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Bible Class Commentaries:

1 Corinthians

A

Bible Class Commentary

by

Henry T. Mahan

1

To the church of God at Corinth

1 Corinthians 1:1-9

Paul taught in Corinth for a year and a half (Acts 18:1, 11). He left Corinth and sailed to Syria. During his absence false teachers crept in and disturbed the church with false doctrine and unscriptural practices. The church fell into factions and divisions and misuse of gifts. Questions arose about marriage and going to law with one another. The resurrection was doubted by some, and the ordinances were abused. They flaunted their learning, grew careless in their conduct and purity of doctrine began to decline! This epistle deals with these issues and many more problems confronting this young church.

v. 1, 2. We have the usual salutation or inscription. The writer describes himself by his name and his office: 'Paul, called to be an apostle'. His call to the apostleship was 'by the will of God'. No one ought to take such an office or responsibility unless he is called and appointed to it by God (1 Tim. 1:12; Acts 9:15). Sosthenes was the ruler of the Jewish synagogue at Corinth. Luke mentions him in Acts 18:17. Evidently he had been converted and was with Paul, for Paul calls him his brother.

The epistle is addressed to 'the church of God ... at Corinth' -- a congregation of believers joined together in fellowship, worship and the preaching of the gospel. Paul's letter is intended for those who are 'sanctified in Christ Jesus', set apart from all eternity to grace and glory and justified by the blood and righteousness of Christ (Heb. 10:10-14). Not only are they chosen and justified, but they are 'called to be saints'. They are called by his spirit and by his word to repentance toward God and faith in the Lord Jesus. The epistle is intended for all other believers; in all places, who call upon the name of the Lord Jesus! Paul says, 'Christ is my Lord and their Lord!'

v. 3. Nothing is more desirable than to have God reconciled to us through Christ, and this is signified by the word 'grace'. Then to have peace with God, peace of heart and conscience and peace among ourselves, even in a world of trial and trouble, is indeed the greatest blessing, The foundation of all grace and peace is the favour of God through the merits of Christ.

v. 4. 'I always' (as often as he thought of them) 'thank God for you and for the grace of God given to you by Christ.' This includes all sorts of grace (electing, justifying, regenerating and sanctifying grace) and every grace of the Spirit (as repentance, faith, hope, love, etc.); for all are the gifts of God in them (1 Thess. 2:13). No work nor gift of grace is by man's free will or merit, but all are owing to God's grace and come through the hands of Christ (1 Cor. 4:7).

v. 5. This is a continuation of the thanksgiving. 'In Christ in every respect you are enriched and provided for.' Not only did they have a spiritual, experimental knowledge of the gospel of Christ, but many of them had been richly qualified with gifts to preach and teach the gospel Some had the gift to speak in other tongues and other gifts of the Spirit.

v. 6. By the 'testimony of Christ' is meant the gospel (2 Tim. 1:8). This gospel had been preached to the Corinthians and was confirmed and established among them by the signs and miracles with which it was attended and by the Holy Spirit's applying it to their hearts (Heb. 2:1-4).

v. 7. The Corinthians were not only honored with the light of the gospel, but God endowed them with many gifts and graces so that they were not inferior to any of the churches. However, Paul does not ascribe unto them such abundance as to leave nothing to be desired, but merely as much as will suffice until Christ comes and they shall be made perfect (1 John 3:1, 2; 1 Thess. 1:9, 10).

v. 8. Paul lets them know what hope he has of them as to the future. 'The Lord will never forsake you but will complete what he has begun in you' (Phil. 1:6). The love of God to his people always continues. Their interest in Christ will never be lost. Grace in them is eternal life, and they will never totally be moved away from the hope of the gospel. In the day of our Lord Jesus every believer will be presented blameless, not in themselves, for no man is without fault and sin; but in Christ's righteousness all the elect are blameless, being justified by his blood and clothed in his righteousness (Col. 1:20-22; Eph. 1:3, 4; Jude 24, 25).

v. 9. When the Scriptures speak of God as 'faithful', the meaning in many cases (and here especially) is that what God purposes and promises, he provides. He shall not fail (Rom. 11:29; Mal. 3:6). 'He has called you into the companionship and fellowship of his Son, and he will faithfully discharge every promise to Christ and to you' (John 6:37-39; 10:27-29; Rom. 4:20-25).

2

Let there be no divisions among you

1 Corinthians 1:10-18

v. 10. Up to this point Paul had handled these Corinthians mildly; now he begins to deal with some of the problems that existed among them. 'I urge you and appeal to you by the name of the Lord Jesus Christ.' That name must have had weight and influence among them, for it is by his name they were called, justified and accepted by the Father. Christ is precious to every believer, and it was his honour and interest which was at stake by their divisions and errors. Paul was not acting in his own name, nor seeking to preserve his reputation as a preacher, but he was concerned for the glory of Christ and the testimony of the gospel (1 Tim. 6:1; Titus 2:5; Phil 3:17, 18).

The apostle exhorts three things:

1. 'Speak the same things. Profess the same truths and preach the same message of grace in Christ.'

2. 'Have no divisions and quarreling among you' Nothing is more inconsistent on the part of believers than to be at odds with one another.

3. 'Live in harmony together.' The foundation of harmony is for all to be agreed in mind and judgment, not only on matters of doctrine, but on other matters also.

v. 11. Chloe was evidently a woman member of the church whose husband was dead, for Paul refers to the household by her name. They were probably a family of great influence and integrity in the church and had written to Paul concerning the problems in this church. Paul says, 'My information comes from a good source.'

v. 12. Some of the church members were divided into factions. One group said, 'We are of Paul. He was instrumental in our conversion. We like his way of teaching. He is our pattern; we won't hear anyone else.' Another group said, 'We don't care for Paul; we like Apollos,' while another claimed Peter as their champion. Still others said, 'We are of Christ; we don't need the pastors and teachers at all.'

v. 13. The body of Christ is not to be divided! He is our Lord and Master; he was crucified for us and we were baptized in his name, not in the name of his ministers. We are all one in Christ (Gal. 3:26-28); The minister has his gifts, as all others have theirs, and one is not to be exalted above the other (1 Cor. 12:12-20).

vv. 14-16. The apostle did not dislike the ordinance of baptism, nor was he discounting its value or importance, but because he was an apostle and was held in great esteem for his faith and his gifts, he was thankful that he personally baptized so few, lest he be charged with having a personal following, or lest people whom he baptized find some cause for pride or comfort in the fact that they were baptized by Paul himself?

v. 17. He anticipates an objection that he was neglecting the Lord's command to 'go and teach all nations, baptizing them'. So he says, 'Baptism is not the chief and principal business of the ministers, but their main business is to preach the gospel of Christ?' (1 Cor. 2:2; 9:16; Gal. 6:14.) And that preaching of the gospel was not with man's wisdom, human eloquence and oratory, or in a show of vanity and false piety, but in a plain, humble and modest manner. The method of preaching which he pursued was the opposite of show and ambition; it was very simple and to the point, for which the false teachers despised him. When men's ears and minds are tickled and entertained by our human wisdom and eloquence, the gospel of Christ is pushed aside, and nothing remains but dead theology. The issues are clouded, the simplicity of Christ is misunderstood and the faith of our bearers stands in our wisdom, not in the person and power of Christ (2 Cor. 11:3; 1 Cor. 2:4, 5).

v. 18. The preaching of salvation by the grace of God alone by the crucified Christ, the preaching of righteousness, peace and reconciliation by the blood of his cross, the preaching of a sufficient sacrifice and atonement by Christ offering up himself on the cross in our room and stead is sheer nonsense to those who are perishing, whether they are in the church or the world. But unto us who are being saved by the power and grace of God, this gospel is both the power of salvation and a revelation of the wisdom of God. We see in Christ crucified our deliverance from the curse of the law, and we see in Christ crucified how God can be both just and Justifier of those who believe (Rom. 8:1, 33, 34; 3:19-26).

3

He that glorieth, let him glory in the Lord

1 Corinthians 1:19-31

In verse 18 Paul declares that the preaching of the gospel of Christ is foolishness to natural men. The mysteries of grace are hidden from the wise and prudent (Matt. 11:25; 1 Cor. 2:7, 8). So it is nothing unusual for men who are distinguished for wisdom in other areas to reject totally and despise the gospel of redemption.

v. 19. In a quotation from Isaiah 29:14, Paul shows how unreasonable it is to question the gospel of the cross on the ground that the so-called wise men of the world call it foolishness. God says, 'I will render useless their wisdom, learning and philosophy.' Men who are wise in their own esteem become fools, men who profess to see by the light of human wisdom are struck blind and the wisdom of this world becomes vain and worthless when it exalts itself against God (2 Thess. 2:10-12; 1 Cor. 3:18).

v. 20. Where is the wise man, who boasts of his superior wisdom and knowledge? Where are the scribe and the scholar? Where is the debater and disputer of this world, who derives his wisdom, not from the Holy Spirit, but from human understanding? They are not to be found among those whom the Lord uses to minister the gospel, to write the Scriptures, or to load his church. Without Christ all sciences are vain, all roads lead to ruin and all human wisdom is foolishness. The gospel exposes all worldly wisdom to be what it is -- foolishness (Rom. 1:18-24).

v. 21. When the world (with all of its earthly wisdom) failed to recognize and know the living God by means of its own God (in his wisdom and purpose) was pleased to reveal himself and his salvation (purchased and provided by Christ) through the very means the world calls foolishness -- preaching of the gospel! While the wise men of the world left to perish in their sins (ignorant of God), the gospel they despise has become the power of God unto salvation to all that believe in Christ (Rom. 1:14-17).

v. 22. The Jews required a sign from heaven that Christ is the Messiah. Though miracles were wrought and Scriptures fulfilled, they required their own signs in their own way. The Greeks (those distinguished by superior intelligence) seek after that which satisfies human intellect.

v. 23. We preach a crucified Christ, bearing our sins in his body on the tree, forsaken of God and rejected of men. To the Jew this message is a scandal and an offensive stumbling-block, and to the Greek it is sheer nonsense and absurd.

vv. 24, 25. But to those who are called, enlightened and of God, Christ crucified is not only 'the power of God' to save, but 'the wisdom of God'. We see in Christ the law honored, justice satisfied and every attribute of God glorified, enabling him to be just and Justifier (Rom. 3:19-26). What men call foolish (if it is of God) is wiser than men, and what men call weakness (if it is of God) is stronger than men.

vv. 26-28. 'Consider your own calling; look about you in the church. Not many of you' (he does not say none of the noble and mighty are called, for some were saved) 'were considered to be wise according to human standards; not many of you were influential, powerful, or of a high and noble birth. But God chose those whom the world calls foolish to put the wise to shame. God chose the weak to put the strong to shame. God deliberately chose the low-born and those branded with contempt, even those looked upon as nothing, that be might bring to nothing the high.'

v. 29. God's purpose in choosing and calling these is to banish for ever any glorying in the flesh, that no man may attribute his salvation to anything in himself, but wholly to the sovereign grace and good pleasure of God. There is nothing left us in which we may glory in his presence.

v. 30. It is not of us but totally from God that we are in Christ and that we have life in Christ. Christ is our 'wisdom', revealing to us the mysteries of godliness and spiritual truth. Christ is our righteousness making us upright, and putting us in right standing with God. Christ is our 'sanctification', making us pure, holy and unblameable. Christ is our 'redemption', providing our ransom from the curse and condemnation of sin.

v. 31. So then it is written: 'He that boasts, rejoices and glories, let him glory only in the Lord!' (Jer. 9:23, 24).

4

Faith not in wisdom of men

But in the power of God

1 Corinthians 2:1-8

Paul, in this chapter, continues to teach that the gospel does not need the wisdom of men. It is far above the wisdom of men, it is made known to men only by the Spirit of God and it can only be known and discerned by spiritual men (vv. 14, 15).

v. 1. 'When I came to Corinth to preach the unsearchable riches of Christ' (the gospel, which is called 'the testimony of God' because it bears a testimony to his love, grace and mercy in giving his beloved Son to be our Saviour and Redeemer), 'I did not preach this message in lofty words of eloquence, or human philosophy, or man's wisdom' (Acts 18:5).

v. 2. Though Paul was well educated in Jewish learning, had a good knowledge of Greek literature and was capable of conversing with almost anyone on current thoughts and issues, he was resolved to make nothing, the subject of his ministry and message 'save Jesus Christ, and him crucified'. That which was the greatest offence to others was the most delightful to him because salvation comes only through and by the obedience and death of Christ (Gal. 6:14; 2:20, 21).

v. 3. By 'weakness' Paul may mean his bodily presence (2 Cor. 10:10; 12:7-9) or his humble and lowly existence among them, for he worked with his hands to minister to his necessities (Acts 18:3), not exerting his office nor authority as an apostle of Christ (2 Cor. 11:5-9; 1 Cor. 9:1-14). By 'fear and trembling' I doubt that the apostle meant that he was afraid of what men would do to him, though I am sure he was concerned about the violence and persecution that threatened his life (Acts 18:9-11). It may be that he refers to the greatness and awfulness of the ministry in which he was engaged. He was deeply concerned that he preach the truth of God and that men receive the truth (Rom. 9:1-3; 10:1).

v. 4. As Paul determined, so he acted! His subject matter was not nature, arts, sciences, philosophy, nor dry morality, but salvation from sin through the crucified Christ. So his style of preaching, his language and his messages were delivered, not in human logic, wisdom and persuasion, but in the power and demonstration of the Holy Spirit (John 6:44, 45). It is not by human wisdom, wit, or will that the gospel is believed and received, but by the regeneration and revelation of the Holy Spirit (John 3:3, 5; 1:12, 13; Matt. 16:15-17).

v. 5. This is the key statement -- the conclusion of the whole matter. Paul knew that conviction of sin, a revelation of Christ crucified, risen and enthroned, saving faith in Christ alone (apart from merit or works) and a living, vital union with Christ are heart works performed in individuals by the power of God. When this work is accomplished by his spirit and by his power, the confidence and assurance of the believer are not in the preacher, nor in his persuasion, nor in his personality, but in Christ alone (Phil. 3:3).

vv. 6, 7. 'But lest you think that the gospel of Christ is unworthy of regard and notice because of the simplicity of it or the lowliness of its ministers and its followers, I declare that the gospel of the crucified Redeemer is the highest wisdom a man can imagine. It is the very wisdom of God, and those who are mature in faith recognize it as such.' This gospel is not the philosophy, plan and wisdom of this world, nor of the leaders and rulers of this world (which wisdom is foolishness and will mean nothing); but it is the setting forth of the eternal wisdom, grace and mercy of God, which was given us in Christ before the world began. This redemptive plan was hidden in promises, prophecies and types, but is now revealed in Christ (Heb. 1:1-5).

v. 8. None of this world's rulers, religious leaders, nor philosophers saw the wisdom of God in Christ, or they would never have crucified the Lord of glory. There is no neutral state regarding the person and work of Christ. It is either foolishness, or it is the wisdom and power of God! (1 Cor. 1:18; Matt. 12:30.)

