1 Cor. 7:1 Now concerning. The phrase indicates Paul is writing about issues the Corinthians raised in their letter (compare v. 25; 8:1; 12:1; 16:1, 12).

1 Cor. 7:2 Have probably refers to sexual intercourse (compare 5:1).

1 Cor. 7:4 Husbands and wives should act for each other’s benefit. See Eph. 5:22–23 and Col. 3:18–19.

1 Cor. 7:5–7 Do not deprive. Married couples should abstain from sexual relations only for short periods of time and only when both the husband and wife agree. concession. Paul does not demand such abstention. each has his own gift. Both marriage and celibacy have their own benefits. Both should be considered “gifts” from the Lord. See vv. 28, 36; Matt. 19:12.

1 Cor. 7:10–11 Paul’s words are in contrast to Roman law, which permitted either a husband or a wife to begin a divorce with no stated cause required.

1 Cor. 7:12–13 I, not the Lord. Paul knows Jesus’ sayings on divorce that were later written in the Gospels (Matt. 5:32; 19:9; Mark 10:11–12; Luke 16:18). Jesus never spoke specifically about the situation of one spouse becoming a Christian and the other remaining unconverted, and yet Paul views his instruction here as authoritative and inspired by God (1 Cor. 7:40; see 14:37–38).

1 Cor. 7:14 made holy . . . are holy. These are the same terms used earlier for God’s separation of Corinthian Christians from their pagan environment as his special people (1:2; 3:17; 6:1, 2, 11). Unbelieving spouses and children in a family with a believing spouse are not saved by this connection (7:16), but they may benefit from the believer’s Christian influence. Thus they are more likely to have faith themselves eventually.

1 Cor. 7:15 let it be so. Paul advises the Christian spouse not to create strife by trying to bring about reconciliation with an unbelieving spouse who has left the marriage. not enslaved. This at least means that the believing spouse is not obligated to seek reconciliation to the unbelieving spouse who abandoned him or her (see v. 11). Most interpreters think that the phrase also implies that the abandoned spouse is free to obtain a divorce and to marry someone else. Jesus’ teaching on divorce also appears to allow remarriage when sexual immorality has prompted the divorce (see notes on Matt. 5:31–32; 19:9). The term peace in this context probably includes the OT sense that “all is well” in one’s life and circumstances (see note on John 14:27). Most interpreters therefore conclude that God releases the believing spouse from the twin distresses of a lifelong vain hope of reconciling with the unbeliever and a lifelong prohibition against enjoying the blessings of marriage again.

1 Cor. 7:1–16 Paul tells the Corinthians to be faithful in their marriages and to avoid divorce.

1 Cor. 7:16 how do you know? Paul probably expects a negative answer to these rhetorical questions. There is no guarantee that an unbelieving spouse will be saved. The believer is not required to pursue the spouse who has left.

1 Cor. 7:17 God calls people to himself who are in various situations regarding economics (slavery vs. freedom), family (divorce vs. marriage), and religious background (circumcision vs. uncircumcision), and often God has a purpose for the new believer in that very situation (see vv. 20, 24). It is the place to which God has called him. The idea of one’s occupation being a “calling” comes from this verse.

1 Cor. 7:19 Even though circumcision was no longer commanded (Gen. 17:1–14), God still had commandments for his people to keep (Gal. 6:2).

1 Cor. 7:21 Being a bondservant in NT times was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves (bondservants, servants) generally were permitted to work for pay and to save enough to buy their freedom (see Matt. 25:15, where the “servants” were entrusted with immense amounts of money and responsibility). The NT assumes that trafficking in human beings is a sin (1 Tim. 1:10; Rev. 18:11–13), and Paul urges Christian bondservants who can gain . . . freedom to do so. The released bondservant was officially designated a “freedman” and frequently continued to work for his former master. See also ESV Preface.

1 Cor. 7:25 The betrothed translates the Greek term for “virgins.” The term could apply to either men or women. Paul’s use of the term in v. 28 is clearly feminine, so he probably has women in mind here as well. Given what he writes in vv. 36–38, his comments in vv. 25–26 are directed to any man who has promised to marry a “virgin.”

