1 Corinthians: Salutation Divisions in The Church

1 Corinthians
Salutation Divisions in the Church

1:1 From Paul, called to be an apostle of

1:10 I urge you, brothers and sisters,10 by the
Christ Jesus by the will of God, and Sosthenes,

name of our Lord Jesus Christ, to agree togeth-
our brother, 1:2 to the church of God that is in er,11 to end your divisions,12 and to be united by
Corinth, to those who are sanctified in Christ Je- the same mind and purpose.13 1:11 For members
sus, and called to be saints, with all those in ev- of Chloe’s household have made it clear to me,
ery place who call on the name of our Lord Jesus my brothers and sisters,14 that there are quarrels15
Christ, their Lord and ours. 1:3 Grace and peace among you. 1:12 Now I mean this, that16 each of
to you from God our Father and the Lord Jesus you is saying, “I am with Paul,” or “I am with
Christ! Apollos,” or “I am with Cephas,” or “I am with
Christ.” 1:13 Is Christ divided? Paul wasn’t cruci-
Thanksgiving fied for you, was he?17 Or were you in fact baptized
1:4 I always thank my God for you because of in the name of Paul?18 1:14 I thank God19 that I did
the grace of God that was given to you in Christ not baptize any of you except Crispus and Gaius,
Jesus. 1:5 For you were made rich in every way in 1:15 so that no one can say that you were baptized
him, in all your speech and in every kind of knowl- in my name! 1:16 (I also baptized the household of
edge – 1:6 just as the testimony about Christ has Stephanus. Otherwise, I do not remember wheth-
been confirmed among you – 1:7 so that you do er I baptized anyone else.) 1:17 For Christ did not
not lack any spiritual gift as you wait for the rev- send me to baptize, but to preach the gospel – and
elation of our Lord Jesus Christ. 1:8 He will not with clever speech, so that the cross of Christ
also strengthen you to the end, so that you will would not become useless.20
be blameless on the day of our Lord Jesus Christ. 10 tn Grk “brothers,” but the Greek word may be used for
1:9 God is faithful, by whom you were called into “brothers and sisters” or “fellow Christians” as here (cf. BDAG
fellowship with his son, Jesus Christ our Lord. 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence
for the plural ἀδελφοί [adelfoi] meaning “brothers and sis-
ters” is cited).
11 tn Grk “that you all say the same thing.”
12 tn Grk “that there be no divisions among you.”
13 tn Grk “that you be united in/by the same mind and in/
by the same purpose.”
14 tn Grk “brothers.” See note on the phrase “brothers and
sisters” in 1:10.
tn Grk “Paul.” The word “From” is not in the Greek text, but 15 tn Or “rivalries, disputes.”
has been supplied to indicate the sender of the letter. 16 tn Or “And I say this because.”
tc Many important mss, as well as several others (‫ א‬A Ψ 17 tn Questions prefaced with μή (mh) in Greek anticipate a
1739 1881 Ï sy), have a reversed order of these words and negative answer. This can sometimes be indicated by using a
read “Jesus Christ” rather than “Christ Jesus” (Ì46 B D F G 33 “tag” at the end in English (here the tag is “was he?”).
it). The meaning is not affected in either case, but the read- 18 tn This third question marks a peak in which Paul’s in-
ing “Christ Jesus” is preferred both because it has somewhat credulity at the Corinthians’ attitude is in focus. The words “in
better attestation and because it is slightly more difficult and fact” have been supplied in the translation to make this rhe-
thus more likely the original (a scribe who found it would be torical juncture clear.
prone to change it to the more common expression). At the 19 tc The oldest and most important witnesses to this text,
same time, Paul is fond of the order “Christ Jesus.” As well, as well as a few others (‫ *א‬B 6 1739 sams bopt), lack the
the later Pauline letters almost uniformly use this order in words τῷ θεῷ (tw qew, “God”), while the rest have them. An
the salutations. Thus, on both external and internal grounds, accidental omission could well account for the shorter read-
“Christ Jesus” is the preferred reading here. ing, especially since θεῷ would have been written as a nomen
map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
sacrum (eucaristwtwqMw). However, one might expect to
tn Grk “theirs and ours.”
see, in some mss at least, a dropping of the article but not the
tn Grk “Grace to you and peace.”
divine name. Internally, the Pauline introductory thanksgiv-
sn Made rich refers to how God richly blessed the Corinthi- ings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eu-
ans with an abundance of spiritual gifts (cf. v. 7). caristw, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in
sn Speech and knowledge refer to the spiritual gifts God the plural, note Col 1:3; 1 Thess 1:2). However, both the fact
had blessed them with (as v. 7 confirms). Paul will discuss that this is already used in 1 Cor 1:4 (thus perhaps motivating
certain abuses of their gifts in chapters 12-14, but he thanks scribes to add it ten verses later), and that in later portions of
God for their giftedness. his letters Paul does not consistently use the collocation of
sn The revelation of our Lord Jesus Christ refers to the εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give
Lord’s return, when he will be revealed (cf. the reference to one pause. Still, nowhere else in the corpus Paulinum do we
the day of our Lord Jesus Christ in v. 8). see a sentence begin with εὐχαριστῶ without an accompa-
tn Grk “who,” referring to Christ. Because of the length nying τῷ θεῷ. A decision is difficult, but on balance it is prob-
and complexity of the Greek sentence, a new sentence was ably best to retain the words.
started here in the translation. 20 tn Grk “would not be emptied.”
2230
2231 1 Corinthians 2:10
The Message of the Cross became for us wisdom from God, and righteous-
ness and sanctification and redemption, 1:31 so
1:18 For the message about the cross is fool- that, as it is written, “Let the one who boasts,
ishness to those who are perishing, but to us who boast in the Lord.”12
are being saved it is the power of God. 1:19 For 2:1 When I came13 to you, brothers and sis-
it is written, “I will destroy the wisdom of the ters,14 I did not come with superior eloquence or
wise, and I will thwart the cleverness of the in- wisdom as I proclaimed the testimony15 of God.
telligent.” 1:20 Where is the wise man? Where is 2:2 For I decided to be concerned about nothing16
the expert in the Mosaic law? Where is the de- among you except Jesus Christ, and him crucified.
bater of this age? Has God not made the wisdom 2:3 And I was with you in weakness and in fear and
of the world foolish? 1:21 For since in the wisdom with much trembling. 2:4 My conversation and my
of God the world by its wisdom did not know preaching were not with persuasive words of wis-
God, God was pleased to save those who believe dom, but with a demonstration of the Spirit and of
by the foolishness of preaching. 1:22 For Jews de- power, 2:5 so that your faith would not be based on
mand miraculous signs and Greeks ask for wis- human wisdom but on the power of God.
dom, 1:23 but we preach about a crucified Christ,
a stumbling block to Jews and foolishness to Gen- Wisdom from God
tiles. 1:24 But to those who are called, both Jews
and Greeks, Christ is the power of God and the 2:6 Now we do speak wisdom among the
wisdom of God. 1:25 For the foolishness of God is mature,17 but not a wisdom of this age or of the
wiser than human wisdom, and the weakness of rulers of this age, who are perishing. 2:7 Instead
God is stronger than human strength. we speak the wisdom of God, hidden in a mys-
1:26 Think about the circumstances of your tery, that God determined before the ages for
call, brothers and sisters. Not many were wise our glory. 2:8 None of the rulers of this age un-
by human standards, not many were powerful, derstood it. If they had known it, they would not
not many were born to a privileged position. have crucified the Lord of glory. 2:9 But just as
1:27 But God chose what the world thinks fool- it is written, “Things that no eye has seen, or
ish to shame the wise, and God chose what the ear heard, or mind imagined,18 are the things
world thinks weak to shame the strong. 1:28 God God has prepared for those who love him.”19
chose10 what is low and despised in the world, 2:10 God has revealed these to us by the Spirit.
what is regarded as nothing, to set aside what is
regarded as something, 1:29 so that no one can
boast in his presence. 1:30 He is the reason you 12 sn A quotation from Jer 9:24. The themes of Jer 9 have
have a relationship with Christ Jesus,11 who influenced Paul’s presentation in vv. 26-31. Jeremiah calls
upon the wise, the strong, and the wealthy not to trust in their
resources but in their knowledge of the true God – and so to
boast in the Lord. Paul addresses the same three areas of
human pride.
13 tn Grk “and I, when I came.” Because of the difference
between Greek style, which often begins sentences or claus-
es with “and,” and English style, which generally does not,
sn A quotation from Isa 29:14.
κἀγώ (kagw) has not been translated here.
tn Grk “the scribe.” The traditional rendering of 14 tn Grk “brothers.” See note on the phrase “brothers and
γραμματεύς (grammateus) as “scribe” does not communi- sisters” in 1:10.
cate much to the modern English reader, for whom the term 15 tc ‡ A few important mss (Ì46vid ‫ *א‬A C pc as well as
might mean “professional copyist,” if it means anything at all. some versions and fathers) read μυστήριον (musthrion,
The people referred to here were recognized experts in the “mystery”) instead of μαρτύριον (marturion, “testimony”).
law of Moses and in traditional laws and regulations. Thus But the latter has wider ms support (‫א‬2 B D F G Ψ 33 1739
“expert in the Mosaic law” comes closer to the meaning for 1881 Ï and some versions), though not quite as impressive.
the modern reader. μαρτύριον may have been changed by scribes in anticipation
tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,”
of Paul’s words in 2:7, or conversely, μυστήριον may have
giving the content of the message. been changed to conform to 1:6. Transcriptionally, since “the
tn Grk “than men.”
mystery of God/Christ” is a well-worn expression in the corpus
tn Grk “than men.” Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testi-
tn Grk “Think about your calling.” “Calling” in Paul’s writ- mony of Christ” occurs in Paul only once (1 Cor 1:6, though
ings usually refers to God’s work of drawing people to faith in “testimony of the Lord” appears in 2 Tim 1:8), and “testimony
Christ. The following verses show that “calling” here stands by of God” never, it is likely that scribes changed the text to the
metonymy for their circumstances when they became Chris- more usual expression. A decision is difficult in this instance,
tians, leading to the translation “the circumstances of your but a slight preference should be given to μαρτύριον.
call.” 16 tn Grk “to know nothing.”
tn Grk “brothers.” See note on the phrase “brothers and 17 tn In extrabiblical literature this word was applied to an
sisters” in 1:10. initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives
tn Grk “according to the flesh.” numerous examples and states this was a technical term of
tn The Greek word ευγενής (eugenhs) refers to the status the mystery religions). It could here refer to those who be-
of being born into nobility, wealth, or power with an emphasis lieved Paul’s message, the mystery of God (v. 1), and so be
on the privileges and benefits that come with that position. translated as “those who believe God’s message.”
10 tn Here καί (kai) has not been translated because of dif- 18 tn Grk “entered the heart,” an OT expression, in which
ferences between Greek and English style. the heart functions like the mind.
11 tn Grk “of him you are in Christ Jesus.” 19 sn A quotation from Isa 64:4.
1 Corinthians 2:11 2232
For the Spirit searches all things, even the deep 3:5 What is Apollos, really? Or what is Paul?
things of God. 2:11 For who among men knows Servants through whom you came to believe, and
the things of a man except the man’s spirit within each of us in the ministry the Lord gave us.12 3:6 I
him? So too, no one knows the things of God ex- planted,13 Apollos watered, but God caused it to
cept the Spirit of God. 2:12 Now we have not re- grow. 3:7 So neither the one who plants counts for
ceived the spirit of the world, but the Spirit who anything,14 nor the one who waters, but God who
is from God, so that we may know the things that causes the growth. 3:8 The one who plants and the
are freely given to us by God. 2:13 And we speak one who waters work as one,15 but each will re-
about these things, not with words taught us by hu- ceive his reward according to his work. 3:9 We are
man wisdom, but with those taught by the Spirit, coworkers belonging to God.16 You are God’s field,
explaining spiritual things to spiritual people. God’s building. 3:10 According to the grace of God
2:14 The unbeliever does not receive the things of given to me, like a skilled master-builder I laid a
the Spirit of God, for they are foolishness to him. foundation, but someone else builds on it. And
And he cannot understand them, because they are each one must be careful how he builds. 3:11 For
spiritually discerned. 2:15 The one who is spiritual no one can lay any foundation other than what is
discerns all things, yet he himself is understood being laid, which is Jesus Christ. 3:12 If anyone
by no one. 2:16 For who has known the mind of builds on the foundation with gold, silver, precious
the Lord, so as to advise him? But we have the stones, wood, hay, or straw,17 3:13 each builder’s18
mind of Christ. work will be plainly seen, for the Day19 will make
it clear, because it will be revealed by fire. And the
Immaturity and Self-deception fire20 will test what kind of work each has done.
3:1 So, brothers and sisters, I could not speak
to you as spiritual people, but instead as people of
the flesh, as infants in Christ. 3:2 I fed you milk, 12 tn Grk “and to each as the Lord gave.”
not solid food, for you were not yet ready. In fact, 13 sn The expression I planted is generally taken to mean
you are still not ready, 3:3 for you are still influ- that Paul founded the church at Corinth. Later Apollos had a
enced by the flesh. For since there is still jealousy significant ministry there (watered). See also v. 10.
and dissension among you, are you not influenced 14 tn Grk “is anything.”
15 tn Grk “are one.” The purpose of this phrase is to portray
by the flesh and behaving like unregenerate peo-
unified action on the part of ministers underneath God’s sov-
ple?10 3:4 For whenever someone says, “I am with ereign control. Although they are in fact individuals, they are
Paul,” or “I am with Apollos,” are you not merely used by God with a single purpose to accomplish his will in
human?11 facilitating growth. This emphasis is brought out in the trans-
lation “work as one.”
16 tn Although 1 Cor 3:9 is frequently understood to mean,
“we are coworkers with God,” such a view assumes that the
tn Or “combining spiritual things with spiritual words” (i.e.,
genitive θεοῦ (qeou) is associative because of its relation-
ship to συνεργοί (sunergoi). However, not only is a genitive
words the Spirit gives, as just described). of association not required by the syntax (cf. ExSyn 130), but
tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a,
the context is decidedly against it: Paul and Apollos are insig-
“an unspiritual pers., one who merely functions bodily, with- nificant compared to the God whom they serve (vv. 5-8).
out being touched by the Spirit of God.” 17 sn The various materials described here, both valuable
tn Or “evaluates.”
(gold, silver, precious stones) and worthless (wood, hay, or
tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk
straw) refer to the quality of work built on the foundation, or
“he himself is discerned,” that is, the person without the Spir- possibly to the motivation of those doing the building. The
it does not understand the person with the Spirit, particularly materials themselves have been understood (1) as deeds
in relation to the life of faith. or (2) as people (since ultimately the passage is addressing
sn A quotation from Isa 40:13.
those who minister to others).
tn Grk “brothers.” See note on the phrase “brothers and 18 tn Grk “each one’s.” Here “builder’s” is employed in the
sisters” in 1:10. translation for clarity.
tn Grk “fleshly [people]”; the Greek term here is σαρκινός 19 tn In an attempt to clarify the referent, some translations
(BDAG 914 s.v. 1). add “of Christ” after “Day” (so TEV); others specify this as
sn Milk refers figuratively to basic or elementary Christian “judgment day” (NLT) or “the day of judgment” (CEV).
teaching. Paul’s point was that the Corinthian believers he sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8;
was writing to here were not mature enough to receive more 5:5) when each Christian worker will appear before Christ for
advanced teaching. This was not a problem at the time, when evaluation of his ministry. Paul’s constant motivation was to
they were recent converts, but the problem now is that they be pleasing to the Lord in that day (2 Cor 5:9-10) and receive
are still not ready. his commendation (1 Cor 4:5).
tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 20 tc ‡ αὐτό (auto) is found at this point in v. 13 in a num-
s.v. σαρκικός 2, “pert. to being human at a disappointing lev- ber of significant witnesses, including A B C P 33 1739 al. But
el of behavior or characteristics, (merely) human.” The same Ì46 ‫ א‬D Ψ 0289 1881 Ï latt lack it. The pronoun could be a
phrase occurs again later in this verse. motivated reading, designed to intensify Paul’s statement. On
10 tn Grk “and walking in accordance with man,” i.e., living the other hand, it could have been deleted because the ar-
like (fallen) humanity without the Spirit’s influence; hence, ticle alone made the reference already clear. In this instance,
“unregenerate people.” the possibility of scribal addition seems more likely than
11 tn Grk “are you not men,” i.e., (fallen) humanity without scribal deletion, although a decision is difficult. NA27 includes
the Spirit’s influence. Here Paul does not say “walking in ac- the word in brackets, indicating doubt as to its authenticity.
cordance with” as in the previous verse; he actually states the sn It is unclear whether the phrase it will be revealed by fire
Corinthians are this. However, this is almost certainly rhetori- describes the Day (subject of the previous clause) or each
cal hyperbole. one’s work (subject of the clause before that).
3:14 If what someone has built survives, he will 4:7 For who concedes you any superiority? What
receive a reward. 3:15 If someone’s work is burned do you have that you did not receive? And if you
up, he will suffer loss. He himself will be saved, received it, why do you boast as though you did
but only as through fire. not? 4:8 Already you are satisfied! Already you are
3:16 Do you not know that you are God’s rich! You have become kings without us! I wish
temple and that God’s Spirit lives in you? 3:17 If you had become kings so that we could reign with
someone destroys God’s temple, God will destroy you! 4:9 For, I think, God has exhibited us apostles
him. For God’s temple is holy, which is what you last of all, as men condemned to die, because we
are. have become a spectacle to the world, both to an-
3:18 Guard against self-deception, each of you. gels and to people. 4:10 We are fools for Christ, but
If someone among you thinks he is wise in this you are wise in Christ! We are weak, but you are
age, let him become foolish so that he can become strong! You are distinguished, we are dishonored!
wise. 3:19 For the wisdom of this age is foolishness 4:11 To the present hour we are hungry and thirsty,
with God. As it is written, “He catches the wise poorly clothed, brutally treated, and without a roof
in their craftiness.” 3:20 And again, “The Lord over our heads. 4:12 We do hard work, toiling with
knows that the thoughts of the wise are futile.” our own hands. When we are verbally abused, we
3:21 So then, no more boasting about mere mor- respond with a blessing, when persecuted, we en-
tals! For everything belongs to you, 3:22 whether dure, 4:13 when people lie about us, we answer in a
Paul or Apollos or Cephas or the world or life or friendly manner. We are the world’s dirt and scum,
death or the present or the future. Everything be- even now.
longs to you, 3:23 and you belong to Christ, and
Christ belongs to God. A Father’s Warning
The Apostles’ Ministry 4:14 I am not writing these things to shame you,
but to correct you as my dear children. 4:15 For
4:1 One should think about us this way – as though you may have ten thousand guardians in
servants of Christ and stewards of the mysteries Christ, you do not have many fathers, because I
of God. 4:2 Now what is sought in stewards is that became your father in Christ Jesus through the
one be found faithful. 4:3 So for me, it is a minor gospel. 4:16 I encourage you, then, be imitators of
matter that I am judged by you or by any human me. 4:17 For this reason, I have sent Timothy to
court. In fact, I do not even judge myself. 4:4 For I you, who is my dear and faithful son in the Lord.
am not aware of anything against myself, but I am He will remind you of my ways in Christ,11 as I
not acquitted because of this. The one who judges teach them everywhere in every church. 4:18 Some
me is the Lord. 4:5 So then, do not judge anything have become arrogant,12 as if I were not coming to
before the time. Wait until the Lord comes. He you. 4:19 But I will come to you soon, if the Lord is
will bring to light the hidden things of darkness willing, and I will find out not only the talk of these
and reveal the motives of hearts. Then each will arrogant people, but also their power. 4:20 For the
receive recognition from God. kingdom of God is demonstrated not in idle talk
4:6 I have applied these things to myself and but with power. 4:21 What do you want? Shall I
Apollos because of you, brothers and sisters,10 come to you with a rod of discipline13 or with love
so that through us you may learn “not to go be- and a spirit of gentleness?
yond what is written,” so that none of you will
be puffed up in favor of the one against the other. Church Discipline
5:1 It is actually reported that sexual immo-
rality exists among you, the kind of immorality
tn The translation “[will] be punished” is given here by

BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be
delivered” and so “suffering loss” is more likely to refer to the 11 tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”)
destruction of the “work” by fire or the loss of the reward that after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì46 ‫ א‬C D1 33
could have been gained. 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou,
sn You are God’s temple refers here to the church, since
“Lord Jesus”; D* F G), while several significant mss, as well
the pronoun you is plural in the Greek text. (In 6:19 the same as the majority, have only Χριστῷ here (A B D2 Ψ Ï sa).
imagery is used in a different context to refer to the individual Once ᾿Ιησοῦ got into the text, it would continue to be copied.
believer.) There is however no easy explanation for the word lacking in
tn Grk “let no one deceive himself.”
so many witnesses. Thus the shorter reading appears to be
sn A quotation from Job 5:13.
original. NA27 includes ᾿Ιησοῦ in brackets, indicating doubt as
sn A quotation from Ps 94:11.
to its authenticity.
tn Grk “so then, let no one boast in men.” 12 tn Grk “puffed up”; “inflated.”
tn Here ἄνθρωπος (anqrwpos) is both indefinite and gen- 13 tn Grk “rod.” Context indicates that this rod will be used
eral, “one”; “a person” (BDAG 81 s.v. 4.a.γ). for disciplinary purposes.
tn Grk “time, until the Lord comes, who will bring to light.” sn Paul is using the term rod in this context to refer to his
tn Or “praise.” apostolic authority to discipline those who have become ar-
10 tn Grk “brothers.” See note on the phrase “brothers and rogant in the Corinthian church and have attempted to under-
sisters” in 1:10. mine his ministry (cf. 4:18-19).
that is not permitted even among the Gentiles, so 5:6 Your boasting is not good. Don’t you
that someone is cohabiting with his father’s wife. know that a little yeast10 affects11 the whole batch of
5:2 And you are proud! Shouldn’t you have been dough? 5:7 Clean out the old yeast so that you may
deeply sorrowful instead and removed the one who be a new batch of dough – you are, in fact, with-
did this from among you? 5:3 For even though I out yeast. For Christ, our Passover lamb, has been
am absent physically, I am present in spirit. And sacrificed. 5:8 So then, let us celebrate the festival,
I have already judged the one who did this, just as not with the old yeast, the yeast of vice and evil,
though I were present. 5:4 When you gather to- but with the bread without yeast, the bread of sin-
gether in the name of our Lord Jesus, and I am cerity and truth.12
with you in spirit, along with the power of our 5:9 I wrote you in my letter not to associate
Lord Jesus, 5:5 turn this man over to Satan for the with sexually immoral people. 5:10 In no way
destruction of the flesh, so that his spirit may be did I mean the immoral people of this world, or
saved in the day of the Lord.9 the greedy and swindlers and idolaters, since you
tn Or “someone has married”; Grk “someone has,” but
would then have to go out of the world. 5:11 But
the verb ἔχω (ecw) is routinely used of marital relationships now I am writing to you not to associate with any-
(cf. BDAG 420 s.v. 2.a), including sexual relationships. The ex- one who calls himself a Christian13 who is sexu-
act nature of the relationship is uncertain in this case; it is not ally immoral, or greedy, or an idolater, or verbally
clear, for example, whether the man had actually married the abusive,14 or a drunkard, or a swindler. Do not
woman or was merely cohabiting with her.
tn Or “are puffed up/arrogant,” the same verb occurring even eat with such a person. 5:12 For what do I
in 4:6, 18. have to do with judging those outside? Are you
tn Grk “sorrowful, so that the one who did this might be not to judge those inside? 5:13 But God will judge
removed.”
tn Grk “in body.”
those outside. Remove the evil person from among
tn Verse 3 is one sentence in Greek (“For – even though
you.15
I am absent in body, yet present in spirit – I have already
judged the one who did this, as though I were present”) that
has been broken up due to English stylistic considerations.
tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν
᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation
in the extant witnesses: ἡμῶν is lacking in ‫ א‬A Ψ 1505 pc;
Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì46 ‫ א‬D2
F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ
κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Con-
cerning Χριστοῦ, even though the external evidence for this to repentance and salvation. (3) A number of scholars (e.g. G.
is quite good, it may well be a motivated reading. Elsewhere in D. Fee, First Corinthians [NICNT], 212-13) take the reference
Paul the expression “our Lord Jesus” is routinely followed by to the “flesh” to refer to the offender’s “sinful nature” or “car-
“Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; nal nature,” which is “destroyed” by placing him outside the
2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 church, back in Satan’s domain (exactly how this “destruction”
Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply is accomplished is not clear, and is one of the problems with
“our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; this view). (4) More recently some have argued that neither the
3:11, 13; 2 Thess 1:8, 12). A preference should thus be given “flesh” nor the “spirit” belong to the offender, but to the church
to the shorter reading. As for the ἡμῶν, it is very difficult to collectively; thus it is the “fleshly works” of the congregation
decide: “the Lord Jesus” occurs as often as “our Lord Jesus” which are being destroyed by the removal of the offender (cf.
(cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 5:13) so that the “spirit,” the corporate life of the church lived
4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to ex- in union with God through the Holy Spirit, may be preserved (cf.
pand on the text, the only witnesses that have “the Lord Je- 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An
sus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-
then, “our Lord Jesus” is the best reading in this verse. 42. The alternate translation “for the destruction of your fleshly
tn Verses 4b-5a are capable of various punctuations: (1) works, so that your spirit may be saved” reflects this latter view.
tc The shorter reading, κυρίου (kuriou, “Lord”), is found
“and I am with you in spirit, through the power of our Lord Je-
sus turn this man over to Satan”; (2) “and I am with you in in Ì46 B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord
spirit with the power of our Lord Jesus, turn this man over to Jesus”) is read by Ì61vid ‫ א‬Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ
Satan”; (3) “and I am with you in spirit, along with the power (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and
of our Lord Jesus, turn this man over to Satan” (as adopted in κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou
the text). The first option suggests the Lord’s power is needed Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The short-
when the church is to hand the man over to Satan; the sec- er reading is preferred as the reading that best explains the
ond option suggests that the Lord’s power is present when other readings, especially in view of the mention of “Jesus”
Paul is gathered with the Corinthians in spirit; the third op- twice in the previous verse.
10 sn In this passage (5:6-8) yeast represents the presence
tion leaves the relation of the Lord’s power to the surrounding
phrases vague, perhaps implying that both are in view. of evil within the church, specifically the immoral person de-
tn Or perhaps “turn this man over to Satan for the destruc- scribed in 5:1-5 and mentioned again in 5:13.
11 tn Grk “a little yeast leavens.”
tion of your fleshly works, so that your spirit may be saved…”;
12 tn Grk “with the unleavened bread of sincerity and truth.”
Grk “for the destruction of the flesh, so that the spirit may be
saved.” This is one of the most difficult passages in the NT, 13 tn Grk “a brother,” but the Greek word “brother” may be
and there are many different interpretations regarding what used for “brother or sister,” “fellow Christian,” or “fellow mem-
is in view here. (1) Many interpreters see this as some sort ber of the church.” Here the term “brother” broadly connotes
of excommunication (“turn this man over to Satan”) which in familial relationships within the family of God (cf. BDAG 18
turn leads to the man’s physical death (“the destruction of the s.v. ἀδελφός 2.a).
flesh”), resulting in the man’s ultimate salvation (“that [his] 14 tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term
spirit may be saved…”). (2) Others see the phrase “destruction as “reviler, abusive person.”
of the flesh” as referring to extreme physical suffering or illness 15 sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf.
that stops short of physical death, thus leading the offender 1 Cor 5:2.
Lawsuits ards, the verbally abusive, and swindlers will not
inherit the kingdom of God. 6:11 Some of you once
6:1 When any of you has a legal dispute with lived this way. But you were washed, you were
another, does he dare go to court before the un- sanctified, you were justified in the name of the
righteous rather than before the saints? 6:2 Or do Lord Jesus Christ and by the Spirit of our God.
you not know that the saints will judge the world?
And if the world is to be judged by you, are you Flee Sexual Immorality
not competent to settle trivial suits? 6:3 Do you not
know that we will judge angels? Why not ordinary 6:12 “All things are lawful for me”10 – but not
matters! 6:4 So if you have ordinary lawsuits, do everything is beneficial. “All things are lawful for
you appoint as judges those who have no stand- me” – but I will not be controlled by anything.
ing in the church? 6:5 I say this to your shame! 6:13 “Food is for the stomach and the stomach is
Is there no one among you wise enough to settle for food, but God will do away with both.” 11
The
disputes between fellow Christians? 6:6 Instead, body is not for sexual immorality, but for the Lord,
does a Christian sue a Christian, and do this be- and the Lord for the body. 6:14 Now God indeed
fore unbelievers? 6:7 The fact that you have law- raised the Lord and he will raise us by his power.
suits among yourselves demonstrates that you 6:15 Do you not know that your bodies are members
have already been defeated. Why not rather be of Christ? Should I take the members of Christ and
wronged? Why not rather be cheated? 6:8 But you make them members of a prostitute? Never! 6:16 Or
yourselves wrong and cheat, and you do this to do you not know that anyone who13is united with
12
your brothers and sisters! a prostitute is one body with her? For it is said,
6:9 Do you not know that the unrighteous
will not inherit the kingdom of God? Do not be
deceived! The sexually immoral, idolaters, adul-
terers, passive homosexual partners, practicing
homosexuals, 6:10 thieves, the greedy, drunk-
tn Or “if you have ordinary lawsuits, appoint as judges
those who have no standing in the church!” This alternative
reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaq-
izete) as an ironic imperative instead of a question. This verb sexual intercourse in contrast with μαλακός, the passive male
comes, however, at the end of the sentence. It is not impos- partner.” Since there is a distinction in contemporary usage
sible that Paul meant for it to be understood this way, but its between sexual orientation and actual behavior, the qualifica-
placement in the sentence does not make this probable. tion “practicing” was supplied in the translation, following the
tn Grk “to decide between his brother (and his oppo- emphasis in BDAG.
nent),” but see the note on the word “Christian” in 5:11. tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term
tn Grk “does a brother sue a brother,” but see the note as “reviler, abusive person.” Because the term “abusive”
on the word “Christian” in 5:11. without further qualification has become associated in con-
tn Grk “brothers.” The Greek term “brother” literally refers temporary English with both physical and sexual abuse, the
to family relationships, but here it is used in a broader sense qualifier “verbally” has been supplied in the translation.
tn Grk “and some [of you] were these.”
to connote familial relationships within the family of God (cf.
BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase tc The external evidence in support of the reading ᾿Ιησοῦ
“brothers and sisters” in 1:10. Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive:
tn This term is sometimes rendered “effeminate,” al- Ì11vid,46 ‫ א‬B Cvid D* P 33 81 104 365 629 630 1739 1881
though in contemporary English usage such a translation 2464 al lat bo as well as several fathers, while the reading
could be taken to refer to demeanor rather than behavior. with merely ᾿Ιησοῦ has significantly poorer support (A D2 Ψ Ï
BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a sa). Although the wording of the original could certainly have
same-sex relationship, effeminate esp. of catamites, of men been expanded, it is also possible that Χριστοῦ as a nomen
and boys who are sodomized by other males in such a rela- sacrum could have accidentally dropped out. Although the
tionship.” L&N 88.281 states, “the passive male partner in latter is not as likely under normal circumstances, in light of
homosexual intercourse – ‘homosexual.’ …As in Greek, a the early and widespread witnesses for the fuller expression,
number of other languages also have entirely distinct terms the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.
for the active and passive roles in homosexual intercourse.” 10 sn All things are lawful for me. In the expressions in vv. 12-
See also the discussion in G. D. Fee, First Corinthians (NIC- 13 within quotation marks, Paul cites certain slogans the Cor-
NT), 243-44. A number of modern translations have adopted inthians apparently used to justify their behavior. Paul agrees
the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, with the slogans in part, but corrects them to show how the
NRSV, NLT) but this could be misunderstood by the modern Corinthians have misused these ideas.
reader to mean “males who sell their services to women,” 11 tn Grk “both this [stomach] and these [foods].”
while the term in question appears, at least in context, to re- sn There is debate as to the extent of the Corinthian slogan
late to homosexual activity between males. Furthermore, it is which Paul quotes here. Some argue that the slogan is only
far from certain that prostitution as commonly understood the first sentence – “Food is for the stomach and the stomach
(the selling of sexual favors) is specified here, as opposed to a is for food” – with the second statement forming Paul’s re-
consensual relationship. Thus the translation “passive homo- joinder, while others argue that the slogan contains both sen-
sexual partners” has been used here. tences (as in the translation above). The argument which fa-
tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a vors the latter is the tight conceptual and grammatical paral-
male who engages in sexual activity w. a pers. of his own sex, lelism which occurs if Paul’s response begins with “The body
pederast 1 Cor 6:9…of one who assumes the dominant role is not for sexual immorality” and then continues through the
in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro end of v. 14. For discussion and diagrams of this structure,
1:27.” L&N 88.280 states, “a male partner in homosexual in- see G. D. Fee, First Corinthians (NICNT), 253-57.
tercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης 12 tn Or “is in relationship with.”
in certain contexts refers to the active male partner in homo- 13 tn Grk “is one body,” implying the association “with her.”
“The two will become one flesh.” 6:17 But the
wife her sexual rights, and likewise a wife to her
