"For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Hebrews 4:12

Contents: Introduction Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10

 
As indicated in the title, these are my notes and thoughts on my personal studies in the Book of First Corinthians, although this would be commonly called a "commentary." I have warned Christians about the dangers of commentaries, and I would consider my notes no different; meaning that Christians ought to approach my notes with the same caution as they would approach any commentary. Knowing the great offenses against God I have committed in my life, and knowing that the salvation of my soul and the fact that I am still alive today is by the grace of the Lord Jesus Christ alone, I am unworthy of being in a position to complete such a project as this, but Christ's commandments to His born again remnant are clear that His elect are to teach His doctrine to those who will hear.

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20

And that He will give us the knowledge of His Word through the anointing Spirit of God:

But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:27

That being said, my notes are written through my analysis of the King James Bible, the preserved Word of God, and I will not be relying on worldly sources that nearly all commentators commonly use. I will not be relying on so-called "early church fathers" because most of them were pagan philosophers that helped pave the way for the corrupt Catholic Church, I will not be relying on the so-called "Septuagint" since there is no evidence it ever existed, nor will I be relying on lexicons and concordances, which (of those in common English use today) were authored by men who did not believe on the Lord Jesus Christ. I believe that the Bible is mostly understandable on its own, if one has been born again through repentance and faith, and through prayer and fasting, has been given the gift of understanding and discernment through the Holy Spirit.

If you would like more information on these topics, I recommend the following resources here at creationliberty.com:

Why I Use The King James Bible: This will provide information about where bible versions come from, why the KJB stands far above them all, and why the KJB is not "outdated" as is often claimed by scoffers. (i.e. It's written for modern English use.) Dangers of Using Lexicons and Concordances: This will provide information about the many problems with Greek-English lexicons, and the hidden truth about the men who authored them. (i.e. They denied Christ in their writings.) The 'Original Greek' Scam: This will explain the dangers and huge errors of the so-called "pastors" and "scholars" who try to interpret the Bible by "the original Greek." (i.e. Most of them don't even know any Greek or Hebrew.) Does the Greek Septuagint Exist?: This will give more details on the non-existent, so-called "evidence" for the Greek Septuagint (LXX), and why the existence of such a document would defy historical and cultural reasoning.

There is only one outside source I will occasionally use to help clarify some definitions of words, and that is Noah Webster's 1828 American Dictionary of the English Language. Although I do not hold Webster to an equivalent of God's Word, he did base his definitions primarily on the context of the King James Bible, and based on my own studies in the Word of God, I have found his definitions to be contextually accurate in most cases. The definitions of words I am using, however, are still based on the context of the Word of God alone, and if I select a definition out of Webster's Dictionary, I am analyzing the context of the verses to gain an understanding of the correct definition. (i.e. I'm double-checking Webster to the Bible in every instance I use his dictionary.)

The first epistle (letter) of Corinthians was not the first letter ever sent from Paul to Corinth, as we can see from his mention in chapter five of another letter he had previously sent to them. Whether that letter (or other letters) made it to Corinth, or whether the church had ignored them, is unknown. However, what is known is that Paul had done a lot of work in Corinth, teaching the Word of God and uniting the church together, but after he left the city to do other work, false teachers entered the church, and through the use of fair and charismatic speeches, deceived the simple, and split them up into various denominations.

In the first epistle to the Corinthians, we will learn more about discerning the Word of God from the traditions of men, and how religious traditions combined with respecting and trusting in persons creates leaven that destroys the church from within. Paul will go into details about how the church should operate, judging in righteousness, rebuking sin, removing unrepentant sinners and false teachers from the church, and looking to the Lord Jesus Christ in all things, holding fast faith in His doctrine and commandments, despite the fact that those who feign to be of Christ will hate us and speak evil of us for doing what is right.





 

[v1] Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

In most cases, officers, judges, kings, and other rulers, are not born again in Christ, and even if some are, they cannot judge a matter in the same way they could judge within the church because they have a duty to the people to judge according to the law of the land. Therefore, what reason would those who are born again in Christ have to go to those officers and judges to settle matters among one another? Is it better to have a matter judged between family in charity, or to have a matter go before a judge in court under the law?

[v2] Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

In the thousand-year reign of Christ to come at the end of the world, the saints will reign with Christ as his priests, ruling over the world. (Rev 20:4-6) We Christians will one day be given such authority in judgment, so it is unreasonable to think that if we will be judges over all the world, why can we not judge righteous judgment over the smallest of matters between one another?

[v3] Know ye not that we shall judge angels? how much more things that pertain to this life?

The word 'angels' in this passage is not meant in the sense of the messengers and servants of God, but rather, it is meant wicked angels, which are devils, and that Christ will set His saints in ruling judgment and authority over them. If we are to judge Satan and his minions, why is it those who are of Christ would ever have a need to go to lawyers and judges to resolve a matter between brethren?

[v4] If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

Typically, when there is a matter than cannot be resolved, the first person everyone goes to is the pastor, but that is an unbiblical approach, but rather, Paul is teaching us that we should select those who are the weakest and lowest among us to judge the matter, and both parties should submit to that judgment. This practice is in correlation with the fullness of Christ's gospel, in which He said the least among us would be lifted up. (Luke 18:14, Jms 4:10, Mat 20:26-27)

[v5] I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

The church ought to be ashamed of themselves if they can find no man among them to judge matters, and would need wicked men to step in to judge them. Not only has the Lord God promised that He will give wisdom to all men who ask (Jms 1:5), but the source of the problem is not a lack of wisdom, but a lack of charity, in that the Christians in Corinth were not treating one another in a humble manner, to think on the things of others first. (Phl 2:4)

[v6] But brother goeth to law with brother, and that before the unbelievers.

This is meant in the spiritual sense of brethren within the church, not of blood relation. It is necessary to go to the law at times with those who do who are given over to their sin and do evil, which is the purpose of governments, and why they were established by God. (Rom 13:1-4) However, there is no reason for the born again saints to go to the government to seek restitution between one another if we are living by faith and charity.

[v7] Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

defraud (v): to deprive of right, either by obtaining something by deception or artifice [trick], or by taking something wrongfully without the knowledge or consent of the owner
(See 'defraud', American Dictionary of the English Language, Noah Webster, 1828, retrieved Feb 1, 2020, [webstersdictionary1828.com])

The wrongdoing was not the objection to being defrauded, but rather, the wrongdoing is that a Christian would go to a court of law to settle a matter with another Christian in the church. There is no reason to do such a thing because, as the previous verses have taught us, such judgments can be made within the church, and furthermore, Jesus Christ taught us that if a Christian needs something so bad that they are willing to deceive someone to get it, then we ought to give it to them in charity. (Mat 5:40)

[v8] Nay, ye do wrong, and defraud, and that your brethren.

Because of that lack of charity between brethren in the same church, both being of the same faith in Christ, the person who was defrauded is then guilty of defrauding the other in turn. Therefore, the Christian who took from his brother is just as wrong as the Christian who sues him for that which he took in a court of law, demanding restitution, which typically comes with payments for suffering, demanding back more than was taken to repay the inconvenience of the property owner.

This is best understood by God's commandment to the Hebrews in the wilderness, in which they were hungry and they were given an unknown type of bread which they called 'manna'. (Exd 16:15-18) Each person was supposed to go out and gather whatever manna he could find, with some gathering more than they needed, while others gathered less than they needed, and then those who had more were supposed to be charitable to those who had less; not fighting amongst one another, and remembering that the Lord God has given to every man his portion, some with more and some with less, expecting those with more to be thoughtful to the needs of his brethren who have less. (Phil 2:4)

[v9] Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

This is not to say that all unrighteous shall not inherit the kingdom of God, because all men have sinned and come short of inheriting the kingdom (Rom 3:23), but rather, because righteousness is imputed to us by the Lord Jesus Christ (Rom 4:11), only those who have received the righteousness of Christ will inherit the kingdom of God. (1Jo 5:12) Or in other words, those who are unrighteous become righteous through Jesus Christ, which is not of their own works, but through Christ's finished work. Without the righteousness of Christ, hell awaits all those who remain in their sin (Mark 9:43-44), which includes (but is not limited to) fornicators (commiting sexual acts between unmarried persons), idolators (worshiping in the heart that which is not God), adulterers (sexual violation of the marriage convenant), effeminate (cross-dressing based on sodomy/homosexuality), abusers of themselves with mankind (sodomy/homosexuality), and more to be mentioned in the next verse.

[v10] Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

Those denied entrance to the kingdom of God also includes thieves (those who steal from others), covetous (those who lust after material possessions, in that they will do deceptive or other evil things to obtain them), drunkards (those who yearn to be intoxicated through alcohol), revilers (those who speak to others in a prideful and hateful manner, or backbiting to destroy the good reputation of another), and extortioners (those who take advantage of others for money).

[v11] And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Paul listed out many sins, and acknowledged that we, as Christians, were guilty of these things, but he classified Christians differently. Those who do such sins shall not inherit the Kingdom of God, unless they have been cleansed by Jesus Christ, and so those who have been classified as sinners (i.e. all mankind, Rom 3:10), are not classified as sinners when they have received the washing of the blood of Jesus Christ and regeneration of the Holy Spirit.

All mankind is guilty and deserving of hell, but being justified and sanctified in His name, we have been given mercy, and so in the context of the doctrine Paul is teaching in this chapter, why would we Christians, who have been given so much mercy, not have that same mercy on one another? This means that there is no Scriptural reason to go to the law with brethren in Christ, and that those who would are dishonoring the name of Christ in both ways, first by defrauding brethren in theft, and also by defrauding brethren by pleading to the courts.

[v12] All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

This is not to say that everything in this world is lawful for a Christian, for if that were the case, then the unlawful things Paul just listed out would then be lawful, which is a contradiction; rather, Paul is speaking of the context of things which are neutral or indifferent, meaning that those things which there is no law against. (e.g. Should Christians use smart phones? Should Christians celebrate Thanksgiving?) Though such things are lawful for Christians to decide by their own conviction from the Holy Spirit (Jms 4:17, Rom 14:5), it does not mean everything we are permitted to do is expedient (i.e. good for the edification of the church). Furthermore, Paul goes on to say that though all such things that he is permitted to do ought not to have power over him, which would be even worse, meaning that no Christian should build up an addiction to those lawful things, which would result in the sins of idolatry and covetousness.