1 Cor. 7:26 present distress. This may refer to living in the last days (see note on vv. 29–31), or to some difficulty the Corinthians were experiencing, such as famine.

1 Cor. 7:28 On deciding whether to marry, see note on vv. 5–7.

1 Cor. 7:29–31 See 10:11. Paul is not saying that Jesus will definitely return within the Corinthians’ lifetimes. Elsewhere, he encourages Christians to continue with their normal daily lives, while awaiting the second coming (see 7:1–16, 25–40; 10:23–11:1; 16:1–4, 5–11). Like other NT writers, Paul considers all of time beginning with the cross to be the “last days” (compare Acts 2:17; Heb. 1:2; James 5:3). He advises Christians always to live in the light of Christ’s certain return at an unforeseen moment (1 Cor. 3:13; 15:52; see also Matt. 24:44; 25:13; Mark 13:32–37; 1 Thess. 5:1–9).

1 Cor. 7:32–35 On living as a single person, see note on vv. 5–7.

1 Cor. 7:36 If his passions are strong translates a difficult word. The ESV is consistent with Paul’s reasoning in vv. 2–3 and 9. Paul’s comment is not intended as a disapproval of marriage (see vv. 28, 38; Eph. 5:22–33; 1 Tim. 4:1–4).

1 Cor. 7:37–38 keep her as his betrothed. Paul now turns to the person who chooses to remain unmarried. does well . . . even better. Sometimes, one is free to choose between courses of action, none of which are morally better than the others, and all of which give unique opportunities for service in God’s kingdom.

1 Cor. 7:39 her husband dies. Presumably all that Paul has just said about the betrothed person applies to the widow as well (vv. 8–9, 40a). His instruction that she marry only in the Lord (that is, she should marry only a fellow Christian) would also apply to the betrothed.

1 Cor. 8:1 food offered to idols. Since only part of an animal was used in sacrifices to pagan gods, much of the animal could still be eaten. “all of us possess knowledge.” Here the quotation marks indicate that the Corinthians probably used this statement in their earlier letter and Paul is now responding to it (see 1:12; 3:4; 6:12, 13; 7:1; 8:4; 10:23). What the Corinthians “know” is explained in 8:4.

1 Cor. 8:4–6 Paul agrees with what the Corinthians know, that idols do not represent real “gods.” There is only one God. Since he is the creator of the animals that pagan priests offer to nonexistent gods, eating this meat is not a problem (see also 10:19–20, 25–26). Paul later distinguishes between eating at a temple dinner (which, as a religious event, is idolatry) and eating meat bought in the marketplace.

1 Cor. 8:8 Those who had the supposedly superior “knowledge” (vv. 1, 4) that permitted them to participate in dinners held at pagan temples may have thought that this knowledge gave them special standing with God.

1 Cor. 8:9 this right of yours. Paul is speaking from the Corinthians’ perspective (10:7, 14, 20–22). They should choose not to use this “right,” out of concern for the spiritual well-being of the person whose conscience is weak (8:7). stumbling block. See Rom. 14:13, 20.

1 Cor. 8:10–11 eating in an idol’s temple. See note on 8:1–11:1. Paul elsewhere uses destroyed to mean eternal destruction (Rom. 2:12; 1 Cor. 1:18; 15:18; 2 Cor. 2:15; 4:3). Some interpreters take Paul’s use of the term here in the same sense. Others see this as a reference to moral harm done to the weaker brother (his conscience “is defiled,” 1 Cor. 8:7).

1 Cor. 9:2 seal. Seals in the ancient Near East were used to guarantee the quality and authenticity of a document (such as a letter) or product (such as wine); see note on John 6:27. Paul’s gospel preaching has changed the hearts of the Corinthians. That change shows that his apostleship is genuine. See also 2 Cor. 1:21–22; 3:3.

