1 Corinthians chapter 6
6:1 The terms unjust and saints are generic, referring to unbelievers in general as opposed to believers as a
group. How incredible that the just should go before the unjust for justice!
6:2, 3 The saints shall judge the world: See Daniel 7:22; Matthew 19:28; Revelation 2:26 ; 3:21 ; 20:4. We shall
judge angels: See Isaiah 24:21; 2 Peter 2:4; Jude 6.
6:4 Set them to judge who are least esteemed: In the Greek, this may be taken either as imperative or
interrogative. If it is the former, Paul is being sarcastic: “If you are going to go to a civil court, you might just as well
appoint your least qualified members as jurors.” If it is a question, it is emphatic, “Are you setting them to judge
who are least esteemed (i.e., the heathen) in the church?” This would elicit expression of shock and surprise that
they were doing such a thing. The latter seems more in keeping with the context.
6:9, 10 The unrighteous shall not inherit the kingdom of God : There were evidently some in the Christian
assembly who had professed Christianity as a system of doctrine, but not as a rule of life. The apostle warns that
this is a fatal mistake. Be not deceived: No one who can allow himself the indulgence of known sin in his life can
be saved. This passage proves that Paul and James are in basic agreement. Both affirm that genuine faith
produces good works (Ephesians 2:8-10), and that the absence of good works indicates the absence of saving
faith (James 2:14 -16).
6:12 Paul’s principles may be summarized in three words: Lawful, expedient, and power. The first is the principle
of liberty. When Paul says “all things,” we cannot take this in an absolute sense. Obviously, what God forbids can
never be allowed. Rather, it refers to those things about which the Scriptures are not explicit. Such matters are left
to the Christian’s own judgment. The apostle is careful not to weaken the important doctrine of Christian liberty be
leading these people back under Judaistic legalism. Rather, his intent is to circumscribe its application through
proper restrictions. These are expressed in the principle of “expediency.” Not everything is beneficial. A second
restriction is expressed in the words, I will not be brought under power of any. This is the principle of self-control.
Certain forms of indulgence become wrong when they bring the person into bondage.
1 Corinthians chapter 7
7:1, 2.Now concerning (Gr. peri de; see also v. 25; 8:1; 16:1, 12): This recurring formula indicates that Paul is
dealing in turn with the issues the Corinthians had raised in their letter. Good (“morally good,” cf 9:15; Matt. 17:4):
That the apostle does not intend to teach that marriage is morally wrong as compared with celibacy is clear from
verses 2, 7, 9 and 26. See also Genesis 2:18; Romans 7:4; 2 Corinthians 11:2; Ephesians 5:28-33; 1 Timothy 4:3.
7:6 Commandment: The apostle does not take sides with the extreme Jewish view that held that if was a sin if a
man reached 20 without being married. Instead, he regards the matter as optional.
7:7 Myself: Paul wished his readers were content, not necessarily single. He himself was probably a widower. But
that is not the point here. The point is that every man hath his proper gift of God (cf vv. 17, 20, 24 and 27). Both
marriage and celibacy are gifts of the Holy Spirit.
7:10 , 11 Not I, but the Lord: no doubt the apostle has in mind explicit instruction of our Lord recorded in Matthew
5:32; 19:3-9; Mark 10:2-12; Luke 16:18.
7:12 , 13 Not the Lord: This is not to be taken as marking a contrast between inspired Scripture and what Paul is
about to say. On the contrary, while on the earth the Lord explicity gave instructions about marriage and divorce.
However, He did not make any special reference to the case of a mixed marriage. Thus it is incumbent on the
apostle Paul, under inspiration of the Holy Spirit, to give additional instructions regarding this kind of situation.
1 Corinthians chapter 8
8:9 Liberty means "freedom of choice," or "right to decide." The availability of an option does not necessitate its
exercise, especially when love and concern for someone else becomes a factor. The most serious danger in an
unrestrained approach to Christian liberty is the possibility of causing sin in the weaker brother.
8:11 Perish: This is tantamount to what Paul says in Romans 14:23. "He that doubteth is damned if he eat." In
other words, he is under the sure judgment of God for his sin. The most extreme application of this principle would
involve sinning unto death (5:5; 11:30; and 1 John 5:16, 17).
8:13 I will eat no flesh: In order to avoid offending a brother, Paul would permanently exclude meat from his diet.
The passage not refer to legalists desirous of imposing their narrow-minded scruples on others. Such are not
weak brethren, but headstrong brethren desirous of glorying in the subjection of others to their tenets (Galatians
6:11-13). This is tyranny, and Christianity must always be on guard against this. Note further in this verse that the
decision to follow the path of love rests with Paul, not with the weak. The strong are to yield to love's appeal
voluntarily, not because the weak demand it. Legalists always demand subjection to their laws.
1 Corinthians chapter 9
9:1 Have I not seen Jesus Christ our Lord? This follows to substantiate his claim to apostleship (Acts 1:21, 22; 9:3-
9, 17). All the questions in this verse expect a positive answer.
9:5 Lead about a sister: Paul had the prerogative to take a wife and bring her on his journeys with him as other
apostles. The brethren of the Lord, and Cephas: This shows the fallacy of those who promote celibacy among the
clergy by citing the example of the apostles (Matthew 8:14).
9:11, 12 Spiritual things...carnal things: Paul, as their minister and teacher, imparted to them spiritual things.
Would it then be improper if he should expect remuneration to sustain the body? The former (spiritual) refers to
things of infinite value, the latter (carnal) to things of only temporal value.
9:14 Live of the gospel (i.e., make a living by preaching the gospel): The ministers of the gospel in the New
Testament have no less holy a vocation than the priests of the Old Testament and have the right to receive
remuneration for their work.