[v13] Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

The Lord God designed meat to be suitable for the stomach to digest and process into nutrition for the body, and likewise, in a symbiotic relationship, he designed the stomach to accept the nutritional value of the meat, but when we die, both will rot and return to the dust of the ground. This is to remind us that even though God created these things with a purpose in mind, and we use them functionally without even thinking about them, His power and authority is over all these things, and so we should use them with the same charity with which they were first given to us.

However, this thought is taken further because fornication, which some in the church in Corinth were guilty of doing, is NOT designed for the body (i.e. the body of Christ, which is the church), nor was the body of Christ designed for fornication, which further proves that by use of the phrase "all things are lawful," Paul is not referring to sin. The body of Christ was designed for the purposes of God the Father, and Lord Jesus Christ was preordained to be head of the church (Col 1:18), meaning that the church is supposed to serve the Lord, just as the Lord serves the church.

[v14] And God hath both raised up the Lord, and will also raise up us by his own power.

As Christ was raised from the dead (1Co 15:12-13), so will God raise us Christians up from the dead. Just as Christ was raised incorruptable, meaning that He cannot decay, so we too will be raised incorruptible by that same power. (1Co 15:52)

[v15] Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

We who are born again in Christ have bodies that are members, or extensions of, the body of Christ as a whole, being yoked together (i.e. united with) Him. It is an abomination against God that anyone who is united with Christ should take the member of the body of Christ and give his/her body over to harlotry, and this would apply both literally and figuratively, first in the sense that a member of the church should not participate in acts of fornication to shame the name of Christ (which applies to the context of this epistle), nor should a member of the church turn their eyes and ears to corrupt doctrines of false religions to commit spiritual fornication.

[v16] What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

This is in reference to Genesis 2:24, in which a man and his wife are said to be "one flesh," which is to be joined together in the flesh. Therefore, a man who brings a harlot into his bed becomes one flesh with the harlot, bringing corruption to the marriage, and likewise, those who bring such fornication into the church will corrupt the church.

[v17] But he that is joined unto the Lord is one spirit.

The church is often described as a marriage with Christ (Rom 7:4, Rev 19:9), and therefore, this is a spiritual union (John 4:23-24), which is far more important than the flesh.

[v18] Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

This was not a commandment to lightly avoid fornication, but to flee from it, which means to depart quickly with desperation as in running in fear of danger. All other sin is done outwardly, but those who commit fornication sin against their own body, which in turn, sins against Jesus Christ, who is the head of the body, and the Holy Spirit, who resides in the body.

[v19] What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

This correlates to Paul's previous statement in 1 Corinthians 3:16-17, in which God takes the matter as seriously as He treated the matter of the Jews in Solomon's Temple. Therefore, we should not consider our bodies our own, just as the body is not our own in marriage, meaning that the body of the wife belongs to the husband, and the husband's body belongs to the wife, which Paul will discuss more in the next chapter. (1Co 7:4)

[v20] For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

Jesus Christ paid the ultimate price for us, so we should glorify God with our bodies and our spirits because they belong to Him. (1Co 7:23)



 

[v1] Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Paul is answering questions posed to him by members of the church in Corinth, which means that, despite the many who had been deceived by false teachers, there were still some in the church who honored the apostles of Christ, and by the guidance of the Holy Spirit, sought wisdom, understanding, and righteous judgment. The first subject in question is concerning the physical contact between a man and a woman, but in context (as demonstrated in the next verse), it is specifically aimed at fornication, which was a problem in the Corinthian church; this is not referring to friendly affections, medical examination, nor sexual interaction in marriage.

[v2] Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

This verse clearly defines what fornication is, namely, any sexual interaction that takes place outside of marriage. By this definition, fornication covers not only the act of sex itself, but also any touching between an unmarried man and/or unmarried woman that would be done with the secret intent of sexual pleasures and lusts of the flesh.

[v3] Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

benevolence (n): the disposition to do good; good will; kindness; charitableness; the love of mankind accompanied with a desire to promote their happiness
(See 'benevolence', American Dictionary of the English Language, Noah Webster, 1828, retrieved Feb 18, 2020, [webstersdictionary1828.com])

Paul is addressing adultery, which is also fornication, but specific to violations of the marriage covenant. To be benevolent to one's spouse would require a charitable attitude towards the spouse, but to fornicate outside of the marriage covenant is not charitable towards the spouse.

[v4] The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

In marriage, the man gives up the authority over his body unto his wife, and the woman gives up the authority over her body unto her husband. An uncharitable spouse will cause the other spouse much grief and suffering. This is why benevolence in a marriage is so important, and why it is so important for young men and women to know what to look for in a potential partner for marriage, namely, a philosophy (i.e. way of thinking) of honesty, humilty, and hard work.
(Read The Biblical Understanding of Weddings & Marriage here at creationliberty.com for more details.)

[v5] Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

defraud (v): to deprive of right, either by obtaining something by deception or artifice [trick, craftiness] or by taking something wrongfully without the knowledge or consent of the owner; to cheat
(See 'defraud', American Dictionary of the English Language, Noah Webster, 1828, retrieved Feb 18, 2020, [webstersdictionary1828.com])

In marriage, the body of the husband belongs to the wife, and the body of the wife belongs to the husband; therefore, for a married man or woman to give his/her body away to another is a form of theft. To refuse sexual intimacy to the spouse, saving it for another man/woman outside of the marriage covenant, is sin, and the husband and wife should come together as often as needed to keep themselves from sin.

There is one circumstance by which the husband and wife would not come together in sexual intimacy, and that is if they both agree to abstain from it during a period of fasting and prayer. This is not always a fast and prayer that is done together, which means if a man desires his wife during her fast, or a woman desires her husband during his fast, they should not be defrauded of their rights, but if the agreement is made between them, they should come together in sexual intimacy again as soon as possible, so they will not be tempted unto sin.

[v6] But I speak this by permission, and not of commandment.

When Paul says he is not speaking this by commandment, he is not referring to the previous verses because they are spoken by commandment, as we can see in Genesis 2:24, but rather, Paul is saying that the verses which follow are spoken (or written) by permission, which means this is wisdom from the Holy Spirit, rather than a rigid commandment that all must follow.

[v7] For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

Though Paul was unmarried, this is not referring to marriage itself, but rather, to the passionate burning that some have for sexual intimacy. There are some who God has given great desire, and others He has given none. Therefore, Paul wishes that all men would be as he is, namely, that he was not given any great desire for sexual intimacy with a woman, and this is understandable because, after knowing Christ, and understanding His word, I also wish all could be as Paul, without any desire for the flesh, but this was given to some for the purpose of marriage and possibly children, so therefore, it is not spoken of commandment, but by permission.

[v8] I say therefore to the unmarried and widows, It is good for them if they abide even as I.

If any Christian is single, or has lost their spouse, and they have been given a gift to live without the burning passions of sexual desire, then it is good that they remain single and serve the Lord Jesus Christ with all their focus. Even the best of marriages take away attention and focus on serving the Lord Jesus Christ because, as Paul previous pointed out, the husband and wife should give one another due benevolence, which requires focusing on the happiness of the spouse first and foremost, and so it can be difficult at times to maintain focus on the good pleasure of God first and foremost when our flesh belongs to another.

[v9] But if they cannot contain, let them marry: for it is better to marry than to burn.

On the other hand, if they have that burning passions for sexual intimacy, then it is good for them to marry. The burning Paul is describing here is not speaking of the flames of hellfire, because all have sinned and come up short (Rom 3:23), deserving the fires of hell, but through Christ we are saved, and therefore, the burning that Paul is referring to is the passion for sexual intimacy, saying it is better to marry and fulfill that desire than to burn in passion which leads to fornication.

The concept here is that God had commanded mankind to mate and bring forth children to fill up the world with people. (Gen 1:28) The Lord God is merciful and kind, and therefore, he made the process of creating children pleasurable. With this pleasure comes a burning desire of the flesh to have it, and if we are not careful, our flesh will run wild with obsession of that pleasure in sin, which is why we are given a spouse to fulfill that burning desire, so we can control ourselves, do good with our body, think good thoughts with our minds, and serve Christ properly.

This is also a reason why it is so important for young men and women to wait until marriage to experience sexual intimacy. If they wait, then they are much more likely to keep sexual intimacy between themselves, and not seek out other devices that will lead to fornication and adultery.

[v10] And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

Paul first establishes that he is finished with expressing the wise counsel of the Holy Spirit, and now he is reverting back to the commandment of God concerning married couples. In other words, this is not a suggestion. The wife should not depart from her husband, and should submit to him in all things; allowing divorce only in the cases of adultery (Mat 5:32), abuse (Mark 3:4), or other life-threatening situations.
(Read The Biblical Understanding of Weddings & Marriage - Chapter 4 - "Concerning Divorce & Remarriage" here at creationliberty.com for more details.)

[v11] But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

That is, if she leaves under a circumstance that is not adultery or a life-threatening situation, she is not to be remarried to another. If she does remarry for any reason outside of those reasons, she commits adultery, and so does her new husband. The woman needs to be work things out with her husband, and they both need to be charitable to one another as God's law commands them. This goes not only for the woman, but for the man also, as men do not have free reign to divorce their wives for any reason; only under circumstances of adultery and life-threatening situations.

[v12] But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

This is not to say that what Paul says next should not be taken seriously, nor should it be said that it was spoken only by his opinion without the inspiration of the Holy Spirit, but rather, there is no specific commandment God had given in the Old Testament concerning the situation in a marriage if one spouse had converted. Therefore, Paul spoke by conviction and guidance from the Holy Spirit on this matter that, if a man has been born again in Christ, but has a wife who does not believe, and she wants to remain married to him, then the couple should remain married.

