First Corinthians

1Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 2Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: 3Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 4I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6Even as the testimony of Christ was confirmed in you: 7So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

10Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

Whether there were actually parties of Peter, and Paul, and all others, is not certain; Paul may be exaggrerating for emphasis. What is certain is that there were divisions in Corinth rooted in identity of persons. Paul corrects this tendency by emphasizing that Christ is the head, not any person on earth, and that is the one to emulate and follow first, as Christ was the one who performed the critical actions that defined the faith.

14I thank God that I baptized none of you, but Crispus and Gaius; 15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 17For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Is Paul setting himself against Jesus' commission (Matt. 28:18-20) here (1:17)? Hardly. Objectors on this point badly need education in forms of idiomatic expression in currency in Judaism and Greco-Roman rhetoric. This is an example by Paul of a "negation idiom" which expresses the idea, in light of the Corinthians' undue emphasis on baptism (warned against throughout the letter), that Paul considers the practice of baptism to be secondary to preaching the gospel (which agrees with the order of Jesus' command). It is a dash of cold water, to be sure, but not a total negation of baptism, for otherwise, why would Paul have admitted to baptizing Crispus and a few others? Indeed, his manner or writing -- the way he adds as a comment that he also remembers baptizing the household of Stephanus, but can't recall who else, is another rhetorical tactic throwing cold water on the Corinthians' "baptism frenzy"! Those who suggest that Paul is "correcting himself" on his "mistake" of saying he only baptized two people are simply ignorant of the subtle art of Greco-Roman rhetoric. The "recollection" is intentional!

18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

1:19 is a paraphrase of Isaiah 29:14, which says in context:

The Lord says: "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men. Therefore once more I will astound these people with wonder upon wonder; the wisdom of the wise will perish, the intelligence of the intelligent will vanish."

Isaiah is referring not to true wisdom, but sarcastically to "pseudo-wisdom", held by people who think they know something but actually don't. Paul is himself referring to a sort of "pseudo-wisdom" - he is rebutting those who found preference in Apollos' more sophisticated teaching style.

Note that the emphasis in this section is on human wisdom. Earthly rulers, by the thinking of Paul's age, "were those most often assumed to be gatherers and purveyors of the sophia (i.e., wisdom)."Paul is thus offering a bipolar contrast between the wisdom of God on one hand, and the wisdom of humans - including those supposedly the wisest: scholars, philosophers, rulers - on the other.

22For the Jews require a sign, and the Greeks seek after wisdom: 23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

An explicit identification of Christ with the hypostatic Wisdom of God, and in turn a confirmation of orthodox Trinitarianism. See http://www.tektonics.org/jesusclaims/trinitydefense.html for more details.

25Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29That no flesh should glory in his presence. 30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31That, according as it is written, He that glorieth, let him glory in the Lord.

Paul's words here have a direct purpose: To defuse Corinthians pursuit of honor through association with persons. Paul reminds his audience that humanity is weak and frail, and that God's choice of the weak and the ignoble means that their own "hero worship" is contrary to God's example.

2:1And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: 5That your faith should not stand in the wisdom of men, but in the power of God.

Speaking ability was considered an honorable trait. Paul points out his own weakness in that area, thus defusing the Corinthian admiration of him in particular. Once again rather he points to Christ, and by reference to himself as weak, indicates that he is God's instrument.

6Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

A point against human wisdom: The leaders of the world (in a time when leaders were supposed to be the wisest of the lot) made the biggest mistake ever by crucifying Jesus. If the Corinthians respect Jesus, then how can they trust in men as objects of admiration in light of this?

9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Some set against 2:15, verse 4:5. This is not viable. In Chapter 1 Paul is having it out with the Corinthians for respecting the traits of human wisdom. Verse 2:15 means that mature believers ("spiritual men") in Christ are able to sift, scrutinize and understand things -- the word here is anakrino, which signifies investigation and sifting. In Chapter 3 Paul says that the Corinthians are not mature believers -- they have divisions and arguments. Chapter 4 is a "therefore" chapter in which Paul indicates that because of their immaturity, related in Chapter 3, the Corinthians should not judge the matter of dispute concerning his apostleship and authority -- and the word now, and into 1 Cor. 4, is krino, which has the connotation of making a decision, condemnation, or judgment. There is no contradiction at all, but rather a progression of ideas and argumentation.

