Text -- 1 Corinthians 8:6 (NET)

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 8:6

Yet to us there is one God, the Father ( all' hēmin heis theos ho patēr ).

B omits all' here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ( even if at least , kai eiper ).

Robertson: 1Co 8:6

Of whom ( ex hou ).

As the source (ex ) of the universe (ta panta as in Rom 11:36; Col 1:16.) and also our goal is God (eis auton ) as in Rom 11:36 where di' autou is added whereas here di' hou (through whom) and di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Col 1:15-20; Joh 1:3. Here Paul calls Jesus

Robertson: 1Co 8:6

Lord ( Kurios )

and not

Robertson: 1Co 8:6

God ( theos )

, though he does apply that word to him in Rom 9:5; Tit 2:13; Col 2:9; Act 20:28.

Wesley: 1Co 8:6

Christians.

Wesley: 1Co 8:6

This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed.

Wesley: 1Co 8:6

By creation, providence, and grace.

Wesley: 1Co 8:6

The end of all we are, have, and do.

Wesley: 1Co 8:6

Equally the object of divine worship.

Wesley: 1Co 8:6

Created, sustained, and governed.

Wesley: 1Co 8:6

Have access to the Father, and all spiritual blessings.

JFB: 1Co 8:6

Believers.

JFB: 1Co 8:6

From whom as Creator all things derive their existence.

JFB: 1Co 8:6

Rather, "we for Him," or "unto Him." God the FATHER is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (CHRIST). So entirely are the Father and Son one (compare Rom 11:36; Heb 2:10).

JFB: 1Co 8:6

Contrasted with the "many lords" of heathendom (1Co 8:5).

JFB: 1Co 8:6

(Joh 1:3; Heb 1:2).

JFB: 1Co 8:6

As all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Rev 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.

Clarke: 1Co 8:6

But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth

Clarke: 1Co 8:6

And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι ’ αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved.

Calvin: 1Co 8:6

6.But to us there is but one God, the Father Though Paul says these things by anticipation, he repeats the excuse made by the Corinthians, in such a way as at the same time to convey instruction. For, from what is more especially peculiar to God, he proves that there is but one God: “Whatever has its origin from what is foreign to itself, is not eternal, and, consequently, is not God. All things have their origin from one Being: he alone, therefore, is God.” Again — “ He is assuredly God who gives existence to all, and from whom all things flow, as from the supreme source; but there is only One, from whom all things flow, and hence there is but one God. ” When he adds — and we in him, (εἰς αὐτόν,) he means, that we subsist in God, as it was by him that we were once created. For this clause might, indeed, seem to have another signification — that as we have our beginning from him, so we ought to devote our life to him as its end; and it is used in this sense in Rom 11:36. Here, however, it is taken for ἐν αὐτῷ, which is commonly made use of by the Apostles. His meaning, therefore, is, that as we were once created by God, so it is by his power that we are preserved in our present condition. That this is its meaning, is evident from what he affirms respecting Christ immediately afterwards — that we are by him For he designed to ascribe the same operation to the Father and to the Son, adding, however, the distinction which was suitable to the Persons. He says, then, that we subsist in the Father, and that it is by the Son, because the Father is indeed the foundation of all existence; but, as it is by the Son that we are united to him, so he communicates to us through him the reality of existence.

One Lord These things are affirmed respecting Christ relatively, that is, in relationship to the Father. For all things that are God’s are assuredly applicable to Christ, when no mention is made of persons; but as the person of the Father is here brought into comparison with the person of the Son, it is with good reason that the Apostle distinguishes what is peculiar to them.

Now the Son of God, after having been manifested in the flesh, received from the Father dominion and power over all things, that he might reign alone in heaven and on earth, and that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one. ⁴⁶⁶ But in respect of dominion being ascribed to him alone, this is not to be taken as meaning that worldly distinctions ⁴⁶⁷ are abolished. For Paul speaks here of spiritual dominion, while the governments of the world are political; as when he said a little before — there are many that are called lords — (1Co 8:5) — he meant that, not of kings, or of others who excel in rank and dignity, but of idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges but one Lord, this is no hindrance in the way of civil governments having many lords, to whom honor and respect are due in that one Lord

Defender: 1Co 8:6

In contrast to both the evolutionary pantheism of the ancient pagans and the evolutionary atheism of modern intellectuals, the testimony of both Scripture and all true science is that there is only one true God of creation, who created all things, including ourselves, by His Son, our Lord Jesus Christ. Therefore, all idols - whether wooden representations of the forces of nature and the evil spirits that influence them, or the philosophical constructs of modern humanists - are in reality "nothing in the world" (1Co 8:4)."

TSK: 1Co 8:6

one God : 1Co 8:4; Jon 1:9; Mal 2:10; Joh 10:30, Joh 14:9, Joh 14:10, Joh 17:3, Joh 20:17; Eph 1:3, Eph 3:14; Eph 4:6; 1Pe 1:2, 1Pe 1:3

of whom : Act 17:28; Rom 11:36; Eph 4:6

and we : Joh 14:20, Joh 17:21-23

in him : or, for him, 1Co 6:13

and one : 1Co 12:3; Mat 11:27, Mat 28:18; Joh 5:20-29, Joh 13:13, Joh 17:23; Act 2:36, Act 5:31; Eph 1:20-23, Eph 4:5; Phi 2:9-11; Col 1:16, Col 1:17; 1Ti 2:5, 1Ti 2:6; 1Pe 1:21; Rev 1:18

and we by : Joh 1:3; Col 1:6; Heb 1:2, Heb 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 8:6

But to us - Christians. We acknowledge but one God, Whatever the pagan worship, we know that there is but one God; and he alone has a right to rule over us.

One God, the Father - Whom we acknowledge as the Father of all; Author of all things; and who sustains to all his works the relation of a father. The word "Father"here is not used as applicable to the first person of the Trinity, as distinguished from the second, but is applied to God as God; not as the Father in contradistinction from the Son, but to the divine nature as such, without reference to that distinction - the Father as distinguished from his offspring, the works that owe their origin to him. This is manifest:

(1) Because the apostle does not use the correlative term"Son"when he comes to speak of the "one Lord Jesus Christ;"and,

(2) Because the scope of the passage requires it. The apostle speaks of God, of the divine nature, the one infinitely holy Being, as sustaining the relation of Father "to his creatures."He produced them, He provides for them. He protects them, as a father does his children. He regards their welfare; pities them in their sorrows; sustains them in trial; shows himself to be their friend. The name "Father"is thus given frequently to God, as applicable to the one God, the divine Being; Psa 103:13; Jer 31:9; Mal 1:6; Mal 2:10; Mat 6:9; Luk 11:2, etc. In other places it is applied to the first person of the Trinity as distinguished from the second; and in these instances the correlative "Son"is used, Luk 10:22; Luk 22:42; Joh 1:18; Joh 3:35; Joh 5:19-23, Joh 5:26, Joh 5:30, Joh 5:36; Heb 1:5; 2Pe 1:17, etc.

Of whom - ἐξ οὗ ex hou . From whom as a fountain and source; by whose counsel, plan, and purpose. He is the great source of all; and all depend on him. It was by his purpose and power that all things were formed, and to all he sustains the relation of a Father. The agent in producing all things, however, was the Son, Col 1:16; see the note at Joh 1:3.

Are all things - These words evidently refer to the whole work of creation, as deriving their origin from God, Gen 1:1. Everything has thus been formed in accordance with his plan; and all things now depend on him as their Father.

And we - We Christians. We are what we are by him. We owe our existence to him; and by him we have been regenerated and saved. It is owing to his counsel, purpose, agency, that we have an existence; and owing to him that we have the hope of eternal life. The leading idea here is, probably, that to God Christians owe their hopes and happiness.

In him - ( εἰς αὐτόν eis auton ); or rather unto him: that is, we are formed for him, and should live to his glory. We have been made what we are, as Christians, that we may promote his honor and glory.

And one Lord ... - One Lord in contradistinction from the "many lords"whom the pagans worshipped. The word "Lord"here is used in the sense of proprietor, ruler, governor, or king; and the idea is, that Christians acknowledge subjection to Him alone, and not to many sovereigns, as the pagans did. Jesus Christ is the Ruler and Lord of his people. They acknowledge their allegiance to him as their supreme Lawgiver and King. They do not acknowledge subjection to many rulers, whether imaginary gods or human beings; but receive their laws from him alone. The word "Lord"here does not imply of necessity any inferiority to God; since it is a term which is frequently applied to God himself. The idea in the passage is, that from God, the Father of all, we derive our existence, and all that we have; and that we acknowledge "immediate and direct"subjection to the Lord Jesus as our Lawgiver and Sovereign. From him Christians receive their laws, and to him they submit their lives. And this idea is so far from supposing inferiority in the Lord Jesus to God, that it rather supposes equality; since a right to give laws to people, to rule their consciences, to direct their religious opinions and their lives, can appropriately pertain only to one who has equality with God.

By whom ... - δἰ οὗ di' hou . By whose "agency;"or through whom, as the agent. The word "by"( δι ̓ di' ) stands in contradistinction from "of"( ἐξ ex ) in the former part of the verse; and obviously means, that, though "all things"derived their existence from God as the fountain and author, yet it was "by"the agency of the Lord Jesus. This doctrine, that the Son of God was the great agent in the creation of the world, is elsewhere abundantly taught in the Scriptures; see the note at Joh 1:3.