[v13] And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

Likewise, if a woman is born again in Christ, but has a husband who does not believe, and he wants to remain married to her, then the couple should remain married. In short, being born again in Christ is not a sufficient reason by itself for divorcing an unbelieving spouse, and charity should always be our core philosophy (i.e. way of thinking). (Mat 7:12)

[v14] For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

This is not to say that internal sanctification (i.e. sanctification of our hearts and minds) comes from being married to an unbeliever becauase that type of sanctification can only be acheived by the justification of Jesus Christ through repentance and faith, but rather, this is referring to the lawful sense of marriage, that through the commitment to the marriage convenant, an unbeliever may do the will of God and be blessed, even in their unbelief. This is because God provides gifts of grace for daily living to the just and unjust. (Mat 5:44-45) Therefore, the children will also be blessed through a holy marriage, as opposed to being unclean, which would refer to children who are born in infidelity and fornication outside of the marriage covenant.

To put it another way, children who have a healthy home life with both a father and mother do much better than those who are born to a single parent outside of wedlock. They are much more likely to learn strong moral principles and a disciplined lifestyle from parents in which at least one is a saved Christian, which will lead them to be more receptive to the Gospel of Jesus Christ later in life, and by doing good works, they can make a more peaceful society which is safe for preachers to continue to teach the Word of God.

Another note to make here is that the Jews viewed the marriages of the Gentiles as illegitimate marriages because of their unbelief, even though God acknowledges their marriages because of their promise to be a husband/wife to another. (Mat 24:38 - Whether believing or unbelieving, rituals are not the foundation of marriage.) The Jews saw the sins of the heathen, passing on their sins to the next generation, and according to them, who ever was married to a Jew, their children were unclean, which is opposite of the point Paul is making in this passage. In Christ, we Gentiles are adopted children, and therefore, we are made clean through Christ's holiness, and so the metaphorical meaning is used, namely, that good can still come through bastard children (i.e. those born out of wedlock), even if adopted into the family.
(Read The Biblical Understanding of Weddings & Marriage here at creationliberty.com for more details.)

[v15] But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

If the unbelieving spouse has no desire to remain married and wishes to depart from the marriage, then let them divorce and go their own way. In that case, the Christian spouse is not under bondage of the law concerning the marriage at that point, which means he/she is free to remarry because God is kind and merciful to His children, and blesses us to live peacefully in our homes. Peace is not always made by reconciliation, as some unbelievers cannot be reasoned with, and for those men/women who cannot reconcile, peace is made by allowing them to depart in divorce, so they would not continue to bring contention and strife into the home of the believer. However, it should be noted that if peace can be made with the unbelieving spouse, it should be made for the sake of charity, in obedience to the will of God and Christ; meaning that a Christian should not simply abandon their spouse at the first sign of struggle, and do everything they can to mend the relationship if possible.

[v16] For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

Not that a husband or wife has the power to save the soul because, again, that power belongs to the Lord God; rather, once a man has been born again in Christ, it should not be a license to divorce his wife if she is an unbeliever, but rather, he should charitably consider her soul, that through his teaching unto her, she might be led to faith in Christ. Likewise, the woman should be charitable to consider her husband's soul, that through her example of humility and patience, he might come to understand repentance in Christ. We cannot know if a man or woman can be saved, and so we make effort so that, peradventure (i.e. by chance), God would give them repentance to acknowledge the truth. (2Ti 2:24-26)

[v17] But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

Which is to be taken in the sense that all things which Scripture tells us that God distributes to men, in their families, classes, and societies; whatever lot they are given, they should work and preach according to their station in life, and be content with it. As disciples of Christ, we believe that all the circumstances of a man's life were given to Him by God, and that the rank he is born with was no accident, which means that God set a man to be born in a location, surrounded by certain people, for a particular reason. Paul added that he had ordained this to be so in churches throughout all the regions, not just in Corinth, that all Christians were appointed to their particular works according to their knowledge in the place where they live in the circumstances under which they were born again, in the time they received their duties.

Please do not misunderstand; this does not mean that a Christian will never change jobs or move to different locations. All that is being pointed out here is that when a man is born again, God has chosen the place and time that man would be born again, and therefore, the circumstances he is in when he is born again in Christ is predestined for a specific function that God has planned.

[v18] Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

If a man is not circumcised, there is no reason to be circumcised because Christ fulfilled the law of circumcision. If a man was born into circumcision, then there is no reason for him to be "uncircumcised," which was something that was sometimes done by the Gentiles. Circumcision cannot be reversed, but a similar forskin can be "drawn out" by slowly (over time) stretching the existing skin of the penis over the tip, to create a foreskin type of appearance, but such a process is unnecessary under liberty of Christ.
(Read "The Biblical Understanding of Circumcision" here at creationliberty.com for more details.)

[v19] Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

Circumcision is nothing under the context of justification because the grace of God is not given to a man by the works or process of circumcision; neither is being uncircumcised the way to salvation. Reward in heaven is promised to us for good works (Mat 6:3-4), but that reward is not increased or decreased for being circumcised or uncircumcised. Neither circumcision or uncircumcision have spiritual value, but what does have spiritual value is the keeping of God's commandments under the New Testament in Christ, which is to love the Lord God and our neighbors as ourselves. (Mat 7:12)

[v20] Let every man abide in the same calling wherein he was called.

In context, this calling refers to a man's civil station or profession, provided that those things are lawful and honest practices with civil government and are in accordance with the commandments of Christ. A man might have been born into a criminal mafia, but if he is born again in Christ, he should not remain therein. (For example, Matthew did not remain a tax collector after he was born again in Jesus Christ.) If a man is born a carpenter, he is free to remain in his profession, unless God specifically calls him to another duty in ministry for the church. This is not to say that a man cannot change his profession or move to another location, and that he is free to do so, but that such things are not (in most cases) necessary to live honestly in the sight of Christ because God has selected for each man to be born into his specific location and circumstances.

[v21] Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

If a servant is born again in Christ while under the service of another man, he should not be worried that his occupation is an offense against God because, again, God puts all men where He would have them to be. Therefore, the servant should serve to the best of his ability, as if he served the Lord Jesus Christ Himself. (Col 3:23) However, if the opportunity presents itself that the servant can be freed from his servitude in a lawful and honest manner, then he should take that opportunity as soon as possible so he is free to serve the Lord Jesus Christ first and foremost, since we are primarily His servants.

[v22] For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.

In this context, Paul is not referring to a civil calling of one's life circumstances, but of the evangelical calling, being brought from darkness to light (Acts 26:18), and as a servant of God, God makes him a free man. This is not to say a man is free from temptation of sin, but from the power of it, gaining freedom from the dominion and captivity of Satan. (2Ti 2:25-26) In like manner, when we are called into the service of God, we are bought with a price, as a lord purchases a servant to work in his estate, and therefore, we are the servants of Christ.

So in summary, those who are born again under circumstances of servitude are free men, set at liberty by the Lord Jesus Christ, and those who are born again under the circumstances of freedom, are servants of the Lord Jesus Christ. Therefore, in all things, we ought to seek liberty, and use it for the benefit of Christ.

[v23] Ye are bought with a price; be not ye the servants of men.

The Lord Jesus Christ purchased us with his own blood, giving up his life to buy us, and therefore, if at all possible, we should not be enslaved to mankind in any way. For example, a somewhat common question I have had from Christians is: "Is it acceptable for a Christian to join the military?" To answer that question in the context of this chapter, I would say it is not wrong to join the military, just as it is not wrong to have a job or get an education, but rather, those who are born again in Christ, and look to be under servitude of men instead of Christ, have the wrong focus and/or a misunderstanding of the philosophy of Christ. We Christians should be free to make the decisions that we need to make in order to follow the guidance and conviction we are given by the Spirit of God, but if we are enslaved to another man, we must serve that man first before we can serve the Lord Jesus Christ, and that is the core problem.

[v24] Brethren, let every man, wherein he is called, therein abide with God.

Those who are born again in Christ will have various civil duties, from many walks of life, living in many various regions, but all should be like-minded to God's calling, and work to abide in the philosophy that a servant of God should have, that we abstain from evil, work to do His good works, and rejoice in the privileges and liberty that are granted to those who serve in the estate of God. (Gal 5:1)

[v25] Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

Paul was being asked if it was right or wrong for a Christian virgin woman to marry, which was likely a question concerning the interpretation of the analogy between the husband/wife and Christ/church. Paul establishes that there is no commandment from God either way, which means Christians have liberty to choose what they ought to do based on their calling (i.e. civil station in life) and gifts (i.e. the gift of passion for marriage and/or children), as was previously mentioned in this chapter. Therefore, Paul, by the Holy Spirit, gave them his answer as a servant who, by the grace of God, remained faithful and honest in the sight of God, having a perfect understanding of charity, and instructed his students, no matter what station they were born into, to live in liberty and charity for the Lord Jesus Christ.

[v26] I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

That is, at the time and place this was spoken, with all the distresses of persecution and suffering that came with being a servant of Christ, it is better that a man or woman to remain single because it will save them from more grief and vexation of the spirit. Even today, there are many reasons one could argue this to be the best course of action, but Paul goes on to repeat that Christians should remain in the civil calling we have received, and not do anything drastic to become single for that reason.

[v27] Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

If a Christian was saved while in marriage, it is better than he/she is faithful to the marriage. If a Christian is divorced, it is better to remain single for the purpose of serving Christ. Again, this is not a commandment because there is no wrong in marriage, but rather, this is reasoning that it is more fitting to the service of Christ if a man or woman remains single.

[v28] But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

There is no wrong committed by marrying, as marriage is also the gift of God, by which He gives liberty to all men to take a wife if he has received the gift of passion for marriage. If a Christian woman marries a Christian man, that is acceptable in the sight of God.
(Read The Biblical Understanding of Weddings & Marriage here at creationliberty.com for more details.)

However, Paul also reminds them that, in the suffering of persecution and tribulation, having a spouse and children would make the problem worse, creating more woes and difficulties in suffering for the sake of Christ. It is difficult for two married people to be separated from one another, since they are one flesh. Furthermore, if a man is imprisoned, how does he take care of his family? If a woman is imprisoned with a new-born child, how can she feed and care for the child? These things becomes worries to those who are married and/or have children, and therefore, they can often hinder a Christian from speaking the truth of Christ's gospel, so Paul sought to spare them from suffering more distress through a marriage covenant.