3:1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

Emphasis: Those who do not have unity in Christ -- the proper head of the church -- need growth. Focus on human leaders at the expense of Christ is a sign of spiritual immaturity.

5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6I have planted, Apollos watered; but God gave the increase. 7So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9For we are labourers together with God: ye are God’s husbandry, ye are God’s building. 10According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

Wishing to wean the Corinthians away from following human leadership at the expense of Christ, but also not wishing to dishonor others (especially those who also spread the Gospel) Paul portrays himself and Apollos as co-workers who perform similar functions, with God in charge of the ultimate result and therefore the one who deserves the greatest honor. Paul also emphasizes in his last point the responsibility associated with being God's assigned worker.

11For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14If any man’s work abide which he hath built thereupon, he shall receive a reward. 15If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

A pointer to the fact that while salvation is free and by grace, there are rewards in heaven and a judgment associated with works. A Christian in an armchair will be saved even as they suffer loss. Put it this way: You can earn a seat in the "nosebleed section" of heaven if you don't do works.

16Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 18Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20And again, The Lord knoweth the thoughts of the wise, that they are vain. 21Therefore let no man glory in men. For all things are yours; 22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23And ye are Christ’s; and Christ is God’s.

Sin (which defiles the temple of God) receives a due recompense. This is a warning to the Corinthians to cease their carnality and grow, so that they can be sanctified and be rewarded. A warning as well to the lazy Christian today who rests on the laurels of salvation. Therefore, Paul says: drop the personality cults. God is in charge of you.

4:1Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. 4For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 6And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

Paul anticipates criticism in reply and answers it, first by expressing his indifference and indicating that he answers to God. So likewise do the Corinthians, so there is due caution in pressing their case, and if they're that anxious to press a case, they can wait for Jesus to make the judgment. Perhaps this is well read as Paul saying, "tell it to the hand" -- since it implies that Paul thinks there's no recourse for them to be right in the present in what they assert. In essence, "God will sort you out." Thus:

7For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 11Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; 12And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

Paul questions the ability of the Corinthians to make a qualified judgment. The first verse could as well say, "What makes you so special?" -- especially compared to eminently qualified persons like the apostles. They argue from their armchairs that they are right, but it is the apostles who walk the walk and talk the talk on a daily basis.

14I write not these things to shame you, but as my beloved sons I warn you. 15For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16Wherefore I beseech you, be ye followers of me.

"Be followers" meaning, thus, put Christ at the head of your concerns, as I do; and perhaps also, in light of what preceded, a warning: If you think you're qualified to judge here, why don't you come out with me and be hungry, defamed, etc.? If you indeed want to put me at the head of your personality cult, why not go all the way and be just like me in your suffering?

17For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18Now some are puffed up, as though I would not come to you. 19But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20For the kingdom of God is not in word, but in power. 21What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Timothy is to be sent to remind them --personally -- of what it truly means to follow Paul, and to correct the focus so that it is on Christ, who is the real impetus behind Paul. Paul also anticipates scoffers who think he doesn't jave the nerve to come in person and confront them. Then he appeals to an example of their brazenness, and what will be done about it:

5:1It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. 2And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

What is it is to "delivered unto Satan"? The likely meaning is an expulsion from the church -- and here, not to Satan personally, but to the world, and the realm where Satan is the "god of the world". (See similar use in 1 Tim. 5:15, where "Satan" can hardly be supposed to mean Satan personally!) What then is the "flesh"? If this is not execution, then "flesh" must be understood another way -- in fact, a way it is used elsewhere in Paul as well as in other Jewish literature, to refer to the weakness and sinfulness of humanity. (As in 1 Peter 2:4, For all flesh is as grass, and all the glory of man as the flower of grass.) What is the process in view? The purpose is much the same as it might be to let a drunkard drink himself into insensibility, which in an honor-shame society would have been a much more effective tactic than it would be under a modern, individualistic, "I'm proud of myself and don't care what anyone else says" routine. Note that this man's sin is "such fornication as is not so much as named among the Gentiles, that one should have his father's wife." (5:1) This is not something like alcohol where he will be able to find drinking buddies or social support; his acts would be a disgrace to the whole of society, even non-believers. It is Paul's hope that the man, expelled from his social network in the church, will be shamed and left with no recourse but to repent, since no other group will accept his behavior either.