one united with the Lord is one spirit with him. husband. 7:4 It is not the wife who has the rights to
6:18 Flee sexual immorality! “Every sin a person her own body, but the husband. In the same way,
commits is outside of the body” – but the im- it is not the husband who has the rights to his own
moral person sins against his own body. 6:19 Or body, but the wife. 7:5 Do not deprive each other,
do you not know that your body is the temple of except by mutual agreement for a specified time, so
the Holy Spirit who is in you, whom you have that you may devote yourselves to prayer.10 Then
from God, and you are not your own? 6:20 For you resume your relationship,11 so that Satan may not
were bought at a price. Therefore glorify God with tempt you because of your lack of self-control.
your body. 7:6 I say this as a concession, not as a command.
7:7 I wish that everyone was as I am. But each has
Celibacy and Marriage his own gift from God, one this way, another that.
7:1 Now with regard to the issues you wrote 7:8 To the unmarried and widows I say that it is
about: “It is good for a man not to have sexu- best for them to remain as I am. 7:9 But if they do
al relations with a woman.” 7:2 But because of not have self-control, let them get married. For it is
immoralities, each man should have relations better to marry than to burn with sexual desire.12
with his own wife and each woman with her 7:10 To the married I give this command – not
own husband. 7:3 A husband should give to his I, but the Lord13 – a wife should not divorce a hus-
band 7:11 (but if she does, let her remain unmar-
sn A quotation from Gen 2:24. ried, or be reconciled to her husband), and a hus-
tn Grk “in relationship with.” band should not divorce his wife.
tn Grk “is one spirit,” implying the association “with 7:12 To the rest I say – I, not the Lord14 – if
him.”
sn It is debated whether this is a Corinthian slogan. If it is a brother has a wife who is not a believer and
not, then Paul is essentially arguing that there are two types she is happy to live with him, he should not di-
of sin, nonsexual sins which take place outside the body and vorce her. 7:13 And if a woman has a husband
sexual sins which are against a person’s very own body. If it who is not a believer and he is happy to live with
is a Corinthian slogan, then it is a slogan used by the Corin-
thians to justify their immoral behavior. With it they are claim- her, she should not divorce him. 7:14 For the un-
ing that anything done in the body or through the body had believing husband is sanctified because of the
no moral relevance. A decision here is very difficult, but the wife, and the unbelieving wife because of her
latter is to be preferred for two main reasons. (1) This is the husband.15 Otherwise your children are unclean,
most natural understanding of the statement as it is written.
To construe it as a statement by Paul requires a substantial but now they are holy. 7:15 But if the unbeliever
clarification in the sense (e.g., “All other sins…” [NIV]). (2) wants a divorce, let it take place. In these cir-
Theologically the former is more difficult: Why would Paul sin- cumstances the brother or sister is not bound.16
gle out sexual sins as more intrinsically related to the body
tn Grk “fulfill the obligation” or “pay the debt,” referring to
than other sins, such as gluttony or drunkenness? For these
reasons, it is more likely that the phrase in quotation marks the fulfillment of sexual needs within marriage.
is indeed a Corinthian slogan which Paul turns against them 10 tc Most later witnesses (‫א‬2 Ï sy) add “fasting and” (τῇ
in the course of his argument, although the decision must be νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an
regarded as tentative. addition is motivated by ascetic concerns; further, its lack in
tn Grk “the ‘in you’ Holy Spirit.” The position of the prepo- Ì11vid,46 ‫ *א‬A B C D F G P Ψ 33 1739 1881 2464 al latt co ar-
sitional phrase ἐν ὑμῖν (en Jumin, “in you”) between the gues decisively against its authenticity.
article and the adjective effectively places the prepositional 11 tn Grk “and be together again.”
phrase in first attributive position. Such constructions are 12 tn Grk “than to burn,” a figure of speech referring to unful-
generally translated into English as relative clauses. filled sexual passion.
tn Grk “It is good for a man not to touch a woman,” a eu- 13 sn Not I, but the Lord. Here and in v. 12 Paul distinguish-
phemism for sexual relations. This idiom occurs ten times es between his own apostolic instruction and Jesus’ teach-
in Greek literature, and all of the references except one ap- ing during his earthly ministry. In vv. 10-11, Paul reports the
pear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 Lord’s own teaching about divorce (cf. Mark 10:5-12).
[1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see 14 sn I, not the Lord. Here and in v. 10 Paul distinguishes be-
G. D. Fee, First Corinthians (NICNT), 275. Many recent inter- tween his own apostolic instruction and Jesus’ teaching dur-
preters believe that here again (as in 6:12-13) Paul cites a ing his earthly ministry. In vv. 12-16, Paul deals with a situa-
slogan the Corinthians apparently used to justify their action about which the Lord gave no instruction in his earthly
tions. If this is so, Paul agrees with the slogan in part, but cor- ministry.
rects it in the following verses to show how the Corinthians 15 tc Grk “the brother.” Later witnesses (‫א‬2 D2 Ï) have
misused the idea to justify abstinence within marriage (cf. ἀνδρί (andri, “husband”) here, apparently in conscious emu-
8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the lation of the earlier mention of ἀνήρ (ajnhr) in the verse. How-
NIV,” JETS 23 (1980): 307-14. ever, the earliest and best witnesses (Ì46 ‫ *א‬A B C D* F G P
tn Grk “each man should have his own wife.” “Have” in Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw,
this context means “have marital relations with” (see the fol- “brother”), a word that because of the close association with
lowing verse). The verb ἐχέτω (ecetw, “have”) occurs twice “wife” here may have seemed inappropriate to many scribes.
in the Greek text, but has not been repeated in the transla- It is also for reasons of English style that “her husband” is
tion for stylistic reasons. This verb occurs 8 times in the LXX used in the translation.
(Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; 16 sn Interpreters differ over the implication of the state-
Isa 13:16; 54:1) with the meaning “have sexual relations ment the brother or sister is not bound. One view is that the
with,” and 9 times elsewhere in the NT with the same mean- believer is “not bound to continue the marriage,” i.e., not so
ing (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John slavishly tied to the instruction about not divorcing (cf. vv. 10-
4:18 [twice]; 1 Cor 5:1; 7:29). 11) that he or she refuses to face reality when the unbeliev-
tn Grk “should have.” For explanation of the translation, ing spouse is unwilling to continue the relationship. In this
see the note on “have relations with” earlier in this verse. view divorce is allowable under these circumstances, but not
God has called you in peace. 7:16 For how do you from the Lord, but I give my opinion as one shown
know, wife, whether you will bring your husband mercy by the Lord to be trustworthy. 7:26 Because
to salvation? Or how do you know, husband, of the impending crisis I think it best for you to
whether you will bring your wife to salvation? remain as you are. 7:27 The one bound to a wife
should not seek divorce. The one released from
The Circumstances of Your Calling a wife should not seek marriage. 7:28 But if you
7:17 Nevertheless, as the Lord has assigned marry, you have not sinned. And if a virgin marries,
to each one, as God has called each person, so she has not sinned. But those who marry will face
must he live. I give this sort of direction in all the difficult circumstances,10 and I am trying to spare
churches. 7:18 Was anyone called after he had been you such problems.11 7:29 And I say this, brothers
circumcised? He should not try to undo his circum- and sisters:12 The time is short. So then those who
cision. Was anyone called who is uncircumcised? have wives should be as those who have none, 7:30
He should not get circumcised. 7:19 Circumcision those with tears like those not weeping, those who
is nothing and uncircumcision is nothing. Instead, rejoice like those not rejoicing, those who buy
keeping God’s commandments is what counts. like those without possessions, 7:31 those who use
7:20 Let each one remain in that situation in life the world as though they were not using it to the
in which he was called. 7:21 Were you called as a full. For the present shape of this world is passing
slave? Do not worry about it. But if indeed you away.
are able to be free, make the most of the opportu- 7:32 And I want you to be free from concern.
nity. 7:22 For the one who was called in the Lord An unmarried man is concerned about the things
as a slave is the Lord’s freedman. In the same way, of the Lord, how to please the Lord. 7:33 But a
the one who was called as a free person is Christ’s married man is concerned about the things of
slave. 7:23 You were bought with a price. Do not the world, how to please his wife, 7:34 and he
become slaves of men. 7:24 In whatever situation is divided. An unmarried woman13 or a virgin14
someone was called, brothers and sisters, let him but who have chosen to live together without sexual rela-
remain in it with God. tions. This position might have been possible in the Corin-
thian church, but there is no solid evidence to support it. (3)
Remaining Unmarried The view adopted by many modern commentators (see, e.g.,
Fee, Conzelmann, Barrett) is that the term refers to young,
7:25 With regard to the question about people engaged women who were under the influence of various
who have never married, I have no command groups within the Corinthian church not to go through with
their marriages. The central issue would then be whether the
remarriage (v. 11 still applies: remain unmarried or be rec- young men and women should continue with their plans and
onciled). The other view is that the believer is “not bound in finalize their marriages. For further discussion, see G. D. Fee,
regard to marriage,” i.e., free to remain single or to remarry. First Corinthians (NICNT), 325-28.
The argument for this view is the conceptual parallel with vv. tn Grk “should not seek a wife.”
39-40, where a wife is said to be “bound” (a different word in 10 tn Grk “these will have tribulation in the flesh.”
Greek, but the same concept) as long as her husband lives. 11 tn Grk “I am trying to spare you.” Direct objects were fre-
But if the husband dies, she is “free” to marry as she wishes, quently omitted in Greek when clear from the context. “Such
only in the Lord. If the parallel holds, then not bound in v. 15 problems” has been supplied here to make the sense of the
also means “free to marry another.” statement clear.
tn Grk “will save your husband?” The meaning is obvi- 12 tn Grk “brothers.” See note on the phrase “brothers and
ously that the wife would be the human agent in leading her sisters” in 1:10.
husband to salvation. 13 sn In context the unmarried woman would probably refer
tn Grk “will save your wife?” The meaning is obviously
specifically to a widow, who was no longer married, as op-
that the husband would be the human agent in leading his posed to the virgin, who had never been married.
wife to salvation. 14 tc There are three viable variant readings at this point in
tn Or “only”; Grk “if not.”
the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος
tn Grk “Let him not pull over the foreskin,” that is, at-
(Jh gunh Jh agamos kai Jh parqenos, “the unmarried
tempt to reverse the appearance of circumcision by a surgical woman and the virgin”) is represented by ancient and impor-
procedure. This was sometimes done by Hellenistic Jews to tant mss, as well as some significant versions (Ì15 B 104 365
hide the embarrassment of circumcision (1 Macc 1:15; Jose- 1505 pc vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ
phus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3. παρθένος ἡ ἄγαμος (“the unmarried woman and the un-
tn Grk “in the calling.” “Calling” in Paul is God’s work
married virgin”) is also found in ancient and important mss
of drawing people to faith in Christ. As in 1:26, calling here (Ì46 ‫ א‬A 33 1739 1881 pc). (3) The reading ἡ γυνὴ καὶ ἡ
stands by metonymy for a person’s circumstances when he παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”)
becomes a Christian. is found in Western mss (D F G) and the majority of Byzantine
tn Traditionally, “servant” (KJV), though almost all modern cursives. Based upon external evidence, the first and second
translations render the word as “slave” here. readings are the strongest; the readings both reach deep into
tn Grk “brothers.” See note on the phrase “brothers and the second century with strong testimony from mss of the Alex-
sisters” in 1:10. andrian texttype. Internal evidence seems equally balanced:
tn Grk “virgins.” There are three main views as to which Scribes may have wanted to add ἡ ἄγαμος to παρθένος for
group of people is referred to by the word παρθένος (parqe- stylistic reasons, but they might also have wanted to remove
nos) here, and the stance taken here directly impacts one’s it because it sounded redundant. Because Paul’s meaning is
understanding of vv. 36-38. (1) The term could refer to virgin not quite clear, a decision on the proper textual reading is dif-
women who were not married. The central issue would then ficult. On the whole scribes tended to add to the text, not take
be whether or not their fathers should give them in marriage from it. Thus the first reading should be favored as original,
to eligible men. (This is the view which has been widely held but this decision should be regarded as less than certain.
throughout the history of the Church.) (2) A minority under- tn Grk “The unmarried woman and the virgin.” The identi-
stand the term to refer to men and women who are married ty of the “virgin” here is a matter of interpretation (see note
is concerned about the things of the Lord, to be living. But if her husband dies, she is free to mar-
holy both in body and spirit. But a married woman ry anyone she wishes (only someone in the Lord).
is concerned about the things of the world, how to 7:40 But in my opinion, she will be happier if she
please her husband. 7:35 I am saying this for your remains as she is – and I think that I too have the
benefit, not to place a limitation on you, but so that Spirit of God!
without distraction you may give notable and con-
stant service to the Lord. Food Sacrificed to Idols
7:36 If anyone thinks he is acting inappropri- 8:1 With regard to food sacrificed to idols, we
ately toward his virgin, if she is past the bloom know that “we all have knowledge.” Knowledge
of youth and it seems necessary, he should do puffs up, but love builds up. 8:2 If someone thinks
what he wishes; he does not sin. Let them marry. he knows something, he does not yet know to the
7:37 But the man who is firm in his commitment, degree that he needs to know. 8:3 But if someone
and is under no necessity but has control over his loves God, he is known by God.
will, and has decided in his own mind to keep his 8:4 With regard then to eating food sac-
own virgin, does well. 7:38 So then, the one who rificed to idols, we know that “an idol in this
marries his own virgin does well, but the one who world is nothing,” and that “there is no God but
does not, does better. one.” 8:5 If after all there are so-called gods,
7:39 A wife is bound as long as her husband is whether in heaven or on earth (as there are many
gods and many lords), 8:6 yet for us there is one
God, the Father, from whom are all things and
for whom we live, and one Lord, Jesus Christ,
on “people who have never married” in v. 25 for discussion),