1 Cor. 9:4–5 right. Paul proclaimed the gospel and established churches. He had the right (see the same word in 8:9) to receive material support from those churches (see Luke 10:7; 2 Thess. 3:9; 1 Tim. 5:17–18). the brothers of the Lord. James (1 Cor. 15:7; see Matt. 13:55; Gal. 1:19), who became the leader of the Jerusalem church (Acts 12:17; 21:18; Gal. 2:9), and Judas (Matt. 13:55; Mark 6:3), probably the same person who wrote the Letter of Jude.

1 Cor. 9:6 Barnabas was a Jewish Christian from the priestly tribe of Levi. He was from Cyprus and was an early member of the Jerusalem church (Acts 4:36). He and Paul worked together on Paul’s first missionary journey (Acts 13:1–14:28).

1 Cor. 9:7 With three examples from everyday life, Paul observes the obvious principle that those who work hard should benefit from their labor.

1 Cor. 9:12a others. Probably refers to those listed in v. 5. They had traveled through Corinth and received material support from the Corinthians while ministering there.

1 Cor. 9:15 I have made no use. Paul occasionally received support from churches for preaching the gospel (2 Cor. 11:8; Phil. 4:14–18), but apparently he never received such support from Christians in the places where he was currently working (2 Cor. 11:7–8). boasting. Paul uses this word to express a rightful sense of joy and fulfillment in what God has done through him (e.g., see Rom. 15:17–19; 2 Cor. 1:14; 10:7–8).

1 Cor. 9:17 Stewardship refers to managing a household. God has entrusted Paul with a responsibility to preach the gospel. He must be faithful, whether he benefits from it materially or not.

1 Cor. 9:18 free of charge. Paul preached the gospel in urban centers where traveling lecturers were common. Some of them used their speaking skills to seek fame and fortune. Paul wants to distinguish himself from such preachers (see 1 Thess. 2:3–5, 9–10). It is recorded elsewhere that Paul engaged in manual labor to set an example of hard work for new Christians (1 Thess. 4:11; 5:14; 2 Thess. 3:6–9).

1 Cor. 9:20 I became as a Jew. In Christ, God had created a new people without distinction between Jew and Gentile (Acts 15:9; Rom. 10:12; 1 Cor. 10:32). Paul was willing to adopt the Jewish way of life temporarily to gain a hearing among Jews (Acts 16:3; 21:17–26).

1 Cor. 9:21 those outside the law. Outside the Mosaic law, which defined the Jewish way of life. not . . . outside the law of God . . . the law of Christ. Paul seems to distinguish between the Jewish law and something he calls “the commandments of God” (7:19) and “the law of Christ.” This type of law has continuing importance for Christians, whatever their ethnicity. It appears to include Jesus’ ethical teaching as well as the theological structure and moral precepts of the Mosaic law. (See, e.g., Rom. 7:7, 12, 22; 13:8–10; Gal. 5:14; 6:2.)

1 Cor. 9:24–27 This extended athletic metaphor would have been understood in Corinth. The city was the location of the biennial Isthmian games, second in fame only to the Olympic games (see also Phil. 3:12–14; 2 Tim. 4:7–8). The perishable wreath was a crown of leaves given to the winner of a public athletic contest.

1 Cor. 9:27 An athlete goes through rigorous physical training in order to achieve victory. Paul endures physical and emotional hardship to advance the gospel. (See v. 12 and 2 Cor. 6:1–10.) Disqualified in this context means “disqualified from receiving rewards” (see 1 Cor. 9:24–26).

1 Cor. 10:1 our fathers. Most of the Corinthians were Gentiles, but Paul connects them with OT Israel. The cloud . . . the sea refers to the Israelites God delivered from slavery in Egypt and led through the wilderness (Ex. 13:17–14:31).

1 Cor. 10:2 baptized into Moses. Paul interprets the events surrounding the exodus as similar to being “baptized into Christ” (Rom. 6:3; Gal. 3:27).

1 Cor. 10:3–4 spiritual food . . . drink. Paul refers to God providing Israel with bread from heaven (“manna,” Exodus 16) and water from a rock. This rock appears at the beginning of their desert wanderings (Ex. 17:1–7) and near the end (Num. 20:2–13). “Rock” is a common OT name for God (e.g., Deut. 32:4), perhaps leading Paul to identify the rock with Christ.