[v29] But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

That is, the time of our lives is short; meaning that, if God is willing that we live to old age, we only have a few short decades before our flesh perishes. Therefore, those who are married should operate in a manner as if they are not married, which is not to say that they should divorce, nor should the husband and wife ignore their duties to one another, but they should work and preach as if they were not married, that they would not spend their days in constant embrace, to spend all their time enjoying the pleasures of each others' company, rather, they should work to serve Christ as much as possible to make use of our short time in this world.

For the sake of readers, I want to reiterate that there is no sin in enjoying time with your spouse. However, Paul is speaking in the context of our service to Christ, and our duties in marriage often require us to focus on the marriage and children instead of Christ, and so we should keep this in mind as we make decisions in our households. If a man knows that he might be imprisoned for speaking the truth of Christ, the thought of a wife and children might persuade him to keep silent, and therefore, in this context, Paul is saying that all our choices should, in the end, be made on the doctrine of Christ, rather than our fears. (Pro 29:25)

[v30] And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

This is not to say that a man should not express his grief and sorrow, but Paul is explaining that, for those of us born again, who hold the philosophy of Christ, that our sorrow should not overtake us to a degree that it hinders the message of Christ's doctrine and our service to Him, knowing that there will come a day when all tears will vanish. Likewise, is not wrong to rejoice in God's blessings of prosperity, but rather, we ought to rejoice that our names are written in the Lamb's book of life, and look to have prosperity in heaven, rather than on earth. (Mat 6:21)

Also, those who purchase things should buy those things as if they had nothing, which is to be taken in the sense that all things are gift from God, and we will leave this world with none of the things we possessed. Therefore, if God makes a Christian prosperous, being able to buy land and houses, then that Christian should take care against covetousness, being willing to distribute those things charitably to the poor and needy, as if he did not own them in the first place, for we are mere servants, looking to the Lord God in all things, as He gives and takes at His will and good pleasure.

[v31] And they that use this world, as not abusing it: for the fashion of this world passeth away.

Those Christians who might have been given a civil calling that grants them power and influence over the things of this world should be moderate in their use of them, as one who is humble and charitable, not using them for their own lusts and pleasures. This world will one day pass away, and a new world will be created for Christ and His kingdom (Rev 20:4); therefore, since all things will burn away, we should not be attached to any material thing of this world.

[v32] But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

Paul was establishing the general philosophy that those who are born again in Christ should uphold on a daily basis, but now he is referring back to the question about virgins, and so he tells them that, according to this philosophy, being without a spouse or children allows Christians to focus on the things of the Lord God first and foremost, so they would not be burdened with the cares of this world, which will pass away. A man who is unmarried can dedicate himself fully to the good works of Christ, and this is important not only for the general philosophical principle, but also because there are some preachers with corrupt minds, who teach that a man must be married to be a minister of God, which is contradictory to the teaching of the Holy Ghost in this chapter.

[v33] But he that is married careth for the things that are of the world, how he may please his wife.

A Christian man that is married has responsbilities given to him by God for the marriage, and focuses his attention on pleasing his wife. For example, Paul later teaches us that a man who does not provide for his household is worse than a man who denies Christ. (1Ti 5:8) Therefore, a man must fulfill his duty to his household, which means his attention is split between God and his wife.

[v34] There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

Likewise, a Christian woman that is married has responsibilities given to her by God for a marriage, and therefore, it splits her attention between God and her husband; having a duty to care for the home, to satisfy her husband's needs, to revere her husband with obedience in all things (Eph 5:33), and to raise and educate her children in proper discipline. However, the Christian woman who is single can focus all her attention on keeping herself close to the Lord God, and dedicate herself to His work.

[v35] And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

Paul did not write this so that the church would be burdened, but rather, so it might relieve their burdens, to know that they are free to marry one another, and that those who choose not to marry might serve Christ more efficiently, and be rewarded greatly in heaven for their dedication and service to Him. (Luke 18:29-30)

[v36] But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

If a man draws close to virgin woman, in that their words and demeanor towards one another begin to reflect the passions that a husband would have for his wife, and if she is in agreement, and she is of a proper age for marriage, there is no sin in the two of them marrying. The Lord God will still bless their marriage, just as He blessed Adam and Eve, and they can still do good works for the Lord Jesus Christ and His church.

[v37] Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

I have heard preachers and churchgoers scorn those who do not have a spouse or children, and those who speak in such ways are scorning against the liberty of Christ for the church. There is no fault in any believing man or woman to remain single if God has given them the gift to remain without such a burning passion in their hearts, and they do a good work if they dedicate themselves to the Lord Jesus Christ alone. On the other hand, a man who takes a woman in marriage does good as well, in the sense that the fruit of the marriage is a blessing from God, both from children who are raised with understanding of the commandments of Christ (Psa 127:3-5), as well as a couple who serves to live a life that reflects Christ's relationship with the church. (Eph 5:22-25)

[v38] So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

Therefore the conclusion is that it is a good and wonderful thing for a Christian man and woman to marry, and retain fleshly passions within the marriage covenant, but if they have no burning passion, it is a better and even more wonderful thing if they do not marry, and remain dedicated to the Lord Jesus Christ alone.

[v39] The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

A Christian woman is bound to her husband by the law of God as long as he is still living, with the exception that Paul gave earlier in verse 15, that if she was married to him before she was saved, and after she was saved, he, as an unbeliever, divorces her, she is not under bondage. (1Co 7:15) However, if he dies at any time, she is given liberty by the Lord Jesus Christ to be remarried at her discretion, but she should do so with the Lord God in mind, and that she ought not to marry any man who she is uncertain is a disciple of Christ.
(Read The Biblical Understanding of Weddings & Marriage here at creationliberty.com for more details.)

[v40] But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

This is not to say that a Christian woman would not be happy to have her new husband, and be pleased to dwell with him if she chooses to remarry, but that she will be happier in the Lord Jesus Christ if she abides as a widow, which is based on Paul's judgment through the Holy Spirit. Though Paul left those decisions to the liberty of each individual Christian, he was certain that the Holy Ghost was with him to give this advice, and therefore, we believe that this is the Word of God given to us through Paul, His apostle, namely, that if we marry, we do good, but if we remain unmarried, we do better.



 

[v1] Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

This chapter will not be a list of rules, as so many churchgoers seek. Rather, this chapter will teach us the general philosophical principle of charity in Christ, and how to apply it.

Paul begins by addressing questions about consuming things that were offered up in dedication to the false gods of the pagans. The knowledge that we have is by the understanding of the Holy Spirit, in which God has given us the grace and gift of His understanding.

By "puffeth," Paul is explaining that knowledge makes a man grow big-headed and prideful in his mind (Psa 12:5), but this is not to say that all knowledge does such things because the knowledge of salvation in Christ is humble and sanctified, which is good for the hearer and the edification of the church, just as the knowledge which Paul is imparting to the church is to further establish them in humility, charity, and faith. The knowledge that puffs up is that knowledge which is of the world, whereas knowledge which has been gained through the grace of God in charity, edifies the hearers, which is why Paul preached a philosophy of charity instead of knowledge through a list of rules.

[v2] And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

This is referring to men who are conceited in their minds to have knowledge, which is not to say that we Christians know nothing, because we know of Christ crucified (1Co 2:2) If they did actually know anything that was useful, then they would know Christ, and do Christ's charitable and merciful works unto those in need, but in their arrogance, having no knowledge of God's Word as they should, they scoff at others who do not praise them for their knowledge, completely ignorant that worldly knowledge has blinded them (1Co 10:12), which is why they are puffed up. (1Co 13:4)

[v3] But if any man love God, the same is known of him.

A man loves God by keeping His commandments (John 14:15, Mark 12:29-31), and so if any man loves God, that man will demonstrate (through his words and actions) to have God's knowledge from His Word because the man with the knowledge of God applies it, which automatically provides evidence to others. This means that a man who loves God will exhibit wisdom with patience, understanding with mercy, and knowledge with charity, so he will demonstrate the knowledge of God, and those preachers who do not exhibit these things together are children in their understanding (1Co 14:20), and such hard-hearted men will be rejected by the Lord God on the day of judgment (Mat 7:21-23), being completely revealed with all proof in God's courtroom that they had none of the knowledge they professed to have while puffing themselves up to be honored by men. (Jms 2:8-9)

[v4] 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.

By the grace of God, we Christians have been given knowledge that the gods of the pagans do not exist, and that the idols of those gods (Isa 2:20) are dumb (1Co 12:2), meaning that they having no speech, nor can they pass understanding. There is only one God, and that is the Christian God of the Bible (Mark 12:32), from who we receive knowledge (Eph 3:19), but through the pridefulness and willful blindness of the heathen, and the influence of devils, they are turned unto dumb idols, and even many churchgoers, who worship with the traditions and rituals of the heathen, setting up idols in their hearts without physically creating an idol to set before their eyes. (Eze 14:3-6)

[v5] For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

There are many things which are called "gods" by the pagans, but they are only called that by name. Because the general term 'god' means "judge," and the gods and idols of the pagans have no capability to judge, therefore, it is senseless worship of vanity. Some of the pagan gods are documented in Scripture. (e.g. "Baal" Num 22:41, "Ashtoreth" & "Milcom" 1Ki 11:5), while others are more commonly known in the world today. (e.g. Thor, Zeus, the false goddess the Catholics call "Mary," etc.)
(Read Corruptions of Christianity: Catholicism - Chapter 6 - Idolatry: The Goddess Called 'Mary' here at creationliberty.com for more details.)

[v6] 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.

We have the wisdom of God to know that He is God the Father, the creator of all things, and that we persist by His word and power, just as the Lord Jesus Christ (who is one with God the Father, John 10:30 & John 14:8-9) is the creator of all things (Col 1:16), and that flesh, blood, and souls persist by His word and power, as well as our salvation by His blood and intercession for us at the right hand of the Father. (Rom 8:34)
(Read "The Godhead vs The Trinity" here at creationliberty.com for more details.)

[v7] 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.