9:17 If against my will: The apostle is not implying that he was an unwilling servant of the Lord (15:9; Romans 1:
15; 11:13; 15:15, 16; Ephesians 3:8). He is simply drawing a distinction between that what was optional for him
and what was obligatory for him. Paul was given a dispensation, a "commission" or "stewardship" to preach. That
was enough (4:1, 2; Luke 17:10). A steward received no pay. He was merely a slave doing his assigned task
faithfully:
9:19 That I might gain the more: His foremost interest was to preach the gospel and win men to Jesus Christ.
Whatever it took in terms of loss of personal freedom, he was prepared to pay the price.
9:24 Paul draws on a scene familiar to his Corinthian readers in order to drive home his point. The Isthmian
Games were an athletic event known to all of his readers. They were held on alternate summers in the vicinity of
Corinth. It was an event not to be missed by anyone of importance in all parts of Greece. As a national institution,
it was as familiar to his readers as modern football to most Americans.
9:27 I keep under my body (i.e., discipline my body): The expression I keep under loses much of the original
sense. It has the idea of to "give one a black eye," "buffet," or "bruise." Paul;s readers knew that in the Isthmian
Games, the boxers wore gloves consisting of ox-hide bands covered with knots and nails, and loaded with lead
and iron. To prepare for such an event, a man would have to brace himself to endure all forms of physical abuse.
Lest that by any means...I myself should be a castaway (lit., "So that...I myself will not be disqualified"): Paul was
not afraid of losing his salvation: his subject is still Christian liberty. The point is that the believer must discipline
himself to avert both being disqualified from Christian ministry, and forfeiting the rewards for such service.
1 Corinthians chapter 10
10:1 How that all: The five alls in verses 1-4 emphasize the five downward moral steps of verses 5-10. The very
same people who enjoyed great privilege from God also fell into serious apostasy from God. Under the cloud:
This speaks of diving guidance and protection (Numbers 9:15-23; 14:14; Deuteronomy 1:33; Psalms 78:14).
Passed through the sea: This has reference to divine deliverance (Exodus 14:15-22; Psalms 66:6).
10:2 Baptized unto Moses: This is a figurative use of the term baptism. The people were immersed under Moses'
authority. Thus the expression speaks of divine leadership (Exodus 14:31; Galatians 3:24).
10:3 Same spiritual meat: Paul does not intend to imply that the manna was not literal food. It was clearly
designed for ordinary nourishment (Nehemiah 9:15; John 6:49). It was spiritual in the sense that it was
supernaturally provided by the Spirit of God. Likewise, the water that was received from the rock was real water. It
was spiritual in the sense that it was given through God's direct intervention.
10:4 That Rock was Christ: The Rock was not a theophany (a visible revelation of God). Rather, it was a "type of
Christ. It prefigured the provision that Christ would ultimately make for His people. But also it is intended to mean
that the source of supply was Christ and not the rock. This passage is an impressive affirmation of the
preexistence of Jesus Christ ( also verse 9; John 8:58; 12:41; Hebrews 11:26; and Jude 5).
10:8 In one day three and twenty thousand is not a mistake. In Numbers 25:9 the total of people who died is given
as 24,000. The apparent discrepancy may be accounted for in at least two ways. The actual figure may be
midway between 23,000 and 24,000; in this case the figure is rounded off. But note that Paul refers to the number
slain in one day. Numbers refers to the total number that died. In either case, the discrepancy is resolved by
recognizing that the number is given in approximate terms.
10:11, 12 Examples (lit., "Now these things happened to them typically"): The expression emphasizes God's
providential control over all affairs of men (Genesis 50:20; Proverbs 21:1). Written for our admonition: One of the
reasons God caused Moses to record the experiences of the children of Israel was that He had Paul and the
Corinthian believers in mind. He knew that the Corinthians were going to face similar crisis situations. When that
time came, the example of the children of Israel would provide the deterrent to guide them from sin and to lead
them to spiritual victory. Ends of the world: That is, "for us who are living in the end times." Paul considered the
second coming of Christ to be imminent.
10: 13 Make a way to escape (lit. “An egress” or “way out”): In early Greek usage, this term had the sense of a
landing place for a ship. The idea is thus not that He will enable us to escape temptation, but that He will enable
us to land intact on the other side.
10:14 Wherefore (Gr. Diper, a strengthened form of dio, lit., “for this very reason”): This term appears only here
and in 8:13
10:18 Partakers of the altar: When a sacrifice was brought to the altar, it was not entirely consumed. Rather, a
portion was divided between the priest and the offerer (cf Lev. 7:15; 8:31; Deut. 12:18). Thus it became an act of
mutual sharing and worshipping God. This passage must not be construed to indicate that the Lord’s Supper is a
sacrifice. The point of correspondence was not sacrifice, but communion.
10:20 Devils (lit., “demons”); Of grave concern to the apostle is that behind the idols are fallen angels, evil spirits.
This is in keeping with Deuteronomy 32:17 and Psalm 96:5. Since Paul had already established that these
religious feasts involved fellowship with the altar, if the Corinthians attend a heathen feast, they will be having
fellowship with devils. And this was the last thing Paul hoped for is young converts at Corinth.
10:23, 24 All things: Paul is speaking in a restricted sense (cf. 6:12). He means all matters of indifference.
10:25 The shambles (GR. Makellon, a term used only here in the New Testament, refers
to the market): In the sacrifices, usually only a part of the animal was consumed. The rest was given to the priest
or sold again in the market. Anyone might therefore unknowingly purchase meat offered to idols.
10:29, 30. If I by grace be a partaker may be better rendered. “If I partake with thankfulness.”