Are all things - The universe; for so the phrase τὰ πάντα ta panta properly means. No words could better express the idea of the universe than these; and the declaration is therefore explicit that the Lord Jesus created all things. Some explain this of the "new creation;"as if Paul had said that all things pertaining to our salvation were from him. But the objections to this interpretation are obvious:

(1) It is not the natural signification.

\caps1 (2) t\caps0 he phrase "all things"naturally denotes the universe.

\caps1 (3) t\caps0 he scope of the passage requires us so to understand it. Paul is not speaking of the new creature; but he is speaking of the question whether there is more than one God, one Creator, one Ruler over the wide universe. The pagan said there was; Christians affirmed that there was not. The scope, therefore, of the passage requires us to understand this of the vast material universe; and the obvious declaration here is, that the Lord Jesus was the Creator of all.

And we - We Christians 1Pe 1:21; or, we as people; we have derived our existence "by" δι ̓ di' or "through"him. The expression will apply either to our original creation, or to our hopes of heaven, as being by him; and is equally true respecting both. Probably the idea is, that all that we have, as people and as Christians, our lives and our hopes, are through him and by his agency.

By him - δι ̓ αὐτόυ di' autou . By his agency. Paul had said, in respect to God the Father of all, that we were unto εἰς eis him; he here says that in regard to the Lord Jesus, we are by διά dia Him, or by His agency. The sense is, "God is the author, the former of the plan; the Source of being and of hope; and we are to live to Him: but Jesus is the agent by whom all these things are made, and through whom they are conferred on us."Arians and Socinians have made use of this passage to prove that the Son was inferior to God; and the argument is, that the "name"God is not given to Jesus, but another name implying inferiority; and that the design of Paul was to make a distinction between God and the Lord Jesus. It is not the design of these notes to examine opinions in theology; but in reply to this argument we may observe, briefly:

(1) That those who hold to the divinity of the Lord Jesus do not deny that there is a distinction between him and the Father: they fully admit and maintain it, both in regard to his eternal existence (that is, that there is an eternal distinction of persons in the Godhead) and in regard to his office as mediator.

\caps1 (2) t\caps0 he term "Lord,"given here, does not of necessity suppose that he is inferior to God.

\caps1 (3) t\caps0 he design of the passage supposes that there was equality in some respects. God the Father and the Lord Jesus sustain relations to people that in some sense correspond to the "many gods"and the "many lords"that the pagan adored; but they were equal in nature.

\caps1 (4) t\caps0 he work of creation is expressly in this passage ascribed to the Lord Jesus. But the work of creation cannot be performed by a creature. There can be no delegated God, and no delegated omnipotence, or delegated infinite wisdom and omnipresence. The work of creation implies divinity; or it is impossible to prove that there is a God; and if the Lord Jesus made "all things,"he must be God.

Poole: 1Co 8:6

Whatever the idolatrous heathens think or believe, to us (who are Christians)

there is but one who is truly and essentially God ( though indeed there be more than one person in the Deity), the Father who is the Fountain of the Deity, communicating his Divine nature to the other two persons, and of whom are all things It is a term which signifieth the primary Cause and Author of all things: we subsist in him, according to that of the apostle, Act 17:28 :

In him we live, and move, and have our being and we are for him, created for his honour and glory, as the phrase may also be translated.

And one Lord Jesus Christ, by whom are all things He is the second person in the holy Trinity. It is the observation of a learned author: That though the name of God be often given to Christ, yet no where by Paul where he maketh mention of God the Father; from whence he concludes, that the term of Lord given to Christ, signifieth his pre-eminence above all things, (the Father excepted), according to what the apostle speaks, 1Co 15:27 . By this Christ, saith the apostle, are all things: All things were made by him, and without him was not any thing made that was made, Joh 1:3 ; yet the difference of the phrase is observable, to denote to us the order of working in the holy Trinity. All things are of the Father by the Son.

And we by him and we (saith the apostle) are by the Son created, redeemed, &c.

Haydock: 1Co 8:6

To us there is but one God, the Father; of whom all things, and we unto him. Of or from the Father are all things, even the eternal Son and the Holy Ghost, though they are one and the same God with the Father. ---

And one Lord Jesus Christ: by whom are all things, and we by him. All things were created by the Son of God, the eternal and uncreated wisdom of the Father, from whom he proceeds from eternity, and also by the Holy Ghost, all creatures being equally the work of the three divine persons. The Arians and Socinians pretend from this place, that only the Father is truly and properly God. The Catholics answer, that he is called the God, of whom all, because from him always proceeded, do proceed, and shall always proceed the Son and the Holy Ghost, though one and the same God in nature, substance, &c. And that when he is called the one God, by these words are excluded the false gods of the heathens, not the Son, and the Holy Ghost, who are but one God with the Father. St. John Chrysostom also here observes, (hom. xx.) that if the two other persons are excluded, because the Father is called one God, by the same way of reasoning it would follow, that because Jesus Christ is called the one Lord, neither the Holy Ghost, nor even the Father, are the one Lord, whereas the Scriptures many times express the divine majesty, as well by the word Lord as by the word God. (Witham)

Gill: 1Co 8:6

But to us there is but one God, the Father,.... In this Christians and Jews agree with the best and wisest philosophers of the Gentiles, that there is but one God; which is clear from the perfections of God, as necessary existence, eternity, infinity, omnipotence, all-sufficiency, goodness, and perfection; from one first cause of all things; from the government of the world; and from the writings of the Old and New Testament: so that to us believers this point is out of all doubt; but who this one God is the Gentiles knew not, and the Jews are very ignorant of; but we Christians know him to be "the Father"; by whom meant either God essentially considered, the one God, Father, Son, and Spirit, called the Father, not in relation to any person in the Godhead, but in relation to the creatures: so this one God, Father, Son, and Spirit, is the Father of spirits, the creator of angels, and the souls of men, the God of all flesh, the Father of all the individuals of human nature, the Father or author of all the mercies and blessings the children of men enjoy. Or else personally considered, and so designs the first person in the Godhead, who is called so in relation to his Son, who is styled the only begotten of the Father: and when he is said to be the one God, it must be understood, not as exclusive of the Son and Spirit; for if the Son stands excluded in this clause from being the one God with the Father, by the same rule of interpretation, the Father, in the next clause must stand excluded from being the one Lord with Christ; but as dominion or lordship belongs to the Father, so deity to the Son, and also to the Spirit.

Of whom are all things; all created beings and things; angels are of him, are created by him, serve and worship him; devils are of him, and under him, and at his control, though they have rebelled against him; all mankind are of him, and are his offspring; the whole universe, the heavens, the earth, and seas, and all that in them are, are of him; all things in nature, providence, grace, and glory, come of him: he is the author of every mercy, temporal and spiritual.

And we in him: or "for him": as creatures we are not only made by him, but live in him, and are supported in him, and by him, and are created for his glory: though this seems rather to respect what believers are, as new creatures; they are in God; they are interested in him as their covenant God, and in his everlasting and immutable love; they are engraven on his hands, and set as a seal on his heart; they are "into him", as it may be rendered; they are brought into nearness to him, and communion with him; and are "for him", are chosen, redeemed, regenerated, and called for the glorifying of his grace, and to show forth his praise.

And one Lord Jesus Christ; so called, not to the exclusion of the Father and Spirit, but in opposition to the lords many before mentioned, and with respect to all his people. Christ is the one Lord of all, as he is God over all, the Creator and Former of all things; and he is so likewise as Mediator, having all power, dominion, and government put into his hands: he is, in a special sense, the one Lord of his people, and that by right of marriage to them; by right of redemption of them; through his being an head unto them, and King of them; and by a voluntary surrender of themselves to him, rejecting all other lords, as sin, Satan, and the world, who have formerly had dominion over them, they acknowledge him to be their one and only Lord:

by whom are all things; in nature; all the created beings of this, or the other world, whether visible or invisible, thrones, dominions, principalities, and powers, are by him; no creature was made without him, and all by him; and all things in grace, our election, redemption, reconciliation, pardon, justification, and everlasting glory and happiness,

And we by him; we are redeemed by him from sin, Satan, the law, death, and hell; we are by him what we are, as Christians, as believers in him; by him, and from him, we have all the grace and the supplies of it we have; by him we have access to the Father, and fellowship with him; by him we are governed, influenced, protected, and preserved to his kingdom and glory; and by him we are, and shall be, saved with an everlasting salvation.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 8:6

¹ tn Grk “through whom [are] all things and we [are] through him.”

Geneva Bible: 1Co 8:6

But to us [there is but] one God, the Father, ^{( f )} of whom [are] all things, and we ^{( g )} in him; and ^{( h )} one Lord Jesus Christ, ^{( i )} by whom [are] all things, and we by him.

^{( f )} When the Father is distinguished from the Son, he is named the beginning of all things.

^{( g )} We have our being in him.

^{( h )} But as the Father is called Lord, so is the Son therefore God: therefore this word "one" does not regard the persons, but the natures.

^{( i )} This word "by" does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 8:1-13

1 To abstain from meats offered to idols.

8 We must not abuse our Christian liberty, to the offence of our brethren;

11 but must bridle our knowledge with charity.