Paul is not speaking of pagans in this context, because it is obvious that those who worship false gods do not have knowledge, but rather, he is speaking of those who are born again in Christ (especially babes in Christ), who only have partial knowledge. They understand that God is one and an idol is nothing, but they still believe that if someone dedicated meat unto an idol, that the meat itself would somehow become corrupt through association, and their consciences troubled their hearts because of their lack of understanding, so that when they ate with sinners, and were compelled to eat the meat of their idols, they believed they had sinned.

[v8] 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.

The understanding here is that food does not have a conscience of its own, in which it can do good or evil. This passage is not referring to meat giving us no benefit if we eat it (for all food good for consumption, taking with moderation, benefits the body), but Paul is explaining that our selection of meat does not earn us praise from God, nor does it earn us his favor, whether we eat it or not. This is also not referring to fasting, in which there is a spiritual benefit gained (Mat 17:19-21), but rather, Paul is speaking in the specific context of "clean vs unclean" meats, to which he emphasises that there is no positive or negative spiritual influence gained from eating or abstaining from meat.

[v9] But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

Though we have knowledge and liberty, we should be cautious and wise about how we use the knowledge and liberty we have in Christ because, if we do not charitably consider others before ourselves (Phl 2:4), we can cause others to err and stumble. There are many things in this world that are spiritually neutral, whether they be meats, computers, electricity, or any other thing like unto them. However, just because we are at liberty to use these things, it does not mean it is always good for the purpose at hand, which is what Paul is going to explain more about in the following verses.

[v10] 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;

This refers to any new Christian in the church who does not have equal knowledge that we have, and he would see us sit to eat of leftover meat brought from the temple of an idol, when he had already persuaded himself (in his lack of knowledge) that such things were sin. To watch someone his senior in Christ do such a thing would embolden him to do the same without fear, in which he ignores the fear of God to do that which was pleasurable to his feelings, which is contradicting his conscience, and thereby teaching him a bad habit to ignore his conscience. The Holy Spirit convicts men in different ways through their consciences, and so we must consider that, although we are not convicted in a certain matter by our consciences, because the Holy Spirit determined that we did not need that discipline, it does not automatically mean everyone else in the church is exactly the same, and so we must remember that we do not serve ourselves, but we rather, we serve Christ and the church first.

[v11] And through thy knowledge shall the weak brother perish, for whom Christ died?

This is not to say that a brother in Christ who is weak or young in the faith would perish, because Christ has guaranteed his soul by His promise (Heb 13:5), but again, if we have true knowledge in Christ, then we ought to consider others charitably before ourselves. If liberty allows us to do a thing that is an offense to a brother or sister in Christ, and we do not refrain ourselves from doing such a thing for their sakes, what charity do we have? Therefore, in our hearts, our lack of love to our brother or sister is so great, it would be as if we would rather they perish in hell than for us to practice restraint, moderation, and temperance for their sakes.

[v12] But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

If we do not love the brethren as we are commanded (1Pe 2:17), the Lord Jesus Christ takes that as a personal offense against Him, because it is a personal offense against His family. (Mat 12:50) Therefore, for us to act according to our liberty in Christ, without considering others charitably, is an act of sin of offense against our brethren and Christ because we are not keeping Christ's commandments. (Mat 7:12) In this instance, Paul is referring to the sin in which, through our negligence and uncharitable mindset, our actions would lead our brethren to ignore their conscience, which would in turn lead them to ignore their conscience on many other matters, whereby they would also sin against God. (Jms 4:17)

[v13] Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

Paul is expressing the love that we should all have. This is not to say that Paul did not eat meat, nor was he saying that we should not eat meat, but that if we knew that our actions taken in liberty were wounding the weak conscience of our brethren, our love and charity should be such that we would never eat meat again as long as we live, so they would be protected, cared for, and raised up in faith with a strong conscience that will develop knowledge in Christ, just as other of our brethren (like Paul, for example) have done for us in times past.
(Read "The Biblical Understanding of Charity" here at creationliberty.com for more details.)



 

[v1] Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

It seems that Paul is posing these questions to address an opposing argument that might have been raised; specifically to the point of liberty. If we have liberty in Christ, how can we sin against Christ in that liberty? To answer this question, he begins by offering up the proof of his calling as an apostle, demonstrating that he was brought under the power of no man, and therefore, he has freedom in Christ.

He goes on to once again testify of Jesus Christ coming to ordain him a minister, as He did on the road to Damascus (1Co 15:8); the evidence of which was also proven by the eye witnesses who were with him. Furthermore, the work he had done in raising up the church in Corinth, which was done by Jesus Christ through Paul, should be sufficient proof of his calling.

[v2] If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

This is not to say that Paul was not an apostle to many others, but rather, he is presupposing an argument from his opposition, and reminding the Corinthian Christians that the evidence was without doubt to them. Paul concludes that not only was there evidence based on his work in the church, but also that the very existence of those born again in Corinth was evidence to prove his calling, meaning that if any were to question his office of duty as an apostle, their repentance and faith in Christ was more than enough proof to verify the truth.

[v3] Mine answer to them that do examine me is this,

Despite this very clear evidence, some would question whether or not Paul was a true apostle of Jesus Christ, as there are some today who still question it, and so to them, Paul gives a response.

[v4] Have we not power to eat and to drink?

By 'we' it seems that Paul is referring to the apostles of Christ, not just himself. By "the power to eat and drink," it is not meant in the sense of the common liberty, by which all mankind eats and drinks to survive day-to-day, but the authority by which the apostles ate of the things given to them in the house of the Christians who cared for them, which was given to them by the Lord Jesus Christ. (Luke 10:7-8) Christ's commandment was to eat whatever was put before them, but the apostles still sometimes refrained from eating certain things, not due to any religious command or traditional ordinance, but because of their love to the brethren, which was the fulfillment and great commandment of the law and prophets. (Mark 12:31)

[v5] Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

This is not to say a sister and a wife in a separate sense, but a sister that IS a wife, and this phrasing is based on the Jewish tradition, by which a wife was commonly referred to as a sister in certain contexts. (Sng 4:9-12) The purpose of this statement is that the apostles had liberty to take a wife, but Paul chose not to do these things for the sake of Christ, that others might be blessed by his work.

Paul also refers to other apostles who had wives; for example Philip (the evangelist) was married, and his wife bare four daughters. (Acts 21:8-9) He specifically mentions Peter (i.e. Cephas), who was married (Mat 8:14), and that Peter had done no wrong in having a wife, as Paul had mentioned in chapter seven, which means that all Christians have liberty to marry.

[v6] Or I only and Barnabas, have not we power to forbear working?

Paul and Barnabas were often seen together working in various cities, as they were good friends in Christ. They had the liberty to stop working if they chose to do so, but they continued to work for the sake of others, thinking on the needs of others more than themselves. (Phl 2:2-4)

[v7] Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

The first question posed is referring to a soldier in the military, who is given a stipend, which is money to be paid on a regular basis for their services. This is not to say that there has never been a government that has ordered men to go into battle against their will, but in general, there is no man who will go forth into battle willingly without being paid compensation for his duties.

The second question refers to a man who has a farm in which he grows fruit. There is no such farmer who, once he has grown the fruit, would not eat some of the harvest.

The third question refers to a man who has a flock of cattle. There is no farmer who, once he has milked all his cows, would not drink some of the milk of the harvest.

In summary, it seems that there were some deceptive men who wanted to find any excuse they could to accuse Paul of not being an apostle, for the purpose of not having to support him or the work of the ministry, and because he would rebuke their sin. Paul worked evangelism and other duties to earn his keep as Christ had instructed the apostles (Luke 10:7-8), taking nothing more, even though he had liberty to take donations to provide for himself without working another job, as he will go on to talk about in the following verses. The proof of his calling was demonstrable by his work, and yet some, out of their own greed, believed he should receive nothing for his work, using deceptive arguments against his liberty as an excuse for their disposition against him, and to redirect any potential donations away from Paul and his ministry, in order to gain more for themselves.

[v8] Say I these things as a man? or saith not the law the same also?

These things are written through inspiration of the Holy Ghost, not just Paul giving his personal opinion. The proof of this comes from the law, which Paul will quote in the next verse.

[v9] For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

This is referring to Deuteronomy 25:4, in which a wooden device with iron teeth (Isa 41:15) would be attached to an ox. Stones would be put on the wooden device to weigh it down so it would scrape the bottom, and the ox would be led back and forth to separate the husks from the corn. This would obviously be a lot of work for the oxen, but the farmers would not want the oxen to eat until an appointed time, so they would put a device over the mouths of the oxen to prevent them from opening their mouths and eating anything they were working to thresh, but God gave the Jews a commandedment that they were to allow the oxen to eat as much of the corn as they pleased while they worked.

[v10] Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

So between the two verses, the two questions go together in such a way that if I were to paraphrase, it might be read, "Did God give this commandment to the Jews for the sake of the oxen, or for our sakes?" This is not to say that the Lord God is not kind to His creation, but oxen are biological creations without an eternal soul, whose purpose is to live and die for the service of mankind (Gen 1:28), and therefore, the question we should ask ourselves is this: If the Lord God commanded this kindness to be done for the sake of oxen, how much greater love and care does he have for mankind?

Furthermore, how much more does He care for His faithful children in Christ? Would a man believe that God is so careful to oxen, but careless to His own children? (Mat 6:28-30) Are we to believe that God is such a cruel Father that he would bless oxen more than His own children? Is the Word of God written and preserved for us so we would have a greater understanding of God's intimate love for cattle?

I fully understand the last question was nonsensical because, of course, God does not have a great intimate love for cattle, but I wrote it to help readers understand what Paul was trying to get us to understand, that these things were written for our sakes, to teach us certain principles, namely, that those who would do the work of ministry, threshing the harvest of the church in service of the Lord Jesus Christ, would not be left destitute. God has ordained that those who work should enjoy the fruit of their labor (Ecc 3:13), and that also applies to those Christians who labor in the Word of God (1Ti 5:17-18), despite some who believe otherwise, and need to be reminded that this is an ordinance from God.