which has in fact contributed to textual variation at this point commitment, and is under no necessity but has control over
in the text (see the text critical note above). As far as the trans- his will, and has decided in his own mind to keep his daugh-
lation is concerned, one must determine if one group of wom- ter unmarried, does well. 7:38 So then the one who gives his
en or two are in view. It is possible that Paul means to refer to daughter in marriage does well, but the one who does not give
only one class of women here, namely unmarried virgins, but her does better.” The other view is taken by NRSV, NIV text,
the use of the adjective ἡ ἄγαμος (Jh agamos, “unmarried”) NJB, REB: a single man deciding whether to marry the woman
with “woman” and not “virgin” precludes that interpretation; to whom he is engaged. The evidence for this view is: (1) it
in addition, the use of the article with both “woman” and “vir- seems odd to use the word “virgin” (vv. 36, 37, 38) if “daugh-
gin” implies that two distinct groups are in view. If two groups ter” or “ward” is intended. (2) The other view requires some
are in view, English would more naturally use the conjunction difficult shifting of subjects in v. 36, whereas this view man-
“or” to indicate the distinction. Thus the translation “An un- ages a more consistent subject for the various verbs used.
married woman or a virgin” has been used to make clear that (3) The phrases in these verses are used consistently else-
two groups are in view. where in this chapter to describe considerations appropriate
tn Grk “virgin,” either a fiancée, a daughter, or the ward to the engaged couple themselves (cf. vv. 9, 28, 39). It seems
of a guardian. For discussion see the note at the end of v. 38. odd not to change the phrasing in speaking about a father
tn Or referring to an engaged man: “if he is past the criti- or guardian. If this second view is taken, the translation will
cal point,” “if his passions are too strong.” The word literally read as follows: “7:36 If anyone thinks he is acting inappropri-
means “to be past the high point.” ately toward his fiancée, if his passions are too strong and it
tn Or “who gives his own virgin in marriage.” seems necessary, he should do what he wishes; he does not
sn 1 Cor 7:36-38. There are two common approaches to sin. Let them marry. 7:37 But the man who is firm in his com-
understanding the situation addressed in these verses. One mitment, and is under no necessity but has control over his
view involves a father or male guardian deciding whether to will, and has decided in his own mind to keep her as his fian-
give his daughter or female ward in marriage (cf. NASB, NIV cée, does well. 7:38 So then, the one who marries his fiancée
margin). The evidence for this view is: (1) the phrase in v. 37 does well, but the one who does not marry her does better.”
tn The verb κοιμάω (koimaw) literally means “sleep,” but
(Grk) “to keep his own virgin” fits this view well (“keep his own
virgin [in his household]” rather than give her in marriage), it is often used in the Bible as a euphemism for the death of
but it does not fit the second view (there is little warrant for a believer.
sn “We all have knowledge.” Here and in v. 4 Paul cites
adding “her” in the way the second view translates it: “to keep
her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, ga- certain slogans the Corinthians apparently used to justify
mizw) normally means “to give in marriage” not “to get mar- their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the
ried.” The latter is usually expressed by γαμέω (gamew), as slogans in part, but corrects them to show how the Corinthi-
in v. 36b. (3) The father deciding what is best regarding his ans have misused these ideas.
daughter’s marriage reflects the more likely cultural situation tn Grk “this one.”
in ancient Corinth, though it does not fit modern Western cus- tn Grk “him”; in the translation the most likely referent
toms. While Paul gives his advice in such a situation, he does (God) has been specified for clarity.
not command that marriages be arranged in this way univer- sn “An idol in this world is nothing” and “There is no God
sally. If this view is taken, the translation will read as follows: but one.” Here and in v. 1 Paul cites certain slogans the Cor-
“7:36 If anyone thinks he is acting inappropriately toward his inthians apparently used to justify their behavior (cf. 6:12-13;
unmarried daughter, if she is past the bloom of youth and 7:1; 10:23). Paul agrees with the slogans in part, but cor-
it seems necessary, he should do what he wishes; he does rects them to show how the Corinthians have misused these
not sin. Let them marry. 7:37 But the man who is firm in his ideas.
through whom are all things and through whom because the one plowing and threshing ought to
we live. work in hope of enjoying the harvest. 9:11 If we
8:7 But this knowledge is not shared by all. sowed spiritual blessings among you, is it too
And some, by being accustomed to idols in for- much to reap material things from you? 9:12 If
mer times, eat this food as an idol sacrifice, and others receive this right from you, are we not more
their conscience, because it is weak, is defiled. deserving?
8:8 Now food will not bring us close to God. We But we have not made use of this right. In-
are no worse if we do not eat and no better if we stead we endure everything so that we may not be
do. 8:9 But be careful that this liberty of yours does a hindrance to the gospel of Christ. 9:13 Don’t you
not become a hindrance to the weak. 8:10 For if know that those who serve in the temple11 eat food
someone weak sees you who possess knowledge from the temple, and those who serve at the altar
dining in an idol’s temple, will not his conscience receive a part of the offerings? 9:14 In the same
be “strengthened” to eat food offered to idols? way the Lord commanded those who proclaim
8:11 So by your knowledge the weak brother or the gospel to receive their living by the gospel.
sister, for whom Christ died, is destroyed. 8:12 If 9:15 But I have not used any of these rights. And I
you sin against your brothers or sisters in this way am not writing these things so that something will
and wound their weak conscience, you sin against be done for me.12 In fact, it would be better for
Christ. 8:13 For this reason, if food causes my me to die than – no one will deprive me of my
brother or sister to sin, I will never eat meat again, reason for boasting!13 9:16 For if I preach the gos-
so that I may not cause one of them to sin. pel, I have no reason for boasting, because I am
compelled to do this. Woe to me if I do not preach
The Rights of an Apostle the gospel! 9:17 For if I do this voluntarily, I have
9:1 Am I not free? Am I not an apostle? Have a reward. But if I do it unwillingly, I am entrusted
I not seen Jesus our Lord? Are you not my work with a responsibility. 9:18 What then is my reward?
in the Lord? 9:2 If I am not an apostle to others, That when I preach the gospel I may offer the gos-
at least I am to you, for you are the confirming pel free of charge, and so not make full use of my
sign of my apostleship in the Lord. 9:3 This is my rights in the gospel.
defense to those who examine me. 9:4 Do we not 9:19 For since I am free from all I can make
have the right to financial support? 9:5 Do we not myself a slave to all, in order to gain even more
have the right to the company of a believing wife, people.14 9:20 To the Jews I became like a Jew to
like the other apostles and the Lord’s brothers and gain the Jews. To those under the law I became
Cephas? 9:6 Or do only Barnabas and I lack the like one under the law (though I myself am not
right not to work? 9:7 Who ever serves in the army under the law)15 to gain those under the law.
at his own expense? Who plants a vineyard and 11 tn Grk “working the sacred things.”
does not eat its fruit? Who tends a flock and does 12 tn Grk “so that it will happen in this way in my case.”
not consume its milk? 9:8 Am I saying these things 13 tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει
only on the basis of common sense, or does the (h – to kauchma mou oudeis kenwsei, “than – no one
will deprive me of my reason for boasting!”) is syntactically
law not say this as well? 9:9 For it is written in the abrupt, but fully in keeping with Pauline style. It is supported
law of Moses, “Do not muzzle an ox while it is by Ì46 ‫ *א‬B D*,c 33 1739 1881 as well as early patristic au-
treading out the grain.”10 God is not concerned thors. Most witnesses, especially the later ones (‫א‬2 C D2 Ψ
here about oxen, is he? 9:10 Or is he not surely Ï lat), have a significantly smoother reading than this: ἢ τὸ
καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauch-
speaking for our benefit? It was written for us, ma mou {ina tis kenwsh (or kenwsei), “than that anyone
should deprive me of my boasting.” The simple replacement
of οὐδείς with ἵνα essentially accomplishes the smoothing
tn Grk “through whom [are] all things and we [are] through
out of the text, and as such the ἵνα reading is suspect. Not
only is the harder reading in keeping with Pauline style, but it
him.” is also found in the earlier and better witnesses.
tn Or “built up”; This is the same word used in v. 1b. It is
sn Paul breaks off his thought at mid-sentence (indicated
used ironically here: The weak person is “built up” to commit by the dash in the translation) and it is somewhat difficult
what he regards as sin. to determine his reason for boasting. Most likely Paul would
tn Grk “the one who is weak…the brother for whom Christ
rather die than be deprived of the boast that he had offered
died,” but see note on the word “Christian” in 5:11. the gospel free of charge even though as an apostle he had
tn This may be an indirect middle, “destroys himself.”
the right to such support (9:14). Did he say this as a way of
tn See note on the phrase “brothers and sisters” in
criticizing his opponents? Perhaps only indirectly. His focus
1:10. has more to do with not hindering the gospel than what his
tn Grk “my brother.” Both “my brother or sister” earlier in opponents were doing (9:12).
the verse and “one of them” here translate the same Greek 14 tn Or “more converts.” The word “people” is not in the
phrase. Since the same expression occurs in the previous Greek text, but is implied. It has been supplied in the transla-
line, a pronoun phrase is substituted here to suit English tion to clarify the meaning.
style, which is less tolerant of such repetition. 15 tc The Byzantine text, as well as a few other witnesses (D2
tn Grk “the seal.”
[L] Ψ 1881 Ï) lack this parenthetical material, while geo-
tn Grk “the right to eat and drink.” In the context this is a graphically widespread, early, and diverse witnesses have the
figurative reference to financial support. words (so ‫ א‬A B C D* F G P 33 104 365 1175 1505 1739 al
tn Or “only according to human authority”; Grk “saying latt). The phrase may have dropped out accidentally through
these things according to men.” homoioteleuton (note that both the preceding phrase and the
10 sn A quotation from Deut 25:4. parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the
9:21 To those free from the law I became like one sat down to eat and drink and rose up to play.”
free from the law (though I am not free from God’s 10:8 And let us not be immoral, as some of them
law but under the law of Christ) to gain those free were, and twenty-three thousand died in a single
from the law. 9:22 To the weak I became weak in day. 10:9 And let us not put Christ to the test,
order to gain the weak. I have become all things to as some of them did, and were destroyed by
all people, so that by all means I may save some. snakes. 10:10 And do not complain, as some of
9:23 I do all these things because of the gospel, them did, and were killed by the destroying an-
so that I can be a participant in it. gel. 10:11 These things happened to them as ex-
9:24 Do you not know that all the runners in a amples and were written for our instruction, on
stadium compete, but only one receives the prize? whom the ends of the ages have come. 10:12 So
So run to win. 9:25 Each competitor must exercise let the one who thinks he is standing be care-
self-control in everything. They do it to receive a ful that he does not fall. 10:13 No trial has over-
perishable crown, but we an imperishable one.
9:26 So I do not run uncertainly or box like one
who hits only air. 9:27 Instead I subdue my body tn The term “play” may refer to idolatrous, sexual play
and make it my slave, so that after preaching to here, although that is determined by the context rather than
others I myself will not be disqualified. the meaning of the word itself (cf. BDAG 750 s.v. παίζω).
sn A quotation from Exod 32:6.
Learning from Israel’s Failures sn This incident is recorded in Num 25:1-9.
tc Χριστόν (Criston, “Christ”) is attested in the major-
10:1 For I do not want you to be unaware, ity of mss, including many important witnesses of the Alexan-
brothers and sisters, that our fathers were all under drian (Ì46 1739 1881) and Western (D F G) texttypes, and
the cloud and all passed through the sea, 10:2 and other mss and versions (Ψ latt sy co). On the other hand, some
of the important Alexandrian witnesses have κύριον (ku-
all were baptized into Moses in the cloud and in rion, “Lord”; ‫ א‬B C P 33 104 1175 al). A few mss (A 81 pc)
the sea, 10:3 and all ate the same spiritual food, have θεόν (qeon, “God”). The nomina sacra for these read-
10:4 and all drank the same spiritual drink. For they ings are quite similar (cMn, kMn, and qMn respectively), so one
were all drinking from the spiritual rock that fol- might be able to account for the different readings by way of
confusion. On closer examination, the variants appear to be
lowed them, and the rock was Christ. 10:5 But God intentional changes. Alexandrian scribes replaced the highly
was not pleased with most of them, for they were specific term “Christ” with the less specific terms “Lord” and
cut down in the wilderness. 10:6 These things hap- “God” because in the context it seems to be anachronis-
pened as examples for us, so that we will not crave tic to speak of the exodus generation putting Christ to the
test. If the original had been “Lord,” it seems unlikely that a
evil things as they did. 10:7 So do not be idolaters, scribe would have willingly created a difficulty by substituting
as some of them were. As it is written, “The people the more specific “Christ.” Moreover, even if not motivated
by a tendency to overcorrect, a scribe might be likely to as-
similate the word “Christ” to “Lord” in conformity with Deut
6:16 or other passages. The evidence from the early church
regarding the reading of this verse is rather compelling in fa-
vor of “Christ.” Marcion, a second-century, anti-Jewish her-
etic, would naturally have opposed any reference to Christ
in historical involvement with Israel, because he thought of
the Creator God of the OT as inherently evil. In spite of this
strong prejudice, though, {Marcion} read a text with “Christ.”
law”]), or intentionally by overscrupulous scribes who felt that Other early church writers attest to the presence of the word
the statement “I myself am not under the law” could have led “Christ,” including {Clement of Alexandria} and Origen. What
to license. is more, the synod of Antioch in a.d. 268 used the read-
tn Grk “ignorant.” ing “Christ” as evidence of the preexistence of Christ when
tn Grk “brothers.” See note on the phrase “brothers and it condemned Paul of Samosata. (See G. Zuntz, The Text of
sisters” in 1:10. the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of
tc ‡ A number of witnesses, some of them important, 1 Corinthians 10:9,” New Testament Textual Criticism: Its Sig-
have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were bap- nificance for Exegesis, 201-11; contra A. Robertson and A.
tized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the
“baptized [themselves]”) in v. 2 (so ‫ א‬A C D F G Ψ 33 al latt). more difficult reading on all accounts, it is almost certainly
However, the middle is not without its representation (Ì46c B original. In addition, “Christ” is consistent with Paul’s style in
1739 1881 Ï Or; the original hand of Ì46 read the imper- this passage (cf. 10:4, a text in which {Marcion} also reads
fect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks “Christ”). This text is also christologically significant, since the
like a motivated reading in that it is clearer and conforms to reading “Christ” makes an explicit claim to the preexistence
typical Pauline usage (his thirteen instances of the verb are of Christ. (The textual critic faces a similar dilemma in Jude
all either active or passive). B. M. Metzger, in representing 5. In a similar exodus context, some of the more important
a minority opinion of the UBS Committee, suggests that the Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus”
middle would have been appropriate for Jewish baptism in in place of “Lord.” Two of those mss [A 81] are the same mss
which the convert baptizes himself (TCGNT 493). But this as- that have “God” instead of “Christ” in 1 Cor 10:9. See the tc
sumes that the middle is a direct middle, a rare occurrence in notes on Jude 5 for more information.) In sum, “Christ” has all
the NT (and never elsewhere with this verb). Further, it is not the earmarks of authenticity here and should be considered
really baptism that is in view in v. 2, but passing through the the original reading.
Red Sea (thus, a metaphorical use). Although the present edi- sn This incident is recorded in Num 21:5-9.
tors agree with the minority’s resultant reading, it is better to tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς
take the middle as causative/permissive and the scribes as mentions the corresponding OT references and notes, “the
changing it to a passive for clarity’s sake. Translational differ- one meant is the destroying angel as the one who carries out
ences are minimal, though some exegetical implications are the divine sentence of punishment, or perh. Satan.”
involved (see ExSyn 427). sn This incident is recorded in Num 16:41-50.
taken you that is not faced by others. And God is