Maclaren: 1Co 8:1-13

Love Buildeth Up'

Now, as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3. But if any man love God, the same is known of him. 4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6. But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 7. Howbeit there is not in every man that knowledge: for some, with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8. But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9. But take heed, lest by any means this liberty of yours become a stumbling block to them that are weak. 10. For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11. And through thy knowledge shall the weak brother perish, for whom Christ died? 12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.'--1 Cor. 8:1-13.

IT is difficult for us to realise the close connection which existed between idol-worship and daily life. Something of the same sort is found in all mission fields. It was almost impossible for Christians to take any part in society and not seem to sanction idolatry. Would that Christianity were as completely interwoven with our lives as heathen religions are into those of their devotees! Paul seems to have had referred to him a pressing case of conscience, which divided the Corinthian Church, as to whether a Christian could join in the usual feasts or sacrifices. His answer is in this passage.

The longest way round is sometimes the shortest way home. The Apostle begins far away from the subject in hand by running a contrast between knowledge and love, and setting the latter first. But his contrast is very relevant to his purpose. Small questions should be solved on great principles.

The first principle laid down by Paul is the superiority of love over knowledge, the bearing of which on the question in hand will appear presently. We note that there is first a distinct admission of the Corinthians' intelligence, though there is probably a tinge of irony in the language' We know that we all have knowledge.' You Corinthians are fully aware that you are very superior people. Whatever else you know, you know that, and I fully recognise it.'

The admission is followed by a sudden, sharp comment, to which the Corinthians' knowledge that they knew laid them open. Swift as the thrust of a spear comes flashing' Knowledge puffeth up.' Puffed-up things are swollen by wind only, and the more they are inflated the hollower and emptier they are; and such a sharp point as Paul's saying shrivels them. The statement is not meant as the assertion of a necessary or uniform result of knowledge, but it does put plainly a very usual result of it, if it is unaccompanied by love. It is a strange, sad result of superior intelligence or acquirements, that it so often leads to conceit, to a false estimate of the worth and power of knowing, to a ridiculous over-valuing of certain acquirements, and to an insolent contempt and cruel disregard of those who have them not. Paul's dictum has been only too well confirmed by experience.

Love builds up,' or edifies.' Probably the main direction in which that building up is conceived of as taking effect, is in aiding the progress of our neighbours, especially in the religious life. But the tendency of love to rear a fair fabric of personal character is not to be overlooked. In regard to effect on character, the palm must be given to love, which produces solid excellence far beyond what mere knowledge can effect. Further, that pluming one's self on knowledge is a sure proof of ignorance. The more real our acquirements, the more they disclose our deficiencies. All self-conceit hinders us from growing intellectually or morally, and intellectual conceit is the worst kind of it.

Very significantly, love to God, and not the simple emotion of love without reference to its object, is opposed to knowledge; for love so directed is the foundation of all excellence, and of all real love to men. Love to God is not the antithesis of true knowledge, but it is the only victorious antagonist of the conceit of knowing. Very significantly, too, does Paul vary his conclusion in 1 Cor. 8:3 by saying that the man who loves God is known of Him,' instead of, as we might have expected, knows Him.' The latter is true, but the statement in the verse puts more strongly the thought of the man's being an object of God's care. In regard, then, to their effects on character, in producing consideration and helpfulness to others, and in securing God's protection, love stands first, and knowledge second.

What has all this to do with the question in hand? This, that if looked at from the standpoint of knowledge, it may be solved in one way, but if from that of love, it will be answered in another. So, in 1 Cor. 8:4-6, Paul treats the matter on the ground of knowledge. The fundamental truth of Christianity, that there is one God, who is revealed and works through Jesus Christ, was accepted by all the Corinthians. Paul states it here broadly, denying that there were any objective realities answering to the popular conceptions or poetic fancies or fair artistic presentments of the many gods and lords of the Greek pantheon, and asserting that all Christians recognise one God, the Father, from whom the universe of worlds and living things has origin, and to whom we as Christians specially belong, and one Lord, the channel through whom all divine operations of creation, providence, and grace flow, and by whose redeeming work we Christians are endowed with our best life. If a believer was fully convinced of these truths, he could partake of sacrificial feasts without danger to himself, and without either sanctioning idolatry or being tempted to return to it.

No doubt it was on this ground that an idol was nothing that the laxer party defended their action in eating meat offered to idols; and Paul fully recognises that they had a strong case, and that, if there were no other considerations to come in, the answer to the question of conscience submitted to him would be wholly in favour of the less scrupulous section. But there is something better than knowledge; namely, love. And its decision must be taken before the whole material for a judgment is in evidence.

Therefore, in the remainder of the chapter, Paul dwells on loving regard for brethren. In 1 Corinthians 8:7, he reminds the knowing' Corinthians that new convictions do not obliterate the power of old associations. The awful fascination of early belief still exercises influence. The chains are not wholly broken off. Every mission field shows examples of this. Every man knows that habits are not so suddenly overcome, that there is no hankering after them or liability to relapse. It would be a dangerous thing for a weak believer to risk sharing in an idol feast; for he would be very likely to slide down to his old level of belief, and Zeus or Pallas to seem to him real powers once more.

The considerations in 1 Cor. 8:7 would naturally be followed by the further thoughts in 1 Cor. 8:9, etc. But, before dealing with these, Paul interposes another thought in 1 Cor. 8:8, to the effect that partaking of or abstinence from any kind of food will not, in itself, either help or hinder the religious life. The bearing of that principle on his argument seems to be to reduce the importance of the whole question, and to suggest that, since eating of idol sacrifices could not be called a duty or a means of spiritual progress, the way was open to take account of others' weakness as determining our action in regard to it. A modern application may illustrate the point. Suppose that a Christian does not see total abstinence from intoxicants to be obligatory on him. Well, he cannot say that drinking is so, or that it is a religious duty, and so the way is clear for urging regard to others' weakness as an element in the case.

That being premised, Paul comes to his final point; namely, that Christian men are bound to restrict their liberty so that they shall not tempt weaker brethren on to a path on which they cannot walk without stumbling. He has just shown the danger to such of partaking of the sacrificial feasts. He now completes his position by showing, in 1 Cor. 8:10, that the stronger man's example may lead the weaker to do what he cannot do innocently. What is harmless to us may be fatal to others, and, if we have led them to it, their blood is on our heads.

The terrible discordance of such conduct with our Lord's example, which should be our law, is forcibly set forth in 1 Cor. 8:11, which has three strongly emphasised thoughts--the man's fate--he perishes; his relation to his slayer--a brother; what Christ did for the man whom a Christian has sent to destruction--died for him. These solemn thoughts are deepened in 1 Cor. 8:12, which reminds us of the intimate union between the weakest and Christ, by which He so identifies Himself with them that any blow struck on them touches Him.

There is no greater sin than to tempt weak or ignorant Christians to thoughts or acts which their ignorance or weakness cannot entertain or do without damage to their religion. There is much need for laying that truth to heart in these days. Both in the field of speculation and of conduct, Christians, who think that they know so much better than ignorant believers, need to be reminded of it.

So Paul, in 1 Cor. 8:13, at last answers the question. His sudden turning to his own conduct is beautiful. He will not so much command others, as proclaim his own determination. He does so with characteristic vehemence and hyperbole. No doubt the liberal party in Corinth were ready to complain against the proposal to restrict their freedom because of others' weakness; and they would be disarmed, or at least silenced, and might be stimulated to like noble resolution, by Paul's example.

The principle plainly laid down here is as distinctly applicable to the modern question of abstinence from intoxicants. No one can doubt that moderation' in their use by some tempts others to use which soon becomes fatally immoderate. The Church has been robbed of promising members thereby, over and over again. How can a Christian man cling to a moderate' use of these things, and run the risk of destroying by his example a brother for whom Christ died?

MHCC: 1Co 8:1-6

There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.

Matthew Henry: 1Co 8:4-6

In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called lies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, 1Ti 4:4. It is not in the power of the vanities of the heathens to change its nature. - And there is no other God but one. Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many; but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in each order: gods many, and lords many; but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis - as the first person in the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, kat' exochēn , or by way of eminency, because he is fons et principiam Deitatis (as Calvin observes), the fountain of the Deity in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing - the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Act 2:36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, Joh 17:3.

Barclay: 1Co 8:1-13

We have seen how it was scarcely possible to live in any Greek city and not to come daily up against the problem of what to do about eating meat that had been offered as a sacrifice to idols. There were certain of the Corinthians to whom the matter was no problem. They held that their superior knowledge had taught them that the heathen gods simply did not exist, and that therefore it was possible for a Christian to eat meat that had been offered to idols without a qualm. In reality Paul has two answers to that. One does not come until 1Co 10:20. In that passage Paul makes it clear that, although he quite agreed that the heathen gods did not exist, he felt certain that the spirits and the demons did exist and that they were behind the idols and were using them to seduce men from the worship of the true God.

In the present passage he uses a much simpler argument. He says that in Corinth there were men who all their lives, up until now, had really believed in the heathen gods; and these men, simple souls, could not quite rid themselves of a lingering belief that an idol really was something, although it was a false something. Whenever they ate meat offered to idols, they had qualms of conscience. They could not help it; instinctively they felt that it was wrong. So Paul argues that if you say that there is absolutely no harm in eating meat offered to idols you are really hurting and bewildering the conscience of these simple souls. His final argument is that, even if a thing is harmless for you, when it hurts someone else, it must be given up, for a Christian must never do anything which causes his brother to stumble.