[v11] If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

By the standards of the world, the preaching of God's Word is a trivial thing, worth very little, but food, drink, land, money, and other resources are considered a very great thing; however, we who are of Christ know that the spiritual things, which is the planting of the seeds of faith and watering them with the wisdom of God, is the most excellent work a man could ever do, being infinitely more valuable than the carnal things of this world. For example, men typically put a high value on their homes, and rightfully so, because his house is how he protects and shelters his family from nature, and from criminals that might seek to them harm, but the preaching of the Word of God should be of much higher value than those things, since, unlike houses and lands, the Word of God will never perish. (Mat 24:35) Therefore, with that knowledge, it is senseless for any Christian to believe that it is a large matter of controversy and burden to consider that a laborer in the Word of God, whether an evangelist, scribe (i.e. writer), prophet, apostle, pastor, elder, or teacher, who works hard with good deeds and sound doctrine in ministry, should collectively and charitably receive the things of the flesh that are needful for the body (to support himself and his family) from those who benefit from their work.

[v12] If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

Those who were taking charity from the brethren is not referring to those who were false prophets or corrupt teachers, but rather, from those who had the Holy Spirit and were teaching in spirit and truth. Paul is saying that if those corrupt men are worthy of that charity (at least in the minds of men), to be given a stipend for their work, then the apostles of Christ would be even more worthy of that charity because they had suffered as Christ instructed them, not carry any thing with them except for the shoes on their feet, the clothes on their backs, and a walking staff. (Mark 6:7-9) Paul is explaining that they not only worked hard, but also suffered hunger, thirst, nakedness, beatings, and much more, without any kind of stipend, and though he was at liberty to take that charity, being deserving of it, he chose not to take it so that it would not give any man cause to falsely charge Paul with any wrongdoing, so the spread of Christ's Gospel would not be hindered by any man looking to manipulate the crowd for his own selfish gains.

[v13] Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

Meaning the priests of the Levites would serve the people by doing the many things necessary to upkeep the temple, and prepare the various sacrifices brought to them. The Levites ate a portion of the things brought into the temple, and so the priests which waited at the altar to serve the people also partook of those things which were brought.

The Levites were not permitted to by God to earn a living in the same way the other tribes of Israel had freedom to do, and were instead solely dedicated to the upkeep of Solomon's Temple. This is why God had instituted tithe for the Jews, so that the Levite men would have a way to provide for themselves and their families, and this is also why tithe is unbiblical in the New Testament (i.e. there should be charity, not tithe), because there is no more need for a Temple since the Temple of God is now the body of each individual saint, in which the Holy Spirit resides. (1Co 6:19)
(Read "Tithe is Not a Christian Requirement" here at creationliberty.com for more details.)

[v14] Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

Therefore, all those which God has ordained should preach His Word should live of the fruits which are brought in from their hard work. This is not to say that all must do this, just as Paul chose not to do that for a particular reason, but the servants of Christ have the liberty to do as they are convicted, and that no man should think less of a minister for living of the gospel, since it is ordained of God.

[v15] But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

Of all the liberties listed above, Paul took advantage of none of them, even though he made a strong argument in this chapter for the charitable benefit of evangelists and ministers. He emphasizes further that he did not write these things so Christians would give him more because, he would rather starve to death than to give credibility to the arguments of false prophets; or in other words, Paul preached fervently against corrupt teachers and warned the brethren against their coming (Acts 20:30-31), boasting and glorying of salvation in Christ, and rebuking their wicked words and deed, not only refusing to take anything outside of his basic needs for the sake of the Gospel of Christ, but also earning his basic needs through more work than was necessary for him to do, so none would have any credibility to accuse him.

[v16] For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

This is a warning against preachers who do the work of a pastor or evangelist under false pretenses, meaning that they are doing things to receive goods and services from others to fill their grumbling bellies. (Rom 16:17-18) The glory spoken of in this verse is different than the last verse because Paul is referring to the glory men have in the material things they possess, but nonetheless, he also points out that he has needs (i.e. necessity), meaning that he must eat, drink, be clothed, and have shelter. That being said, Paul then exclaims that there would be woe (i.e. affliction, trouble, distress) come unto him if he did not preach the Gospel of Christ with a pure heart, which is not to say that Paul feared this because, after all, he did preach fervently with inspiration of, and power from, the Holy Ghost, but again, this is a warning to those who seek material wealth, or a comfortable and lofty position as a pastor, lording himself over others to fulfill his covetous desires. (Luke 12:15-21)

[v17] For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

I have a teaching called "Tithe is Not a Christian Requirement" in which I showed statistics from a study performed by various colleges and institutes. This study polled pastors from reformed and evangelical church buildings, and found that about 3 out of 4 pastors do not study the Bible on a regular basis, 3 out of 4 pastors do not mentor anyone, and half of all the pastors polled said they would leave their so-called "ministry," but they do not want to go find another job. What this demonstrates is that there are many who preach the Gospel of Christ willingly to gain a reward.

Some may read this in the wrong way, believing that a man who is called to preach does so willingly, but that is not what Paul is referring to in this passage because a man who does so willingly takes the work upon himself, but a hired servant does work unwillingly, meaning that it is not his will which he is fulfilling, but the will of his master. Therefore, if a man does the work of a preacher willingly (i.e. he does not preach unless he has a reward), then woe will come unto him and his household, but if a man does the work of a preacher unwillingly (i.e. he does the work for his master without reward), then the Gospel of this dispensation, through the Holy Spirit of God, is set upon him as a calling and duty in faithfulness.

[v18] What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Paul took no reward or payment from men on purpose, which is not to say that such rewards were not offered to him, but he rejected them, so that when he preached the Gospel, no one would have cause to accuse him. Thus, he worked in ministry obediently unto Christ, having no purpose in his heart of receiving reward for his work, having no debt to anyone, and not charging anyone money, goods, or services to teach Christ's doctrine. This is one of the reasons why, from the day I started my ministry work (2Ti 4:5), I have made everything I have written and taught available for free to all (Pro 23:23), knowing that I am serving my master, not mammon (i.e. money, Mat 6:24), and also knowing that I have freely received wisdom and understanding from God, which leads me to give that wisdom and understanding freely to others. (Mat 10:8)

[v19] For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

Though Paul was set at liberty in Christ, and though he was given an office in the church which carried the highest authority among the apostles and elders, he still humbled himself down to the level of a servant, thinking himself lower than any other Christian in the church (Phl 2:3), that he might gain as many converts to Christ as possible, looking to heaven for reward instead of earth. (Mat 6:21)

[v20] And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

For example, Paul shaved his head while he was in Cenchrea (Acts 18:18) to join in with the Nazarites, not because he obliged to participate in these religious rituals, but because he was at liberty in Christ to do what needed to be done that all of them might hear the Gospel of Christ. Among the Jews, Paul abstained from meats that were classified as unclean by religious tradition, not because Paul could not eat them, but so the Jews would not be offended, and become more open to hearing the Gospel of Christ.

[v21] To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

This refers to the Gentiles in like manner to the Jews, that whatever was put before him to eat, he would eat, so long as they would not be offended, that they might hear the Gopsel of Christ. This is not to say that Paul would participate in their religious traditions or sins because we still have the moral laws of God, knowing His will in such matters, but rather, we have liberty concerning those things that do not offend against God's law, as long as our purpose is pure unto the saving of souls.

[v22] To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

So as Paul stated earlier in this epistle, if a new Christian had a weak conscience by which they would not eat certain types of meat for religious reasons, while in their presence, Paul would also not eat that certain type of meat, which is not to say that he did not have liberty in Christ to eat it, but for their sakes, he became as a humble servant. By the phrase "all things," it should not be taken to mean that Paul would do anything sinful, criminal, or any other such thing that would offend the Lord Jesus Christ, or blemish the holy name of God (1Th 5:22), but rather, for those things that are indifferent, that there is no moral commandment against them, he would do what was necessary in order that some might hear Christ's doctrine and understand it. (Mat 13:23)

[v23] And this I do for the gospel's sake, that I might be partaker thereof with you.

Paul did these things for the sake of the Gospel of Christ, which is the same as if he did them for the sake of Christ Himself, that he would partake of the spiritual blessings and rewards of God for the saints in heaven. This was obviously not directed at the false preachers and sinners which disguised themselves among those in the Corinthian church, but rather, it was directed at those who walked in the light of Christ (Eph 5:8-11) and brought forth fruits meet for repentance. (Mat 3:8)

[v24] Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

Paul is now referring to the Gentile competitions, particularly among the Greeks, by which they would run relay races or fight in combat tournaments, similar to what we still see today. There was a particular competition that was widely known, called the Isthmian Games, which were held in Corinth, meaning that almost everyone in the Corinthian church would be familiar with the concept.

Runners would come from various countries far and wide to participate in the race, and as we also know in our own competitions today, only one receives a prize. This is not to say that God does not give reward to all His servants, that all may receive prizes for the work they individually do, but we ought to work in ministry as if only one of us could receive it, honing our God-given skills and understanding, so that we might be the most faithful and dedicated of all of God's servants.

This verse was written as instruction for self-reflection, that we might consider our own lives, to judge ourselves in what we offer to build onto the foundation that was laid in Jesus Christ, and the structure that was set for us by His apostles according to His will. This concerns both our personal discipline, as well as our charity towards others.
(Read "The Christian Work Ethic" here at creationliberty.com for more details.)

[v25] And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

temperate (adj): moderate in the indulgence of the appetites and passions
(See 'temperate', American Dictionary of the English Language, Noah Webster, 1828, retrieved Mar 3, 2020, [webstersdictionary1828.com])

An athlete in any sport or competition has liberty to eat anything they desire, but they abstain from certain foods that would soften their strength or slow their speed; they discipline themselves, and also work out on a regular basis to keep their muscles strong. In this analogy, a Christian should achieve a mastery in temperance in the Word of God, to have a full understanding, not to give ourselves over to the lusts of the flesh, to be meek in food, drink, and other permissible pleasures of the flesh, not to give ourselves over to covetousness and luxury, nor to overindulge in any other aspect of our earthly lives, disciplining our body, mind, and heart towards Christ in a similar way an athlete will laser focus his body, mind, and heart towards his goal, and though strife is often used in a negative context in the Bible, in this instance, strife against one's own flesh is a good thing, in which a man struggles for superiority over the lusts of his own body.