told you and because of conscience10 – 10:29 I do
faithful: He will not let you be tried beyond what not mean yours but the other person’s. For why
you are able to bear, but with the trial will also is my freedom being judged by another’s con-
provide a way out so that you may be able to en- science? 10:30 If I partake with thankfulness,
dure it. why am I blamed for the food11 that I give thanks
for? 10:31 So whether you eat or drink, or what-
Avoid Idol Feasts ever you do, do everything for the glory of God.
10:14 So then, my dear friends, flee from idola- 10:32 Do not give offense to Jews or Greeks or to
try. 10:15 I am speaking to thoughtful people. Con- the church of God, 10:33 just as I also try to please
sider what I say. 10:16 Is not the cup of blessing everyone in all things. I do not seek my own ben-
that we bless a sharing in the blood of Christ? Is efit, but the benefit12 of many, so that they may be
not the bread that we break a sharing in the body of saved. 11:1 Be imitators of me, just as I also am
Christ? 10:17 Because there is one bread, we who of Christ.
are many are one body, for we all share the one Women’s Head Coverings
bread. 10:18 Look at the people of Israel. Are not
those who eat the sacrifices partners in the altar? 11:2 I praise you13 because you remember
10:19 Am I saying that idols or food sacrificed to me in everything and maintain the traditions just
them amount to anything? 10:20 No, I mean that as I passed them on to you. 11:3 But I want you
what the pagans sacrifice is to demons and not to know that Christ is the head of every man,
to God. I do not want you to be partners with de- and the man is the head of a woman,14 and God
mons. 10:21 You cannot drink the cup of the Lord is the head of Christ. 11:4 Any man who prays or
and the cup of demons. You cannot take part in the prophesies with his head covered disgraces his
table of the Lord and the table of demons. 10:22 Or head. 11:5 But any woman who prays or proph-
are we trying to provoke the Lord to jealousy? Are esies with her head uncovered disgraces her
we really stronger than he is? head, for it is one and the same thing as having a
shaved head. 11:6 For if a woman will not cover
Live to Glorify God her head, she should cut off her hair. But if it is
10:23 “Everything is lawful,” but not every- disgraceful for a woman to have her hair cut off
thing is beneficial. “Everything is lawful,” but or her head shaved, she should cover her head.
not everything builds others up. 10:24 Do not seek
your own good, but the good of the other person. 10 tc The Byzantine texttype and a few other witnesses (Hc
10:25 Eat anything that is sold in the marketplace Ψ Ï) essentially duplicate v. 26 at the end of this verse (with
γάρ [gar, “for”] in second instead of third position), which it-
without questions of conscience, 10:26 for the earth self is a quotation from Ps 24:1 (23:1 LXX). Not only is there
and its abundance are the Lord’s. 10:27 If an unbe- a vast number of early, important, and diverse witnesses that