In this passage which deals with so remote a thing there are three great principles which are eternally valid.

(i) What is safe for one man may be quite unsafe for another. It has been said, and it is blessedly true, that God has his own secret stairway into every heart; but it is equally true that the devil has his own secret and subtle stairway into every heart. We may be strong enough to resist some temptation, but it may well be that someone else is not. Something may be no temptation whatever to us, but it may be a violent temptation to someone else. Therefore, in considering whether we will or will not do anything, we must think not only of its effect on us, but of its effect on others as well.

(ii) Nothing ought to be judged solely from the point of view of knowledge; everything ought to be judged from the point of view of love. The argument of the advanced Corinthians was that they knew better than to regard an idol as anything; their knowledge had taken them far past that. There is always a certain danger in knowledge. It tends to make a man arrogant and feel superior and look down unsympathetically on the man who is not as far advanced as himself. Knowledge which does that is not true knowledge. But the consciousness of intellectual superiority is a dangerous thing. Our conduct should always be guided not by the thought of our own superior knowledge, but by sympathetic and considerate love for our fellow man. And it may well be that for his sake we must refrain from doing and saying certain otherwise legitimate things.

(iii) This leads to the greatest truth of all. No man has any right to indulge in a pleasure or to demand a liberty which may be the ruination of someone else. He may have the strength of mind and will to keep that pleasure in its proper place; that course of action may be safe enough for him; but he has not only himself to think about, he must think of the weaker brother. An indulgence which may be the ruin of someone else is not a pleasure but a sin.

Constable: 1Co 7:1--16:13

III. Questions asked of Paul 7:1--16:12

The remainder of the body of this epistle deals with questions the Corinthians had put to Paul in a letter. Paul introduced each of these with the phrase peri de ("now concerning," 7:1, 25; 8:1; 12:1; 16:1, 12).

"Rather than a friendly exchange, in which the new believers in Corinth are asking spiritual advice of their mentor in the Lord, their letter was probably a response to Paul's Previous Letter mentioned in 5:9, in which they were taking exception to his position on point after point. In light of their own theology of spirit, with heavy emphasis on wisdom' and knowledge,' they have answered Paul with a kind of Why can't we?' attitude, in which they are looking for his response."¹⁶⁰

Constable: 1Co 8:1--11:2

B. Food offered to idols 8:1-11:1

The Corinthians had asked Paul another question, evidently in a combative spirit judging by the apostle's response. It involved a practice common in their culture.

The commentators understand the situation that Paul addressed in two different ways. Some of them believe that the eating of marketplace food that pagans had previously offered to idols was amoral in itself, but it was controversial enough to cause division among the church members. If this was indeed the issue that Paul addressed, it is only one of many similar "doubtful things." Advocates of this view believe that the apostle's directions to his readers here give us guidance in dealing with contemporary doubtful (amoral) matters.

Other interpreters believe that eating food sacrificed to idols involved a specific form of idolatry and was, therefore, not amoral but sinful (cf. 5:10-11). They assume that Paul was responding to the Corinthians' objection to his prohibition of this practice that he had written in his former letter to them. This view sees 8:10 and 10:1-22 as expressing the basic problem to which Paul was responding. I believe the text supports this interpretation of the facts better than the former one.

"That going to the temples is the real issue is supported by the fact that the eating of cultic meals was a regular part of worship in antiquity. This is true not only of the nations that surrounded Israel, but of Israel itself. In the Corinth of Paul's time, such meals were still the regular practice both at state festivals and private celebrations of various kinds. There were three parts to these meals: the preparation, the sacrifice proper, and the feast. The meat of the sacrifices apparently was divided into three portions: that burned before the god, that apportioned to the worshipers, and that placed on the table of the god,' which was tended by cultic ministrants but also eaten by the worshipers. The significance of these meals has been much debated, but most likely they involved a combination of religious and social factors. The gods were thought to be present since the meals were held in their honor and sacrifices were made; nonetheless, they were also intensely social occasions for the participants. For the most part the Gentiles who had become believers in Corinth had probably attended such meals all their lives; this was the basic restaurant' in antiquity, and every kind of occasion was celebrated in this fashion.

"The problem, then, is best reconstructed along the following lines. After their conversion--and most likely after the departure of Paul--some of them returned to the practice of attending the cultic meals. In his earlier letter Paul forbade such idolatry'; but they have taken exception to that prohibition and in their letter have made four points:

"(1) They argue that all have knowledge' about idols [i.e., that there are no such things, so participation in these meals is not an issue, cf. vv. 1, 4]. . . .

"(2) They also have knowledge about food, that it is a matter of indifference to God (8:8) . . .

"(3) They seem to have a somewhat magical' view of the sacraments; those who have had Christian baptism and who partake of the Lord's Table are not in any danger of falling (10:1-4).

"(4) Besides, there is considerable question in the minds of many whether Paul has the proper apostolic authority to forbid them on this matter. In their minds this has been substantiated by two factors: first, his failure to accept support while with them; and second, his own apparently compromising stance on idol food sold in the marketplace (he abstained when eating with Jews, but ate when eating with Gentiles; cf. 9:19-23)."¹⁹⁷

Constable: 1Co 8:1-13

1. The priority of love over knowledge in Christian conduct ch. 8

The amount of corrective instruction concerning knowledge in this epistle makes clear that the Corinthian Christians valued knowledge too highly. Paul wrote that the real aim of the faith should not be knowledge but love.

Constable: 1Co 8:4-6

The content of the way of knowledge 8:4-6

Paul resumed his discussion of knowledge after digressing briefly in verses 2 and 3 to comment on the superiority of love over knowledge.

8:4 In this verse Paul returned to the original subject of eating meals in idol temples and applied the priority of love over knowledge to it. Unquestionably idols are not spirit beings such as God. There is only one true God (Deut. 6:4). Every Christian should know that, and the Corinthians did. "We know that" affirms what they all knew as true.

8:5 Nevertheless for many people, the pagans and even Christians who do not have a correct concept of deity, there are many beings they regard as gods and lords over various areas of life.

"The two terms gods' and lords,' which set up the Christian confession in v. 6, reflect the two basic forms of Greco-Roman religion as it has been modified by the coming of the Oriental cults. The gods' designate the traditional deities, who are regularly given this appellation in the literature but are seldom referred to as kyrioi (lords'). The term kyrios, on the other hand, is the normal title for the deities of the mystery cults."²⁰²

8:6 For instructed Christians there is only one God and one Lord. Paul did not mean that there are two separate beings, God and Lord. These are two names for the one true God who exists as Father and Son. The Scriptures establish the deity of Jesus Christ elsewhere (e.g., John l:1, 14; 10:30; Col. 1:15-19; et al.). Paul did not argue that point here but simply stated the Son's equality with the Father within the Godhead.

The point of difference is this. The Father is the source and goal of all things whereas the Son is the agent though whom all things have come from God and will return to God. Since Paul's point was the unity of the Godhead, there was no need to complicate matters by referring to the Holy Spirit here.

College: 1Co 8:1-13

1 CORINTHIANS 8

V. DEALING WITH IDOLATRY (8:1-11:1)

A. FOOD SACRIFICED TO IDOLS (8:1-13)

1. The General Principle (8:1-3)

¹ Now about food sacrificed to idols: We know that we all possess knowledge. ^a Knowledge puffs up, but love builds up. ² The man who thinks he knows something does not yet know as he ought to know. ³ But the man who loves God is known by God.

^a 1 Or "We all possess knowledge," as you say

8:1 Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.

As we begin this section of chapter 8, it is important to notice that this is the beginning of a three-chapter section that extends from 8:1-11:1. Because of the occurrence of the phrase "now about" (periÉ dev, peri de ) in 8:1, scholars believe that Paul is responding to one of the issues that the Corinthians had asked Paul about (see notes in Introduction). Although there is no consensus regarding the correct understanding of these three chapters and the relationship of the separate units within them, many scholars believe that these chapters address themselves to three separate scenarios related to the consumption of food sacrificed to idols. The details of the first scenario can be reconstructed on the basis of 8:1-13, the second scenario can be constructed on the basis of the verses in 9:24-10:22, and the third scenario can be constructed based on the information in 10:23-11:1. In order to correctly understand Paul's response to the issue of scenario number 1, it is important to make two observations about Paul's use of the word "knowledge" (gnw'si", gnôsis) in this section. First, just because Paul uses the word knowledge one need not assume that he is alluding to a problem of Gnosticism in the Corinthian church (see notes in Introduction). In fact, the reader will learn in a few verses what the content of this knowledge is, and it becomes readily apparent that it has nothing to do with classical forms and teachings of Gnosticism. The second thing to notice is that Paul uses the term knowledge in a pejorative sense. The rhetoric of 8:1 makes this very clear by Paul's stark contrast between the characteristics of knowledge and those of love.

This contrast between knowledge and love sets the stage for Paul's treatment of the issue of deference to the believer with a weak conscience in this chapter. Since Paul contrasts knowledge and its fruit of "puffed-up-ness" with love and its fruit of encouragement and edification (oijkodomevw, oikodomeô), this clues the reader to the fact that Paul is focused on the proper treatment of one's fellow Christian.

8:2 The man who thinks he knows something does not yet know as he ought to know.