5

Spiritual discernment

1 Corinthians 2:9-16

v. 9. This is a quotation from Isaiah 64:4 to prove that the gospel of Christ is mysterious and hidden wisdom, unknown to the wise and prudent of this world. This is not speaking of the happiness of heaven, but of the blessings and benefits of Christ, as the context shows. Though God's mercy to sinners in Christ is to be seen, read in Scripture and heard by preaching, the eye, ear and heart of natural man can neither see, hear, nor understand it (John 3:3; Matt. 13:13-16). The gospel must be revealed (1 John 5:20).

v. 10. Since the gospel is unknown to natural men (it is beyond the understanding of the wisest of them), how can any be acquainted with these spiritual mysteries? The answer is here in this verse. God has made a revelation of his purpose to save, of the person and work of Christ, and of how he can be just and Justifier by his spirit (John 16:8-15). Our Quickener, Teacher, and Comforter, the Holy Spirit, has a complete and perfect knowledge of everything that is, or belongs to, the gospel of Christ (Eph. 3:8-11).

v. 11. 'What person knows and understands what passes through a man's thoughts except the man's own spirit within him?' A man's designs, purposes and intentions can never be known by another man unless the man's own spirit reveals them. Even so, the eternal purpose of God, the hidden wisdom of God and the mysteries of his love in Christ are known by no man. But the Spirit of God knows the thoughts of his heart, his purposes, will, ways and decrees.

v. 12. 'We have not received the carnal spirit which belongs to this world (that is, the carnal wisdom, philosophy and thoughts of natural men, which lie in the wisdom of worldly things and follow them for worldly advantage); but we have been given by God, and have received, the Holy Spirit of God' (1 Cor. 1:19-21). He is the Spirit of truth, of illumination, of adoption and of comfort, and he is the seal and earnest of future glory. 'God has given us his spirit of truth that we may know, understand and appreciate the gifts of his divine favour and blessings so freely given to us by God in Christ Jesus' (Eph. 1:16-20; 1 John 1:1-4; Matt. 16:15-17).

v. 13. 'And we are setting forth these truths in our preaching, not in words learned in the schools of philosophers or with the logic taught and understood by natural men, but we preach and teach the gospel in the language of the Scripture written by the Spirit of God. We interpret spiritual truth in spiritual language to spiritual people. The best interpreter of Scripture is Scripture (2 Peter 1:20, 21; 2 Tim. 3:16, 17). We compare the New Testament with the Old Testament, and their truth and harmony are seen (Luke 24:44-46; Acts 10:43).

v. 14. The natural, unregenerate man (whether in the world or in the church) will not receive, understand, nor believe in his heart these truths of God and the revelation of the Spirit of God. The gospel of grace, of a crucified Redeemer, is sheer nonsense to him. He is incapable of understanding these mysteries of God because they are understood in a spiritual manner, by spiritual light and by the revelation of the Holy Spirit. As there must be natural faculties to understand natural things, so there must be spiritual faculties to understand spiritual truth.

v. 15. 'He that is spiritual includes every person who is born of the Spirit of God, breathes after spiritual things and has a saving interest in Christ. He discerns, not all things natural or all things spiritual (there are many things he does not know), but all things necessary to faith and salvation. These truths of sin, sovereignty, substitution and satisfaction in Christ are plain to him. The spiritual man himself is not understood by natural men. They do not know who he is, what he is, or why he believes as he does (John 15:17-21).

v. 16. 'Who has known the deep counsels of God? Who knows the purpose of salvation in Christ? Who knows the hidden mysteries in the types and shadows of the Old Testament that he may instruct this spiritual man? It is certainly not the philosophers or the wise men of this world. But we apostles are abundantly qualified to instruct him, for we have the mind of Christ' (Eph. 4:11-15).

6

God gave the increase

1 Corinthians 3:1-9

In chapter 3 Paul returns to the subject of divisions and problems in the church, which was the occasion for this epistle.

v. 1. Quite frankly, Paul is saying to the Corinthian brethren (he softens the harshness of his rebuke by calling them 'brethren'), 'I have not been able to talk to you as I would talk to mature, spiritual men and women because you are indicating by your attitude and behavior that you are mere infants in the faith. More than that, you are acting like natural, worldly people. You behave as non-spiritual men of flesh in whom the carnal nature predominates.' Sometimes the term 'babes in Christ' is taken in a good sense (1 Peter 2:2; Luke 18:17). Here it is not good, for it refers to the understanding and the attitude (1 Cor. 14:20).

v. 2. Paul refers more to the manner and form of his teaching than to the substance of the doctrine, for Christ is both milk to babes and strong meat to those of full age. But there is a growth in grace and in the knowledge of Christ which was hindered by their attitude and carnality. The wise teacher begins with the first principles of Christ and moves higher in the mysteries and wisdom of Christ as the hearer is able to follow (Mark 4:33; John 16:12). The gospel of Christ contains everything necessary to be known. Spiritual growth enables a person to drink deeper, comprehend more of the riches of Christ and mature in faith and conduct. We don't have one message for young believers and another for elders. The elders are able to see and understand more of the riches in Christ because of their maturity. This was the Corinthian problem -- growth impeded by carnality and childishness.

v. 3. To prove that the carnal nature prevailed in them and that they were not spiritually mature believers, Paul calls attention to their 'envy, strife and divisions'. These are fruits of the flesh and, where they prevail, it is evident that the partakers are not spiritual but carnal! (Gal. 5:22.) 'You are behaving like unregenerate men.' From envy comes strife, and strife leads to open divisions and factions.

v. 4. Paul specifies the particular form of division. One group was a fan club for Paul and set him up as their master above all others. Others said, 'We prefer Apollos; we don't care for Paul.' Some preferred Peter (1 Cor, 1:12), while others rejected all ministers and claimed only to be followers of Christ. 'Is not this a demonstration of carnality and flesh?'

v. 5. 'Who is Paul? Who is Apollos? What are they? They are only ministering servants of the Lord Jesus through whom you heard the gospel.' They are not masters, nor party heads, nor lords? They are only instruments in the hands of the Master to feed his flock (Matt. 23:8-12). The pastors are to he respected, heeded and followed as they follow Christ, but they are not to be sources of contention, nor are they to lord it over God's heritage (Heb. 13:17; 1 Peter 5:1-5).

v. 6. If the earth is to bring forth fruit, there is need of ploughing, planting and watering. But after all this is done, our labour would he in vain unless the Lord from heaven gives the increase by giving life through the sun and by his secret influence. In like manner, the word of God is the seed. His faithful servants plough, plant and water, but life is the miracle of divine grace! He who has received the seed has need of watering until full maturity is reached. Apollos, then, who succeeded Paul in the ministry of Corinth, is said to have watered what Paul had sown.

v. 7. 'So neither is he who plants anything special, nor he who waters, but only God, who makes it live, grow and become greater; Ministers of the word are laborers together with God, ministers of Christ and stewards of the grace of God, and are to be loved, respected and heard. But they are nothing in themselves! They have nothing except what they have received. All their gifts are from God. Nothing is to be ascribed to them directly, but all glory is to our Lord (1 Cor. 1:31).

v. 8. The planter and the waterer are one. They preach one gospel. Their views, aims and end (which are the glory of God and the good of the church) are one! They have the same love and affections for one another, so there is no reason for the church to be divided over them. 'Every man will receive his own reward according to his labour.' While the servants' labors are different, their goal is the same -- not to catch the applause and approval of the world, but to please and glorify the Lord. This is not a reward of debt (for our labors are by no means meritorious) but to hear him say, 'Well done, thou good and faithful servant.'

v. 9. This sums up what has gone before and is the best argument of all, 'We are all fellow-laborers, fellow-workmen and joint-promoters with and for God. It is the Lord's work in which we are employed, and it is to him we devote ourselves and our service. You are God's garden, field and vineyard under cultivation; you are God's building. We ministers are but his laborers' (Isa. 60:21).

7

Ministers of the gospel exhorted

1 Corinthians 3:10-23

It is quite obvious that most of what is written in these verses is directed to, or talking about, those who minister the gospel.

v. 10. Paul attributes his gifts, his usefulness and his success as a laborer and builder in the church to 'the grace of God' (1 Cor. 15:10). Ministers are instruments God makes use of, and they labour in vain unless the Lord builds the house (Ps. 127:1). Paul calls himself 'a wise masterbuilder' in respect to the foolish false teachers and because he was the chief apostle to the Gentiles. 'The foundation' he laid is Christ (his person and work), and he warns those ministers who follow him to be careful how they carry on the work of building on this foundation.

v. 11. This statement consists of two parts. First, Christ is the only foundation of the church. Second, this Corinthian church had been rightly founded upon Christ through Paul's preaching (1 Cor. 1:23, 24; 2:1-5). Christ alone is our righteousness, redemption, sanctification, wisdom and satisfaction for life and glory (Eph. 2:19-21). Any other foundation is sand and will perish (Isa. 28:16).

v. 12. Paul and the apostles have laid the foundation, which is Christ. Those ministers who follow (preaching the gospel of his grace, the valuable truths of the gospel which agree with the foundation) are said to build lasting and permanent fruits, such as gold, silver and precious stones. The fruit of their ministry will stand the test of time and the fires of judgment. Other ministers' works are compared to wood, hay and stubble, which can survive neither time nor fire. It is doubtful that Paul refers to heretical doctrine, denial of Christ, or another gospel which would overturn the foundation, but these ministers, while professing Christ, preach empty, useless and trifling things, such as philosophy, intellectualism, form, ceremony and traditions. Without any bad design, through education, ambition or ignorance, these elements may find their way into a man's ministry and produce bad results.

v. 13. The doctrine a man preaches and the fruits of his ministry will sooner or later be made manifest to himself and to his hearers, who shall dearly see the deformity of the building and the false hope created by these fleshly efforts. Certainly the Day of Judgment will reveal the false and the true, but some believe that Paul is saying that in this world, before the great day of the Lord, true hope and true union with Christ, as opposed to false profession, will be revealed. By 'fire' is meant, not the destruction of the world and all evil, but the fire of trial, affliction and testing, which is for a revelation of true faith (James 1:2, 3). If a man is a true minister of the gospel, before the end of his life, he and his hearers will know whether what they have built on Christ, the foundation, is lasting, precious material or wood, hay and stubble.

v. 14. If a minister's work and doctrine will bear the test of the word, the test of time and the test of trial and affliction. It will shine all the brighter for being tried and he will receive the reward of personal joy, the gratitude of those to whom he ministered and the praise of Christ, who will say, 'Well done, good and faithful servant.'

v. 15. If a minister's labour and work crumble about him and prove to be false professions and useless human religion, he suffer the loss of all labour, efforts and praise which he received from man. He will see the folly of whatever drew him into the way of preaching. But he, himself, shall be saved (notwithstanding all the imperfections of his ministry) upon the foundation of Christ. He will be like a man burned out of house and home; he escapes with his own life but loses all about him.

vv. 16, 17. The church is 'the temple of God'. God dwells in them and with them. 'If any man by the wisdom of the world (through philosophy, vain deceit, bringing in false doctrines and heresies) corrupt their minds from the simplicity of Christ, and make divisions among them, him shall God destroy, body and soul, in hell.' God's church is holy, or sacred to him. He will not hold him guiltless who defiles it with error.

vv. 18-20. Here Paul puts his finger on the true sore! The whole mischief originated in this -- preachers and people were wise in their own conceit. Carnal and worldly wisdom must be discarded as dull and foolish. For a man to be wise in a spiritual sense, he must be convinced of his own sinfulness, folly and inability, and must embrace the gospel of Christ, which is foolishness to this world and despised by men. He must deny his worldly wisdom and his righteous self and wholly rest and rely on Christ (Jer. 9:23, 24).

vv. 21-23. The apostle goes back to the beginning of this theme (1 Cor. 3:3, 4). 'Let no man glory in ministers, who (even the best of them), are but men. All ministers and all they are endowed with are for your benefit and advantage and for God's glory. All things are for your good and your eternal salvation (Rom. 8:28-31), All that God does in and with this world is for your sake. Life, death, things present and things to come are designed to make you like Christ, because you are Christ's and he is God's Beloved, Anointed and Heir, in whom God has vested all things.'

8

Stewards of the grace of God

1 Corinthians 4:1-8

It was a matter of grave concern to Paul to see the church torn by factions because of liking or disliking certain ministers, so he continues his discussion as to the ministry of the word. Four things are especially prominent:

1. Paul describes the office of a pastor.

2. He sets forth the duty of a pastor.

3. He calls all servants of Christ before the only true seat-seat.

4. He ascribes every gift to the grace of God.

v. 1. Let pastors and teachers be looked upon as ministering servants of Christ -- qualified, called and sent forth by him to preach his gospel. Since they are his servants (his ambassadors), they are to apply themselves to his work, not their own! (2 Cor. 5:18-21.) Since they are servants, they are to be respected, esteemed and heard for his sake. When ministers are treated with contempt, contempt for the word of God follows; but when they are exalted above measure, they are in danger of abusing the office.