7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9I wrote unto you in an epistle not to company with fornicators: 10Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

A command to remove from the ingroup any who do not share the ingroup's values.

6:1Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8Nay, ye do wrong, and defraud, and that your brethren.

We might wonder about the application of this (vv. 6-7) today, and whether we ought to be resolving legal disputes among ourselves and not going to law. Well, we won't say no to arbitration outside of court; but before taking this passage into account, consider the social and historical context, and how this specifically relates to the NT world as an "honor and shame" society. As Malina notes in The New Testament World, social equals (such as would have been all Christian brethren) in the NT world did not consider it honorable to take each other to court. To do so was to violate a "challenge-response code" among social equals, for whom it was most honorable to resolve the issue themselves. When an equal took and equal to court, it had the following effects:

1. The challenger "aggravates the dishonor by publicizing it." (Hence note that when Joseph did not divorce Mary publicly, he was being sensitive to honor issues.)
2. The result, whoever wins in court, "demonstrate[s] inequality and vulnerability," and puts the loser's honor in jeopardy. (Hence the significance as well of Gallio refusing to hear a case in Acts 18, and Jesus refusing to arbitrate between two brothers; in neither case did the putative "judge" wish to affect the honor of others.) It also allows the winner to gloat, further exacerbating the situation.
3. It implies that one is socially unable to deal with one's equals, therefore heaping up more dishonor.

Thus the problem for Paul's people is clear. Christianity was supposed to make every convert equal in status; if a brother took a brother to court, it was an effective denial of equality before Christ, and also in effect a denial of Christ's power (as it was in another situation) to make all persons equal. This in turn would also shame the faith as a whole in the eyes of non-believers, in light of its claims to be egalitarian, and this obvious reversal of that value. Family quarrels should stay in the family, else the entire family is publicly shamed.

So what does this mean today if a brother scams a brother? Not much. There may be other reasons not to take your fellow believer to court, but the reason Paul had for his admonition decidedly does not apply in 21st century America. However, this is yet another way for Paul to divorce the Corinthians from their tendemcy to respect persons.

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

How can this be, skeptic Dennis McKinsey asks, when Matthew 21:31 says that sinners get into the Kingdom of God? Conveniently, McKinsey leaves out 1 Cor. 6:11: "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" and Matt. 21:32 "For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did." Obviously, Paul is talking about sinners if they are not saved while Jesus is talking about those publicans and harlots that believed in him.

There's also a lot of conspiracy-mongering claiming that understanding "effeminate" in terms of homosexuality is misleading and that the word means "soft" or "vulnerable" and probably refers to those who are unreliable or lacking in courage. That's certainly not supported by other uses of the same word (malakos): Witherington's Corinthians commentary [166] notes uses of it referring to a "young male prostitute". Lexicons like BAGD, as Wold notes in Out of Order [189], clearly say that the word is used of "men and boys who allow themselves to be misused homosexually" and cites "numerous examples from Greek literature" of the word used this way. Critics argue in reply that the word has no specific referent for the homosexual act, just having feminine characteristics, but of course the "passive" partner in such a relationship DOES act out that very sort of characteristic. In addition, Wold notes [192] that at Paul's time, the common preference for a "passive" homosexual partner WAS one that was effeminate (whereas prior to the 5th century BC, the preference was for a masculine partner). Finally, other Greek terms for the passive partner, clearly used in homosexual contexts, are words that have no "inherent" homosexual meaning but are borrowed words used to describe the passive homosexual.

11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 12All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God hath both raised up the Lord, and will also raise up us by his own power. 15Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17But he that is joined unto the Lord is one spirit. 18Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

The carnal tendencies wrapped into one: Respect for specific persons, and associations with specific points of view in following those persons. But no, Paul says again, Christ is the head, and his rules are the ones to follow and he is the one to honor.

7:1Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 2Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 5Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 6But I speak this by permission, and not of commandment. 7For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. 8I say therefore to the unmarried and widows, It is good for them if they abide even as I. 9But if they cannot contain, let them marry: for it is better to marry than to burn.