Paul continues to dwell on the theme of knowledge in this verse and does so in a way to highlight the weaknesses of believers at Corinth who think that they possess the right kind of knowledge on the issue of food offered to idols. It is important to note that Paul himself possesses the same knowledge that these Corinthians possess ("we all know," pavnte", pantes ). The difference, however, between Paul and these Corinthians is that he knows the difference between possessing knowledge and being possessed by it.

8:3 But the man who loves God is known by God.

When there is a conflict between love and knowledge Paul always prefers love. In fact, the apostle says that loving God is the prerequisite for being known by him. Fee correctly summarized Paul's point in this verse when he stated, "Christian behavior is not predicated on the way of knowledge, which leads to pride and destroys others, but on the way of love, which is in fact the true way of knowledge. . . . In Christian ethics knowledge must always lead to love."

2. The Nonreality of Idols (8:4-6)

⁴ So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one. ⁵ For even if there are so-called gods, whether in heaven or on earth (as indeed there are many "gods" and many "lords"), ⁶ yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

8:4 So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one.

It is in this verse that Paul reveals the specific content of the knowledge that is under discussion. The specific doctrinal knowledge that Paul has reference to by his several uses of the words "know" and "knowledge" is the doctrine of Christian monotheism. This point is made very clearly by Paul in 8:4 when he says we know that an idol is nothing and that there is no God but one. The ideas expressed in 8:4b clearly reflect Paul's Jewish monotheistic background. The Jewish prohibition against worshiping idols is well known throughout the Old Testament Scriptures, both in the law and in the prophets. The concept of the oneness of God is likewise known in central Jewish affirmations such as those found in Deut 6:4, which reads "Hear O Israel: the Lord our God, the Lord is one." In light of the information given by Paul in 1 Cor 8:4, it is noteworthy, then, that the specific knowledge which puffs up is the knowledge of Christian monotheism.

Most of the pictures of Paul's preaching in the book Acts are in the context of his sermons to Jewish audiences. We do know, however, that when he preached to pagan audiences, he preached against their idolatry (Acts 17 - Athens; Acts 19 - Ephesus). The idea that the conversion of Gentiles regularly required a forsaking of their pagan idols is also testified to in Paul's letter of 1 Thessalonians where he wrote, "therefore we do not need to say anything about it, for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God" (1 Thess 1:8-9). One can well anticipate the consternation of these readers at Corinth whose behavior, based upon the implications of accurate doctrinal affirmations (i.e., Christian monotheism), is being challenged by a fellow monotheist.

8:5 For even if there are so-called gods, whether in heaven or on earth (as indeed there are many "gods" and many "lords"),

Paul's affirmation about the oneness of God is given in the context of an animistic and polytheistic world. Accordingly, he must acknowledge the fact that believers do live in a world populated by so-called gods (legovmenoi qeoiv, legomenoi theoi ). One could not walk through the streets of Roman Corinth and deny the reality of the presence of idols. Ancient literary descriptions of Corinth as well as the archeological evidence that has been excavated there all point to an urban setting that was replete with statues, altars, idols, and temples to pagan gods and goddesses. Paul's phrase "in heaven" or "on earth" refers to the abode of these pagan deities as reflected in the theology of polytheistic religion. In the polytheistic world of Paul's day, the gods of Greece and Rome populated the heaven as well as the earth.

Some scholars have been perplexed by the last portion of 8:5 since it superficially seems to concede that in fact there are many other gods (qeoiÉ polloiv, theoi polloi ) and lords (kuvrioi polloiv, kyrioi polloi ) whom Paul recognizes. The NIV translation attempts to circumvent this problem by placing this troublesome phrase in parentheses. One solution offered for this problem is to infer that Paul still has in mind the notion of "so-called" which he used earlier in this verse. Given this approach, Paul would merely be acknowledging that there were indeed many so-called gods and many so-called lords. Another approach to this interpretive problem rests its solution upon some concepts found in Old Testament texts which seem, at least rhetorically, to acknowledge the existence of other gods. While this is an issue far too complex to investigate at this point, it seems that the Old Testament sometimes accommodates the notion of the existence of other deities, but proclaims the supremacy of Yahweh over them. Deut 10:17, for example, reads, "for the Lord your God is God of gods and Lord of lords, the great God mighty and awesome who shows no partiality and accepts no bribes." In addition, the first of the ten commandments reads "you shall have no other gods before me" (Deut 5:7), which may well imply that Moses is acknowledging the existence of other deities, at least in the minds of the surrounding cultures. Another Old Testament text cited for this perspective would be Ps 82:1, which states, "God presides in the great assembly; he gives judgment among the gods."

In light of the fact that Paul has stated his explicit monotheistic beliefs in 8:4, Fee's assessment of the meaning of 8:5 is helpful when he states,

Paul also recognizes the existential reality of pagan worship, and he knows that some within the Corinthian community are going to be affected by that reality. Thus, he interprets the concession with the affirmation "as indeed there are many gods and many lords." He does not intend by this that the gods exist objectively. Rather, as verse 7 indicates, they exist subjectively in the sense that they are believed in.

8:6 yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

Notwithstanding the plethora of idolatrous altars, idols, and temples in a city like Corinth, Paul declares that for believers there is only one God. As one would expect in Paul's own theology, God the Father is at the pinnacle of any reference to monotheism. God the Father, for the apostle Paul, was not only the ultimate source of all reality (ejx ou| taÉ pavnta, ex hou ta panta ), but was also the ultimate goal of all creation and reality (eij" aujtovn, eis auton ). If God the Father is the ultimate source and destination for all things, how then is one to understand the Lord Jesus Christ? In a very typical Pauline manner the apostle emphasizes the role that the Lord Jesus plays as agent through whom (di= ou|, di' hou ) God acts. Paul affirms that there is also one Lord and he is the one through whom all things came and continue to exist. Though clearly in a different setting, the reference to one God and one Lord in some ways anticipates the later Pauline references in Eph 4:5-6, where Paul refers to one Lord and one God and Father of all.

3. The Weak Brother's Dilemma (8:7-8)

⁷ But not everyone knows this. Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled. ⁸ But food does not bring us near to God; we are no worse if we do not eat, and no better if we do.

8:7 But not everyone knows this. Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled.

It is at this juncture that the reader is made aware how there could be such a significant conflict between love (agapç) and monotheistic knowledge in the church in Corinth. By his statement here that not everyone knows this, Paul is making it explicit that not all the believers in the church of God at Corinth totally accepted the Christian monotheistic position that he and certain other believers embraced.

While it may sound surprising at first to hear Paul acknowledging that there are believers in Corinth who do not embrace monotheism fully, this should really come as no surprise to the modern interpreter. As has been pointed out before, many of those Christians at Corinth who received this letter had been Christians less than forty-eight months. It is not surprising, therefore, that certain ones from a pagan idolatrous background would in some cases continue to have pagan polytheistic baggage with them in their Christian walk.

Some modern (Western World) interpreters find it hard to conceive that certain believers could truly still be having difficulty with tensions concerning idols and monotheistic convictions. Simon Kistemaker, for example, asserts that Paul's reference to idols does not mean the gods of paganism but rather "refers to the pagan environment of which the believers recently had come." Part of Kistemaker's argument is based upon a peculiar philological understanding of the word "idol" in this verse. Even though the NIV has the wording "accustomed to idols," the Greek text refers to idol (tou' eijdwvlou, tou eidôlou) in the singular. Kistemaker argues that since Paul used the singular and not the plural, he could not be referring to pagan deities. This attempt to make a radical distinction in the meaning of the word based on whether it occurs in the singular or the plural falls apart when one sees Paul's use of the singular form of the same Greek word in 10:19 where eidôlon clearly refers to a pagan deity and not to general pagan cultural influence. Gordon Fee, likewise, does not want any of these weak Corinthian believers to still embrace polytheism. To be certain, Paul is not accusing these believers of being guilty of blatant and cavalier idolatry. Nevertheless, since the issues discussed in this chapter are in terms of what individual believers "know" or "do not know," it does seem to be the case that this issue of monotheism versus polytheism is at the center.

Paul affirms that these believers are still accustomed to some of their pagan ways. In particular, Paul refers to situations when these believers who are weak in conscience (suneivdhsi", syneidçsis) eat food that has been offered to an idol. Their defilement is a result of the fact that they do not with full spiritual conviction possess monotheistic loyalty to the one God. Consequently, because of their lack of a robust monotheism and because they are still partially caught in the web of polytheism, their conscience is defiled. C.K. Barrett's analysis of the situation assumed by and depicted in this verse is better than most when he writes,

there are in Corinth men who have eaten sacrificed food all their lives and have always thought of it as sacrificed to an idol having real existence, and thus bearing real spiritual significance and force. In becoming Christians, they have not ceased to believe in the reality of the spiritual beings behind idols and have accordingly not ceased to think of the food itself as having religious meaning.

8:8 But food does not bring us near to God; we are no worse if we do not eat, and no better if we do.

If v. 7 contains Paul's description of those "weak in conscience" Christian polytheists, then v. 8 is directed toward those who hold to the monotheistic doctrine that Paul likewise believes in. Since food and the eating of food is at the center of the issue, Paul must remind the offending monotheists that food does not bring one near to God. Since Paul has already characterized these believers who bear his own monotheistic convictions as puffed up (8:1), it is easy to imagine that they would have made the issue of food an important one. Paul's point is to show that dietary matters or questions of freedom of diet are spiritually speaking matters of indifference (cf. Rom 14:1-15:13).