liever invites you to dinner and you want to go, eat lack this extra material (‫ א‬A B C* D F G H* P 33 81 365 630
whatever is served without asking questions of con- 1175 1739 1881 2464 latt co), but the quotation seems out
of place at this point in the discourse for Paul is here discuss-
science. 10:28 But if someone says to you, “This is ing reasons not to partake of food that has been sacrificed
from a sacrifice,” do not eat, because of the one who to idols. Perhaps scribes felt that since food is from the Lord,
to eat meat sacrificed to idols contradicts that belief. Either
way, the better witnesses lack the clause which, had it been
authentic to v. 28, would have not occasioned such a wide-
spread excision. The evidence is thus compelling for the
shorter reading.
11 tn Grk “about that for which”; the referent (the food) has
tn Grk “except a human one” or “except one common to
been specified in the translation for clarity.
humanity.” 12 tn Although the Greek word translated “benefit” occurs
tn Grk “God is faithful who.” The relative pronoun was
only once in this verse, the Greek article occurs twice. This
changed to a personal pronoun in the translation for clarity. indicates an implied repetition of the term, which has been
tn The words “to bear” are not in the Greek text, but are
included twice in the translation for the sake of clarity and
implied. They have been supplied in the translation to clarify English style.
the meaning. 13 tc The Western and Byzantine texts, as well as one or two
tn Grk “Israel according to (the) flesh.”
Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading
tn Grk “what they sacrifice”; the referent (the pagans) is
ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian
clear from the context and has been specified in the transla- witnesses (Ì46 ‫ א‬A B C P 81 630 1175 1739 1881 2464
tion for clarity. co) largely lack the address. The addition of ἀδελφοί is ap-
tn The question in Greek expects a negative answer (“We parently a motivated reading, however, for scribes would have
are not stronger than he is, are we?”). naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de
sn “Everything is lawful.” Here again Paul cites certain Jumas, “now I praise you”), especially as this begins a new
slogans the Corinthians used to justify their behavior (cf. section. On the other hand, it is difficult to explain how the
6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, shorter reading could have arisen from the longer one. Thus,
but corrects them to show how the Corinthians have misused on both internal and external grounds, the shorter reading is
these ideas. strongly preferred.
tn Grk “builds up.” The object “others” is not expressed 14 tn Or “the husband is the head of his wife.” The same
but is implied, as v. 24 shows. Paul picks up a theme he intro- Greek words translated “man” and “woman” can mean, as
duced at the start of this section of the letter (8:1). determined by context, “husband” and “wife” respectively.
sn A quotation from Ps 24:1; an allusion to Ps 50:12; Such an approach is followed by NAB, TEV, NRSV, and NLT
89:11. (with some variations).
11:7 For a man should not have his head covered, that you can eat and drink? Or are you trying to
since he is the image and glory of God. But the show contempt for the church of God by sham-
woman is the glory of the man. 11:8 For man did ing those who have nothing? What should I say
not come from woman, but woman from man. to you? Should I praise you? I will not praise you
11:9 Neither was man created for the sake of wom- for this!
an, but woman for man. 11:10 For this reason a 11:23 For I received from the Lord what I also
woman should have a symbol of authority on her passed on to you, that the Lord Jesus on the night
head, because of the angels. 11:11 In any case, in in which he was betrayed took bread, 11:24 and af-
the Lord woman is not independent of man, nor ter he had given thanks he broke it and said, “This
is man independent of woman. 11:12 For just as is my body, which is for you. Do this in remem-
woman came from man, so man comes through brance of me.” 11:25 In the same way, he also took
woman. But all things come from God. 11:13 Judge the cup after supper, saying, “This cup is the new
for yourselves: Is it proper for a woman to pray to covenant in my blood. Do this, every time you
God with her head uncovered? 11:14 Does not na- drink it, in remembrance of me.” 11:26 For every
ture itself teach you that if a man has long hair, it time you eat this bread and drink the cup, you pro-
is a disgrace for him, 11:15 but if a woman has long claim the Lord’s death until he comes.
hair, it is her glory? For her hair is given to her 11:27 For this reason, whoever eats the bread or
for a covering. 11:16 If anyone intends to quarrel drinks the cup of the Lord in an unworthy manner
about this, we have no other practice, nor do the will be guilty of the body and blood of the Lord.
churches of God. 11:28 A person should examine himself first, and
in this way let him eat the bread and drink of the
The Lord’s Supper cup. 11:29 For the one who eats and drinks without
11:17 Now in giving the following instruction careful regard for the body eats and drinks judg-
I do not praise you, because you come togeth- ment against himself. 11:30 That is why many of
er not for the better but for the worse. 11:18 For you are weak and sick, and quite a few are dead.
in the first place, when you come together as 11:31 But if we examined ourselves, we would
a church I hear there are divisions among you, not be judged. 11:32 But when we are judged by
and in part I believe it. 11:19 For there must in the Lord, we are disciplined so that we may not
fact be divisions among you, so that those of you be condemned with the world. 11:33 So then, my
who are approved may be evident. 11:20 Now brothers and sisters,10 when you come together to
when you come together at the same place, you eat, wait for one another. 11:34 If anyone is hungry,
are not really eating the Lord’s Supper. 11:21 For let him eat at home, so that when you assemble it
when it is time to eat, everyone proceeds with does not lead to judgment. I will give directions
his own supper. One is hungry and another be- about other matters when I come.
comes drunk. 11:22 Do you not have houses so Spiritual Gifts
sn
12:1 With regard to spiritual gifts,11 brothers
Paul does not use a word specifying what type of “cov-
ering” is meant (veil, hat, etc.). The Greek word he uses here and sisters,12 I do not want you to be uninformed.13
(ἐξουσία exousia; translated symbol of authority) could be 12:2 You know that when you were pagans you
(1) a figure of speech that may substitute the result (the right were often led astray by speechless idols, however
to participate in worship) for the appropriate appearance that you were led. 12:3 So I want you to understand that
makes it possible (the covered head). Or (2) it refers to the
outward symbol (having the head covered) as representing no one speaking by the Spirit of God says, “Jesus
the inward attitude the woman is to possess (deference to is cursed,” and no one can say, “Jesus is Lord,”
male leadership in the church). except by the Holy Spirit.
sn Paul does not explain this reference to the angels, and
12:4 Now there are different gifts, but the
its point is not entirely clear. It seems to reflect an awareness
that angels are witnesses to church life (cf. Eph 3:10) and same Spirit. 12:5 And there are different min-
would be particularly sensitive to resistance against God’s istries, but the same Lord. 12:6 And there are
created order.
sn Paul does not mean nature in the sense of “the natural
world” or “Mother Nature.” It denotes “the way things are” be-
cause of God’s design.
sn No word for veil or head covering occurs in vv. 3-14 tn The word “first” is not in the Greek text, but is implied. It
(see the note on authority in v. 10). That the hair is regarded has been supplied in the translation for clarity.
tn Grk “in this manner.”
by Paul as a covering in v. 15 is not necessarily an argument
tn The word more literally means, “judging between, rec-
that the hair is the same as the head covering that he is de-
scribing in the earlier verses (esp. v. 10). Throughout this unit ognizing, distinguishing.”
tn Grk “are asleep.” The verb κοιμάω (koimaw) literally
of material, Paul points out the similarities of long hair with
a head covering. But his doing so seems to suggest that the means “sleep,” but it is often used in the Bible as a euphe-
two are not to be identified with each other. Precisely because mism for the death of a believer.
they are similar they do not appear to be identical (cf. vv. 5, 6, 10 tn Grk “brothers.” See note on the phrase “brothers and
7, 10, 13). If head covering = long hair, then what does v. 6 sisters” in 1:10.
mean (“For if a woman will not cover her head, she should cut 11 tn Grk “spiritual things.”
off her hair”)? This suggests that the covering is not the same 12 tn Grk “brothers.” See note on the phrase “brothers and
as the hair itself. sisters” in 1:10.
tn Grk “those approved may be evident among you.” 13 tn Grk “ignorant.”
different results, but the same God who produces 12:27 Now you are Christ’s body, and each of
all of them in everyone. 12:7 To each person the you is a member of it. 12:28 And God has placed
manifestation of the Spirit is given for the benefit of in the church first apostles, second prophets, third
all. 12:8 For one person is given through the Spirit teachers, then miracles, gifts of healing, helps, gifts
the message of wisdom, and another the message of leadership, different kinds of tongues. 12:29 Not
of knowledge according to the same Spirit, 12:9 to all are apostles, are they? Not all are prophets, are
another faith by the same Spirit, and to another they? Not all are teachers, are they? Not all per-
gifts of healing by the one Spirit, 12:10 to another form miracles, do they? 12:30 Not all have gifts
performance of miracles, to another prophecy, and of healing, do they? Not all speak in tongues, do
to another discernment of spirits, to another differ- they? Not all interpret, do they? 12:31 But you
ent kinds of tongues, and to another the interpreta- should be eager for the greater gifts.
tion of tongues. 12:11 It is one and the same Spirit, And now I will show you a way that is beyond
distributing as he decides to each person, who pro- comparison.
duces all these things.
The Way of Love
Different Members in One Body
13:1 If I speak in the tongues of men and of
12:12 For just as the body is one and yet has angels, but I do not have love, I am a noisy gong
many members, and all the members of the body or a clanging cymbal. 13:2 And if I have prophecy,
– though many – are one body, so too is Christ. and know all mysteries and all knowledge, and if
12:13 For in one Spirit we were all baptized into I have all faith so that I can remove mountains,
one body. Whether Jews or Greeks or slaves or but do not have love, I am nothing. 13:3 If I give
free, we were all made to drink of the one Spirit. away everything I own, and if I give over my body
12:14 For in fact the body is not a single member, in order to boast, but do not have love, I receive
but many. 12:15 If the foot says, “Since I am not a no benefit.
hand, I am not part of the body,” it does not lose its
membership in the body because of that. 12:16 And
if the ear says, “Since I am not an eye, I am not
part of the body,” it does not lose its membership
in the body because of that. 12:17 If the whole body
were an eye, what part would do the hearing? If
the whole were an ear, what part would exercise sn The questions in vv. 29-30 all expect a negative re-
the sense of smell? 12:18 But as a matter of fact, sponse.
God has placed each of the members in the body tn Grk “a still more excellent way.” In this context the
just as he decided. 12:19 If they were all the same phrase has an elative rather than a comparative sense, how-
ever.
member, where would the body be? 12:20 So now tc The reading καυχήσωμαι (kauchswmai, “I might
there are many members, but one body. 12:21 The boast”) is well supported by Ì46 ‫ א‬A B 048 33 1739* pc co
eye cannot say to the hand, “I do not need you,” Hiermss. The competing reading, καυθήσομαι (kauqhsomai,
nor in turn can the head say to the foot, “I do not “I will burn”), is found in C D F G L 81 1175 1881* al latt and
a host of patristic writers. From this reading other variants
need you.” 12:22 On the contrary, those members were obviously derived: καυθήσωμαι (kauqhswmai), a fu-
that seem to be weaker are essential, 12:23 and ture subjunctive (“I might burn”) read by the Byzantine text
those members we consider less honorable we and a few others (Ψ 1739c 1881c Ï); and καυθῇ (kauqh, “it
clothe with greater honor, and our unpresentable might be burned”) read by 1505 pc. On an external level, the
Alexandrian reading is obviously superior, though the West-
members are clothed with dignity, 12:24 but our ern and Byzantine readings need to be accounted for. (The
presentable members do not need this. Instead, following discussion is derived largely from TCGNT 497-98).
God has blended together the body, giving great- Internally, καυχήσωμαι is superior for the following reasons:
(1) Once the Church started suffering persecution and mar-
er honor to the lesser member, 12:25 so that there tyrdom by fire, the v.l. naturally arose. Once there, it is dif-
may be no division in the body, but the members ficult to see why any scribe would intentionally change it to
may have mutual concern for one another. 12:26 If καυχήσωμαι. (2) Involving as it does the change of just two
one member suffers, everyone suffers with it. If a letters (χ to θ [c to q], ω to ο [w to o]), this reading could
be accomplished without much fanfare. Yet, it appears cum-
member is honored, all rejoice with it. bersome in the context, both because of the passive voice
and especially the retention of the first person (“If I give up
tn See the note on the word “slave” in 7:21. my body that I may be burned”). A more logical word would
tn Grk “have greater propriety (or decorum, presentabil- have been the third person passive, καυθῇ, as read in 1505
ity).” (“If I give up my body that it may be burned”). (3) Although
tc ‡ Before μέλος (melos, “member”) the great majority of the connection between giving up one’s body and boasting is
witnesses read ἕν (Jen, “one”; ‫א‬2 C D F G Ψ 0285 33 1881 Ï ambiguous, this very ambiguity has all the earmarks of being
latt sy), while the most important of the Alexandrian mss omit from Paul. It may have the force of giving up one’s body into
it (Ì46 ‫ *א‬A B 1739). The addition of ἕν appears to be moti- slavery. In any event, it looks to be the harder reading. Inci-
vated by its presence earlier in the verse with μέλος and the dentally, the Byzantine reading is impossible because the fu-
parallel structure of the two conditional clauses in this verse, ture subjunctive did not occur in Koine Greek. As the reading
while little reason can be given for its absence (although ac- of the majority of Byzantine minuscules, its roots are clearly
cidental oversight is of course possible, it is not likely that post-Koine and as such is a “grammatical monstrosity that
all these witnesses should have overlooked it). NA27 has cannot be attributed to Paul” (TCGNT 498). Cf. also the notes
the word in brackets, indicating doubt as to its authenticity. in BDF §28; MHT 2:219.
13:4 Love is patient, love is kind, it is not envi- the church. 14:5 I wish you all spoke in tongues,
ous. Love does not brag, it is not puffed up. 13:5 It but even more that you would prophesy. The one
is not rude, it is not self-serving, it is not easily who prophesies is greater than the one who speaks
angered or resentful. 13:6 It is not glad about in- in tongues, unless he interprets so that the church
justice, but rejoices in the truth. 13:7 It bears all may be strengthened.
things, believes all things, hopes all things, en- 14:6 Now, brothers and sisters, if I come to
dures all things. you speaking in tongues, how will I help you un-
13:8 Love never ends. But if there are prophe- less I speak to you with a revelation or with knowl-
cies, they will be set aside; if there are tongues, edge or prophecy or teaching? 14:7 It is similar for
they will cease; if there is knowledge, it will be set lifeless things that make a sound, like a flute or
aside. 13:9 For we know in part, and we prophesy harp. Unless they make a distinction in the notes,
in part, 13:10 but when what is perfect comes, the how can what is played on the flute or harp be un-
partial will be set aside. 13:11 When I was a child, derstood? 14:8 If, for example, the trumpet makes
I talked like a child, I thought like a child, I rea- an unclear sound, who will get ready for battle?
soned like a child. But when I became an adult, I 14:9 It is the same for you. If you do not speak
set aside childish ways. 13:12 For now we see in a clearly with your tongue, how will anyone know
mirror indirectly, but then we will see face to face. what is being said? For you will be speaking into
Now I know in part, but then I will know fully, just the air. 14:10 There are probably many kinds of
as I have been fully known. 13:13 And now these languages in the world, and none is without mean-
three remain: faith, hope, and love. But the great- ing. 14:11 If then I do not know the meaning of a
est of these is love. language, I will be a foreigner to the speaker and
the speaker a foreigner to me. 14:12 It is the same
Prophecy and Tongues with you. Since you are eager for manifestations
14:1 Pursue love and be eager for the spiritual of the Spirit, seek to abound in order to strengthen
gifts, especially that you may prophesy. 14:2 For the church.
the one speaking in a tongue does not speak to 14:13 So then, one who speaks in a tongue
people but to God, for no one understands; he is should pray that he may interpret. 14:14 If I pray
speaking mysteries by the Spirit. 14:3 But the in a tongue, my spirit prays, but my mind is un-
one who prophesies speaks to people for their productive. 14:15 What should I do?10 I will pray
strengthening, encouragement, and consolation. with my spirit, but I will also pray with my mind. I
14:4 The one who speaks in a tongue builds him- will sing praises with my spirit, but I will also sing
self up, but the one who prophesies builds up praises with my mind. 14:16 Otherwise, if you are
praising God with your spirit, how can someone
without the gift11 say “Amen” to your thanksgiv-
ing, since he does not know what you are saying?
tn Or “when completion.” 14:17 For you are certainly giving thanks well, but
tn The Greek term translated “adult” here is ἀνήρ (anhr), the other person is not strengthened. 14:18 I thank
a term which ordinarily refers to males, husbands, etc. In this God that I speak in tongues more than all of you,
context Paul contrasts the states of childhood and adulthood,
so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b. 14:19 but in the church I want to speak five words
tn Grk “we are seeing through [= using] a mirror by means with my mind to instruct others, rather than ten
of a dark image.” Corinth was well known in the ancient world thousand words in a tongue.
for producing some of the finest bronze mirrors available. 14:20 Brothers and sisters,12 do not be chil-
Paul’s point in this analogy, then, is not that our current un-
derstanding and relationship with God is distorted (as if the dren in your thinking. Instead, be infants in evil,
mirror reflected poorly), but rather that it is “indirect,” (i.e., the but in your thinking be mature. 14:21 It is written
nature of looking in a mirror) compared to the relationship in the law: “By people with strange tongues and
we will enjoy with him in the future when we see him “face to
face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word
“indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn
ainigmati, “in an obscure image”) which itself may reflect an tn Grk “brothers.” See note on the phrase “brothers and
allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God sisters” in 1:10.
says that he speaks to Moses “mouth to mouth [= face to tn Grk “eager for spirits.” The plural is probably a short-
face]…and not in dark figures [of speech].” Though this allu- hand for the Spirit’s gifts, especially in this context, tongues.
sion to the OT is not explicitly developed here, it probably did tc ‡ Most witnesses, including some important ones (‫א‬
not go unnoticed by the Corinthians who were apparently fa- A Ds Ψ 048 Ï lat sy bo), have γάρ (gar, “for”) here, while
miliar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, an equally impressive array of witnesses lack the conjunction
in 2 Cor 3:13-18 Paul had recourse with the Corinthians to (Ì46 B F G 0243 1739 1881 sa). This conjunction was fre-
contrast Moses’ ministry under the old covenant with the quently added by scribes in epistolary literature as a clarifying
hope afforded through apostolic ministry and the new cov- word, making the connection with the preceding more explic-
enant. Further, it is in this context, specifically in 2 Cor 3:18, it. As such, it has the earmarks of being a motivated reading
that the apostle invokes the use of the mirror analogy again in and thus should be rejected. NA27 places the word in brack-
order to unfold the nature of the Christian’s progressive trans- ets, indicating doubts as to its authenticity.
formation by the Spirit. 10 tn Grk “what then is it?”
tn Or “with the spirit”; cf. vv. 14-16. 11 tn Grk “how can someone who fills the place of the un-
tn Grk “edification.” learned say ‘Amen.’”
sn The Greek term builds (himself) up does not necessar- 12 tn Grk “brothers.” See note on the phrase “brothers and
ily bear positive connotations in this context. sisters” in 1:10.
by the lips of strangers I will speak to this people, be in submission, as in fact the law says. 14:35 If
yet not even in this way will they listen to me,” they want to find out about something, they
says the Lord. 14:22 So then, tongues are a sign should ask their husbands at home, because it
not for believers but for unbelievers. Prophecy, is disgraceful for a woman to speak in church.
however, is not for unbelievers but for believ- tc Some scholars have argued that vv. 34-35 should be
ers. 14:23 So if the whole church comes together excised from the text (principally G. D. Fee, First Corinthians
and all speak in tongues, and unbelievers or un- [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants
informed people enter, will they not say that you in Vaticanus, and 1 Cor 14.34-5,” NTS 41 [1995]: 240-262).
This is because the Western witnesses (D F G ar b vgms Ambst)
have lost your minds? 14:24 But if all prophesy, have these verses after v. 40, while the rest of the tradition re-
and an unbeliever or uninformed person enters, tains them here. There are no mss that omit the verses. Why,
he will be convicted by all, he will be called to then, would some scholars wish to excise the verses? Be-
account by all. 14:25 The secrets of his heart are cause they believe that this best explains how they could end
up in two different locations, that is to say, that the verses got
disclosed, and in this way he will fall down with into the text by way of a very early gloss added in the margin.
his face to the ground and worship God, declaring, Most scribes put the gloss after v. 33; others, not knowing
“God is really among you.” where they should go, put them at the end of the chapter. Fee
points out that “Those who wish to maintain the authenticity
Church Order of these verses must at least offer an adequate answer as to
how this arrangement came into existence if Paul wrote them
14:26 What should you do then, brothers and originally as our vv. 34-35” (First Corinthians [NICNT], 700).
In a footnote he adds, “The point is that if it were already in
sisters? When you come together, each one has a the text after v. 33, there is no reason for a copyist to make
song, has a lesson, has a revelation, has a tongue, such a radical transposition.” Although it is not our intention
has an interpretation. Let all these things be done to interact with proponents of the shorter text in any detail
for the strengthening of the church. 14:27 If some- here, a couple of points ought to be made. (1) Since these
verses occur in all witnesses to 1 Corinthians, to argue that
one speaks in a tongue, it should be two, or at the they are not original means that they must have crept into the
most three, one after the other, and someone must text at the earliest stage of transmission. How early? Earlier
interpret. 14:28 But if there is no interpreter, he than when the pericope adulterae (John 7:53-8:11) made its
should be silent in the church. Let him speak to way into the text (late 2nd, early 3rd century?), earlier than
the longer ending of Mark (16:9-20) was produced (early 2nd
himself and to God. 14:29 Two or three prophets century?), and earlier than even “in Ephesus” was added to
should speak and the others should evaluate what Eph 1:1 (upon reception of the letter by the first church to
is said. 14:30 And if someone sitting down receives which it came, the church at Ephesus) – because in these
a revelation, the person who is speaking should other, similar places, the earliest witnesses do not add the
words. This text thus stands as remarkable, unique. Indeed,
conclude. 14:31 For you can all prophesy one af- since all the witnesses have the words, the evidence points
ter another, so all can learn and be encouraged. to them as having been inserted into the original document.
14:32 Indeed, the spirits of the prophets are subject Who would have done such a thing? And, further, why would
to the prophets, 14:33 for God is not characterized scribes have regarded it as original since it was obviously add-
ed in the margin? This leads to our second point. (2) Follow-
by disorder but by peace. ing a suggestion made by E. E. Ellis (“The Silenced Wives of
As in all the churches of the saints, 14:34 the Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its
women should be silent in the churches, for Significance for Exegesis, 213-20 [the suggestion comes at
they are not permitted to speak. Rather, let them the end of the article, almost as an afterthought]), it is likely
that Paul himself added the words in the margin. Since it was
so much material to add, Paul could have squelched any sus-
picions by indicating that the words were his (e.g., by adding
his name or some other means [cf. 2 Thess 3:17]). This way
no scribe would think that the material was inauthentic. (In-
cidentally, this is unlike the textual problem at Rom 5:1, for
there only one letter was at stake; hence, scribes would easily
have thought that the “text” reading was original. And Paul
would hardly be expected to add his signature for one letter.)
sn A quotation from Isa 28:11-12.
(3) What then is to account for the uniform Western tradition
tn Grk “brothers.” See note on the phrase “brothers and of having the verses at the end of the chapter? Our conjecture
sisters” in 1:10. (and that is all it is) is that the scribe of the Western Vorlage
sn This phrase may be taken with v. 33a. could no longer read where the verses were to be added (any
tn The word for “woman” and “wife” is the same in Greek. marginal arrows or other directional device could have been
Because of the reference to husbands in v. 35, the word may smudged), but, recognizing that this was part of the original
be translated “wives” here. But in passages governing context, felt compelled to put it somewhere. The least offensive
duct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) place would have been at the end of the material on church
the general meaning “women” is more likely. conduct (end of chapter 14), before the instructions about
sn For they are not permitted to speak. In light of 11:2- the resurrection began. Although there were no chapter divi-
16, which gives permission for women to pray or prophesy in sions in the earliest period of copying, scribes could still de-
the church meetings, the silence commanded here seems tect thought breaks (note the usage in the earliest papyri). (4)
not to involve the absolute prohibition of a woman addressing The very location of the verses in the Western tradition argues
the assembly. Therefore (1) some take be silent to mean not strongly that Paul both authored vv. 34-35 and that they were
taking an authoritative teaching role as 1 Tim 2 indicates, but originally part of the margin of the text. Otherwise, one has a
(2) the better suggestion is to relate it to the preceding regula- difficulty explaining why no scribe seemed to have hinted that
tions about evaluating the prophets (v. 29). Here Paul would these verses might be inauthentic (the scribal sigla of codex
be indicating that the women should not speak up during B, as noticed by Payne, can be interpreted otherwise than as
such an evaluation, since such questioning would be in viola- an indication of inauthenticity [cf. J. E. Miller, “Some Observa-
tion of the submission to male leadership that the OT calls for tions on the Text-Critical Function of the Umlauts in Vaticanus,
(the law, e.g., Gen 2:18). with Special Attention to 1 Corinthians 14.34-35,” JSNT 26
14:36 Did the word of God begin with you, or did
15:7 Then he appeared to James, then to all the
it come to you alone? apostles. 15:8 Last of all, as though to one born at
14:37 If anyone considers himself a prophet or the wrong time,11 he appeared to me also. 15:9 For
spiritual person, he should acknowledge that what I am the least of the apostles, unworthy to be
I write to you is the Lord’s command. 14:38 If called an apostle, because I persecuted the church
someone does not recognize this, he is not recog- of God. 15:10 But by the grace of God I am what
nized. 14:39 So then, brothers and sisters, be ea- I am, and his grace to me has not been in vain. In
ger to prophesy, and do not forbid anyone from fact, I worked harder than all of them – yet not I,
speaking in tongues. 14:40 And do everything in a but the grace of God with me. 15:11 Whether then
decent and orderly manner. it was I or they, this is the way we preach and this
is the way you believed.
Christ’s Resurrection
No Resurrection?
15:1 Now I want to make clear for you, broth-
ers and sisters, the gospel that I preached to you,