These ministers are stewards (a person put in charge of the affairs of an estate) 'of the mysteries', or the secret purposes, 'of God'. It is their business to dispense and make known the mysteries of divine grace. Through them God communicates to men his word, his gospel, and the directions for his church (Acts 8:30, 31; Eph. 4:11-15).

v. 2. It is not enough for a pastor to fill an office, undertake the duties of the ministry, or be a steward, if he is not a good and faithful servant -- faithful to God's word, to the gospel to those under his care (Acts 20:18-21, 24-27). Everyone knows and preaches the truth is not necessarily faithful, only he who studies, prays, labors and gives his whole life to this glorious calling.

v. 3. Paul knew his call to the apostleship (1 Tim. 1:12, 13; 1 Cor. 1:1). He examined his own heart, ways and motives, determined that he had indeed been faithful to his charge (2 Tim. 4:5-8). Therefore, it mattered very little to him personally that these Corinthians should judge him and his ministry. He chose not to stand or fall by their judgment, any other human judgment (even his own).

v. 4. Staying with the context, which is 'faithful in the ministry of the word', Paul says, 'I know nothing against myself; I am free from the blood of all men; I have kept back nothing profitable to you. However, I am not vindicated by my own opinion; it is the Lord himself who examines and judges me as a servant and minister.'

v. 5. 'Therefore, be slow in your judgment and be not hasty to pass sentence nor to censure one another, particularly your ministers.' There is a time fixed for the judgment of all things, that is, the day of our Lord's return. When he comes, he will bring to light the secret things that are now hidden in darkness and will disclose the aims, motives and purposes of hearts. Then every regenerate soul, every true believer and every faithful minister will hear God say, 'Well done, good and faithful servant.' However much a true minister is despised and criticized now, in that day he will be exalted.

v. 6. 'I have applied all this discussion about factions and divisions to myself and Apollos (1 Cor. 3:4-7) for your sakes, so that, from what I have said of us, as illustrations, you may learn to think of ministers and all men according to the Scriptures (Rom. 12:3). Learn to appreciate men's gifts and usefulness; yet do not ascribe too much to them lest some be puffed up, inflated with pride and begin to set one against another.

v. 7. This question and that which follows are addressed to the members of this church who were glorying in and setting one minister against another. 'Who distinguished you? Who called you out of darkness into his grace? Who gave you the gift to minister, to hear, or to believe? Therefore, you ought not to glory in yourselves nor in your ministers, but in God!' He is the fountain of all grace and knowledge. To glory in any mercy, favour, or blessing, as if it were owing to human wisdom or power, betrays wretched pride and ignorance (John 3:27; James 1:17).

v. 8. 'In your opinion you are full, you have arrived, you feel no need of growth, instruction and correction. Like the Laodiceans you say, 'We are rich and have need of nothing.' You think yourselves rich in spiritual gifts and graces. You think you reign as kings, without any need for counsel or instructions from the apostles and ministers. You have ascended your throne and come into your kingdom, I wish the reigning time for the church had come, then we would all reign with Christ and you! But alas, it is evident from your behavior that you are neither full, rich, nor do you reign, but rather you have need of much teaching and correction. You are but children in understanding, needing milk instead of meat. You are far from being what you think yourselves

9

Be ye followers of me

1 Corinthians 4:9-21

These Corinthians were lifted up with pride. In their opinion they had arrived and needed no instructions, correction, nor guidance from Paul and the other apostles. They thought themselves rich in gifts, knowledge and grace. It was evident from their behavior that they were neither full nor rich, but were children in understanding, far from being what they thought themselves to be (Rom. 12:3).

v. 9. 'It seems to be that God has made an exhibit of us apostles.' He may refer to the great triumphal processions when conquering armies marched through the city. Their slaves and enemies, sentenced to death, were at the end of the line, taunted, prosecuted and jeered by all spectators, 'We are made a sport and spectacle to wicked men and before the angels.'

v. 10. 'We are looked upon as fools for our devotion to and our preaching of Christ crucified, but you, supposedly, have made such use of worldly wisdom and carnal policy in your religion that you have gained the favour of the world and escaped persecution. We are weak in body, influence, worldly goods and fame, but you are strong! You have property, earthly credentials, friends in high places and much influence and acclaim. You are honored among men for your learning, your riches and your success, but we are held in contempt and despised of men.'

v. 11-13. In an effort to curb their pride and to warn them against the friendship of this world, Paul continues to describe the real attitude toward and the treatment of a devoted witness of Christ by this world (Isa. 53:3; Luke 6:22-26; John 15:18, 19). 'We have gone both hungry and thirsty; we have few clothes; we are scourged and beaten and wander about having no place to call home. We have to work with our hands to make a living. When men revile, curse and ridicule us, we bless them. When we are persecuted for Christ's sake, we take it patiently. When we are slandered, we try to answer softly. We are considered to be the rubbish and the filth of this world -- the scum of the earth.'

v. 14. Paul did not write these things to put the Corinthians to shame, though they certainly should have been ashamed of the vain opinion they had of themselves. He wrote to warn them of the dangers of compromise, worldly wisdom, being lifted up with pride and discounting the ministry of the apostles (Gal. 3:1-3, 9-11).

v. 15. 'Though you have many preachers and teachers (some false and some true), yet you only have one spiritual father, who was the instrument of God to bring you to a knowledge of Christ. It was under my ministry that you were regenerated and brought to faith. It was not the ministry of law and works but the gospel of Christ which was the means of your salvation' (Rom. 3:19-26).

v. 16. 'So I urge and implore you not to depart from my teaching but to abide in the doctrine of Christ. Do not follow those who would draw you away and cause divisions among you. Follow me as I follow Christ' (Heb. 13:7).

v. 17. 'Because I care for you and your spiritual welfare and growth, I sent Timothy unto you. Timothy is like a son to me and is a faithful steward of grace and the gospel of Christ. Timothy will bring to your remembrance my way of preaching, the doctrines I taught and what should be the manner of life and conversation of believers. He will remind you that the sum and substance of faith, life and hope is Christ. This I teach and preach everything in all churches.'

v. 18. 'Some are conceited, arrogant and puffed up over their gifts, their stations in the church and their human wisdom, hoping that I will not come back and call them to account for r errors.'

v. 19. 'But I will come if the Lord is willing, and I will understand the truth about these proud boasters, not observe the outward show, the fine words and the claims to fame, but I will expose the truth about them that their power is not to the glory of God, the good of the church and the conversion of sinners' (2 Tim. 3:5).

v. 20. The kingdom of God consists not of fine talk, human words and wisdom, philosophy and vain show, but in the powerful efficacy of the Spirit attending the preaching of the gospel. God awakens, convicts, converts and brings men to Christ, making them new creatures inwardly (1 Cor. 2:1-5).

v. 21. 'Now which do you prefer? Shall I come to you with a rod as an apostle of Christ, to set things straight in the church? Or shall I come to you with the affection of a father, with a pleasant countenance and a meek spirit, rejoicing over your determination to set matters straight?'

10

Church discipline exercised

1 Corinthians 5:1-13

Having rebuked the Corinthians for the divisions and factions among them, the apostle gives another reason why they had no right to be proud and arrogant. They allowed members of the congregation to live in sin and open transgression without condemning or disciplining them.

v. 1. 'It is common knowledge in and around Corinth that there is sexual immorality among you. The church cannot plead ignorance in the matter, for it is known by all.' This particular incident was a man living in open incest with his father's wife. Almost all writers agree that it was his stepmother, for there is a distinction between a mother and a father's wife (Deut. 22:30; 27:20-23). Such conduct was not even permitted among pagan Gentiles.

v. 2. Equally shocking to the apostle was the fact that the church was not grieved by this man's actions but rather held him in esteem and overlooked his way of life. He may have been a teacher, preacher, or gifted man, and the church applauded him, rather than praying that he be removed from their midst.

vv. 3-5. Paul declared that though he was absent from them in body, yet certainly with them in spirit, he had already decided what should be done about this situation.

When the church is met together in the Spirit of Christ, with the power and authority of Christ, this man is to be delivered into the hands of Satan for the destruction of his body that his soul may yet be saved in the day of our Lord Jesus (1 Tim. 1:20). Let us exercise care here because this is apostolic authority and power, not to be played with by just anyone. Paul said in verse 3, 'I have judged this case.' And in verse 4 he said, 'When you are gathered together, and my spirit, with authority of Christ'. The 'destruction of his flesh' is the shaking, afflicting and buffeting of his flesh that he might be brought to repentance and restoration.

v. 6. They gloried in their prosperity, in their riches and wealth, in their ministers and in their wisdom and gifts. Even in the midst of such immorality, they gloried! This is not good! You know that a little leaven, permitted, let alone and uncorrected, will affect the whole body. Whether this be false doctrine, a carnal spirit, immorality or ungodliness, if a stop is not put to it, it increases to more evil and ungodliness. We are to be compassionate, understanding and forgiving, but known sin is to be judged, condemned and put away.

v. 7. 'Purge out the incestuous person as the Jews of old purged their houses of leaven just before the Passover' (Exod. 23:18; 34:25). (Leaven is a small piece of fermenting dough and is typical of corruption and decay. It was forbidden in all sacrifices.) 'Rid yourselves of this open evil that you may appear to be what you profess to be -- new creatures in Christ, walking in newness of life, keeping the true and spiritual Passover, for Christ, our Passover, has been sacrificed for us.'

v. 8. 'Therefore, let us keep the Lord's Table, worship our Lord, fellowship in the blessings and benefits of his grace and preach his gospel, not in the old, sinful, worldly manner of life as before conversion (with malice, division, strife and immorality), but in godliness, holiness, sincerity and truth (2 Cor. 5:17).

vv. 9-11. 'I wrote you in another epistle not to associate closely and habitually with wicked men who openly compromise the principles of righteousness.' Evidently the apostle wrote other epistles that are not included in the Scriptures. 'I do not mean that you are to have no dealings commercially or in conversation with fornicators and evil men who make no profession of religion. In order to obey such a command, you would have to get out of the world altogether. But if a man professes to know Christ, is a member of the body of Christ and is known to be guilty of immorality, greed, idolatry, has a foul tongue, is a drunkard or a thief and remains impenitent, you are to separate him from your company.'

vv. 12, 13. 'It is neither my business nor yours to judge people outside the church. We have no power over them. God is their judge. But it is the business of the church not only to exhort, encourage and edify one another, but to rebuke, reprove and correct the things that are contrary to the word of God. Therefore, this man who lives in incest is to be put out of the church.'

11

Brother against brother before unbelievers

1 Corinthians 6:1-8

In these eight verses the apostle exposes another fault in the Corinthian church -- taking one another to court before unbelievers to settle their differences. The rebuke consists of two parts:

1. Our differences ought to be settled among ourselves on the basis of love and grace, not before the wicked, who know nothing of either. Not to be able to do this makes the gospel we believe to be held in contempt by wicked men.

2. True believers ought to endure injuries and misunderstandings with patience, love and forgiveness, rather than seeking revenge and compensation.

v. 1. Paul expressed surprise that one believer, with a complaint against another believer, would dare to take the matter to a court of law to be decided by unbelievers. He is not condemning courts of law or magistrates (who must administer justice to all) nor those who are summoned to court and must appear to maintain their cause. He is rather condemning those who bring their brethren into such situations when it is in their power to employ other remedies.

v. 2. When we seek the judgment and advice of unbelieving lawyers and magistrates, we are insinuating that there is no one in the society of the godly who is qualified to settle our disputes. True believers are endowed with spiritual wisdom and will one day judge the world, for they shall reign with Christ! Are they then not capable or worthy to deal with minor, personal matters? Noah, by his faith and obedience, in a sense judged and condemned the world (Heb. 11:7). The judges of this world are not qualified to judge spiritual matters. The basis of their judgment is 'an eye for an eye', while the foundation of our judgment is mercy and grace (1 Cor. 2:14, 15).

v. 3. Even the angels are subject to the word of God which we preach (Gal. 1:8). But the reference here is probably to the fallen angels who are already under judgment (Jude 6). When we believe the word, bow to the will of God and look to Christ for redemption (while they do not), it is clear that we act in wisdom and righteousness (and they act foolishly). This is to judge them and their action. If, by the grace of God, a believer can discern heavenly things, can he not much more deal with the things which pertain to the earth?

v. 4. The Authorized Version is not as clear on this verse as some others. All agree that Paul continues his rebuke and is saying, 'When you have cases of everyday life to decide, why do you set these matters before such men as lawyers, judges and outsiders, who have no standing in the church, have no esteem and are of no account to the church?'

v. 5. 'I say this to move you to shame. You certainly ought to be ashamed of yourselves. Can it be that there is not in your fellowship one wise man who is competent enough to decide grievances, disputes and quarrels between brothers? You boast of your wisdom and gifts, yet you deny it all by your actions.'

v. 6. The brother relationship here is spiritual, for we are all sons of God, born again and one family in Christ. 'Brother goes to court against brother, and that before unbelievers'. This is a serious and shameful thing, for it brings reproach on the name of Christ and on the church.

vv. 7, 8. 'This is not only shameful, but it indicates a serious defect in you. It admits to defeat and is another evidence of carnality (1 Cor. 3:3). Instead of seeking revenge or legal settlement, why not rather take the wrong? Why not let the brother have his way? Rather than go to court, cause division or upset the fellowship, bear injustices patiently and thereby glorify Christ' (Luke 6:27-36). It is more advisable for a believer to suffer wrong, and even to be cheated, than for him to go to court with his brother.

Instead of this, it is you who do wrong and defraud your own brethren by treating them in this manner.

12

Ye are not your own

1 Corinthians 6:9-20

In the preceding chapters and verses Paul dealt with a matter of incest -- open sin in the assembly. Then he warned them about keeping company with those who profess Christ, yet are fornicators, covetous, idolaters, drunkards and extortioners. In this chapter he expresses shock over the fact that some of them were taking fellow-believers to court before unbelievers. In the verses before us he contends that such behavior, if not repented of, shows that such persons are destitute of the grace of God and unfit for the kingdom of God, regardless of their profession!

vv. 9, 10. Without the righteousness of Christ, there will be no entrance into the presence and kingdom of God (Matt. 5:20; Heb. 12:14). Christ is our righteousness and sanctification (2 Cor. 5:21; 1 Cor. 1:30). But he is also speaking of an imparted righteousness and a new life which every believer has experienced in Christ (2 Cor. 5:17; Rom. 6:12-15). Do not be deceived nor imagine that you shall be saved while you continue to live in sin and wickedness. Those who practice these evil deeds shall not inherit the kingdom of God.

v. 11. 'Some of you who are now children of God, saved by his free grace, were guilty of these very sins, but you have been washed, cleansed and forgiven in and by the blood of Christ. You have been sanctified.' He is not speaking here of the fact that they were set apart by the Father in divine election (though they were), or of the fact that in Christ they have a perfect righteousness and sanctification imputed to them (though they did); but the sanctification of the Holy Spirit (which lies in a principle of new life, new nature, new heart and new desires) has been created in the believer. He does not just claim to be a new person; he is a new person. He loves holiness and hates sin! (Rom. 7:22-25.) 'You are also justified before God. All sin is put away and you are accepted in the Beloved, not by works, but you also delight to do his will and glorify his name.'

v. l2. 'All things are permissible for me' (certainly no fornication, idolatry, drunkenness, adultery, or such), that is, the things which are not explicitly forbidden in the word of God (such as foods, drinks and material pleasures). 'But all these things are not necessarily helpful to me nor good for me. When these indifferent things destroy my fellowship, peace and comfort, or cause a weak brother to stumble, they become wrong. Therefore, I will not become a slave to my appetite, desires or fleshly wants. I regard even the indifferent things of the world in the light of my relationship with Christ and his church and can set them aside for his glory.'

vv. 13, 14. Though food is intended for the body and the body for food, yet this cannot be said of sexual immorality, which some of the Corinthians and the Gentiles took to be as indifferent as food and drink. We must satisfy the craving of the body for food and drink, whatever food is available, but sexual desires are to be met in a state of marriage, not promiscuously (1 Cor. 7:2). Our bodies are intended to serve and glorify him in righteousness and holiness and at the last to be raised by him and made like to his glorious body (Phil. 3:20, 21).

vv. 15-17. We were chosen in Christ, given to him and made one with him, our bodies as well as our souls. We are redeemed by him and in union with him. 'Shall I take the members of Christ and make them members of a prostitute?' This would be an absurd and sinful thing. One who engages in union with a prostitute becomes one with her, even as the Lord spoke of husband and wife (legally and spiritually) becoming one flesh. But he who is united with Christ by grace and faith is one spirit with him. This union is a spiritual one, complete and perfect.

v. 18. 'Shun immorality and all sexual looseness; flee from impurity in word, thought or deed: Most sins that a man commits are committed by the abuse of other things and do not bring hurt and reproach on the body as sexual immorality does. The body is defiled, dishonored and disgraced by immoral conduct.

v. 19. What is said in 1 Corinthians 3:16, 17 of saints in general is said here of our bodies in particular. The Spirit of God dwells in us, and we are not our own; we belong to him, We are not our own masters to live to satisfy our lusts, nor to abuse these temples. We are his by creation, by choice and by covenant.

v. 20. We were redeemed by Christ; therefore, we are to glorify him in all things! (Col 3:17.)