In citing this passage (v. 6) one must not equivocate the distinction between concession and command with the distinction between inspired and not-inspired. [Note that Jesus Himself in the gospels makes concessionary utterances, for in Matt 19:8 Jesus states that Moses permitted men to divorce their wives because the Jews' hearts were hard. That is, Jesus Himself authoritatively states something concessionary.] Inspiration deals with the origin of the words or ideas of Scripture. A concession or a recommendation can be just as much as a command. Yahweh made a concession to the Hebrews at Sinai concerning divorce, and in the OT prophetic writings Yahweh makes pleas and entreats apostate Israel to come back to Him. These writings are inspired as much as those writings which deal with commands. The objection is confusing the type of texts [command and/or concession] with the origin or Intelligence behind the texts. This is a category fallacy once again.

Verse 12 (see below), cited further by critics, looks quite imposing, but it too does not take much effort to investigate. In v10, Paul directly appeals to the teachings of our Lord such as those in Matt 5:32 and 19:3-9. He says in v10: "To the married I give this command, not I, but the Lord." The rest of verses 10 and 11 are restatements and reminders of Jesus' words on divorce. Now Paul is going to deal with something Jesus is not recorded as dealing with in the gospel accounts: marriage and divorce when one partner is a believer and the other is not. As these words of Paul in verses 12-40 are not issues that Jesus directly addressed [if He did address these issues they are not recorded], Paul states that it is he and not Jesus who is saying these things. Yet the fact that Jesus was not recorded as physically uttering these words that Paul is giving in verses 12-40 really does not conflict with the orthodox doctrine of inspiration that 2 Tim 3:16 puts forth, for the term theopneustos in that passage, "God breathed", is not restricted only to those words of Jesus. Check the BAGD lexicon or any other lexicon to verify this point. If inspiration covered only what Jesus Himself said, then we would have a problem. But inspiration does not limit itself to what Jesus Himself said, and the Church has never had this restrictive a view in its history. This objection commits a straw man fallacy by equating the set of God-inspired writings with the set of sayings of Jesus, pointing out that Jesus did not utter the words in verses 12-40, and proclaiming that there is a contradiction.

Is Paul (v. 7) contradicting Gen. 2:18, which stated that it was not good for Adam to be alone? To say so is to be falsely generalizing from particulars: Each verse represents a specific situation where the condition described is desirable, not a universal rule. Obviously it is not "good" for the first man ever to be alone!

Skeptics have now and then cited 1 Cor. 7 as an "against marriage" passage; it has also confused a great many others who do not have the contextual background needed for interpretation. Bruce Winter in After Paul Left Corinth [216ff] has drawn together a set of social and cultural datum that explains this chapter and what was really happening behind the scenes. We will use his observations to correct any needed Skeptical or other misapprehensions.

The first point to consider is what Paul calls the "present distress" in 7:26. Some have seen eschatological warnings here and concluded that Paul sees the end of the world at hand. It will surprise such speculators to be told that the words "present distress" do not indicate any sort of eshcatological hiccup, but rather a food shortage in Corinth. Winter shows that there were severe grain shortages in the 40s and 50s AD (cf. the shortage predicted in Acts) which in turn produced social distress (riots, crime). Paul speaks of the distress as present, not as impending or future. This is not an eschatological warning.

The second point is that the language used by Paul here is not about unmarried persons, but about a husband and wife abstaining from sexual intercourse. Winter shows that the rendering of the word "woman" as "wife" in vv. 1-2 is much better and reflects secular use of the word, and indeed fits better with the lack of personal pronoun no "his" before the word in 7:1) which is paralleled in secular sources.

It is also recognized that 7:1 is Paul quoting back a Corinthian viewpoint. Apparently due to the famine, some perceived that it would be good to abstain for sexual intercourse, and Paul responds to this by noting that married persons did have this obligation to one another. Far from advising against marriage for all time, or because of the end of the world as some say, Paul is speaking on an entirely different topic.

10And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: 11But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. 16For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

The Christian married to a non-Christian (once the former has converted) should honor the covenant agreement as long as the unbeliever is willing. This brings sanctity to the unified household. Paul's comments here should be understood with the peception of the family as an ingroup unit, not a collection of related inidividuals, and thus "sanctified" refers to the influence of purity (cleanness) which could lead to salvation (v. 16).