[v26] I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

So Paul is saying that he runs, which means that, according to the analogy, he continued in the preaching of his faith boldly, in all the duties of his Christian ministry, with full certainty that he would receive the prize at the end. This is not to say that Paul would compete against others in the church as an athlete would compete against his competitors in struggle for superiority, because that is the negative context of strife, which is not the fruit of Spirit of God, but rather, to work with faith and boldness in a similar way an athlete runs his race, with self-discipline, believing in his heart that he will win. Likewise, when a boxer trains himself, he strengthens his arms and fists against a bodybag, and then gains skill by pitting himself against other boxers, but if he did none of these things, and simply punched the air by himself (which is called "shadow boxing"), he would not be strong enough to win a competition, and therefore, we must pit ourselves against opponents, that we might come out stronger than we were before.

[v27] But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

This means that he keeps his body under constant watch, and brings his flesh into subjection to the spirit of his mind, or in other words, our spirits, cleansed by the Lord Jesus Christ, should have authority and discipline over the lusts of the flesh, to bring our bodies into submission to the will of God. As any athlete disciplines his flesh to the purpose of his mind, so we Christians ought to do the same according to the doctrine of Christ. If we who preach the Gospel do not keep our flesh under strict discipline, and if that lust is exposed to the public, it will cause others to reject the preaching of the Gospel, and thereby bring a blemish onto Christ's holy name, and therefore, the self-discipline we exercise in the name of the Lord Jesus Christ can be viewed as an act of charity and kindness to others, that we show them a work ethic that is admirable, whereby the things we speak carry weight with the hearer.



 

[v1] Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

Paul's epistle continues to give an example of those who did not discipline themselves in such a manner as described at the end of chapter nine. He refers to the Hebrews coming out of Egypt, that they were under a cloud (Exd 13:21-22), which God used to guide them through the desert and shield them from the heat, and that God had parted the Red Sea, which gave the Hebrews safe passage out of Egypt.

[v2] And were all baptized unto Moses in the cloud and in the sea;

The cloud that was guiding the Hebrews, and the sea walls on either side of their path, would mean that they were completely immersed in water, and therefore, it was seen by the Jews to be a type of baptism.

[v3] And did all eat the same spiritual meat;

The word 'meat' does not mean the flesh of an animal, but rather, it means "food" in general in this instance because, contextually, Paul is referring to the manna (i.e. bread) that God gave to the hungry families, even though they did not obey God's command concerning what they should do with it. (Exd 16:15-20)

[v4] And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

The phrase "spiritual drink" refers to the rock Moses struck that brought out water for the Hebrews (Exd 17:1-6), and it was a type (i.e. symbolic) of Christ's spiritual drink (i.e. the blood) of everlasting life. This is not to be taken in the sense that we must drink blood, which is strictly forbidden in the Word of God (Lev 17:11, Acts 15:29), and a ritual developed by the corrupt Catholic Church through their false doctrine on transubstantiation in their wicked masses. This is not to say they drank of Christ Himself, but of the water which flowed from the rock, and that was a representation of the blood of Christ, by which all must come to obtain life.
(Read "Corruptions of Christianity: Catholicism - Ch.4 - Mass/Eucharist: Never-Ending Blood Sacrifices" here at creationliberty.com for more details.)

[v5] But with many of them God was not well pleased: for they were overthrown in the wilderness.

God was not pleased with the majority who claimed to follow Him, which is also what Jesus told us would happen on the Day of Judgment too, that few would find the way to eternal life (Mat 7:13-14), and that He would reject many of those who claimed to believe on Him because they had a fake faith. (Mat 7:21-23) Many of the Hebrews died in the wilderness, but Paul pointed out that they did not just die, rather, they were "overthrown," which means to be defeated and vanquished completely, referring to the many horrible things that happened to them which did not allow them to die a natural death of old age, such as plagues, military attacks, firery serpents, dehydration from drought, etc. (Deut 8:15)

[v6] Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

I grew up going to a variety of leavened (i.e. corrupt) church buildings, and I noticed that almost all the teaching given by pastors was from the New Testament, which is not necessarily wrong, but there was almost never teaching from the Old Testament. The excuse I was always given was that we are in the dispensation of Christ and the church, and therefore, we can ignore the Old Testament because that was just for the Jews.

However, the Old Testament was also written by the inspiration of God and preserved by His guiding hand, and so He preserved these things for us with good reason. What point would there be in God preserving the Old Testament if it was not for us in some manner? What happened to the Jews in the Old Testament is an example to show us how God views the things of the world (Deut 12:8, Num 15:39), and how He expects us to live, think, and speak, that we would not fall victim to the lusts as most of the Jews did; therefore, we ought to preach from the New Testament, while taking knowledge, understanding, and wisdom from the Old Testament to learn more about the nature of God and what He expects from His children.

[v7] Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

This is referring to Exodus 32:6, which is not to be taken in the sense of sitting down to an evening meal and getting up to enjoy company with family, but rather, this is to be taken in the sense that they made a great feast to honor the golden calf they created to worship (Exd 32:18-19), sitting down to eat the feast, then got up from the feast to song and dance as the pagans do. The Lord God saved the Hebrews from the Egyptians, parting the sea, leading them by clouds and fire, giving them bread to eat and water to drink, and they repaid His kindness by turning to paganism; therefore, God judged and punished them by slaying nearly three thousand of them. (Exd 32:28)

[v8] Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

This was a rampant problem among the Corinthians, and so it should have been taken as a serious note that just because we have the grace of Christ on us, does not mean He will not chasten His children for their wrongdoing. (Rev 3:19) Paul is referring to the time when the Jews were engaging in whoredom with the daughters of Moab in Numbers 25, and the Lord God sent a plague which killed 24,000 people. (The reason Paul said 23,000 is because that is how many died in one day, the other thousand died in the following days.)

[v9] Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

The temptation Paul is describing is when a Christian man, who is under the grace and mercy of the blood of Jesus, exposes himself willing to circumstances that would cause him to sin, and therefore, it is a temptation of Christ, whether He would punish them or not, as a son knows not to test the patience of His father, lest his father bring down sharp discipline on the son. Though our eternal souls are secure in Christ, the blessings of this world are not a guarantee, and the Lord God may take away lives, homes, families, and many other things that we enjoy by His mercy. (Pro 3:11, Heb 12:5)

The Lord God had been kind to the Jews, giving them bread to eat, and they whined and complained about it, wanting more exotic food. Because of their covetousness, they spoke evil against God and Moses (i.e. accused them of being torturers, abusers, and murderers), and God destroyed many of them through the biting attacks of fiery serpents in the wilderness. (Num 21:5-6)

[v10] Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

murmur (v): to grumble, to complain, a complaint half supressed; to utter complaints in a low, half articulated voice, to utter sullen discontent; with at, before the thing which is the cause of the discontent
(See 'murmur', American Dictionary of the English Language, Noah Webster, 1828, retrieved Mar 5, 2020, [webstersdictionary1828.com])

In general, a murmur is a complaint that is half supressed, meaning that it is spoken in a passive agressive manner, hidden behind flattering lips, or in a low tone so that an argument can be made in cowardice, wanting the voice to be heard so that a general defiance or objection is understood to exist, but not wanting the truth of their opinions and feelings on the matter to be heard, that the murmuring would be caught and/or disciplined in deception or wrongdoing. Thus, the children of Israel murmured against God, Moses, and Aaron, blaming them for their circumstances (Num 14:1-5, Num 16:11, Num 16:41), whereby God destroyed many of them through various means. (Num 16:35, Num 16:49)

[v11] Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

An example was made of these people so that future generations, having faith in Christ, would know that our words and actions are not overlooked by God, and that He disciplines His children. The word 'admonition' generally means instruction and caution against wrongdoings, and so for us to fully understand the will and philosophy of God, to know the philosophy of Christ, and what we should do in various circumstances, the Old Testament gives us much of God's wisdom on these matters.

Contextually, the "ends of the world" Paul is referring to is the world of Solomon's Temple under the Levitcal law. The end of that world had come, and the time of Gentiles had come, in which they who come to repentance (i.e. godly sorrow) of sins and faith in Christ would be born again, becoming a carrier of the Holy Spirit within themselves.

[v12] Wherefore let him that thinketh he standeth take heed lest he fall.

Whereas the Jews enjoyed privileges from God, they were also strictly disciplined for their misconduct in their sins. Therefore, we who are of Christ, living under His grace, should not think ourselves immune to discipline, or that all good things will fall into our lap no matter what we say and do, for as God punished the Jews for their disobedience, so He will do to Christians in their disobedience.

[v13] There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

The Lord God does not put us into temptations unto sin which are beyond our capability to resist, which is not to say that we have no temptation unto sin, but those temptations are experienced by all mankind. If there is any great temptation unto sin, whether lesser trials by common experience, or greater trials through the tribulations and persecutions for the sake of Christ, God is understanding and merciful, and will provide a way to bear the pain, while abstaining from sin.

[v14] Wherefore, my dearly beloved, flee from idolatry.

Because God provides a way to bear the temptations of sin, no matter the circumstance, therefore we ought not to put ourselves in a position where we would willing be tempted into sin, and so we should flee from any such thing that would lead us into sin. In this instance, Paul focuses on the sin of idolatry, in which we should stay as far away from it as possible, which would mean for us to stay far away from their places of worship, and to separate ourselves from their traditions and doctrines.
(Read "The Biblical Understanding of Idolatry," Christmas: Rejecting Jesus, "Easter: Christians Celebrating Abomination," and "Halloween: Are Christians Lovers of Death?" here at creationliberty.com for more details.)

[v15] I speak as to wise men; judge ye what I say.

That is, Paul is appealing to their wisdom and understanding of the matters of the Lord's supper and communion, and many of them, being Jewish by lineage, have knowledge of the altar and sacrifices of the temple. Therefore, understanding these matters, Paul invites them to analyze and judge the matter of what he is about to say.