13

Building a happy marriage

1 Corinthians 7:1-11

Some of the Corinthians had written to Paul asking his advice and counsel on matters pertaining to marriage. In these verses Paul talks about the advantages, nature, duties and permanence of marriage.

v. 1. It is not unlawful to marry, nor sinful to lie with a woman in wedlock (Gen. 2:18-25; 1:27, 28; Heb. 13:4). Paul is simply saying that if a person has the gift of self-restraint and no need for sexual expression, he would be better off unmarried. While a good marriage produces happiness, fulfillment and companionship, it carries with it heavy responsibilities, personal sacrifice and certain troubles and sorrows in the flesh (v.28).

v. 2. 'To avoid sexual immorality and unlawful relationships, let every man have a wife to love and enjoy and let every woman have a husband to share her life and meet her needs.'

v. 3. 'Let the husband render unto the wife all the offices of love -- tenderness, kindness, provisions, protection and respect.' But the chief reference here is to the marriage bed and her sexual needs. Likewise, the wife is to be aware of the needs of her husband and to meet those needs willingly; otherwise, she is called by the ancient writers 'a rebellious wife'. According to the Song of Solomon, this relationship, when properly understood (free from traditional guilt and false piety, and knowing it is ordained of God with his blessings), ceases to be a duty and becomes joy and pleasure.

v. 4. A wife does not have exclusive authority over and ownership of her body to refrain the use of it from her husband, to give it to someone else, to neglect it, nor to abuse, it. The husband has a power over and right to her body. The same is true of the husband's body, to which the wife has certain rights. Better to recognize this as a joy rather than a duty or an unpleasant task. Happy are the wife and husband who find delight in pleasing each other with an attractive, clean and loving person and personality.

v. 5. 'Fraud' is a strong word, but to refuse love and affection where it is needed and to deprive each other of that which it is in our power to give is selfish and evil. A lazy husband who will not work and support his family fails as a husband; likewise, a wife who fails in her marriage responsibilities to her husband is a fraud. 'You may interrupt marital relationship in time of special spiritual burdens, trials and fastings, but only by mutual consent and only briefly, lest one of you be tempted to find satisfaction elsewhere.'

v. 6. What Paul says in verse 5 about parting for a time and coming together again is not a command of God, but he speaks it by permission. This time of separation (for whatever reason) is neither essential nor required, but only according to their own wishes.

v. 7. Paul speaks here of the gift of self-control and abstinence, which he covets for all believers that we might not be in danger of temptation and that our minds and thoughts might be more on Christ, not the flesh. It would be a blessing to be rid of all fleshly thoughts and desires, yet each has his own special gift from God, one of this kind and one of another.

v. 8. If a man or woman is unmarried and chooses to remain that way (not that it is sinful to marry again), it would be better for them; for they would be more free from the cares of this life, have less trouble and be free to serve Christ. Paul was unmarried, had no home nor children, and was free to devote his entire time to the gospel (vv.32, 33).

v. 9. If a person does not have the gift of self-control in this area, he should seek a wife, and the woman a husband. It is much better to marry than to be aflame with passion and tortured by desire.

v. 10. As indicated, some of the above was spoken by permission and given as good advice; but this is a commandment! What he is about to say, we are under obligation to observe, because this is a law of God! 'A wife is not to leave her husband!' (Matt. 19:6; Gen. 2:24.) Marriage vows are not to be taken lightly. Neither husband nor wife is at liberty to separate from the other because of disagreement, disease, or even differences in matters of faith.

v. 11. If a person cannot be prevailed upon to remain with his or her partner but leaves for some reason, that person is to remain unmarried; his departure does not make the marriage void, 'Remain unmarried or be reconciled to your husband or wife.'

14

Continue in the station wherein you were called

1 Corinthians 7:12-24

In the preceding verse the apostle gave a strong and direct commandment to married believers: 'Let not the wife depart from her husband and let not the husband put away his wife.' There is no debate nor argument to be heard.

vv. 12, 13. To the believer who is married to an unbeliever, Paul offers his counsel and advice. He is saying that he has no commandment from the Lord in regard to this matter, but if a believer is married to an unbeliever and that unbeliever consents to live in harmony and peace with the believer, do not depart.

v. 14. The unbelieving husband or wife is espoused or legally married in the eyes of God to the believer. They are rightly and legally husband and wife regardless of their differences concerning the gospel. If a person is converted to Christ and his partner is not, this does not dissolve the marriage nor make it unholy in God's sight. If their marriage were not legal and holy, children born to them would he illegitimate. But children born to this type of marriage are, in a legal and civil sense, as holy as children born to believing parents.

v. 15. If the unbeliever should leave the believer on account of the gospel (in hatred of it) and will not live with the believer unless Christ is denied or truth compromised, let him leave. The deserted person may live in peace, being not to blame; for a brother or sister is bound in conscience to obey in things pertaining to worship and the service and glory of Christ. Nor is the believer bound to remain unmarried in such cases but is free to marry another, only in the Lord. Desertion in such cases (for the sake of the gospel) is a breach of the marriage contract; otherwise, a brother or sister would be in subjection and bondage to the rebel for the rest of his or her life. God has called us to a peaceful life in the church and in the home.

v. 16. If a believer is married to an unbeliever and they can build a life of peace together, it may be that the unbeliever will, by the witness and behavior of the believer, be brought, to a saving interest in Christ. 'Continue to live together, if possible, for the glory of Christ and the eternal welfare of all concerned.'

v. 17. This word is placed here with regard to all that is said before and all that follows. It has respect to every man's proper gift and station in life, whether as a single person or married, whether married to a believer or an unbeliever, and to the examples which follow. God has distributed our gifts as to nature and grace. He has given us the place we are to fill, the business we must follow and the area of usefulness in his kingdom. So when he calls us and reveals his grace to us, wherever we are and whatever we are, let us be content with his good providence and walk with him.

vv. 18, 19. If a man is a Jew, being circumcised in infancy, and has embraced the Lord Jesus, there is no reason for him to be uneasy or take methods to remove this mark from his flesh because it has been fulfilled and abolished by Christ. If a man is a Gentile, has never been circumcised and is called by grace, let him not submit to circumcision for religious proposes. In the affair of justification before God, circumcision is nothing! It cannot make a man righteous or unrighteous before God. The commandments of our Lord and Saviour are to be observed from the principle of love and with a view to the glory of God.

v. 20. Coming to know Christ does not require that a man change his business, his marriage, or his station in life as a servant or master, unless that station in life is unlawful according to the word, or dishonest, or detrimental to his Christian life and testimony (2 Kings 5:18, 19).

v. 21. 'Were you a slave or a servant when you were called to Christ? Do not be troubled by it or be anxious to be otherwise. Be a good servant, serve your master faithfully, and do not look upon a lowly position or hard work as a contradiction of your call. If you are able to gain your freedom and better your position, avail yourself of the opportunity.'

v. 22. The reason a believer should be content to be a slave, a servant, or whatever, is because he that is called by grace, though a servant in a civil sense, is the Lord's freeman in a spiritual sense, and he that is free in a civil sense when called is the bond-servant of Christ (Rom. 1:1).

vv. 23, 24. We are bought with the price of Christ's blood and, whether servants or masters, we are the servants of Christ, not of men. So in whatever station, state or condition of life we were when called, let us continue there until it please God in his providence to change it.

15

More about marriage

1 Corinthians 7:25-40

v. 25. In these verses the apostle returns to the subject of marriage and addresses first those who have never been married. What he is about to say to them is not by a law or commandment of God, but is his own opinion and advice, with sincerity, as one counted faithful by the Lord himself.

v. 26. 'My opinion; declares the apostle, 'is that, because of this time of persecution, affliction and distress, it would be better if believers remained unmarried'. Believers were put in prison, driven from place to place and life in general was most difficult.

v. 27. He advises those who are married by no means to desert one another nor seek to dissolve the marriage bond; on the other hand, if they are free from a wife, it would be better not to seek one.

v. 28. If a person who has never been married, or one who has been legally freed from a wife, think it fit to be married, he commits no sin. It is not a sin to be married. But those who choose married life shall have physical and earthly troubles, and Paul is concerned that they be spared from these troubles.

v. 29. Our days on earth are so short and full of trouble that an unmarried state is preferable. As for those who are married, it would be wise for them to give themselves to the worship of God, his gospel and his glory, both publicly and privately, and not be taken up overmuch with family and personal cares.

vv. 30, 31. Every worldly relationship, sorrow, joy, possession and care is fading and perishing (Job. 1:21) Nothing about this world is permanent nor lasting. We may weep, but weeping endures for the night; joy comes in the morning. We may rejoice in earthly treasure, but only temporarily. We may buy and sell, but we really own nothing. Let us use the world and its material and physical qualities with a loose hand, neither too much depressed by its sadness nor too much elated over its joys. It will all pass away.

v. 32. The apostle's earnest desire is to have believers as free as possible from entangling physical, emotional and material cares that accompany marriage. The unmarried man is more at leisure and can more conveniently care for the things that have to do with grace and glory.

vv. 33, 34. The married man must attend to business, provide food and clothing, educate and discipline children and make his family comfortable. He must be involved to a greater extent in the world than the unmarried man. The same is true of women, as stated in verse 34.

v. 35. Paul said these things to them for their own welfare and profit, not to put restrictions and burdens on them which they could not bear, but to promote their comfort and good, that they might attend to the things of God without distraction from worldly cares.

v. 36. If a man's daughter reaches the age for marriage and desires to be married, he should not take this opinion of the apostle and force her to remain unmarried. The father should give his blessing to the marriage. No one sins in this regard, neither the father nor the couple.

v. 37. But where there is no necessity for marriage, where the woman or man has the gift of continency and is determined not to be married, there is no shame nor reproach in remaining single any more than in being married.

v. 38. The parents who give their daughters and sons in marriage do well. The parents who are not pressured by tradition or custom and allow their children to remain unmarried with parental help and blessings, do better.

v. 39. While a husband is living, the believing wife is bound by God's law to continue to live with him, but when he is dead, she is free to marry whom she will, providing that he, too, is a believer! No true believer is free to marry an unbeliever and expect God's blessing.

v. 40. In the apostle's opinion, a widow will be happier if she remains unmarried. He adds, 'I think I have the mind of the Spirit in this matter.'

16

Christian liberty with love and wisdom

1 Corinthians 8:1-13

In this chapter the apostle deals with the subject of eating meat which has been used in sacrifices to idols. Pagans offered sacrifices of sheep, oxen and other cattle to their idol gods and then used the meat for food at feasts in their temples, in their homes, or else sold it in the markets. The question arose among the Corinthians whether it was lawful for believers to eat this meat. Evidently some were buying the meat for use at home and some were even going to the feasts in the temple of idols and eating the meat there. This question was also considered in the council of Jerusalem (Acts 15:28, 29).

v. 1. 'Now about meat offered to idols: of course, we all know that an idol is nothing but a block of wood or stone and cannot defile a believer, but some of us do not think it fit to make use of this knowledge of Christian liberty to the wounding and grieving of other believers.' Some of the weaker brethren were convinced that it was wrong to eat this meat and were offended when they saw it done. The reply they received was 'We know an idol is nothing!' Paul says, 'We all know that, but knowledge without wisdom, love and consideration for others leads to pride, conceit and division.' 'Love edifies,' that is, a man who has knowledge joined with love for God and others will seek that which is edifying and profitable to others. Without this attitude and spirit, his knowledge is worthless.

v. 2. This is true in any matter. If anyone imagines that he has come to know and understand much of divine things and does not use that knowledge with wisdom, love for others and regard for the glory of God and the peace of the church, he knows nothing yet as he ought to know. If he did, he would know that even the Lord pleased not himself (Rom. 15:1-3).

v. 3. If a man truly loves God, he will show that love for God by loving his brother (being careful not to hinder or offend him), making use of his knowledge and liberty for the edification of others (1 John 4:20). That man will be approved of God, blessed by God and used for God's glory.

vv. 4-6. 'We know that a pagan idol is nothing'; it has no real sacrifices of sheep, oxen and other cattle to their idol gods and existence, no meaning, no power, no value. 'We know that there is no god but the living God' (Deut. 6:4, 5). There are so-called gods of pagan men, whether in heaven (sun, stars, angels, dead men and women who are venerated) or earth (creatures, statues, or whatever). Yet for us there is only one God, the Father, who is the fountain and source of things (Acts 17:28), There is one Redeemer, the Lord Christ, by whom God created all things (John 1:3; Col. 1:16-18), by whom God redeemed the elect, and by reconciled the world to himself.

v. 7. 'But there are some Christians (former idolaters) who were all their lives accustomed to thinking of a certain idol as real and living, who, if they saw you eat this meat, would be offended, and if they ate of it, their weak consciences would be injured.'

v. 8. What the Christian liberty advocates asserted is positively true. The type of food we eat will not cause our acceptance by God nor will it separate us from God, Whether we eat this meat or leave it has nothing to do with our relationship to God in Christ (Rom. 14:17).

v. 9. But we are to be careful that our personal liberty and understanding do not become a hindrance or a cause of stumbling to a weak brother. This would be a violation of brotherly love (Rom. 14:13-15; Gal. 5:13, 14).

vv. 10, 11. 'Suppose a weak brother (who does not have a clear understanding of Christian liberty) should see you (who are learned, mature and knowledgeable) sitting eating in an idol's temple. He may be led by your example to do the same thing against his conscience, knowledge and understanding. In doing so, he violates his principles, which may lead to other careless and more serious infractions and the ultimate ruin of a dear brother for whom Christ died.

v. 12. 'When you, by example, draw men into practices contrary to their consciences and principles, you sin against Christ.' Knowing that the brother is offended and that eating this meat is against his judgment, leading him to do so is not love for Christ or the brother; therefore, it is sin.

v. 13. 'Therefore, if my eating a certain food is the cause of my brother's falling or hinders his spiritual growth, I will not eat this meat lest I cause him to stumble.'

17

Supporting the ministry

1 Corinthians 9:1-14

In the greater part of this chapter Paul continues speaking on the subject of Christian liberty and its proper use. It is our duty to deny ourselves of even that which is lawful if it is genuinely offensive to our brother. He uses himself as an example, having denied himself in three things: eating and drinking at their expense, marriage and requiring financial support for his labour among them. All were lawful to him, but he denied himself for their sakes who were weak in the faith.

vv. 1, 2. Some denied that Paul was an apostle because he was not one of the original twelve. He refutes the charge saying, 'I am free.' No man had authority over him. He was chosen, ordained, taught and sent forth as an apostle by Christ (Gal. 1:11, 12, 15-18). 'I have seen the Lord.' All apostles were eye-witnesses of his glory (Acts 10:39-42; 1 John 1:1, 2). Paul saw Christ on the Damascus Road and when he was taken to the third heaven. 'But' he adds, 'if others deny my apostleship, surely you Corinthians will not; for the effects of my ministry among you puts you past denial. You are living proof of God's hand on me.'

v. 3. This is his ground of defense, the vindication of his apostleship and himself to those who would criticize and question him: 'I have authority directly from Christ. I am an eye-witness of his glory. The fruits of my ministry are proof of apostleship!'

vv. 4, 5. Having proved his apostleship, Paul proceeds to establish his right to support and maintenance as a gospel minister. 'Do I not have the right to food and drink at the expense of those to whom I minister? Do I not have a right to take along with me a wife, as do the other apostles -- James, John, Peter and those who were near kinsmen to our Lord?'

v. 6. 'Or is it only Barnabas and I who have no right to refrain from manual labour for a livelihood, in order to give our full time to the gospel ministry?' Paul worked with his hands in his trade at Corinth (Acts 18:1-3; 20:33, 34; 1 Thess. 2:9). While at many places he did not exercise his right of support, he nevertheless defended it.

v. 7. By three examples commonly known among men, Paul shows it to be reasonable that ministers of the gospel should be supported by the people to whom they minister.

1. What soldier serves in an army and goes to war for a nation at his own expense?

2. What man plants a vineyard and does not eat some of the fruit?

3. Who tends a flock and does not drink the milk and eat the meat?

v. 8. 'Do I say this as a man reasons and only on human authority? Does not the word of God teach the same also?'

v. 9. 'It is written in Deuteronomy 25:4: 'You shall not put a muzzle on an ox when he treads out the corn, in order to keep him from eating of it.' God looked upon this as an act of cruelty. Does God care more for oxen than he does for his ministers?

v. 10. It is true that Deuteronomy 25:4 mentions oxen in particular; but it is a principle that is to be applied to all our dealings with those who labour and serve us, especially those who minister the all-important word of God. He who ploughs for another ought to work with the hope of getting bread for himself, 'and he who works in the threshing-floor ought to labour in the hope of being cared for by those for whom he labors (1 Tim. 5:17, 18).

v. 11. 'If we have studied, preached and taught you the doctrines of the word of God and you have profited spiritually through our constant labour, is it asking too much if we share in your material possessions, such as food, drink and clothing?'

v. 12. 'Other preachers among you justly claim and enjoy your support. Do not Barnabas and I have an even greater claim, being the first ministers to preach the gospel to you, and I, being an apostle of Christ? Yet I did not exercise this privilege of support while I was laboring among you, lest someone charge me with covetousness and hinder the spread of the gospel.'

v. 13. 'You can understand the mind and will of God under the New Testament by studying the mind and will of God under the Old Testament. God has a ministry under the Old Testament (the tribe of Levi), and he appointed a livelihood for them' (Num. 18:20, 21; Deut. 18:1).

v. 14. God's will for his ministers is the same under the New Testament. It is his will that those who have set aside worldly employment to spend their time in the study and preaching of the gospel should have a livelihood from their labour.

18

Total dedication to his gospel

1 Corinthians 9:15-27

In the preceding verses the apostle clearly shows from 'the Scriptures that the Lord's apostles, ministers, evangelists and missionaries (who are engaged full time in the study and preaching of the gospel) should be supported and cared for by those to whom they minister.

v. 15. 'Though I have the right to marry as well as others, to fore-go secular labour and to expect maintenance by those to whom I preach, yet I have not made use of these privileges; nor am I now writing and suggesting that these things be done for me.' Evidently Paul had been accused of preaching for gain and for his own profit and advantage. He continually rejected and denied the charge! That is why he chose to work with his hands, providing his own upkeep and taking nothing from the Corinthians (Acts 20:33, 34; 2 Cor. 11:7-10; 12:17, 18). Paul gloried and rejoiced in the fact that no one could accuse him of using the ministry to get gain, and now he had rather die than be deprived of this personal satisfaction.

v. 16. 'Though I do preach the gospel of God's glory and grace, I have no room nor reason to glory, nor even to feel that I have done anything unusual or commendable; for I am a servant of God, under divine orders, and exposed to severe penalty and woe if I do not preach the gospel.'

v. 17. 'If I preach this gospel and endure the trials and labour in the word with a willing spirit and a cheerful heart, I have great satisfaction and compensation; but if I do so reluctantly and under compulsion, I am still a servant of Christ, entrusted with a sacred and holy commission, whether with pay or without pay, whether willingly or reluctantly. None of these things changes the fact that I am a servant of Christ with divine orders to preach the word.'

v. 18. 'What then is my present compensation and reward? just this: that I am so in love with Christ, so convinced of the truth of his gospel, so burdened for all men, that I surrender my rights and privileges as a preacher of the gospel and give my services free to all. I cannot be accused of profiting from the gospel or abusing my privileges.'

v. 19. Paul declared that he was free from all (the word 'men' is not in the original text), from the curse of the moral law, from the yoke of the ceremonial law and from the maintenance and support of believers. Yet he considered himself the willing servant of all, catering to them in every way that he could in order to endear himself to them and bring them to faith in Christ.

vv. 20-22. The ceremonial law died with Christ (Eph. 2:15, 16). Believers are not bound by circumcision, Sabbaths and rituals prescribed under the law, but Paul observed some of these in order to have an open door to preach to the Jews (Acts 16:1-3; 21:19-24). To the Gentiles, who were under no obligation to the ceremonial law, Paul could freely discourse and fellowship as one under the law of Christ. With the weak (those without discernment and maturity), who were troubled about meats, drinks and various forms of liberty, he identified, surrendered his liberty and played down his knowledge, that he might gain their confidence. In short, he became all things to all men that he might, at any cost to himself and in any way, bring them to a saving knowledge of Christ.

v. 23. Paul had two great ends at which he aimed in this denial of himself in these many points of liberty: chiefly, for the gospel's sake, that is, for the glory of God, for the spread of the gospel to the eternal glory of our Redeemer; secondly, that Jew and Gentile (men of all sorts) might share with him in the blessings of eternal life (2 Tim. 2:9, 10).

v. 24. The reference in this and the following verses is to the Grecian games, such as running, wrestling and fighting. Many start the race, many run for a while, but the one who obtains the prize is the one who finishes the race first. The object of running is to gain the crown given to the victor. Believers are to run the Christian race, persevering with one object in view, and that is to reign with Christ and be made like him (Ps. 17:15). Nothing is to divert their attention or interest from this goal.

v. 25. Every athlete who competes in the games is mindful of need to discipline himself in food, drink, pleasures and idleness. He restricts himself to temperance and moderation in all things in order to win a temporary and corruptible crown. The believer's faith, dedication, temperance and sacrifice are for a higher and nobler purpose -- to gain an incorruptible Crown! (Heb. 12:1, 2.)

vv. 26, 27. 'Therefore, I do not run as one who is out jogging with no goal or destination, but as one who strives to cross the finish line. I do not box as a man shadow-boxes, who has no opponent, but only strikes out at the air. I have a real enemy -- the flesh! So I discipline my flesh, my mind, my body and bring them into subjection to the Spirit of Christ. I subdue this flesh with its desires and infirmities, lest while preaching the gospel to others, I myself should fail the test and prove to be reprobate' (2 Cor. 13:5).

19

Warnings from the wilderness

1 Corinthians 10:1-13

Many in the church at Corinth were puffed up with their knowledge, their gifts and the great privileges with which God had blessed them. They had a good foundation laid by Paul (1 Cor. 3:10, 11), they knew the gospel (1 Cor. 15:1-4) and theirs was a mighty church, respected and well known by all. But factions, divisions, open sin, intellectualism, and all sorts of ideas and wrong practices had crept into their midst. Therefore, to warn them of vain presumption, false confidence and indifference to holy conduct and practice, Paul sets before them the example of Israel, the church in the wilderness. All of these Israelites enjoyed great God-given privileges, the special favour of God and were exposed to the gospel of Christ in type, yet most of them perished under God's judgment in the wilderness.

v. 1. I would not have you to be ignorant nor uninformed concerning the matter of perseverance in faith, in obedience in conduct becoming a believer. All of the people of Israel led by the cloud (in which God's presence went before them), and every one of them passed safely through the Red Sea.

v. 2. 'Every one of them allowed himself to be baptized unto Moses in the cloud and in the sea,' which was an acknowledgment of their regard unto him as their guide and governor, is a picture of our baptism, which identifies us with Christ.

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v. 3. Those who perished in the wilderness all ate the same (supernaturally given) food which Moses, Caleb and Joshua ate (who went into Canaan). Manna is called spiritual food, firstly, because it was bread that came down from (John 6:31, 35) and, secondly, because it signified Christ, who is the true bread from heaven. They actually ate the same spiritual bread we eat, they in type and we by faith.

vv. 4, 5. 'They all drank the same water from a spiritual rock followed them, and that Rock was Christ' in type and Paul is saying to the Corinthians that all of Israel in days were an informed people, a privileged people, who were partakers of things that revealed the gospel of redemption in Christ, and yet the people who enjoyed those privileges were not pleasing to God nor accepted of him, but perished in the wilderness. This is a solemn warning (Heb. 3:6-14).

v. 6. These people are an example to us who enjoy the blessed privilege and revelation of the gospel. The punishment inflicted upon them was designed as instruction for us to avoid the like sins, that we may not equally be condemned. The word 'lust' is to covet, crave, or desire and may be used in reference to all sin, for lust is the root and foundation of all (Rom. 7:7; 1 John 2:15, 16).

v. 7. 'Do not be worshippers of idols, images and false gods, as some of them were' (Exod. 32:1-6). Three thousand of them fell that day (Exod. 32:28). Our God is one God, is a jealous God and will not share his glory nor the love and worship of his people.

v. 8. We must not gratify evil, fleshly desires and indulge in immorality, as some of these people did, which resulted in the death of twenty-four thousand (suddenly) one day (Num. 25:1-9; 1 Cor. 6:15-20).

v. 9. 'To tempt', in the general sense of the term, is to make a trial of God in reference to his power, his faithfulness and his goodness -- to try his patience and be critical of his providence. It is not to be satisfied with his will and way, but to challenge him and provoke him. This Israel did in Numbers 21:5, 6.

v. 10. 'Murmuring' signifies speaking against God out of impatience, discontent or covetousness. We learn from Exodus 15:24; 16:7 and Numbers 14:26-29 that it was a sin of which the Jews were very much guilty.

v. 11. These recorded punishments came upon Israel, not by chance, but by the will of God (as their idolatry and murmuring deserved) and were recorded for our admonition, that we may be warned to avoid the one and escape the other. Israel, blessed above all nations, presumed upon the goodness of God and suffered. We who live in the latter days before Christ's second coming are warned against such an attitude.

v. 12. Since the Jewish fathers (who enjoyed such special favors and great privileges) by their sin, idolatry and rebellion brought upon themselves the judgments of God, it would be wise for all today (who think themselves safe; secure and above these sins) to take heed lest they also fall (Gal. 6:1; Jude 24). Our strength is not in ourselves or our knowledge, but totally in Christ (John 15:5).

v. 13. The word 'trial' may include trials such as afflictions, testing and all things disagreeable to nature (James 1:2; 1 Peter 1:6), or temptations that arise because of our sinful These are all common to believers everywhere. We do not expect to be free from the common trials of all men. But God has promised strength and assistance to his people (Matt. 7:11; 2 Thess. 3:3). You may be tempted beyond your strength but not beyond his!