4. The Proper Use of Freedom (8:9-13)

⁹ Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak. ¹⁰ For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols? ¹¹ So this weak brother, for whom Christ died, is destroyed by your knowledge. ¹² When you sin against your brothers in this way and wound their weak conscience, you sin against Christ. ¹³ Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.

8:9 Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak.

Since Paul has already expressed his convictions about the superiority of love over knowledge, it is not surprising that he focuses the argument in this verse on how one treats his fellow Christian. For Paul, the correct use of one's freedom in Christ will be based more upon what is the loving thing to do rather than solely upon the criterion of who has the most correct information. This is apparently true for Paul even when the correct information is something as fundamental as Christian monotheism.

The Greek word ejxousiva ( exousia ) translated here as "freedom" is a very important concept throughout this three-chapter block of material related to food offered to idols. Although this term is typically translated by the word "right(s)" in chapter 9, rather than by the word freedom, for Paul's rhetorical argument it is important to see that this is a linking term between the two chapters. The idea of stumbling block is introduced by Paul in 8:9. Robertson and Plummer give this insight into Paul's idea of the stumbling block when they write, "it is that against which the man with weak sight stumbles; it is no obstacle to the man who sees his way; but the weak sighted must be considered." Because of the frequent abuse of the idea of stumbling block to the weak, it should be pointed out that stumbling block does not refer to any practice or belief that happens to offend another believer. It is clear by v. 11 that becoming a stumbling block to the weak is tantamount to destroying (ajpovllutai, apollytai ) or contributing to the destruction of that person's relationship with God. Verse 13 makes it equally clear by describing this situation as one in which "my brother falls into sin."

8:10 For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols?

Since interpreters have sometimes hastily drawn a parallel between Paul's teaching here with that in Rom 14:1-15:13, some important differences between these two texts should be noted. Particularly, it should be pointed out that there is a significant difference between the issues in 1 Cor 8 and the issues of strong and weak believers in Rom 14, 15. Unlike 1 Cor 8, the strong and weak in Rom 14, 15 seem to be divided based upon the Jew/Gentile background of each. That is, ethnicity is a central factor in the situation at Rome. Moreover, in Romans 14 and 15 the strong and weak brothers disagree with one another and are involved in either looking down upon or judging one another. In contrast to the situation we find in Romans where fellow believers strongly disagree over dining customs, the issue in 1 Cor 8 does not assume that the brothers disagree with one another. In fact, the problem is that the weak brother of 1 Cor 8 wishes to emulate the dining customs of the robustly monotheistic fellow believer. Finally, the terminology of weak and strong is not nearly as pronounced in 1 Corinthians as in Romans. In fact, the term "strong" is actually not used in this setting in 1 Corinthians. Accordingly, I have tried to avoid it in my comments since it basically imports issues and ideas not attested in 1 Corinthians.

It is in this verse that we learn the specific occurrence in which the weaker brother is led into sinful behavior on the basis of the exercise of the freedom of the monotheistic fellow believer. A plausible reconstruction based upon 8:10 goes something like this. A firmly convinced monotheistic Christian is invited to a meal in a dining hall at a pagan temple. Since this believer knows that the many gods and goddesses worshiped at these temples and whose names are invoked at the meals in these temples are nothing, this monotheistic Christian is not harmed by the surrounding polytheistic environment.

It appears that Paul has no problem with a monotheistic Christian accepting an invitation to go to a meal in a banquet hall at a pagan temple. The problem arises, however, when a Christian with a weak conscience, who has not fully embraced monotheism, sees these actions of a confident Christian and attempts to copy them. The weak Christian will be emboldened to eat what has been sacrificed to idols, and thereby, because of his weakness in conscience, will in fact participate in an idolatrous activity.

Numerous scholars have questioned whether Paul's permissive attitude toward "eating in an idol's temple" is not in total contradiction to teaching given later in these three chapters. Some interpreters of 1 Corinthians are still unconvinced that the picture in chapter 8 allows monotheistic believers to eat in an idol's temple if there are no weak-in-conscience believers around. Certainly there was no concept of "nonreligious" meals in pagan temples. It must be remembered, however, that temples often had dining halls attached or associated with them and that these were also used for ceremonies other than the official worship of the deity. The apostle Paul can envision attendance there by saints which would not involve idolatry. In light of Paul's encouragement to Christians to associate with pagan idolaters (1 Cor 5:9-10, 12), it takes little imagination to see believers being invited by pagan friends to banquets. Consequently, these monotheistic brothers could have attended numerous social and cultural events (e.g., meals, birthday parties) associated with temple sites. Even though some New Testament interpreters have been hesitant to read 1 Corinthians in the way advocated here, classical scholars and archaeologists have followed similar lines of thought. Prof. Ramsay MacMullen, for example, noted

St. Paul provides the most familiar evidence for our subject in Greece. He speaks to the Christian community in Corinth about its members, or about people who are at least not devotees of some given pagan deity, joining the real devotees in that deity's temple grounds to share in the eating of sacrificial meat. His rather offhand reference to the scene as something quite everyday fits with the frequent epigraphic mention of dining rooms opening off the stoas that ran around sacral areas.

8:11 So this weak brother, for whom Christ died, is destroyed by your knowledge.

Even though it might seem very peculiar and ironic to modern readers, this verse shows how incorrect actions predicated upon correct knowledge, used by those who are guided by knowledge alone rather than love, can cause the destruction of a fellow Christian. The idea of the destruction of a Christian brother is a sober thought for the apostle Paul. Fee correctly noted in this regard that

in saying that the brother is destroyed, Paul most likely is referring to eternal loss, not simply some internal falling apart because one is behaving contrary to the dictates of conscience. The latter idea is altogether too modern; and elsewhere in Paul this word invariably refers to eternal ruin.

The apostle has painted in this verse the grim scene of the consequences of the use of spiritually correct information without the moral compass of love for guidance.

8:12 When you sin against your brothers in this way and wound their weak conscience, you sin against Christ.

Paul states explicitly that this kind of blatant disregard for the spiritual condition of a fellow believer is tantamount to sin against them (aJmartavnonte" eij" touÉ" ajdelfouv", hamartanontes eis tous adelphous ). The monotheistic believer would probably like to argue with Paul and claim that he is not responsible for the weak conscience of his fellow believer. Paul, however, will have none of that. Paul knows that one believer's actions and attitudes do in fact impact those of other believers. Because the thoughtless behavior of certain monotheists has led the weak into sin, Paul says that this is sin against Christ himself (eij" CristoÉn aJmartavnete, eis Christon hamartanete ).

8:13 Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall.

By the use of the connecting word "therefore" (diovper, dioper ) at the beginning of this verse and his shift to the first person singular, Paul reveals how concerned he is not to be guilty himself of sinning against Christ. Since the litmus test of true love is concern for one's fellow believer and his edification (8:1), Paul is willing to radically alter his own lifestyle in order to build up saints. In a particularly emphatic Greek idiom Paul says that he will never ("not at all . . . forever," ouj mhÉ . . . eij" toÉn aijwna, ou mç . . . eis ton aiôna) eat meat again if by that self-limitation he can keep one brother from falling into idolatry because of the weak conscience. Paul's vow to never eat meat again must of course be kept in the historical and rhetorical context of chapter 8, which specifically relates to a spiritually threatened brother who is led into sinful behavior by an attempt to emulate the monotheistic believer's freedom to eat food that had been offered to idols.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 8:6

yet to us there is one God, the Father [contradicting the many], of whom are all things [whose creatorship undeifies all other beings, reducing them to mere creatures], and we unto him [created as his peculiar treasure and possession, and hence exalted far above the idols which we once worshiped]; and one Lord [also contradicting the many], Jesus Christ, through whom are all things [as the Father's creative executive -- Joh 1:3 ; Heb 1:2], and we through him . [regenerated and reconciled to the Father.]

Lapide: 1Co 8:1-13

CHAPTER 8

SYNOPSIS OF THE CHAPTER

In this Chapter he treats of the second general question put before him by the Corinthians. It dealt with things offered to idols, and whether it was lawful to eat of them,

i. He answers that, taken by itself, such eating was not unlawful, since an idol is nothing.

ii. He next says that it is unlawful, if conscience be wounded, or if offence be caused to the weaker brethren. He impresses upon them that this last is by all means to be avoided.

To understand the three following chapters, note that the things spoken of as offered to idols are flesh, bread, wine, &c. It was not sin simply to eat such things, as S. Thomas lays down (i. ii. qu. 103, art. 4, ad. 3). Still it was a sin (1.) if it was out of unbelief, as, e.g., if any idolater ate of such things in honour of the idol, or if it were done out of weakness of faith, as was frequently the case in S. Paul's time. For many had been but lately converted, and were only half-taught, and so had not wholly cast off their old ideas about idols and idol-offerings, and therefore still regarded them as having something Divine about them. They regarded the food offered to idols as holy and consecrated, although the Christian faith taught them the opposite.

2. It would be sinful if any one who thought it unlawful to eat of such things were to go against his conscience and eat of them, thinking, that is, that so doing was holding communion with the idols and professing idolatry.

3. It would be a sin if any one, knowing that an idol is nothing, should yet eat of things offered to idols in the presence of weak brethren, and to show his knowledge and liberty, and so provoke them (ver. 10) to eat of the same things against their conscience, or to think that he, by eating, was sinning against the faith, or returning to the worship of idols, and dragging others with him.