1 Cor. 10:5 overthrown. They did not see the Promised Land. (See Num. 14:22–23.)

1 Cor. 10:6 as examples for us. See v. 11; 9:10; Rom. 15:4.

1 Cor. 10:7 idolaters. Paul begins to make the case that eating in the temple of a pagan god is not actually the “right” that the Corinthians imagined (8:9–10). It is participation in “the table of demons” (10:21) and idolatry. For a Christian to eat meals in these temples is to follow the poor example of the Israelites who worshiped other gods (Ex. 32:1–6).

1 Cor. 10:8 sexual immorality. See Num. 25:1–9. twenty-three thousand. Numbers 25:9 says “twenty-four thousand.” Both are approximations, which probably was all that either writer intended.

1 Cor. 10:9 Christ. Paul sees Christ as having been spiritually present with God’s people in OT times (see note on vv. 3–4; compare Num. 21:5; Jude 5).

1 Cor. 10:10 grumble. See the grumbling and divine judgment in Num. 11:1; 14:1–38; 16:11–35. the Destroyer. Paul apparently views this angel who executed God’s judgment during the exodus as the destroying agent in these instances also (Ex. 12:23; Heb. 11:28).

1 Cor. 10:11 See v. 6; 9:10; Rom. 15:4. The OT Scriptures point toward the end of the ages, the time in which the Corinthian Christians are living. Compare 1 Pet. 1:10–12. example. On the examples (“types”) in the OT, see Overview of the Bible..

1 Cor. 10:12 thinks that he stands. Perhaps a reference to the Corinthians’ mistaken belief that they have the right to eat in an idol’s temple (8:9–10).

1 Cor. 10:13 will not let you be tempted beyond your ability . . . will also provide the way of escape. In every situation, God empowers Christians to make choices that honor him.

1 Cor. 10:16 cup of blessing . . . we bless. See 11:23–26 and notes. Paul refers to the cup in the Lord’s Supper. Jesus gave thanks for the cup (Matt. 26:27; Mark 14:23; Luke 22:17). The earliest Christian observances of the Lord’s Supper imitated this custom. Participation sometimes refers to fellowship with Jesus Christ (1 Cor. 1:9) or the Holy Spirit (2 Cor. 13:14; Phil. 2:1). Other times it means sharing someone else’s difficulty or cause (Rom. 15:26; 2 Cor. 8:4; Phil. 1:5; 3:10). A true believer cannot participate both in meals in pagan temples and in the Lord’s Supper (1 Cor. 10:21). Those who eat the Lord’s Supper identify themselves with Jesus, share his sufferings (see Phil. 3:10), and benefit from his death.

1 Cor. 10:17 one bread . . . one body. After Jesus gave thanks for and broke the bread, he said, “This is my body, which is for you” (11:24). The church is also Christ’s body (see also 12:12, 27; Eph. 1:22–23; 5:23, 29–30). The Lord’s Supper, therefore, is an occasion when Christians declare unity with each other because of their common unity with Christ.

1 Cor. 10:18 participants. See note on v. 16. The altar in the OT was a table on which food was sacrificed to God. Priests ate from the offerings (see Lev. 6:17–18; 7:32–35). The altar is like “the table of the Lord” (1 Cor. 10:21). In both instances the benefits of the table belonged to the priests, for believers in Christ are priests (1 Pet. 2:9; Rev. 1:6).

1 Cor. 10:19–20 False religions are not just created by humans. They generally have demonic power behind them (see Deut. 32:17).

1 Cor. 10:22 See note on Ex. 20:5–6 for God’s jealousy.

1 Cor. 10:23 “All things are lawful.” See note on 6:12–13. build up. See 3:9–10; 14:12; 1 Thess. 5:11.

1 Cor. 10:27 without raising any question. The Christian is not to ask if the food being served had ever been involved in pagan rituals. Such questions are theologically unnecessary (vv. 25–26). Also, they could be seen as rude, which ignores the principle of vv. 23–24 and 9:19–23.