17But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20Let every man abide in the same calling wherein he was called. 21Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. 23Ye are bought with a price; be not ye the servants of men. 24Brethren, let every man, wherein he is called, therein abide with God.

Paul reiterates the earlier theme of obedience to God. Libertine behavior (such as leaving your spouse) would be done in the pursuit of one's interests at the expense of others. Matters of status (circumcision) and chasing after things for one's selfish gain is against the paradigm established by Christian faith in which we serve God's interests and not our own.

25Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 29But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31And they that use this world, as not abusing it: for the fashion of this world passeth away. 32But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: 33But he that is married careth for the things that are of the world, how he may please his wife. 34There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. 35And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

36But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. 39The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 40But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

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

This chapter represents an attempt by Paul to apply the ruling of Acts 15 and offer practical advice based on it. The Acts 15 decree advised Christians to stay away from idol sacrifices and blood. Simple enough, except sometimes in the market you might not know if meat was sacrificed to an idol or not. Paul looks at both sides of the argument: On the one hand, yes, those pagan gods are frauds, so we know that anyone who eats that meat now as a Christian isn't actually dishonoring God. (Verse 4 also includes Jesus in a revised Shema; see link reference in Ch. 1 above.) On the other hand, if other Christians can't accept that view, and may stumble into idolatry because they see you eating meat you don't fear. Paul advises the meat-eater to abstain if it causes problems...after all, which is more important, your brother's eternity, or having a burger?

9:1Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3Mine answer to them that do examine me is this, 4Have we not power to eat and to drink? 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6Or I only and Barnabas, have not we power to forbear working? 7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8Say I these things as a man? or saith not the law the same also? 9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

Paul now properly appeals (in a collectivist setting) to the examples set by himself and others in leadership, which for Corinthians Christians is the end-all answer. The apostles marry if they wish, eat and drink as they wish -- Paul and Barnabas aren't the only examples they know of. To this Paul now adds the issue of being paid for teaching services -- something it is suspected his rivals were doing, and were perhaps touting as a sign of their professional status (versus Paul, who they perhaps insinuated gave away his teaching for free because "you get what you pay for"!). Against this Paul points out that he does have the right to collect payment, as verified by the OT; but he counters by saying he does not wish to hinder the gospel -- as he has insinuated that his opponents have done.

Taking payment actually would have been a good thing for Paul to do in the eyes of his contemporaries; one cannot raise the spectre of modern televangelists here. In the NT world, favor was to be repaid with favor. In the Corinthians' view, Paul's refusal to accept payment could be read as refusing their gracious offer, and as insulting. Or it could be suspected that he was trying to build up favor for some big recompense later on. Either way it is not comparable to modern televangelists in any sense.

15But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

In essence, Paul says that the preaching of the Gospel is its own reward (and he also implicity refers to rewards in heaven), and indeed, he does so because if he does not, the "punishment" is severe!

19For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23And this I do for the gospel’s sake, that I might be partaker thereof with you.

Paul is almost certainly alluding to the teaching of Jesus that those who wish to be great in the Kingdom are those who make themselves the least among brethren. He who serves on earth is served in the Kingdom.

Is Paul being a chameleon and a charlatan? No more so than the teacher who learns the dialect of a student in order to be more effective teachers to them. Is it being a "chameleon" and being "opportunistic" to absorb local customs and behaviors for the sake of viable communication? Not at all. This was especially so in the ancient world. As Malina and Neyrey note in Portraits of Paul, it was natural and expected for persons to submit themselves to and for the good of the group by meeting their expectations for behavior [190]. The "chameleon" insult is a product of anachronism by a Western mindset and in no way reflects any idea that Paul would lie or make up stories.

24Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Critics set v. 26 against Rom 9:16, So then it is not a matter of willing or running, but of God's mercy. So do we run in order to obtain things or do we just sit and wait for God's mercy to grant our desires? The context of 1 Cor 9:24 clearly indicates that Paul is using running a race as a metaphor for the Christian's carrying out of God's work in his lifetime. In particular, Paul is speaking of his own missionary efforts of proclaiming the gospel in the immediately preceding verses. Second, the context of Rom 9:16 speaks of justification , that is, becoming saved, with particular reference to the Jews. Therefore, completely different things are being talked about here, and there is absolutely no case for contradiction.