4. It would be against the Apostolic precept, given in Act 15:19, forbidding the eating of things offered to idols.

5. It would be a sin if eaten in such way and under such circumstances, as, e.g., in the idol-temple, when the idolatrous sacrifice is offered, as to cause others to think that it was done in honour of the idol, and in profession of idolatry, in the same way that any one who participates in a Calvinistic supper is looked upon as professing Calvinism. It is of this case that S. Augustine speaks ( de Bono Conjug. xvi.) when he says, " It is better to die of hunger than to eat of things offered to idols."

The Emperor Julian, in order to compel the Catholics of Constantinople to some outward compliance with idolatry, forced them all to eat of things offered to idols. The story is related by Nectarius, Bishop of Constantinople, in a sermon delivered by him at the beginning of Lent. He says: " He defiled all the foods that were exposed for sale in the public markets, with sacrifices offered to the gods, that so all might either be compelled to eat of these sacrificial foods or perish of hunger. The faithful inquired at the oracle of the martyr Theodore how they were to act at this crisis; and they were bidden from heaven to use, instead of bread, boiled corn for food. This the rich generously distributed to their poorer brethren for a week, when the Emperor Julian, despairing of being able to accomplish his purpose, and vanquished by the continence and constancy of the Christians, ordered pure and undefiled food to be again sold in the markets. "

1. We should observe here the expression, "vanquished by the continency of the Christians." Their abstinence was constant and spontaneous. For, though they might have eaten of the foods defiled by Julian's orders, as though common foods, yet they refused out of abhorrence of Julian and his idols. That they might lawfully have eaten of them appears from the fact that Julian was unable to defile ordinary food by bringing it into contact with things offered to idols, or to make it sacred to devils, in such a way that one who ate of them should be regarded as an idol-worshipper. For though this might have been Julian's intention, yet he was nut a single individual, and unable to alter the common judgment of men, which regarded this not as idolatrous but as indifferent. Hence, too, the citizens of Antioch, when Julian had on like manner polluted their food and drink, ate and drank of them freely and without scruple, as Theodoret tells us ( Hist. lib. i. c. 14).  S. Augustine, too ( Ep. 154), says that it is lawful to9 eat of vegetables grown in an idol's garden, and to drink from a pitcher or a well in an idol-temple, or into which something offered to idols has fallen, Cf. notes to x. 21.

2. Notice, again, that there were at Corinth some who knew and felt that this was the case, viz., that idols and the things offered to them had no meaning; and so they ate of such things to the scandal of those who were not so strong and not so well informed, in order to show their knowledge and liberty. But others, less well instructed, either had not quite cast off their old feelings about idols and idol-sacrifices, and hence might easily relapse. This is why the Apostle, fearing danger for such, said, in x. 14, "Flee from idolatry." It led to the question being put to the Apostle by the Corinthians, whether it was lawful to eat of things offered to idols.

3. The Apostle here only begins his answer to the question, for he clears it up and fully replies in x. 20, 21. Not only does he not allow them, because of the scandal caused, to eat of such things; but even when there is no scandal he forbids them to eat of them is the temples, at the altars, or tables of idols, as their wont was, and in the presence of those who offered them. For this would be to profess idolatry, and to worship the idol in the feast which consummated the sacrifice offered to it; for this banquet was a part of the sacrifice and its completion. In this sense we must understand Rev 2:14 and Rev 2:20, where the angel, i.e., the Bishop of Pergamos and Thyatira, is rebuked for allowing his flock to eat of things offered to idols, as though they were sacred and Divine, and so give honour to idols. For this was the stumbling-block that King Balak, at the instigation of Balaam, put before the children of Israel: by eating of things offered to idols they were enticed into worshipping Baal-Peor. (Num 25:2). For the same reason it was forbidden by the Council of Gangra (cap. ii.) to eat of idol-sacrifices, and also by the Third Council of Orleans (cap. xix.).

5. The Apostle says nothing of the apostolic precept of Acts xv., which forbade absolutely the eating of things offered to idols, because that precept was directed to the men of Antioch and its neighbourhood alone (ver. 23), where were very many Jews who abhorred idols and idol-sacrifices. These had sent with the Gentiles messengers to Jerusalem to the Apostles, that they might decide the question about the observance of the Law. To them the Apostles replied that the ordinances of the Law were not binding, but that, notwithstanding, they must abstain from the eating of things offered to idols, for the sake of concord between the Jews and Gentiles. Afterwards, however, other heathen living far distant from Antioch, of their own free will obeyed the command, through the reverence they felt for the Apostles. Cf. Baronius (A.D. 51, p. 441).

Ver. 1.— Now as touching things offered unto idols we know that we all have knowledge. We all know, though some of you may think differently, that things offered to idols are the same as other food, and have no greater sanctity or power. All of us who are fairly well instructed in the faith of Christ know that they belong to the class of adiaphora.

Knowledge puffeth up. This knowledge of yours, that idols are nothing, and that consequently it is lawful to eat of things offered to idols, which accordingly you do to the great offence of those who know it not, makes you proud towards the ignorant, and makes you look down on them. The word for puffeth up points to a bladder distended with wind. Such, he says, is this windy knowledge.  S. Augustine ( Sent. n. 241) says: " It is a virtue of the humble not to boast of their knowledge; because, as all alike share the light, so do they the truth. "

But charity edifieth. The weak and ignorant. It brushes aside such things as the eating of idol-sacrifices, which may be stumbling-blocks t them, so as to keep them in the faith of Christ, and help them forward in it. Windy knowledge, therefore, makes a man proud, if it be not tempered with charity, So Anselm.

It plainly appears that this knowledge, which puffeth up, is contrary to charity, for it induces contempt of one's neighbours, while charity is anxious to edify them.  S. Bernard ( Serm. 36 in Cantic. ) says appositely: " As food, if not digested, generates unhealthy humours, and harms rather than nourished the body, so if a mass of knowledge be bolted into the mind's stomach, which is the memory, and be not assimilated by the fire of Christ, and if it be so passed along through the arteries of the soil, viz., the character and acts, will it not be regarded as sin, being food changed into evil and noxious humours? "

Ver. 2.— And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. He who is puffed up at the thought that he knows something, knows not yet the end, use and measure of knowledge. Knowledge is given to cause humility, to enable us to benefit all that we can, to stand in the way of no one, to cause offence to no one, that so we may be known and loved by God. He is pointing at those who displayed their knowledge about the nature of idol sacrifices, by eating of them, though it were an offence to the untaught.

S. Bernard, in explaining this passage ( Serm. 36 in Cantic. ) says beautifully: " You see that he gives no praise to him that knoweth many things, if he is ignorant of the measure of knowing. That measure is to know the order, the zeal, and the end with which we should seek knowledge. The order is to seek that first which is more conducive to salvation. The zeal we should show is in seeking that more eagerly which makes us love more vehemently. The end of knowledge is not for vain glory, curiosity, or any like thing, but only for our own edification of that of our neighbour. For there are some who wish to know only that they may know, and this is vile curiosity. There are some who wish to know that they may be known themselves, and this is contemptible vanity: such do not escape the scoff of the satirist, 'To know your own is nothing, unless another knows that you know yourself.' There are some again who wish to know, that they may see their knowledge, and this is despicable chaffering. But there are also some who wish to know that they may edify, and this is charity; and some who with to know that they may be edified, and this is prudence. Of all these the last two only are not found to abuse knowledge, for they wish to gain understanding that they may do good." Again ( de Conscientia, c. ii.) he says: " Many seek for knowledge, few conscience. If as much care and zeal were devoted to conscience as is given to the pursuit of empty and worldly knowledge, it would be laid hold of more quickly and retained to greater advantage."

Ver. 3.— But if any man love God, the same is known of Him, If any, for God's sake, love his neighbour, so as not to make him stumble at seeing him eat of idol sacrifices, &c., but seeks instead to edify him, then that man is approved of and beloved by God, and in His knowledge God is well pleased.

Note that he that loves God loves also his neighbour; for the love of God bids us love our neighbour for God's sake; and the love of God is exhibited and seen in the love of our neighbour (1Jo 4:20).

Ver. 4.— We know that an idol is nothing in the world, and that there is none other than God but One. An idol is not what it is commonly supposed to be, not what it stands for, is not God. It has no Divine power; materially it is of wood, formally it is nothing. It is an image of a falsehood, or of a non-existent God. Consequently that which is offered to idols is as such nothing, has no Divinity or sanctity derived from the idol to which it was offered.

The word "idol" itself is derived from the Greek ειδος, which Tertullian says denotes appearance ; and from it the diminutive, εί̉δωλον, was formed ( de Idolol. ciii.). An "idol" among the earlier Greek writers denoted any empty and untrustworthy image, such as hollow phantasms, spectres, the shades of the dead, and the like. In the same way Holy Scripture and the Church writers have limited the term idol to an image of God which is evident from this verse. The LXX., too, throughout the Old Testament, apply the same term to the statues and gods of the heathen.

Hence Henry Stephen and John Scapula are deceived and deceive, when they lay down in their lexicons that the term idol is applied by ecclesiastical writers to any image representing some deity to which honour and worship are paid. It is not every statue or image of every god that is an idol, but only the image of a false god. Cf. Cyprian ( de Exhort. Mart. c. i.), Tertullian ( de Idolol. ), Athanasius ( contra Idola ).