15:12 Now if Christ is being preached as raised
that you received and on which you stand, 15:2 and from the dead,12 how can some of you say there is
by which you are being saved, if you hold firmly no resurrection of the dead? 15:13 But if there is no
to the message I preached to you – unless you be- resurrection of the dead, then not even Christ has
lieved in vain. 15:3 For I passed on to you as of first been raised. 15:14 And if Christ has not been raised,
importance what I also received – that Christ died then our preaching is futile and your faith is emp-
for our sins according to the scriptures, 15:4 and ty. 15:15 Also, we are found to be false witnesses
that he was buried, and that he was raised on about God, because we have testified against God
the third day according to the scriptures, 15:5 and that he raised Christ from the dead, when in real-
that he appeared to Cephas, then to the twelve. ity he did not raise him, if indeed the dead are not
15:6 Then he appeared to more than five hundred of raised. 15:16 For if the dead are not raised, then
the brothers and sisters at one time, most of whom not even Christ has been raised. 15:17 And if Christ
are still alive, though some have fallen asleep.10 has not been raised, your faith is useless; you are
still in your sins. 15:18 Furthermore, those who
have fallen asleep13 in Christ have also perished.
15:19 For if only in this life we have hope in Christ,
we should be pitied more than anyone.
[2003]: 217-36.). There are apparently no mss that have an 15:20 But now Christ has been raised from
asterisk or obelisk in the margin. Yet in other places in the NT the dead, the firstfruits of those who have fall-
where scribes doubted the authenticity of the clauses before
them, they often noted their protest with an asterisk or obe- en asleep. 15:21 For since death came through a
lisk. We are thus compelled to regard the words as original, man,14 the resurrection of the dead also came
and as belonging where they are in the text above. through a man.15 15:22 For just as in Adam all die,
tn Grk “Did the word of God go out from you.”
tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in
so also in Christ all will be made alive. 15:23 But
a number of significant witnesses (‫ א‬A B* D1 048 326 1175 each in his own order: Christ, the firstfruits; then
2464 al), but lacking in most other witnesses (Ì46 B2 D* F G Ψ when Christ comes, those who belong to him.16
0243 33 1739 1881 Ï lat). Every other time Paul says “So 15:24 Then17 comes the end,18 when he hands
then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί over the kingdom to God the Father, when he
μου; {wste, adelfoi mou). There is no good reason why
scribes would intentionally omit “my” here but not elsewhere. has brought to an end all rule and all authority
Thus, the longer reading is in conformity with Paul’s general and power. 15:25 For he must reign until he has
style and as such seems to be scribally motivated. NA27 has put all his enemies under his feet. 15:26 The last
the word in brackets, indicating doubt as to its authenticity.
tn Grk “brothers.” See note on the phrase “brothers and sis-
ters” in 1:10.
tn Grk “do not forbid speaking in tongues.” The words
“anyone from” are supplied for the sake of clarity.
tn Grk “Now I make known to you.”
tn Grk “brothers.” See note on the phrase “brothers and 11 sn One born at the wrong time. The Greek word used
sisters” in 1:10. here (ἔκτρωμα, ektrwma) refers to a premature birth, a mis-
tn Grk “among (the) first things.” carriage, or an aborted child. Paul uses it as a powerful figure
tn Grk “he has been raised/is raised,” using a Greek of the unexpected, abnormal nature of his apostolic call.
12 tn Grk “that he has been raised from the dead.”
tense that points to the present effect of the act of raising
him. But in English idiom the temporal phrase “on the third 13 tn See the note on the word “asleep” in 15:6. This term is
day” requires a different translation of the verb. also used in v. 20.
tn Grk “brothers.” See note on the phrase “brothers and 14 tn Or “through a human being” (a reference to Adam).
sisters” in 1:10. 15 tn Or “through a human being” (a reference to Jesus
tn Grk “most of whom remain until now.” Christ).
10 tn The verb κοιμάω (koimaw) literally means “sleep,” but 16 tn Grk “then those who belong to Christ, at his coming.”
it is often used in the Bible as a euphemism for death when 17 tn This is a continuation of the previous sentence in the
speaking of believers. This metaphorical usage by its very na- Greek text. Because of the length and complexity of the Greek
ture emphasizes the hope of resurrection: Believers will one sentence, a new sentence was started here in the transla-
day “wake up” out of death. Here the term refers to death, but tion.
“sleep” was used in the translation to emphasize the meta- 18 tn Grk “then the end” or “then (is) the end.” Paul explains
phorical, rhetorical usage of the term. how the “end” relates to resurrection in vv. 25-28.
enemy to be eliminated is death. 15:27 For he has another, birds and fish another. 15:40 And there
put everything in subjection under his feet. But are heavenly bodies and earthly bodies. The glory
when it says “everything” has been put in subjec- of the heavenly body is one sort and the earthly
tion, it is clear that this does not include the oneanother. 15:41 There is one glory of the sun, and
who put everything in subjection to him. 15:28 And another glory of the moon and another glory of the
when all things are subjected to him, then the Son stars, for star differs from star in glory.
himself will be subjected to the one who subjected 15:42 It is the same with the resurrection of the
everything to him, so that God may be all in all. dead. What is sown is perishable, what is raised is
15:29 Otherwise, what will those do who are imperishable.10 15:43 It is sown in dishonor, it is
baptized for the dead? If the dead are not raised at
raised in glory; it is sown in weakness, it is raised
all, then why are they baptized for them? 15:30 Why in power; 15:44 it is sown a natural body, it is raised
too are we in danger every hour? 15:31 Every day I a spiritual body. If there is a natural body, there
am in danger of death! This is as sure as my boast-is also a spiritual body. 15:45 So also it is writ-
ing in you, which I have in Christ Jesus our Lord. ten, “The first man, Adam, became a living per-
15:32 If from a human point of view I fought with son”;11 the last Adam became a life-giving spirit.
wild beasts at Ephesus, what did it benefit me? 15:46 However, the spiritual did not come first, but
If the dead are not raised, let us eat and drink, for
the natural, and then the spiritual. 15:47 The first
tomorrow we die. 15:33 Do not be deceived: “Bad man is from the earth, made of dust; the second
company corrupts good morals.” 15:34 Sober up man is from heaven. 15:48 Like the one made of
as you should, and stop sinning! For some have no dust, so too are those made of dust, and like the
knowledge of God – I say this to your shame! one from heaven, so too those who are heavenly.
15:49 And just as we have borne the image of the
The Resurrection Body man of dust, let us also bear12 the image of the man
15:35 But someone will say, “How are the of heaven.
dead raised? With what kind of body will they
come?” 15:36 Fool! What you sow will not come
to life unless it dies. 15:37 And what you sow is
not the body that is to be, but a bare seed – per-
haps of wheat or something else. 15:38 But God tn Grk “all flesh is not the same flesh, but there is one
gives it a body just as he planned, and to each of (flesh) of people, but another flesh of animals and another
flesh of birds and another of fish.”
the seeds a body of its own. 15:39 All flesh is not 10 tn Grk “it is sown in corruption, it is raised in incorrup-
the same: People have one flesh, animals have tion.” The “it” refers to the body, as v. 44 shows.
11 tn Grk “living soul”; a quotation from Gen 2:7.
12 tc ‡ A few significant witnesses have the future indica-
tive φορέσομεν (foresomen, “we will bear”; B I 6 630 1881
al sa) instead of the aorist subjunctive φορέσωμεν (fore-
swmen, “let us bear”; Ì46 ‫ א‬A C D F G Ψ 075 0243 33 1739
Ï latt bo). If the original reading is the future tense, then “we
sn A quotation from Ps 8:6.
will bear” would be a guarantee that believers would be like
sn Many suggestions have
Jesus (and unlike Adam) in the resurrection. If the aorist sub-
been offered for the puzzling junctive is original, then “let us bear” would be a command
expression baptized for the dead. There are up to 200 differ- to show forth the image of Jesus, i.e., to live as citizens of the
ent explanations for the passage; a summary is given by K. C. kingdom that believers will one day inherit. The future indica-
Thompson, “I Corinthians 15,29 and Baptism for the Dead,” tive is not widespread geographically. At the same time, it fits
Studia Evangelica 2.1 (TU 87), 647-59. The most likely inter- the context well: Not only are there indicatives in this section
pretation is that some Corinthians had undergone baptism to (especially vv. 42-49), but the conjunction καί (kai) introduc-
bear witness to the faith of fellow believers who had died with- ing the comparative καθώς (kaqws) seems best to connect
out experiencing that rite themselves. Paul’s reference to the to the preceding by furthering the same argument (what is,
practice here is neither a recommendation nor a condemna- not what ought to be). For this reason, though, the future in-
tion. He simply uses it as evidence from the lives of the Cor- dicative could be a reading thus motivated by an early scribe.
inthians themselves to bolster his larger argument, begun in In light of the extremely weighty evidence for the aorist sub-
15:12, that resurrection from the dead is a present reality in junctive, it is probably best to regard the aorist subjunctive as
Christ and a future reality for them. Whatever they may have original. This connects well with v. 50, for there Paul makes a
proclaimed, the Corinthians’ actions demonstrated that they pronouncement that seems to presuppose some sort of ex-
had hope for a bodily resurrection. hortation. G. D. Fee (First Corinthians [NICNT], 795) argues
tn Or, more literally, “I swear by the boasting in you.”
for the originality of the subjunctive, stating that “it is nearly
tc ‡ Although the witnesses for the shorter reading (Ì46
impossible to account for anyone’s having changed a clearly
D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the understandable future to the hortatory subjunctive so early
addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (‫א‬ and so often that it made its way into every textual history as
A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to the predominant reading.” The subjunctive makes a great
find a reason why scribes would either intentionally or unin- deal of sense in view of the occasion of 1 Corinthians. Paul
tentionally drop the address here. Thus, the shorter reading wrote to combat an over-realized eschatology in which some
is slightly preferred. of the Corinthians evidently believed they were experiencing
map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
all the benefits of the resurrection body in the present, and
sn An allusion to Isa 22:13; 56:12. thus that their behavior did not matter. If the subjunctive is
sn A quotation from the poet Menander, Thais 218, the correct reading, it seems Paul makes two points: (1) that
which Paul uses in a proverbial sense. the resurrection is a bodily one, as distinct from an out-of-
tn Grk “and what you sow, you do not sow the body that body experience, and (2) that one’s behavior in the interim
will be, but a bare seed.” does make a difference (see 15:32-34, 58).
15:50 Now this is what I am saying, brothers A Collection to Aid Jewish Christians
and sisters: Flesh and blood cannot inherit the
kingdom of God, nor does the perishable inherit 16:1 With regard to the collection for the
the imperishable. 15:51 Listen, I will tell you a saints, please follow the directions that I gave
mystery: We will not all sleep, but we will all be to the churches of Galatia: 16:2 On the first day
changed – 15:52 in a moment, in the blinking of of the week, each of you should set aside some
an eye, at the last trumpet. For the trumpet will income and save10 it to the extent that God has
sound, and the dead will be raised imperishable, blessed you,11 so that a collection will not have to
and we will be changed. 15:53 For this perishable be made12 when I come. 16:3 Then, when I arrive,
body must put on the imperishable, and this mor- I will send those whom you approve with letters
tal body must put on immortality. 15:54 Now when of explanation to carry your gift to Jerusalem.13
this perishable puts on the imperishable, and this 16:4 And if it seems advisable that I should go also,
mortal puts on immortality, then the saying that is they will go with me.
written will happen, Paul’s Plans to Visit
“Death has been swallowed up in victory.”
15:55 “Where, O death, is your victory? 16:5 But I will come to you after I have gone
Where, O death, is your sting?” through Macedonia – for I will be going through
Macedonia – 16:6 and perhaps I will stay with you,
15:56 The sting of death is sin, and the power of sin or even spend the winter, so that you can send me
is the law. 15:57 But thanks be to God, who gives on my journey, wherever I go. 16:7 For I do not want
us the victory through our Lord Jesus Christ! 15:58 to see you now in passing, since I hope to spend
So then, dear brothers and sisters, be firm. Do not some time with you, if the Lord allows. 16:8 But I
be moved! Always be outstanding in the work of will stay in Ephesus14 until Pentecost, 16:9 because
the Lord, knowing that your labor is not in vain in a door of great opportunity stands wide open for
the Lord. me,15 but there are many opponents.
16:10 Now if Timothy comes, see that he has
nothing to fear among you, for he is doing the
tn Grk “brothers.” See note on the phrase “brothers and Lord’s work, as I am too. 16:11 So then, let no one
sisters” in 1:10. treat him with contempt. But send him on his way
tn Grk “Behold.” in peace so that he may come to me. For I am ex-
tc The manuscripts are grouped into four basic read-
pecting him with the brothers.16
ings here: (1) ‫ א‬C 0243* 33 1739 have “we all will sleep,
but we will not all be changed” (πάντες κοιμηθησόμεθα, 16:12 With regard to our brother Apollos: I
οὐ πάντες δὲ ἀλλαγησόμεθα); (2) Ì46 Ac (F G) have “we strongly encouraged him to visit you with the
will not all sleep, but we will not all be changed” (πάντες οὐ other brothers,17 but it was simply not his intention
κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* to come now.18 He will come when he has the op-
lat Tert Ambst Spec read “we will all rise, but we will not all
be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, portunity.
πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will
all be changed”) is found in B D2 Ψ 075 0243c 1881 Ï sy Final Challenge and Blessing
co. How shall we interpret such data? In light of the fact that
Paul and his generation did in fact die, early scribes may have 16:13 Stay alert, stand firm in the faith, show
felt some embarrassment over the bald statement, “We will courage, be strong. 16:14 Everything you do should
not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could ac- be done in love.
count for the first variant. Although the second variant could
be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D.
Fee, First Corinthians [NICNT], 796), it could also have arisen tn Grk “as I directed the churches of Galatia, so also you
consciously, to guard against the notion that all whom Paul
was addressing should regard themselves as true believers. yourselves do.”
tn Grk “set aside, storing whatever he has been blessed
The third variant, prominent in the Western witnesses, may
have arisen to counter those who would deny the final resur- with.”
10 tn Grk “set aside, storing.” The participle θησαυρίζων
rection (so TCGNT 502). In any event, since the fourth reading
has the best credentials externally and best explains the rise (qhsaurizwn) indicates the purpose or result of setting aside
of the others it should be adopted as the authentic wording the extra income.
11 tn “To the extent that God has blessed you” translates
here.
tn See the note on the word “asleep” in 15:6. an awkward expression, “whatever has been prospered [to
tn The Greek word ῥιπή (rJiph) refers to a very rapid you].” This verb has been translated as an active with “God”
movement (BDAG 906 s.v.). This has traditionally been trans- as subject, taking it as a divine passive.
12 tn Grk “so that collections will not be taking place.”
lated as “twinkling,” which implies an exceedingly fast – al-
most instantaneous – movement of the eyes, but this could 13 map For location see Map5-B1; Map6-F3; Map7-E2;
be confusing to the modern reader since twinkling in mod- Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
ern English often suggests a faint, flashing light. In conjunc- 14 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
tion with the genitive ὀφθαλμοῦ (ofqalmou, “of an eye”), 15 tn Grk “for a door has opened wide to me, great and ef-
“blinking” is the best English equivalent (see, e.g., L&N 16.5), fective.”
although it does not convey the exact speed implicit in the 16 tn Since Paul appears to expect specific delegates here
Greek term. and they were most likely men, the Greek word ἀδελφοί
sn A quotation from Isa 25:8. (adelfoi) here has not been not translated as “brothers and
sn A quotation from Hos 13:14. sisters.”
tn Grk “brothers.” See note on the phrase “brothers and 17 tn Grk “with the brothers.”
sisters” in 1:10. 18 tn Grk “it was simply not the will that he come now.”
16:15 Now, brothers and sisters, you know
16:21 I, Paul, send this greeting with my own
about the household of Stephanus, that as the first hand.
converts of Achaia, they devoted themselves to 16:22 Let anyone who has no love for the Lord
ministry for the saints. I urge you 16:16 also to be accursed. Our Lord, come!
submit to people like this, and to everyone who 16:23 The grace of the Lord Jesus be with
cooperates in the work and labors hard. 16:17 I you.
was glad about the arrival of Stephanus, Fortuna- 16:24 My love be with all of you in Christ
tus, and Achaicus because they have supplied the Jesus.
fellowship with you that I lacked. 16:18 For they
refreshed my spirit and yours. So then, recognize
people like this.
16:19 The churches in the province of Asia
send greetings to you. Aquila and Prisca greet
you warmly in the Lord, with the church that
meets in their house. 16:20 All the brothers and
sisters send greetings. Greet one another with a
holy kiss.
tn Grk “brothers.” See note on the phrase “brothers and