Is Paul being a chameleon and a charlatan (vv. 22-23)? No more so than the teacher who learns the dialect of a student in order to be more effective teachers to them. Is it being a "chameleon" and being "opportunistic" to absorb local customs and behaviors for the sake of viable communication? Not at all. This was especially so in the ancient world. As Malina and Neyrey note in Portraits of Paul, it was natural and expected for persons to submit themselves to and for the good of the group by meeting their expectations for behavior [190]. The "chameleon" insult is a product of anachronism by a Western mindset and in no way reflects any idea that Paul would lie or make up stories.

10:1Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2And were all baptized unto Moses in the cloud and in the sea;

It is objected that these events did not happen in Exodus: The cloud was before and behind the forefathers, they were not under it, and they did not pass through the sea. Our subject manifestly does not recognize the allegorical nature of this passage, which becomes more evident in the verses that follow: They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. This is nothing more than a typical Jewish midrashic procedure; a similar interpretation was offered by Philo. It is legitimate literary license, to coin a modern term.

3And did all eat the same spiritual meat; 4And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5But with many of them God was not well pleased: for they were overthrown in the wilderness. 6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12Wherefore let him that thinketh he standeth take heed lest he fall. 13There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14Wherefore, my dearly beloved, flee from idolatry.

How is this reconciled with Num. 25:9, And those that died in the plague were twenty and four thousand? Most like to resolve this one by saying that the 24,000 deaths were over the more than one day Paul refers to (and this does work -- there is no justifiction for our McKinsey's assertion, in the #10 Biblical Errancy newsletter, that the events of Numbers happened in one day because "The narrative of events is quick, brief, and consecutive" -- I could make an account of the creation "quick, brief and consecutive" and eliminate the time markers, that would still no prove that the creation happened in one day).

15I speak as to wise men; judge ye what I say. 16The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. 18Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils. 22Do we provoke the Lord to jealousy? are we stronger than he?

Paul responds here to those of libertine bent who are willing to eat meat, and his tack is an "avoid even the appearance of wrongdoing" one. Eating such meat as a show is an "in your face" to God, even if we agree that the idol isn't real; yet the sacrifice is done to honor that which is evil, so is it really worth eating?

23All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24Let no man seek his own, but every man another’s wealth. 25Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26For the earth is the Lord’s, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: 29Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? 30For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Is Paul seeing himself as a law unto himself? No -- there is a Greco-Roman rheotrical argument pattern here: "All things are lawful for me" is a Corinthian claim that Paul is repeating back and then responding to. He replies that not all things are good to do, even if lawful, and offers a "don't ask policy" towards the eating of meat. This is a middle ground that serves both to acknowledge the supremacy of God over the creation while also not disturbing those of weaker faith. Paul points to himself again as an example in leadership to follow; as he adjusts his ways, so should his readers adjust theirs.

11:1Be ye followers of me, even as I also am of Christ. 2Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonoureth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man. 10For this cause ought the woman to have power on her head because of the angels. 11Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12For as the woman is of the man, even so is the man also by the woman; but all things of God. 13Judge in yourselves: is it comely that a woman pray unto God uncovered?

Apologists and commentators have suggested that there is something culturally relative about these commands, and they are quite right. Something missed here is the hullaballoo about veils for women is that Paul FIRST (11:4) speaks of veiling for men. This "veil" was actually the toga drawn over the head, which was done while praying or offering a libation to the gods. Even emperors did this. The act was limited to those who performed a leading role, such as sacrificing or praying, and such functions were by class function reserved for the socially elite. Of course in the Christian church there were no elite in Christ; all could pray or prophecy to Christ. Those who have read our material on stratification and place in the ancient world may by now guess that elite Corinthians would have a cow over the idea of a poor person or lower class person doing this.

At the same time as Roman Corinth was founded, something else entered into the picture -- a new sort of "liberated woman" concept, but not the equal rights sort for all; rather, for women in high social positions only, to cliam "the indulgence in sexuality of a woman of pleasure." [123] This was a reaction to Roman male abuses of casual sexual companions.