1 Cor. 10:28 someone says. This person may be: (1) an unbeliever who thinks that Christians must not eat such food and is informing the Christian where it came from; or (2) a “weak” believer whose conscience wrongly demands that Christians should avoid such food (8:10; see also Rom. 14:14, 20–21). Since the person’s conscience motivated the comment, and the weak believer’s conscience was an important concern in 1 Cor. 8:7–13, this second option is most likely.

1 Cor. 7:1–11:1 Three Issues from the Corinthians’ Letter. Paul discusses problems raised in a letter from the Corinthians.

1 Cor. 8:1–11:1 Because pagan temples offered animal parts in sacrifice to the gods, they also often functioned as butcher shops and banqueting halls. Sometimes meals for trade guilds, clubs, and private dinner parties were held in a temple dining room. Often meat from a temple was sold to the public in the marketplace. Paul gives clear guidance about the use of such food. He first urges the Corinthians not to eat in pagan temples (8:10) because it might lead to the destruction of a weaker brother or sister (ch. 8). He then offers himself as an example of giving up something one is convinced is a right for the spiritual edification of others (ch. 9). He urges the Corinthians not to eat in pagan temples because doing so is idolatry (10:1–22). Finally, he says that eating meat purchased in the marketplace (which may have come from a pagan temple) is not wrong unless it hinders the advancement of the gospel (10:23–11:1).

1 Cor. 10:23–11:1 Paul now addresses the issue of meat previously sacrificed to idols being eaten in private homes.

1 Cor. 11:1 imitators of me. See Phil. 3:17; 4:9; 2 Thess. 3:7–9.

1 Cor. 11:3 But shows that Paul has quickly moved from praise (v. 2) to correction. wife. See ESV footnote. A woman’s head covering in first-century Roman society was a sign of marriage. Paul’s practical concern is not with the relationship between women and men generally but with the relationship between husband and wife. head. Some have argued that the Greek word used here for “head” means “source,” but in over 50 occurrences of this word in ancient sources, saying that “person A is the head of person(s) B,” person A has authority over person(s) B in every case. Therefore it is best to understand “head” here as referring metaphorically to “authority” (see also Eph. 1:22; 5:23; Col. 2:10). As with the authority of Christ over the church, however, this is not a self-centered exercise of power but is the kind of leadership that takes care to serve the spiritual, emotional, and physical needs of the wife. See Mark 10:44–45; Eph. 5:23, 25–30. the head of Christ is God. See notes on John 5:19; 14:28; 1 Cor. 15:28. In marriage, as in the Trinity, there is equality in being and value but difference in roles (see Eph. 5:22–33).

1 Cor. 11:4 head covered. The Greek phrase may refer to long hair that hangs loose (vv. 14–15), to a veil that covers the face, or to a piece of cloth pulled over the head (like a modern shawl or scarf) that leaves the face revealed. Roman men sometimes pulled the loose folds of their toga over their head while they worshiped pagan gods. Paul emphasizes that men should not dishonor Christ by praying according to pagan custom (8:4). He uses the idea to prepare for his argument that wives should not pray or prophesy in public with their heads uncovered (11:5, 11).

1 Cor. 11:5–6 head uncovered. In Corinth, a married woman who uncovered her head in public would have brought shame to her husband. The action may have suggested sexual availability or implied that she was unmarried. In cultures where head coverings are not a sign of being married, wives could obey this command by wearing some other physical symbol of being married (such as a wedding ring).

1 Cor. 11:7–9 See Gen. 1:26–27; 5:1. Woman is the glory of man probably uses “glory” in the sense of “one who shows the excellence of.” Paul argues that a woman, by the excellence of her being, also shows how excellent man is, since she was made from man (1 Cor. 11:8). She was also created as a helper for man (v. 9; see also Gen. 2:20–24). Paul does not deny that the woman was also made in God’s image (see Gen. 1:27). Nor does he deny that the woman reflects God’s glory. Paul probably continues to think primarily of husband and wife here since the first man and woman were also the first married couple (Gen. 2:24; Eph. 5:31). Paul’s appeal to the order of creation (see also 1 Cor. 11:3, 11–12) shows that his words are not merely directed to the cultural situation of his day. The principle of male headship in marriage continues through all generations, though some cultural expressions of that principle (e.g., that women should wear head coverings) may vary.