[v16] The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

communion (n): fellowship; intercourse between two persons or more; agreement; mutual intercourse or union in religious worship, or in doctrine and discipline
(See 'communion', American Dictionary of the English Language, Noah Webster, 1828, retrieved Mar 5, 2020, [webstersdictionary1828.com])

The cup is wine (i.e. fruit juice) which alludes to the drink of a common meal, or for the Jews, the passover celebration, which they prayed blessing to and from God, giving Him thanks for their bountiful mercies. This is not to say that Christians ought to celebrate passover, but Paul is borrowing a common Jewish phrase (i.e. "cup of blessing"), and speaking of the true meaning and relation to Christ that it was intended to have, being representative of fellowship with Him.
(See Schneur Zalman, "How Leader of Grace Should Conduct Himself with Cup of Blessing Over Which Grace Is Recited," Chabad.org:, retrieved Mar 5, 2020, [http://bit.ly/2Tp4enK]; See read "Should Christians Observe Jewish Passover?" here at creationliberty.com for more details.)

The bread broken is representative of the wounded and broken body of Christ, being slain for our sakes. Knowing that those who take the body and blood of Christ into themselves have fellowship with Him, and therefore, it stands to reason, that a man who would take in the bread and wine of the pagans under their religious institutions would be in fellowship with pagans and their false gods, which are actually devils, as Paul will go on to say in a few verses.

[v17] For we being many are one bread, and one body: for we are all partakers of that one bread.

Because we have fellowship with him by his body, we are therefore one body, the Body of Christ as a whole. (1Co 12:27) Christ is the author and finisher of our faith (Heb 12:2), and so we all look to Him, receiving all blessing and mercies from Him, therefore we are all partakers of the same bread, meaning that, in the spiritual sense, we all receive nourishment from Christ because He is the sole head of the church. (John 10:16, Eph 5:23)

[v18] Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

Paul denotes the difference between the spiritual Israel, which is the born again church in Christ, and the carnal Israel, which are the Jews who reject Christ, but still dedicate themselves to religious traditions. While still inviting the Corinthian readers to judge the matter, the answer to the question is, "Yes," meaning that the those Israelites who were not of the faith in God still partake of the things sacrificed at the altar in the temple, and by doing so, they profess that they are in communion (i.e. fellowship) with God, and they provide an outward appearance of doing so, even though their inward heart rejects Christ.

[v19] What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

By the phrase "What say I then?" Paul continues to offer a counter argument to his explanation of these things. That which is sacrificed unto false pagan gods is nothing, and the meat presented in such a ritual is also meaningless, and so the purpose of Paul addressing these questions is so that, on the one hand, it is okay to eat meat offered unto idols, but then on the other hand, Paul teaches that we should flee from any type of idolatry; therefore, some may argue this is a contradiction because to acknowledge that we should flee from idolatry (which is sin), then we would also be forced to confess that the idols have a deeper spiritual meaning and power, but Paul is going to answer that argument.

[v20] But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

Paul says "But I say," meaning that this is his argument: Knowing that an idol is nothing, we have liberty, but also having the Old Testament, we know the will of God and how He views the things of this world, and in Deuteronomy 32:16-17, the Bible teaches us that God hates the idolatry and sacrifices of the pagans because they sacrifice to devils. In other words, the idol they worship based on the gods and goddesses they have formed in their imagination are non-existent, and there is nothing to fear from them, but what those idolaters do not understand is that they are unknowingly serving devils, who are the ministers of lies, which is also why things celebrations like Christmas, Easter, and Halloween are such abomination in the sight of God, namely because they perpetuate the lies of devils with the rituals of pagans under the pretense of "celebrating Jesus." Therefore, we should have no fellowship with pagan rituals and traditions of any kind, knowing that to do so would mean that we have fellowship with devils.
(Read Christmas: Rejecting Jesus, "Easter: Christians Celebrating Abomination," and "Halloween: Are Christians Lovers of Death?" here at creationliberty.com for more details.)

[v21] Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

It is a direct contradiction to claim to have communion (i.e. fellowship) with Christ, while at the same time adopting the traditions and rituals of paganism because it is the same as a man claiming to be of Christ and of Satan at the same time. Therefore, Christ has stated that if a man chooses to be lukewarm, meaning that he is trying to keep one foot on either side of the fence, trying to be a churchgoer who claims to be of Christ, while also participating in pagan traditions, that man will be rejected by Jesus. (Rev 3:15-16)

[v22] Do we provoke the Lord to jealousy? are we stronger than he?

The Lord God is a jealous God (Exd 20:5), but He also hates having to bring evil (i.e. punishment) upon the wicked for their wrongdoing (Eze 33:11), and so for a Christian to do evil, it provokes God to punishment, which He hates doing, thereby also provoking Him to anger. Furthermore, for a Christian to participate in idolatrous practices is to give the glory (which belongs to God alone) over to devils, which further angers Him; therefore, by asking "Are we stronger than he?" it is meant that a man risks much by participating in idolatrous practices of the heathen, believing that they are stronger than God's power in their disobedience, ignoring the fact that everything they have, even down to the very air they breathe, is upheld by the grace and power of God.

[v23] All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

Therefore, Paul concludes that, through the grace of God, we are at liberty to do all things which have no commandment in Scripture. As long as there is no direct moral commandment against a thing, it is permitted by liberty in Christ. However, it does not mean that everything that we have liberty to do is good for us to do, and that even though it is lawful for us to do such things, it does not mean that it is good for the church, and even if such a thing might be permissible, we should abstain from that thing if it puts the welfare and peace of fellow Christians at risk.

[v24] Let no man seek his own, but every man another's wealth.

That is, let it be that no Christian seek after his own pleasures only, without thought to those around him. The word 'wealth' in this context is not meant in terms of riches, like money or lands, but rather, in the more general definition of wealth, which means prosperity and happiness; thus, when we seek the wealth of our brethren, it meant that we should look to their welfare and peace first, before ourselves. (Phl 2:3-5)

[v25] Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

The shambles is a place where meat is sold, so in context, this means that when you go to a shop to purchase meat, there is no need to ask, "Was this animal sacrificed in a pagan temple and later brought to market for a price?" It is acceptable to purchase meat, take it home, cook it, and eat it, whether it was sacrificed unto idols or not, and that we should not ask any questions about such religious matters for the sake of our conscience, and even for the sake of the conscience of the seller, so that his weak conscience might not be grieved.

[v26] For the earth is the Lord's, and the fulness thereof.

This is a reference to Psalm 24:1. All of God's creation belongs to God, and by His grace, He gives men liberty to enjoy the fruits of this world; whether it be the fish of the sea, the fowls of the air, the plants of the ground, or the animals of the field.

[v27] If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

If we are invited into the home of a person who is not of faith in Christ, and we are inclined to go (i.e. meaning this is not a commandment, and left up to the conviction of each Christian to discern according to the circumstances), then we do not need to ask any questions about whether there were religious circumstances surrounding the food we are given, to protect our own conscience, but more importantly, to protect the weak consciences of others, that their charity might not be offended in such cases.

[v28] But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

On the other hand, if someone offers the information, which means that someone brings you a meal and tells you that there are pagan religious traditions and idolatry surrounding the meat, which might be from the host's pride in their pagan practices, or in a trap to mock the integrity of the Christian guest, then the meal should be refused for the same reason, namely, that the earth is the Lord's, and all the fruits therein. For our own conscience, that we might be approved in the sight of God, and for their conscience, that they might know that God does not approve of their pagan deeds, that they might come to repentance (i.e. grief and godly sorrow) of their wrongdoing and believe the Gospel of Christ for their salvation.

[v29] Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

Which is not to say that we should not stand in good conscience with the Holy Spirit on these matters, but to consider others before ourselves, looking to put at safety and ease their consciences with our words and actions. The question Paul asks is not to be taken that it is wrong for another man to judge the conscience behind our words and actions because Christ would have all men to judge righteously (John 7:24), but rather, this is to be taken in the sense that another man should not have to call into question whether we do what is right, which means we should consider their weak consciences before we speak or act on any matter, abstaining from any speech or action which would shame the holy name of Christ. (Mat 7:12)

[v30] For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

That which is lawful for us to enjoy by God's grace (through His creation for our consumption) should not be condemned. Paul asks this question, not to condemn those who speak evil of us for eating of meats, even though they are wrong to do so, but rather, he asks the question for our consideration, meaning that we ought to think about what is best for the glory of Jesus Christ and our own reputation in the sight of men, that we would not give them reason to accuse us of evil (1Th 5:22) for those things which we give thanks to God for His blessings.

[v31] Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

If we eat or not, if we drink or not, we should do all things to the glory of God, which means it is better to deny our flesh a thing, than to risk shaming the name of Christ and wounding the weak conscience of others, that they might be inclined to hear the truth.

[v32] Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

Meaning that we should not do anything that would cause others to go into, or continue in, sin of any kind. This is not to say that the doctrine of Christ will not cause offense to many, because that will undoubtedly happen, but our liberty should never cause offense, otherwise, by wounding the weak conscience of another without concern for them is to sin against Christ, as Paul pointed out earlier. (1Co 8:12) Whether we are with the church, the pagan Gentiles, or the unbelieving Jews, we should love our neighbor as ourselves, which means we should think of them first, and care for their souls first in our considerations. (Mat 22:37-40)
(Read "The Biblical Understanding of Love" here at creationliberty.com for more details.)

[v33] Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

This is not to be taken in the sense of being menpleasers (Eph 6:6, Col 3:22), which is to try to look good on the outside for the purpose of appeasing the senses, because it is ultimately deceptive. Paul is saying that he pleases men in all things as a servant of God, so that he would do no sin or wrong among them, loving his neighbor as himself. It should also not be said that Paul sought commercial profit of many, as some in the false "prosperity gospel" movement might believe, but rather, the word 'profit' in this context is taken in a general sense, that we should look to the gain of others first before ourselves, and the greatest of all gain is the understanding of the doctrine of Christ, that man might come to repentance and faith in Jesus and be saved. (Mark 1:14-15, Luke 24:44-47)



CLICK HERE to Continue to the Book of 1st Corinthians: Chapters 11-16.

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