Winter ties together these two matters thusly. Paul's reference here is strictly to married women, per the custom of the day that married women only wore veils among women. Thus Paul's reference to headship is between husband and wife, not men and women generally. But the problem was that women were praying without their veil, and in this society, to go without a veil with another man present implied that you were his casual sexual companion! It was indeed like wearing a T shirt that said, "I am a prostitute!" Paul's accusation is thus against those who abuse the freedom of the "new Roman women" and thereby dishonor their husbands by making it appear as though they are accompanied by a prostitute.

14Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16But if any man seem to be contentious, we have no such custom, neither the churches of God.

Critics ask how Paul can say this in light of associations of long hair in the OT. But the comparison that Paul makes is to the long hair of a woman - so that this is a matter of what was considered "long" in Paul's day. We find the same issue dealt with in ancient writers like Strabo, who complains of men wearing their like that of a woman. According to one Hellenistic-Jewish writer, "Long hair is not fit for boys, but for voluptuous women." Philo says that a man's hair is too long if it can be piled on top of the head in braids. Therefore, Paul's reference is entirely appropriate in context. (The Greek word here actually refers to tresses of hair; snide observation about portraits of Jesus with long hair are off the mark.)

17Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19For there must be also heresies among you, that they which are approved may be made manifest among you. 20When ye come together therefore into one place, this is not to eat the Lord’s supper. 21For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 22What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

Certain Corinthians treated the fellowship meal as a time to gorge themselves. Paul reminds them of the sacred nature of the fellowship meal:

23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 27Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33Wherefore, my brethren, when ye come together to eat, tarry one for another. 34And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Since the meal is a sign of Christ's sacrifice, to treat it casually or as an excuse to gorge is an insult to the honor of Christ.

12:1Now concerning spiritual gifts, brethren, I would not have you ignorant. 2Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4Now there are diversities of gifts, but the same Spirit. 5And there are differences of administrations, but the same Lord. 6And there are diversities of operations, but it is the same God which worketh all in all. 7But the manifestation of the Spirit is given to every man to profit withal. 8For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

Paul advocates critical examination of professed gifts, and also indicates that no gift is superior to another -- suggesting that the Corinthians may have been according certain people more honor for certain gifts, and that some were claiming gifts they did not have as a way to obtain a higher honor rating. Paul replies by stressing the unity of the body of Christ and the equal honor of all of its members in the larger, unified function of the body:

12For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. 21And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22Nay, much more those members of the body, which seem to be more feeble, are necessary: 23And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25That there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

27Now ye are the body of Christ, and members in particular. 28And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30Have all the gifts of healing? do all speak with tongues? do all interpret? 31But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

As a seal to such controversy, Paul classes all these gifts "fourth" after three other offices, so that no one can say they deserve more honor than any other. In fact Paul says that he and the other apostles are first in rank, so the Corinthians are barking up the wrong tree with their spats.

Is this contrary to the OT command against coveting? No. First, the Hebrew root which the KJV translates "covet" in Ex 20:17 is cited by the Brown, Driver, Briggs Hebrew lexicon on p 326 as "desire, take pleasure in" as the general root meaning, with the specific definition given below " in the bad sense [italics mine] of inordinate, ungoverned, selfish desire". That is, the word has a bad sense, which invariably is the meaning in Ex 20:17's negative prohibition. Second, the Greek verb used in 1 Cor 12:31 is cited by the Bauer-Arndt-Gingrich-Danker lexicon, p 338, as having a " good sense", meaning "strive, desire, exert one's self earnestly". So the Hebrew and the Greek which the KJV translates in both places as "covet" have completely different meanings. The reader of English in 1611 or the later years would probably understand the different shadings suggested by context. But language changes over time, and now "covet" has lost much of the "good sense" shading in our present day. But we go by the Greek and the Hebrew. Doing so removes any chance of a contradiction here.

13:1Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 4Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6Rejoiceth not in

8Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9For we know in part, and we prophesy in part. 10But when that which is perfect is come, then that which is in part shall be done away. 11When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13And now abideth faith, hope, charity, these three; but the greatest of these is charity.

One of our biggest internal bones of contention in the church today is the question of what this passage means with reference to the charismatic gifts. Some offer arguments that this points to modern expressions of such gifts today being impossible. I take the position that whatever this indicates, a person who claims to have one or more gifts needs to prove it. But let's have a look at what the scholars have to say with reference to some popular positions in terms of what "the perfect" is.