The Protestant fraud, therefore, must be guarded against which confounds idol with image, and concludes that all images are forbidden by those passages of Scripture which condemn idolatry. Cf. Ballarmine ( de Imagin. lib. ii. c. 5), who shows unanswerably that an idol is the representation of what is false, an image of what is true.

Ver. 5, 6.— For though there be that are called gods, . . . to us there is but one God, &c. The pagans have gods many and lords many, as the sun, moon, and stars, or terrestrial gods, as Jupiter, Apollo, Hercules; but we have only one God, for whose glory and honour we were created.

Notice also against the Arians that, when S. Paul says One God, he is only excluding false gods, not the Son and the Holy Spirit. When he says One Lord Jesus Christ, he is only excluding false lords, not the Father and the Holy Spirit.

Ver. 7.— Howbeit there is not in every man that knowledge. I.e., that an idol and what is offered to it are nothing.

For some with conscience of the idol unto this hour eat it as a thing offered unto an idol. They eat what is offered to an idol with reverence, thinking that the idol has something that is Divine, and that the offering was made to the deity lurking behind the idol. So Amselm.

Theophylact explains this verse differently, thus: "Some eat of what has been offered to the idol, under the false supposition that it has been changed by the idol and physically breathed upon by a devil, and so in some way affected by him, or, at all events, morally defiled by him, so as to be regarded to be now his property and food, with power to change and pollute him that eateth of it. In this way they eat of idol sacrifices under the mistaken belief that they are polluted by them." This sense also is suitable and likely; for there can be no doubt that, among the Corinthians lately converted, were some who were over-scrupulous and some over-superstitious.

And their conscience being weak is defiled. Being not fully instructed in the faith about these matters, they go against their conscience in following the example of others, and eating of idol sacrifices. So Chrysostom.

Libertines do but rave when they lay down from this passage that neither fornication, nor drunkenness, nor anything else is sin, if the conscience has no scruples. This is to advise men to get rid of conscience, so as to sin at pleasure. Libertines therefore have no conscience; and they would appear therefore to have put aside their manhood, their reason, and all virtue. But what folly is it to ascribe such sentiments to the Apostle! For who is there that sees not that the Apostle is here speaking, not of sins or of forbidden things, but of things indifferent, such as the eating of idol offerings?

Ver. 8.— But meat commendeth us not to God. The eating of idol sacrifices or of any other food is in itself no help towards piety, which makes us acceptable to God. Therefore, we that are string ought not, under the pretext of piety, to wish to use all things as alike indifferent. The Apostle here turns to the more advanced, and warns them to avoid giving offence to the weak.

It is foolish, therefore, as well as wrong, for heretics to wrest this passage into as argument against the choice of food and the fasts of the Church. Food, indeed, does not commend us to God, for it is not a virtue; but abstinence from forbidden food is an act of temperance, obedience, and religion, and does therefore commend us to God, as it commended Daniel and his companions, the Rechabites, John Baptist, and others. Cf. notes to Rom 14:17.

For neither if we eat are we the better. If we eat of idol offerings, we do not on that account abound the more in virtue, merit, and grace, which commend us before God, and therefore we ought not to have any desire so to eat. So Chrysostom.

Secondly, it is more simple to take this as a fresh reason to dissuade them from eating idol-sacrifices. Whether we eat of these things, we shall not abound any the more with pleasant food and other good things; or whether we eat not, we shall not be deprived of them, for we may eat of other things. So it is often said that, whether we be invited to a banquet or not, we shall not on that account be full or be hungry, be fatter or leaner, richer or poorer. He is pointing out that food is a thing of little account, and may therefore be put aside if scandal arise, and be subordinated to the edification of our neighbours. So Anselm.

Ver. 10.— Sit at meat in the idol's temple. Erasmus takes the word which we have idol's temple to mean idol's feast. The text, however, gives the better translation. S. Paul speaks of their siting at meat in an idol's temple, or at a table consecrated to idols. Those who were about to partake of the idol-sacrifices were wont to have tables set out in the temple, as Herodotus says in Clio, and Virgil (Æn. viii. 283), in his description of the sacrifice of Evander and the subsequent feast with the Trojans. So too did the Jews eat of the peace-offerings in the court of the Temple (Deu 16:2).

It hence follows that to eat of things offered to idols in an idol temple is not only an evil because of the scandal it causes, but also is an evil in itself, because it is a profession of idolatry, as will be said at chap. x.

Anselm says tropologically: "The knowledge of idol-offerings is the knowledge of the vanity of heathen philosophy, poetry, and rhetoric. This must be guarded against. Far be it from a Christian mouth to say, 'By Jove,' or 'By Hercules.' or 'By Castor,' or to use other expressions that have more to do with monsters than with Divine beings,"

Emboldened here is either (1.) provoked to eat of things offered to idols, as though they were sacred and the channels of grace, and so he will be led to sacrifice to some deity and return to idolatry; or (2.) he will be provoked to act against his conscience, which tells him that food offered to an idol has been breathed upon by it and polluted, and that therefore he will be polluted if he eat. Cf. note to ver. 7.

Ver. 13.— Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth. S. Chrysostom says: " It is the mark of a good teacher to teach by example as well as precept. The Apostle does not qualify what he says by adding 'justly' of 'unjustly,' but he says absolutely, 'If meat make my brother to offend.' He does not speak of idol-offerings as being prohibited for other reasons, but he says that if what is lawful causes his brother to offend, he will abstain from it, not for one or two days, but for his whole life. Nor does he say, 'Lest I destroy my brother,' but 'Lest I make my brother to offend.' It would be he height of folly in us to regard those things, which are so dear to Christ that He refused not to die for them, as so worthless that we will not for their sake abstain from certain food."

On the subject of offence, see S. Basil ( Reg. Brevior. 64), where, towards the end, he says that the offence is greater in proportion to the knowledge or rank of him who gives it; and he adds that at his hand God will require the blood of those sinners who follow his bad example.

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 8 (Chapter Introduction)

Overview

1Co 8:1, To abstain from meats offered to idols; 1Co 8:8, We must not abuse our Christian liberty, to the offence of our brethren; 1Co 8:11, but must bridle our knowledge with charity.

Poole: 1 Corinthians 8 (Chapter Introduction)

CORINTHIANS CHAPTER 8

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 8 (Chapter Introduction)

(1Co 8:1-6) The danger of having a high conceit of knowledge.

(1Co 8:7-13) The mischief of offending weak brethren.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 8 (Chapter Introduction)

The apostle, in this chapter, answers another case proposed to him by some of the Corinthians, about eating those things that had been sacrificed to idols. I. He hints at the occasion of this case, and gives a caution against too high an esteem of their knowledge (1Co 8:1-3). II. He asserts the vanity of idols, the unity of the Godhead, and the sole mediation of Christ between God and man (1Co 8:4-6). III. He tells them that upon supposition that it were lawful in itself to eat of things offered to idols (for that they themselves are nothing), yet regard must be had to the weakness of Christian brethren, and nothing done that would lay a stumbling block before them, and occasion their sin and destruction (1Co 8:7 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 8 (Chapter Introduction)

Advice To The Wise (1Cor 8)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 8 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 8

In this chapter the apostle proceeds to consider the case of eating things offered to idols, which, though an indifferent thing, was abused by many in the Corinthian church, to the scandal and hurt of weak Christians; wherefore the apostle dissuades from the use of it, and refutes the arguments which were used by them in defence of their practice. And the general foundation on which they proceeded being their knowledge of Christian liberty, he begins with that; and makes answer to it, by granting, that he, and they, and all had knowledge in general; and by distinguishing between knowledge and charity, the one puffing up, and the other edifying: wherefore to argue from the one, to the disuse of the other, was wrong, 1Co 8:1 seeing that kind of knowledge, which was not accompanied with love, was no true knowledge, 1Co 8:2 but that was right which had annexed to it love to God, and our neighbour, 1Co 8:3 and then applies this observation to the case of things offered to idols; and explains the knowledge which some had, and boasted of, that an idol was nothing, and that there was but one God, 1Co 8:4 which latter he proves and confirms, partly by allowing that there were many nominal gods and lords, both in heaven and earth; but then they were only so by name, not by nature, 1Co 8:5 and partly by observing the common faith of Christians, that there is but one God, and one Lord Jesus, who are both described by their names and properties, 1Co 8:6 But now, though there was such knowledge concerning an idol, as nothing, and things offered to it, as indifferent, in some, this was not the case of all; who, as their knowledge was small, their consciences were weak, and were defiled by eating such things through the example of others, 1Co 8:7 wherefore it became such who had greater knowledge to abstain from eating them; partly from the unprofitableness of such eating to them with respect to divine acceptance, it making them neither better nor worse, 1Co 8:8 and partly from the harmfulness of it to others, it being a stumblingblock to the weak, which ought not to be laid in their way, 1Co 8:9 and emboldening to do so likewise to the injury of their weak consciences, 1Co 8:10 and so was to the loss and ruin of their peace and comfort, which is aggravated by their being brethren, and such for whom Christ died, 1Co 8:11. Thus by wounding their weak consciences, they that drew them into this practice, by their example, sinned both against their brethren, and Christ himself, 1Co 8:12. From all which the apostle concludes, that rather than offend a weak brother, it was right never to eat any flesh at all; and this he strengthens by his own example and resolution, 1Co 8:13.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV