiding if available, and the person accused was arraigned before them. After the
evidence had been heard, and the accused had given a defense of himself, the judgment of the congregation was
pronounced. Paul, though absent in prison, yet pictures himself present and presiding in spirit, and he leaves them
in no doubt concerning the proper verdict: the offense should be condemned and the offender excommunicated.
5:5 To deliver…unto Satan: Several observations must be made concerning this difficult and obscure passage. (1) It
involved excommunication from the church (verse 2). (2) It involved the chastisement of the man. The reference
seems to be to the destruction of the physical appetites that prompted this gross immorality. (3) Paul has the
ultimate restoration of the offender in view, that the spirit may be saved. This last purpose shows that the phrase
destruction of the flesh cannot mean that the person could be brought to death. God does not want him killed; He
wants him restored.
5:6 A little leaven leaveneth the whole: No sin can be considered an isolated event. Just as with the sin of Achan
(Joshua 7), the sin had to be purged, or else it would contaminate the whole lump. The stress is on the church as a
unity.
5:7 Here the old leaven does not signify the sinful man as such, but evil of any kind. The background for this
metaphor is Exodus 12:19 and 13:7. The larger scope of the apostle’s imagery here is that he sees Christ as the
fulfillment of the Old Testament Passover Feast of Unleavened Bread. The Passover foreshadowed Christ’s
vicarious death on behalf of mankind. He is “the Lamb of God, which taketh away the sin of the world” (John 1:29 ).
The Feast of Unleavened Bread accompanied the Passover. It involved a period of seven days during which no
leaven was to be found in the homes of the Israelites. This was symbolic of the holy life that was to accompany
partaking of the Paschal lamb.
5:8 Keep the feast (lit., “go on keeping”): Not surprisingly, the apostle uses the Passover as an illustration here.
First Corinthians was written just before the Passover (16:8), and the celebration of the feast is on Paul’s mind.
5:9 I wrote unto you in an epistle: This is the “previous epistle.” This letter is now lost, but we know that at least one
subject discussed in this letter was that they were not to keep company with fornicators.
5:10 Not to keep company: The term translated “to keep company” is found only here, in verse 9, and in 2
Thessalonians 3:14. It is a compound of three Greek terms, and means “to mingle together with.” It has the idea of
close, habitual association.