20

Do all to the glory of God

1 Corinthians 10:14-33

v. 14. 'Flee from idolatry' of any sort, which is particularly offensive to our Lord! Not only avoid the worship of idols and the acts of idolatry, but believers should avoid that which gives even the appearance of idolatry, such as eating things offered to idols in an idol's temple. That this is what he especially had in mind we can judge from the following verses.

v. 15. Whereas he was speaking to intelligent, sensible men, he gave three arguments against associating themselves with idolaters in their temples of worship and eating with them at their feasts.

v. 16. The first argument is taken from the Lord's Table. When we sit at the Lord's Table and drink the wine and eat the bread, it suggests that we have a blessed union and communion with Christ. In like manner, when a man sits in an idol's temple and eats meat sacrificed to that idol, it indicates to all that he has a communion with that idol.

v. 17. The second argument is taken from the believer's union and communion in Christ with one another. No matter how numerous we are or whether we be Jew or Gentile, when we meet around the table of the Lord, we are saying that we are one body, one bread, one hope. In like manner, those who associate with idolaters and eat their sacrificial meat give the appearance, at least, of being one with idolaters.

v. 18. The third argument is taken from the Jewish nation. When they ate the flesh of sacrifices offered upon God's altar, did they not by that act manifest that they were members of God's assembly, that they believed in the God of the altar and that they accepted this way of worship? In like manner, eating sacrificial meat in an idol's temple indicates the owning of that idol and a participation in the altar of idols.

vv. 19, 20. What is Paul saying? That an idol has any reality at all or that these sacrifices offered to them have any meaning? Certainly not! But these pagan sacrifices are offered (in effect) to demons and not to God. The nature of idolatry is to turn from the living God to the creature, to will-worship, to idols, and this is instigated, promoted and directed by devils, which makes any worship, except true worship of the living God, to be devil-worship! 'I do not want you to fellowship or have anything to do with diabolical spirits' (Deut. 32:16, 17).

v. 21. It is impossible to sit at both tables, to recognize the true God and a false god, to live in two bodies, or to trust in the sacrifice of Christ and the sacrifices to idols.

v. 22. 'Are we foolish enough to provoke the Lord to jealousy, anger and indignation? (Exod. 20:3-5; 34:12.14.) Do we think that we are stronger than he, that we should defy him? How foolish!'

vv. 23, 24. 'Many things are lawful for me which are not wise. Many things which are not sinful in themselves may he detrimental to me and to others. What is permissible is not always advisable. What I can do, without sinning, is not always what I should do!

Let us not then seek our own pleasure, profit and advantage, but the welfare and good of others. 'Love seeketh not her own.'

vv. 25-28. 'When you go to the market or butcher's shop and meat offered to idols is sold in common with other meat, it may be bought and eaten with no questions asked, because the earth and all that is in it are the Lord's, and his people have a right to it through him. If an unbeliever invites you to eat with him, you may eat what is set before you, so long as no issue is raised about the meat's being from the idol's temple. Nor must you inquire about the source from which the meat was secured.

However, if someone tells you, 'This is meat from the idol's temple,' do not eat it. Do not eat it for the sake of the one who made the point and for the sake of a weak brother who may be offended. There is plenty of other food without it.'

vv. 29-31. 'Why should my way of life be determined by another man's conscience? Why should my behavior be guided by another man's principles? Why should I allow my liberty to be suppressed by another man's weakness? If I am guided by the Scriptures and give thanks for all that I have or do, why should I be criticized? The whole matter is resolved in this: whatever I eat, drink, or do, I must consider first the glory of God!'

vv. 32, 33. 'If I have the glory of God as my chief concern, I will be careful not to offend needlessly the Jews, the Gentiles, nor the church of God.' Paul gives himself as an example in these things. He was careful not to seek only to please himself, but made every effort not to hinder others in order that they might come to know Christ.

21

The head of the woman is the man

1 Corinthians 11:1-16

v. 1. The apostle exhorts the Corinthians to follow his teachings, his example and his advice only as he followed the teachings and commandments of Christ. The words of our Lord are our only certain rule of faith and practice. Our ministers and leaders are only to be obeyed and followed as they teach and practice the teachings of Christ.

v. 2. He praised them that, even in his absence, they remembered his ministry and kept the doctrines, traditions and instructions that he had delivered to them when he was among them.

v. 3. Christ is the head of every individual human being (John 17:2; Rom. 14:9; Matt. 28:18), but in this sense we understand 'every man' to mean every member of his body, the church (Col. 1:18). 'The head of the woman is the man' (Gen. 3:16; 1 Cor. 14:34, 35; Eph. 5:22.24). 'The head of Christ is God,' not as to his divine nature, for in that respect they are one! Christ is equal to the Father and is possessed of the same divine perfections; but in respect of his office as Mediator, the Son is come to do the will of the Father. In Christ there is neither male nor female in respect of essence, nature and position; but as to office, leadership and authority in the church and in the home, the woman is in subjection and under the rule of the man (1 Tim. 2:11, 12).

vv. 4-6. Interpreters rightly agree that this and the following verses are to be interpreted in the light of the customs of countries as long as the principles of the Scriptures are not violated or compromised. In those Eastern countries it signified either shame or subjection for a person to be 'veiled' or A woman never appeared in public without a covering on her head and a veil over her face. If she did, it was an act of rebellion against authority and a demand for equality socially with men. This is not true in our generation where being bare-headed speaks of subjection and being covered betokens superiority and dominion! For a man in Corinth to pray or worship with a covering on his head would indicate that he recognized some human head or authority other than Christ and would be dishonoring to Christ, who is the only head of men. For a woman in Corinth to take off her covering in prayer and worship would indicate that she did not agree with her part in the Fall, nor the authority of her husband over her, nor the commandment of God to be in subjection. This would dishonor her husband and would be as shameful as if she had shaved her head. For her to appear in the dress and manner of her superior would indicate her rebellion God's order.

vv. 7, 8. The sexes should not attempt to change places. The order in which God has placed persons is best, and to endeavor to change it is to introduce confusion (Deut. 22:5). The woman should keep to the rank God has chosen for her. She was made out of man, made for man and made to be the glory of man. She should always conduct herself according to this divine plan in the home and in the church.

The man was first made and made head of the creation here below, and therein he is the image or representative of God's dominion. The woman was made out of the man to be his helpmeet, to be in subjection to him, and therein she is the glory of her husband and his representative. A woman's attitude and behavior are a reflection of her husband, either for glory or for shame.

v. 9. Man was not created for woman, to be ruled by her nor for her benefit, but woman was made for man's use, help and comfort, and naturally made subject to him (Gen. 2:18, 22, 25; Eph. 5:22-25).

v. 10. A woman should behave in such a way (in this case and country the veil was considered the symbol of subjection) as to show her subjection because of the presence of angels. Some say these are the evil angels. The woman was first in the transgression, being deceived by the evil angel, Lucifer (1 Tim. 2:14; 2 Cor. 11:3), and the presence of evil spirits among us would capitalize on a woman's effort to again usurp authority. Others say these are the elect angels who minister to and among us (Heb. 1:14), who would be grieved.

vv. 11, 12. Nevertheless, lest this order of the sexes be carried too far and men become overbearing, harsh and independent of women, and women become slaves without spirit, lose their spiritual interest and initiative and hesitate to witness, pray and serve the Lord, Paul declares men and women need each other! They were made to be a mutual comfort and blessing to one another in the Lord (1 Peter 3:5-7). As woman was first formed out of man, the man is ever since born of woman, nourishment and comforted by her.

vv. 13-15. 'Consult your own reason; listen to what nature teaches. Should there not be a distinction kept up between the sexes? The man -- the leader, the provider, strong and masculine; the woman -- in subjection, feminine, with longer hair, which is a natural sign of her character and person. But for a man to dress or wear his hair as a woman is a token of softness and effeminacy.' It should be our concern in our assemblies to break no rules of natural distinction.

v. 16. 'Now if anyone is disposed to be contentious about this matter, let him know that the apostles and all the churches hold this position.'

22

The Lord's table

1 Corinthians 11:17-34

In this passage Paul rebukes the church for their conduct in respect to the observance of the Lord's Table. We are told by ancient writers that in some of the early churches observance of the Lord's Table was preceded with a love feast which led to some improper behavior.

v. 18. 'In the matter I will deal with now, I do not praise you but must condemn you; for when you meet together to observe this ordinance, you are doing more harm than good. You are not edifying and instructing; but rather you are indulging the flesh in intemperance, causing division, factions and even heresies.'

v. 19. There will always be divisions, factions and heresies in churches because Satan is always busy sowing tares, false prophets and teachers are plentiful and human nature (being weak and wicked) is easily led astray. These things do not come forth by chance but through the providence of God, who allows Satan to show himself and allows men to discover the evil of their own hearts in order that those who are genuine (whose doctrine and conduct are according to Scripture) might be recognized plainly.

vv. 20, 21. 'When you gather together for your love feasts and so-called observance of the Lord's Supper, it is not the supper instituted by our Lord that you observe.' According to some writers, as Christ did eat the Passover supper before the Lord's Supper, in an imitation of a sort, they would prepare lavish meals at home and bring them to the meeting-place. Some had much to eat, some had little or none, some even drank too much wine and none of them shared with, or waited for others. These love feasts turned into unlovely debaucheries.

v. 22. 'Do you not have private homes in which to eat, drink and indulge your appetites? Do you have contempt for the place where the church meets? Do you have contempt for the poor people of the church, who are not blessed as you are?' It is a good thing for a church to bring food, come together for fellowship, equally sharing and waiting one for the other in feasts of love and fellowship, but certainly not in conjunction with the observance of the Lord's Table.

v. 23-26. Paul then sets forth the Lord's Table as it should be observed by the Lord's church.

1. He tells how he came by the knowledge of it -- by revelation from Christ!

2. He sets forth the Author of it -- the Lord Jesus himself!

3. He gives the time of the institution -- the same night he was betrayed and arrested.

4. He lists the materials of the supper -- bread and wine (Luke 22:14-20). The bread represented his body, broken, and the wine his blood, which was shed for us. Nothing is said of the absurd doctrine of transubstantiation. The bread and wine do not actually become the body and blood of the Lord, but only represent or symbolize his body and blood. 'This do in remembrance of me,' said our Lord, in order to keep fresh in our minds and hearts his sacrifice for our sins and his intercession now on our behalf. We not only remember his death for us, but we 'show', declare, or proclaim his substitutionary work (1 Peter 1:18, 19).

5. It should be observed frequently, no time is specified; but, 'As often as you observe the table, you remember and proclaim his death.'

v. 27-29. Whoever eats the Lord's Table in a way that is unworthy of Christ may be said to be guilty of the body and blood of Christ, insomuch as he violates this important ordinance, despises the precious blood of Christ and treats lightly the sufferings of our Lord. Let each person examine himself concerning his own knowledge of Christ -- who Christ is, what Christ did, why Christ suffered and where Christ is now. Let him determine his experience concerning repentance, faith and love for the Redeemer; then let him eat. For an unworthy person (not a believer) to come to the table, or for him to come in an unworthy manner (as the Corinthians were doing), or to come for an unworthy purpose is to bring God's wrath upon himself This is no ordinary supper, but a most time.

v. 30. Because of their unworthy treatment of the Lord's Table, God had visited some of them with afflictions and even death.

vv. 31, 32. 'If we will examine ourselves, as directed in the above verses, confess our sins, condemn ourselves and look to Christ alone for forgiveness through his blood, we will not under divine judgment (1 John 1:9; 2:1, 2). But when we are under the trying hand of the Lord, let us be comforted to know that God deals with us as a Father disciplines, corrects and instructs his children, so that we shall not finally be condemned with the world of unbelievers.

vv. 33, 34. 'When you gather together to observe the Lord's Table, meet together as one body, wait for one another. If anyone is hungry, let him eat at home.' This is not a time to satisfy fleshly appetites, but a time of worship and remembrance of our Lord.

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The nature and use of spiritual gifts

1 Corinthians 12:1-14

v. 1. The church at Corinth evidently abounded in special, God-given spiritual gifts, such as wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues and the interpretation of tongues. Some were discouraged because they did not have these gifts, others were elated and puffed up by their offices and abilities, and some abused and misused them. Paul writes concerning the Author of gifts, the excellency of them and the nature and true use of them, and says, 'I don't want you to be misinformed about this matter.'

v. 2. 'None of you has any reason to be proud or lifted up with your knowledge and gifts. God found you in heathen idolatry; so that, if you are favored with any spiritual wisdom or gift, it is owing to his grace, not to your merit (l Cor. 4:6, 7). Let us ascribe all to the free grace of God and be humble under a sense of unworthiness.

v. 3. Every believer has the Holy Spirit, who regenerated us, called us, sanctified us and who indwells us (Rom. 8:9; 1 Cor. 2:12). Whether we have unusual gifts or not, we have the Spirit of God, evidenced by the fact that we acknowledge with our lips, hearts and lives that Jesus Christ is King of kings and Lord of lords. No man has this knowledge or confesses this truth except under the power and influence of the Spirit of God (John 16:13, 15).

v. 4. There are different gifts; none have all, but all have some and, while we are not all alike, it is the same Holy Spirit who gives gifts and graces as he pleases (vv.11, 18). Let those who have much be humbled and let those who have little be thankful.

v. 5. There are different offices or ministries in the church. One ministers as pastor, another as elder, another as deacon, another in this or that capacity; but all serve the same great Lord of the church. It is his church, his vineyard and his will that we seek.

v. 6. There are different effects, workings, or accomplishments (2 Cor. 2:14-16), but it is the same God who uses us, when he will, where he will and in the way that he will.

v. 7. The gifts, offices and operations of the Spirit are not to make gain of (like Simon Magus), nor to encourage pride and envy, nor to cause division, but for the glory of God and the profit and good of the whole church.

vv. 8-10. In these verses Paul identifies some of those spiritual gifts.

1. 'The word of wisdom' -- a knowledge of the mysteries of the gospel and the ability to explain them. It might also mean good judgment in decisions.

2. 'The word of knowledge' -- a universal knowledge of Scriptures wrapped up in the types, prophecies and doctrines of the word (1 Cor. 2:12, 13).

3. 'Faith' -- the faith of miracles, or faith in the divine power and promises, whereby they are enabled to work miracles.

4. 'The gifts of healing' -- the healing of the sick, either by laying on of hands, or anointing with oil, or with a word.

5. 'The working of miracles' -- power to give sight to the blind, hearing to the deaf, or even to raise the dead.

6. 'Prophecy' -- the ability to foretell future events or to explain Scripture.

7. 'Discerning of spirits' -- power to distinguish between true and false prophets, or to discern what is of God and what is of Satan.

8. 'Tongues' -- ability to speak the gospel in a language they had not learned.

9. 'Interpretation of tongues' -- when a discourse was delivered in another language, some had the power to interpret it to the people.

v. 11. These gifts and abilities are given by the Holy Spirit, not to all believers, but one gift to this man, another gift to another man, as the Holy Spirit pleases. He is sovereign in the distribution of gifts and grace.

v. 12. The human body has many parts, such as hands, feet, ears and eyes. As numerous and different as these members are, they are, nevertheless, parts of the same body. They make up one body. So it is with the church, the body of Christ.

v. 13. Whether we be Jews or Gentiles, bond or free, old or young, male or female, every believer has been baptized into the body of Jesus Christ. Christ is the Head and we are his body. We are all partakers of one spirit, one life, and one goal -- the exaltation and glory of Jesus Christ (Col. 1:16-18; 1 Cor. 10:17).

v. 14. 'The body is not one member', however important, such as the eye, the ear, or the arm. The body consists of many members, different but necessary to form a complete body. So the body of Christ is not one person nor one sort of person; but there are many members, some in a high station, some low; some of great gifts, some less; some Jew and some Gentile; but all are one in Christ and all are related to, and needful of the others.

24

The body of Christ -- the church

1 Corinthians 12:15-31

v. 15, 16. It appears from this statement that these special spiritual gifts, offices and operations had caused divisions in the church. Some of the members felt inferior, unnecessary and slighted, because they were not gifted and did not have a prominent ministry. Others who preached, taught, or were especially gifted looked down upon those who did not have certain gifts and abilities. This is unreasonable, says the apostle, for the body is not made up of only one member, but many members, all different but all performing their necessary duties. The foot is not a hand and does not serve in the same manner, but it is necessary to the body's function. The ear is not an eye, but it is as necessary as the eye!

vv. 17. What if every believer were a preacher? There would be no hearers! If every believer were an organist, there would be no singers! If every believer were an elder, there would be no custodian! If every believer were an overseer, there would be no workers, no givers, no teachers, no children! If everyone were young and zealous, there would be no patient counsel which only experience and age can provide.

vv. 18-20. The infinitely wise God made the body of man and put every member of man's body where it is, doing what it does for the proper functioning of the body. So the Lord has put us, as members, in his mystical body, the church, in such a place and part as it pleased him. Every member ought to be content with his place, gift and usefulness because it is God's will for him and because, without all of the necessary members, there would be no body. Now we are different in parts, places, gifts and service, but one body in Christ!

v. 21. The eye is vital to the body's well-being, but it cannot say to the hand, 'I have no need of you.' Nor can the head say to the foot, 'Because you are a lowly member which does not speak, reason, or hear, I do not need you.' Every member is of use to the whole body.

v. 22. Actually those parts of the body such as the liver, intestines and stomach, which are not displayed, recognized, or talked about, are as necessary to the body's life and usefulness as any other part. Even so, all believers in the church, the strong and the weak, the recognized and the unrecognized, the leaders and the followers, are necessary (2 Cor. 12:9, 10).

v. 23. There are parts of the human body which are considered less comely and less honorable, which we do not expose to the public, but upon which we bestow honour and recognition, for we clothe them carefully and attractively; and to us they are important and beautiful as God's creation. So, in the church body, let those who appear less honorable and less out-going be clothed with love, grace and kindness.

v. 24. Our eyes, ears, hands and faces have no need of special adornment or attention, for they are constantly seen, honored and cared for. But don't forget or neglect those other parts of the body without which we have no life. God has composed the church in such a way that all members are beneficial and necessary to the life of the church, and he bestows his honour and glory to all equally (1 Cor. 1:26-29). He will humble the gifted and lift up the lowly.

vv. 25-27. By 'schism' is meant division. Though members differ in office, honour, gifts, personality, etc., yet all should have the same care and love for each other as though they were of equal importance, for, indeed, they are. When one member suffers, all suffer with him; when one member is honored, all rejoice. As with the human body, a broken arm is felt by the whole body. We are members of the body of Christ, therefore we are one body joined together. How can we not be affected by the pain or rejoicing of a part of ourselves?

vv. 28-30. In his sovereign purpose God has given to the church apostles, prophets, teachers, men and women with this gift and that gift, with this ability and that ability. Are they all the same? Are they all alike? No more than the human body can be all eyes, or ears, or hands. There must be the presence of all organs, faculties and members to make a human body; so there must be many different members in the body of Christ.

v. 31. This verse must be joined with the first verse of chapter 13, so will be covered in the next lesson.

25

The greatest of these is love

1 Corinthians 13:1-13

At the close of the last chapter Paul exhorted the Corinthians to desire the best spiritual gifts for the glory of God, the preaching of the gospel and the good of the whole church. But there is something better than supernatural gifts! There is something to be desired more than knowledge, unusual spiritual talents and offices, and that is true, sincere, heart love to God and men.

v. 1. 'If I could speak with the tongues or languages of every nation on earth and express myself as the angels do, yet have not that God-given (Rom. 5:5; 1 John 4:7, 8), heart-felt brotherly love (a true root of love for men which flows from a true love for God), I only make an irritating noise with my mouth, which will be of no use to me or to others.'

v. 2. 'If I had the gift of prophecy, whereby I could preach the mysteries of Scripture and even foretell the purpose of God in reference to the future, and though I have a vast knowledge of the most sublime and hidden things and a faith of miracles to accomplish most unusual things (Matt. 17:20), if I have not this brotherly love, I am nothing!' I may be great in the eyes of men, but in the account of God, l am nothing!

v. 3. 'If I give away all my possessions to feed the poor.' Why would a man do this if he did not love the poor? He might, like Ananias and Sapphira (Acts 5:1-5), or the Pharisee (Luke 18:11, 12), do it for praise and self-righteous purposes. If I give my body to be burned,' or die as a martyr for the cause of orthodoxy and religion, 'it will all profit me nothing!' No actions, no human sacrifice and no human sufferings are sufficient to entitle any soul to heaven. If I have not love for Christ and for men, all of these gifts, offices and self-righteous efforts are vain and useless! Love is the commandment of Christ (John 15:12). Love is the evidence of salvation (John 13:35). Love is the fruit of the indwelling spirit (Gal. 5:22). Love is so essential that, if a man has everything else and has not love, he is nothing. Love is not the prerogative of a few; it must be the possession of all.

v. 4. 'Love suffers long,' that is, it makes a man patient and longsuffering with the faults of others. He is not easily offended and given to wrath. Love is kind; tender and compassionate. Love wishes to bestow the best that it can on the object of its affection (Eph. 4:32). Love envieth not, or does not boil over with jealousy, but is made happy by the prosperity and happiness of others. Nothing is more adverse to love than envy. Love vaunteth not itself; it is never proud, conceited, or arrogant. What do we have to be conceited about? 'Who maketh thee to differ?' (1 Cor. 4:7.) 'Love is not puffed up!' (Rom. 12:3, 10.)

v. 5. 'Love is not rude and unmannerly.' Pride, conceit and self-righteousness beget rudeness, but love produces humility and courtesy. 'Love seeketh not her own way,' rights and will (Phil. 2:3-8). 'Love is not easily provoked.' Love is not touchy, resentful, easily offended. 'Love thinketh no evil.' It does not carry about a suspicious nature looking for faults, but rather it thinks the best of others.

v. 6. 'Love rejoices not in the fall and failure of others, but rejoices in goodness and truth.' Love is never glad when others go wrong. What a man is, he wishes others to be. If he is evil, he delights to point to evil in others.

v. 7. 'Love beareth all things.' The word is 'Love covers with silence all things' (Prov. 10:12; 11:13; 17:9). 'Love believeth all things' (James 3:14-18). It is better to believe the best of a brother and be disappointed than to believe the worst and destroy a friendship. 'Love hopeth all things.' What love cannot see, it hopes for; it never gives up! 'Love endureth all things.' It will endure trial, sorrow, sickness, disappointment, hurt feelings and offence.

vv. 8, 9. 'Love never fails.' It will endure to the end. It never ceases in this life nor in the life to come. It is of God, the gift of God and the life of God in a man (Eccles. 3:14). Someday the gifts of prophecy, tongues, healings and even knowledge shall vanish away, for we only know in part and prophesy in part. So much of divine mysteries and knowledge is unknown to us, but love goes on in glory. The most knowledgeable and gifted man is but a babe. But love is love and will grow, but not be superseded.

vv. 10-12. When perfect knowledge of God, of Christ, and of the mysteries of the kingdom of heaven shall be ours in heaven, our imperfect, knowledge, our weak faith, our so-called excellent gifts and rare talents will appear to be but children's toys in the sight of what we shall know and be.

'When I reached manhood, I put away my childish toys, thoughts and behavior'; even so, when believers shall see Christ and be like him (perfect, mature saints), tongues shall cease, prophecies shall fail, limited knowledge shall vanish away.

v. 13. There are three main graces -- faith, by which we look to Christ, receive Christ and live upon him; hope, by which we wait for the fulfillment of every promise in Christ and love to God and all men -- yet love exceeds the others as to its duration and use. Faith shall give way to sight, hope to reality; but love shall only expand.

26

Speaking in other languages

1 Corinthians 14:1-17

In this chapter the apostle writes concerning the right use of spiritual gifts and prefers prophesying, or preaching, to every other gift.

v. 1. 'Follow after that love to God and toward your brethren about which I have been speaking. Make love your aim, and at the same time covet spiritual gifts.' Because love has the pre-eminence does not mean that we are to despise or neglect these gifts (2 Tim. 1:6; 1 Tim. 4:13, 14). Of all the gifts, the gift of preaching the word (the ability to open the Scriptures and the gift to explain the Old Testament prophecies, promises and types fulfilled in Christ) is of the greatest value to the church.

v. 2. The word 'unknown' is not in the original Scriptures. It has been supplied by the translators. By a 'tongue' Paul means a language not known or understood by most of the hearers. Suppose a person has the gift to speak or preach in another language (Acts 2:4-8) and, whether to show off his gift or for whatever reason, he uses that language to speak to the congregation. He speaks not to them, for they do not understand him. God understands him, for he is the Author of all languages. He may preach, under the influence of the Holy Spirit, great and wonderful mysteries, but it is of no profit, for no one understands him.

v. 3. He who preaches to men the gospel of Christ in the common language edifies men. There is an increase in knowledge and understanding. He exhorts them to walk in faith, obedience and holiness. He comforts the people of God who are troubled and burdened. God gives a blessing through the preached word, but the blessing cannot come through a language not understood (Rom. 10:13-15; 1 John 5:20).

v. 4. He that speaks in a language not known by the hearers may warm his own heart and bless his own soul (if he understands what he is saying), but he that preaches in an intelligible language and style is a blessing to all who hear him.

v. 5. Evidently all did not have this extraordinary gift of the Spirit to speak in a language they never learned, and Paul says he would be happy if they did have it. However, more than this, he rather wished that they all had the ability to open and apply the Scriptures to men's understanding; for he who preaches and teaches the word of God in a man's own tongue is more useful and important than the man who speaks in an unknown tongue, unless he interprets what he says, that the people might be edified.

v. 6. 'Suppose I come to you speaking in a language you do not understand. What good would it do you? Unless there is a revelation of Christ to the heart, a knowledge of our sins, his mercy and his will of redemption, a telling forth of his purpose in Christ and the doctrines of grace, my ministry among you would be fruitless.' Men cannot believe what they do not hear.

vv. 7-9. When a person plays a musical instrument, he must play certain notes which are set in order according to a prescribed time, or no one will know the song he is playing. The trumpet was used by armies to sound charge or retreat. How will the soldiers know whether to charge or to fall back if there is no clear, understandable note sounded?

'So it is with preaching or teaching. If you speak in a language no one understands, he will not know what you are saying. You will just be talking into the air.'

vv. 10, 11. The whole earth was originally of one language (Gen. 11:1); but God gave them many languages (Gen. 11:7), so that now there are many tongues and languages, and the words in all languages are significant to those who understand them.

Therefore, if the language is not known to both speaker and hearer, they will be like foreigners to one another.

vv. l2. The Corinthians were very ambitious of spiritual gifts; therefore, Paul advises them to concentrate on seeking those gifts and the proper use of them so that the church may be edified. 'Seek to excel and abound in gifts for the glory of God and the good of the church.'

v. 13. In 1 Corinthians 12:10 and 30 it appears that the gift to speak in tongues and the gift to interpret were distinct. Evidently a man could have one without the other. A man may be able to preach in another language and yet not be capable of translating it into the common language of the people. Therefore, if one speaks in another language, let him pray for the ability to interpret what he has said.

vv. 14, 15. 'If I pray in the assembly in an unknown language (whether I understand, as some think, or do not understand, as others think), my spirit (by the Holy Spirit within me) does truly pray. But it bears no fruit and helps nobody if no one understands me, nor does it edify me if I do not understand.

What is to be done then? Here is the reply: 'I will pray with the influence and aid of the Spirit of God, but I will also pray in a language that I myself and others may understand what I say.' The same thing is applicable to what we sing.

vv. 16, 17. 'If you praise God and render thanks led by the Holy Spirit, how can the man who does not understand what you are saying worship with you and say 'Amen' to your prayer? You give thanks and are blessed, but he is not edified.'

27

Worship in an orderly fashion

1 Corinthians 14:18-40

vv. 18, 19. Paul lets them know that he did not despise the gift of tongues, nor did he discourage them from desiring the gift nor using it. He had this gift and used it in the many countries to which he traveled and preached. He could speak in more different languages than anyone, yet he says that he had rather speak a few words to the congregation in a language they understand than ten thousand words in a language no one understands. If men understand our words, we can communicate to them the doctrines of the gospel and the mysteries of grace.

vv. 20. There are some things in which it is commendable to be like little children. Children are usually tenderhearted, ready to forgive, willing to be taught, free from pride and vain glory and without guile and hypocrisy. 'But in your thinking and judgment, don't act like babies; act like mature men.' His chief reference here is to the way they were acting in this matter of gift, behaving with childish vanity and immaturity!

v. 21. There is no reason to be over-excited about speaking the word of God in other languages, for in Isaiah 28:11, 12 the Lord says, 'By men of strange languages and by lips of foreigners I will speak to these people (in their own tongue -- Acts 2:5-8) and not even then will they listen to me.' Men are not converted by signs and wonders but by the Spirit and the word (Luke 16:29-31).

v. 22. The power of the apostles and other early preachers to speak supernaturally in other languages is not a sign for believers (who need no miracle to gain their attention or to confirm their faith), but these gifts and miracles bore witness before unbelievers that these men were sent from God and preached a message from heaven (Heb. 2:3, 4; John 3:2). Inspired preaching and teaching (interpreting the divine will and purpose of God in Christ) serves to edify believers -- not unbelievers, who must first be regenerated and given ears to hear.

v. 23. 'If the church be assembled together and all of you are speaking in whatever tongues and languages you are gifted to speak and one comes in who is unlearned and untaught in the things of the Spirit, he will think you are all crazy.'

vv. 24, 25. 'But if you preach the word in the Spirit and with the understanding, and people are present who are unbelievers, yet who understand your words, it may be that they shall hear the word of God, be convinced of sin, be brought to see the glorious gospel of Christ and fall on their faces in worship and faith, declaring that God is among you in very truth.'

vv. 26-35. 'What then is the right and proper order of using these gifts which you have? When you come together in the assembly and different ones have different gifts and abilities, how shall they all be used for the glory of God and the good of the church? All things must be done for edification, instruction and the good of all.'

1. If men speak in another language, limit the speakers to two or three, with each taking his turn while another interprets what he says.