1 Cor. 11:10 wife ought to have a symbol of authority on her head. This probably means, in the context of the Corinthian church, that the wife should wear a covering over her head as a sign that she is under her husband’s authority. because of the angels. Probably invisible heavenly beings (6:3) present when the Corinthians worship (compare Ps. 138:1). Their presence makes proper behavior in worship even more important (see also 1 Tim. 5:21; Heb. 13:2).

1 Cor. 11:11–12 Nevertheless. Paul does not want what he has just said to be misinterpreted as diminishing the importance of women. Women and men are both God’s creation and are dependent on each other.

1 Cor. 11:14 Here the word nature probably means “your natural sense of what is appropriate for men and women.” Norms of appropriate hair style (and dress) vary from culture to culture. Paul’s point is that men should look like men in that culture, and women should look like women in that culture. People should not deny the God-given differences between the sexes.

1 Cor. 11:2–16 Paul addresses the issue of women wearing head coverings during public worship.

1 Cor. 11:16 See 1:2; 4:17; 7:17; 14:33, 36 for Paul’s appeal to the practice of other churches. no such practice. That is, “no such practice” as that of those who disagree with Paul.

1 Cor. 11:17–18 hear. Paul comments on what he has heard about the Corinthian church (compare 1:11; 5:1).

1 Cor. 11:19 Those who are genuine . . . may be recognized probably refers to those whose actions during the church’s controversy have revealed strong spiritual character (compare 2 Cor. 10:18; 2 Tim. 2:15).

1 Cor. 11:23 The teaching that Paul received from the Lord and then delivered to the Corinthians (see also 7:10; 15:3) was probably learned from early followers of Christ such as Peter (Gal. 1:18), who were careful to teach only what Jesus had taught. Another possibility is that Paul received this information directly from Jesus (see 2 Cor. 12:1–4; Gal. 1:12, 17).

1 Cor. 11:24 The expression This is my body has been interpreted in various ways throughout church history. Roman Catholics believe the bread and wine actually become the body and blood of Christ. Lutherans hold that the literal body and blood of Christ are present “in, with, and under” the bread and wine. Some Anglicans refer to the “real presence” of Christ in the bread and wine. Most other Protestants believe that Christ is present symbolically and spiritually, strengthening believers’ faith and fellowship in him and thereby feeding their souls (see Matt. 18:20; 28:20).

1 Cor. 11:25 Israel constantly broke the Mosaic covenant. Jesus replaced it with the new covenant, which provided complete atonement for all the sins of God’s people past, present, and future (Rom. 3:25–26; 2 Cor. 3:1–4:6; Heb. 8:6–13).

1 Cor. 11:27–28 Unworthy manner probably refers to the Corinthians’ divisive arrogance compared to the sacrificial, unselfish nature of Jesus’ death. Before partaking of the Lord’s Supper, Christians should examine their own lives (v. 28) and ask forgiveness for any unconfessed sin. guilty concerning the body and blood. By their selfish behavior the Corinthians were showing disrespect for Jesus himself.

1 Cor. 11:29 without discerning the body. Some scholars think Paul is still talking about the Lord’s Supper; others think he has shifted his focus to the church as the “body” of Christ. Either way, believers need to recognize the spiritual reality of what is happening as they meet together to observe the Lord’s Supper.

1 Cor. 11:31 if we judged ourselves truly, we would not be judged. God would stop disciplining the Corinthians if they would stop their misconduct regarding the Lord’s Supper.

1 Cor. 11:32 disciplined. When suffering alerts a Christian to sin and leads to repentance, it functions as both disciplinary judgment and mercy. (See also 5:5.)

1 Cor. 11:17–34 The Corinthians were using their gatherings around the Lord’s Table as occasions to make social distinctions between rich and poor. Paul is profoundly troubled by this development and argues strongly against it.