sisters” in 1:10.
tn Grk “firstfruits.”
tn Or “they have made up for your absence” (BDAG 70 s.v.
ἀναπληρόω 3).
tn Grk “the churches of Asia”; in the NT “Asia” always re-
fers to the Roman province of Asia, made up of about one-
third of the west and southwest end of modern Asia Minor.
Asia lay to the west of the region of Phrygia and Galatia. The
words “the province of” are supplied to indicate to the mod-
ern reader that this does not refer to the continent of Asia.
sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom
16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the
same person. The author of Acts uses the full name Priscilla,
while Paul uses the diminutive form Prisca.
tc The plural form of this verb, ἀσπάζονται (aspazontai,
“[they] greet”), is found in several good mss (B F G 075 0121
0243 33 1739 1881) as well as the Byzantine cursives. But
the singular is read by an equally impressive group (‫ א‬C D K
P Ψ 104 2464 pc). This part of the verse is lacking in codex
A. Deciding on the basis of external evidence is quite difficult.
Internally, however, the singular appears to have given rise to
the plural: (1) The rest of the greetings in this verse are in the
plural; this one was probably made plural by some scribes for
purposes of assimilation; and, more significantly, (2) since
both Aquila and Prisca are mentioned as the ones who send
the greeting, the plural is more natural. The singular is, of
course, not impossible Greek; indeed, a singular verb with a
compound subject is used with some frequency in the NT (cf.
Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts
5:29; 16:31; 1 Tim 6:4). This is especially common when “Je-
sus and his disciples” is the subject. What is significant is that
when such a construction is found the emphasis is placed on tn The Greek text has μαράνα θά (marana qa). These
the first-named person (in this case, Aquila). Normally when Aramaic words can also be read as maran aqa, translated
these two are mentioned in the NT, Priscilla is mentioned first “Our Lord has come!”
(Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts tc Although the majority of mss (‫ א‬A C D Ψ 075 Ï lat bo)
18:2 (the first mention of them) is Aquila mentioned before conclude this letter with ἀμήν (amhn, “amen”), such a conclu-
Priscilla. Many suggest that Priscilla is listed first due to prom- sion is routinely added by scribes to NT books because a few
inence. Though that is possible, both the mention of Aquila of these books originally had such an ending (cf. Rom 16:27;
first here and the singular verb give him special prominence Gal 6:18; Jude 25). A majority of Greek witnesses have the
(cf. ExSyn 401-2). What such prominence means in each in- concluding ἀμήν in every NT book except Acts, James, and
stance is difficult to assess. Nevertheless, here is a Pauline 3 John (and even in these books, ἀμήν is found in some wit-
instance in which Aquila is given prominence. Too much can nesses). It is thus a predictable variant. Although far fewer
be made of the word order argument in either direction. witnesses lack the valedictory particle (B F 0121 0243 33 81
tn Grk “brothers.” See note on the phrase “brothers and 630 1739* 1881 sa), their collective testimony is difficult to
sisters” in 1:10. explain if the omission is not authentic.

1 Corinthians: Salutation Divisions in The Church

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1 Corinthians

Salutation Divisions in the Church

tn The translation “[will] be punished” is given here by

on “people who have never married” in v. 25 for discussion),

tn Grk “brothers.” See note on the phrase “brothers and

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