2. If there is no one present who can interpret what is said, let the person keep silent in the assembly and speak quietly to himself and God.

3. Let two or three preachers, who are gifted to teach or preach, speak in the service while the rest pay attention, weigh and discern what is said.

4. If a man is inspired of God to speak, if a message is laid on his heart, then let him wait until the first one is silent, or let the first one be silent and allow him to speak.

5. We are not to sing, preach, or pray all at the same time, but one by one, to avoid confusion and disorder. Men cannot learn or be comforted in disorder and confusion.

6. The gifts, abilities and talents a man has are subject to the man's wisdom and should be controlled by him. God is not the author of confusion, but he is the author of peace, order and wisdom. If a man cannot use his gifts in a sane, orderly fashion for God's glory and the good of all, it is a sign that the Spirit of God is not in him.

7. What has been said before does not apply to women, for they are to keep silent in the assembly. Women are not authorized to teach, preach, nor usurp and exercise authority over the men in the church, if they have a problem to be resolved or a question to be answered, let them have it resolved by their husbands at home (1 Tim. 2:11, 12). This is what the Old Testament teaches also (Gen. 3:16).

vv. 36-38. Here is a sharp rebuke to those in Corinth who thought themselves wise, spiritually grown and beyond the instructions of the apostle Paul. He asks, 'Did the gospel originate with you? Did the word of God come to you only?' There were churches in Jerusalem and in other places before there was a church at Corinth. 'If one among you is lifted up with pride and claims to be a prophet and spiritually wise, he must acknowledge that I am an apostle and what I am writing to you is the command of the Lord. But if any man refuses to own these words to be the commandment of Christ, let him be treated as an ignorant man, shunned and rejected.'

vv. 39, 40. 'Wherefore, brethren, desire to preach and teach the word. Do not despise nor forbid men to speak in other languages if they are so gifted, but let all things be done decently and in an orderly fashion.'

28

The resurrection of the dead -- I

1 Corinthians 15:1-19

In this chapter the apostle proves the resurrection of Christ and with different arguments he establishes the resurrection of all men. Evidently another problem that had risen in the church was the denial by some of the resurrection (v. 12; 2 Tim. 2:17, 18). The doctrine of the resurrection is a fundamental article of the gospel; without it we have no gospel (v.17; 2 Tim. 2:8). Much of the wrath and persecution that came upon the apostles from the Sadducees, the Jews, the philosophers and the Gentiles was because they preached the resurrection (Acts 17:31, 32; 24:14, 15, 21).

v. 1. 'Let me remind you, brethren (since it seems to have escaped some of you), of the gospel which I preached unto you when I first came among you. This is the gospel which you received with faith and joy -- the gospel in which and for which most of you stand, though some of you have been seduced and warped by false teachers' (Gal. 1:6-9).

v. 2. 'By believing and receiving the gospel of Christ, you are saved. The gospel is the power of God unto salvation (Rom. 1:16; Mark 16:15, 16), but not unless you persevere (keep in memory what I preached) and continue in the faith of the gospel (Col. 1:21.23; Heb. 3:6, 13, 14). Unless you continue in faith, your profession (your so-called faith) is all in vain' (1 John 2:19).

vv. 3, 4. 'I delivered (or preached) unto you what I received from our Lord himself (Gal. 1:11, 12), how that Christ, the Messiah, the Anointed One, died that he might satisfy divine justice for our sins (Rom. 3:25, 26; Isa. 53:4-6), was buried and rose again the third day, and all of his work on our behalf was according to the Old Testament Scriptures. Every promise, prophecy and type recorded in the Law and the Prophets concerning the Messiah had its fulfillment in Jesus of Nazareth (Luke 24:27, 44, 45). The Old Testament contained the New Testament in picture and prophecy, and the New Testament is the Old Testament fully and plainly revealed (Acts 10:43).

vv. 5-7. In these verses Paul calls forth the eye-witnesses of the resurrected Lord. The Scriptures say, 'In the mouth of two or three witnesses shall every word be established' (2 Cor. 13:1). The Lord appeared to Simon Peter, then to the Twelve. (Though Judas was dead, they went by their original name, the Twelve -- John 20:24.) Later Christ showed himself to more than five hundred brethren at one time (Matt. 28:16, 17). 'Most of these people who saw him are still alive,' Paul said, 'but some are dead,' for this epistle was written twenty-six years later. He appeared to James and then again to all the disciples when he was taken up into heaven (Acts 1:1-3, 9, 10).

v. 8. The last appearance of the risen Lord was to Paul (Acts 9:3, 4). To be an apostle one must have been an eyewitness of the glory of Christ and must have received his gospel directly from Christ. Paul had both credentials. His revelation of Christ came after the others (after Christ had risen and ascended) as an abortive birth or one born at the wrong time. His sight of Christ was not according to the pattern established with the other apostles.

v. 9. 'I am the least of the apostles,' not in office, dignity, gifts, or labour, but deserving the least esteem because he had not stood with the others in the early days but was (with the Pharisees) a persecutor of the name of Christ and the people of God (Acts 9:1-3).

v. 10. 'By the unmerited favour and blessings of God, I am what I am.' Paul defends his authority and magnifies his office by declaring that these gifts and grace bestowed on him were not fruitless and in vain, for he labored more abundantly and had more success than any of the others. Yet he is careful to ascribe nothing to himself but all to the grace of God, which enabled him both to believe and to serve God (l Cor. 4:7; John 3:26, 27).

v. 11. Therefore, it matters not whether they heard those who saw Christ first or Paul, who saw him last. The subject matter of their ministry was the same -- namely, the incarnate, suffering, risen Redeemer. Christ, not the preacher, is the object of saving faith.

v. 12. If both the Old Testament and the New Testament declare his resurrection, if the apostles (who were eye-witnesses of his resurrection) preach the resurrection, if the gospel declares the absolute necessity of Christ's resurrection, how is it that some among you say there is no resurrection of the dead? This is an absolute denial of the Scriptures, the gospel and the word of Christ's apostles.

vv. 13-19. Then follow several severe consequences of such teaching:

1. 'If there is no resurrection of the dead, then Christ is not risen.' Christ became a man, died in the flesh and was buried. If men do not live again, then he is not alive.

2. 'If Christ be not risen, all of our preaching is in vain and amounts to nothing, and your faith in God is devoid of truth and will profit you nothing.'

3. 'We apostles and preachers have misrepresented God, for we have testified of God that he raised Christ from the dead, whom he did not raise, if the dead rise not' (Acts 2:23, 24, 32).

4. He repeats for emphasis, 'If the dead are not raised, then Christ is not raised.' He is still in the tomb and proved to be an impostor.

5. 'Your object of faith, Christ, is not raised; therefore, your faith is worthless, you are not saved, you know not God, you have no mediator, and you are still in a state of unregeneracy and guilt.'

6. 'Those of your number who have died believing in Christ and trusting him to save them are perished and eternally lost.'

7. The fashion of this world fades and believers in Christ are persecuted, hated and cast down. Our hope is not in this world but in the world to come. If these promises are not true, our hopes are in vain and we are the most miserable and frustrated of all men.

29

The resurrection of the dead -- II

1 Corinthians 15:20-34

v. 20. The first-fruits were what first sprang out of the earth, were soonest ripe, were reaped first, gathered in and offered to the Lord (Deut. 26:1-3). So Christ first rose from the dead, ascended to heaven and presented himself to God as the representative of his people. There were others who were raised from the dead before him, but Christ was the first to be raised to immortal life. All of these others died again. He is the first-born from the dead, that in all things he might have the pre-eminence (Col. 1:18). Our resurrection is secured by him, our Representative (John 14:19).

vv. 21, 22. The first man, Adam, was the representative, the covenant and federal head of all men. We all lived in him and died in him when he sinned (Rom. 5:12). Sin, disease, physical death and eternal death came upon us through Adam's disobedience. So Christ is the Representative, the covenant and federal Head of the elect, and because he became a man, obeyed God's law perfectly, died for our sins and rose again, in him we have righteousness, redemption and eternal life (Rom. 5:17-19). All who are 'in Adam' die; all who are 'in Christ' (by grace, divine purpose and faith) shall live.

v. 23. God has appointed the order of the resurrection of his people. Christ is the first-fruits of this harvest, rising from the dead to die no more. Afterwards, at his second coming, all believers shall rise together (1 Thess. 4:13-17; 1 John 3:2).

v. 24. 'Then cometh the end' -- that is, the accomplishment, completion and perfection of all things: the end of the world as it now is; the end of all evil power, authority and activity; the end of all earthly rule, authority and divisions, such as nations, families and races; the end of all ecclesiastical rule, authority and power. There will be no more prophets, apostles, bishops and pastors and teachers. But the mediatorial kingdom of Christ is referred to here mainly. The grand design of the Father in creation, providence and salvation is to have a new heaven and a new earth, wherein dwells righteousness, populated by a holy people perfectly conformed to the likeness of his Son. This he gave to Christ, in the eternal council and covenant, to accomplish, to perfect and to deliver to him at the end (Luke 22:37; John 17:4; 6:38, 39).

vv. 25, 26. The Lord God has decreed that Christ should (as Prophet, Priest and King) reign over his people, over all flesh (John 17:2), over all things (Matt. 28:18; Col. 1:16-18; Ps. 110:1), until every contrary creature, word, thought and imagination are conquered. The last enemy to be destroyed will be death, for we shall rise to die no more.

v. 27. Paul refers to Psalm 8:4.6, and according to Hebrews 2:6-9, this is Christ. But the apostle adds that when God said, 'All things are put under his feet,' the Father is not included!

v. 28. When all is accomplished, God's design in redemption is complete and all evil is cast out, then nothing shall appear but the essential kingdom of God, the power by which the Father, Son and Holy Spirit (three persons though but one God) shall reign.

v. 29. The apostle returns to his subject, the resurrection of the dead. 'If the dead are not raised, then why do we submit to believers' baptism, which declares that we died with Christ, are buried and are risen with Christ?' This is a meaningless ordinance if there is no resurrection.

vv. 30-32. 'For that matter, why do we expose ourselves to ridicule, suffering and even death if we entertain no hope of eternal life? If there is no resurrection, we would not only be of all men most miserable but also most stupid. I face death every day. If the dead rise not, what advantage do I have? If we have no hope of resurrection, let us live as the heathen live.'

v. 33. 'Do not be deceived by those who deny the resurrection and by such denial argue for a sinful course of life. If you listen to these people and are influenced by them, you will be corrupted, for evil companions, associations and communion have a bad influence on the lives and practices even of good men.'

v. 34. 'Awake from this condition of sleep and carelessness. Awake to truth, righteousness and godliness. Don't be deceived by the false teachers who deny the resurrection, for there are some among you who have not a true knowledge of God, the gospel of Christ and the hope of eternal life. I say this to your shame.'

30

The resurrection of the dead -- III

1 Corinthians 15:35-44

v. 35. There were some who denied the resurrection of the dead (v.12). The question is presented: 'How shall dead bodies be raised which have been in the earth so many years?' They have been reduced to dust, and this dust has undergone a thousand changes. With what bodies do they come out of their graves? Will they be the same bodies?

v. 36. Paul does not answer in anger nor call them fools in violation of Matthew 5:22, but he calls them foolish people who claim to be wise in the Scriptures and yet are ignorant of the power and ways of God (Gal. 3:1). He takes them to the farmer to learn the answer to these questions. When the farmer sows grain (whether wheat or corn), it must be put into the ground before it produces a stalk of fruit. The seed, being buried in the earth, corrupts, rots and dies; and in time it rises up as stalk, blade and full ear. This shows that the decaying of the body by death is not an objection to the resurrection, but really necessary to its resurrection. If God is able to quicken a grain of corn that is entirely dead and rotten, why should it be thought incredible that God should quicken dead bodies?

v. 37. The farmer does not take a full stalk of corn with full blade and ear and plant it in the earth; he only plants the bare grain. In other words, that which we plant is not the finished product but only bare grain. When a believer rises from the grave, it will be, in a sense, the same body but with infinite glories and excellencies, as the new stalk of corn is so much greater than the bare seed which was sown!

v. 38. God gives to the seed the kind of body which pleases him; yet none can deny that the body of corn or wheat which comes up is from the seed sown, though with a different body in respect to quality, beauty and usefulness. It is not the farmer, nor the sun, nor the rain, but God, by his power and sovereignty, who gives the seed a new and glorious body. So the resurrection of the dead is God's work. All the glory in which our bodies shall rise springs from his free grace and is bestowed on the same person who is buried in the grave.

v. 39. Paul is showing in these next verses that, though God will raise our bodies from the grave with flesh and bones, we shall rise with qualities and conditions much different from the flesh and bones which we now know. There is now a difference in flesh. All flesh, as we know it, is not the same. Humans, beasts, birds and fish are all flesh, yet not the same.

vv. 40, 41. 'There are celestial bodies' (such as the sun, moon and stars) 'and terrestrial bodies' (men, beasts, birds and other elements). The celestial is greater than the terrestrial. Even in the celestial bodies, the sun has a greater glory than the moon, and the moon greater than the stars. He is not saying that there will be a difference in the risen bodies among themselves, but he is only stressing the great difference in what we shall be compared to what we are now!

vv. 42-44. 'So is the resurrection of the dead.' The resurrection of the dead will be in real flesh, in our own flesh as to substance (the way we know it now), but as to its qualifies, as different as human flesh from fish flesh! Our vile bodies shall be fashioned like unto Christ's glorious body (Phil. 3:21, John 3:1, 2; Luke 24:36-43).

1. Our bodies are buried in corruption, sickness and disease and are subject to decay and putrefaction, but when we are raised from the dead, our new bodies will be immortal, no longer subject to disease, decay, nor corruption.

2. We are buried in dishonor and shame We were conceived in sin, shapen in iniquity, brought forth from the womb speaking lies. Our whole existence from birth to death (in thought, word and deed) is sinful, shameful and dishonorable (Isa. 1:5, 6; Rom. 3:10-18). We shall be raised in glory -- in perfect beauty and comeliness, physically and spiritually. There will be no cause for shame in any way (Gen. 2:25).

3. We are buried in weakness. We come into the world in great weakness. What is weaker than a new-born babe? When we become adults, we are weak before disease and injury. We are weak and frail and subject to thirst, hunger, weariness and finally death. We are weak before Satan, the world and our own passions (Gal. 5:17; Rom. 7:24). We shall be raised in power! We are raised by the power of God but with great power in ourselves. We shall no longer be subject to these enemies of the flesh, no longer dependent on food, nor subject to evil (which shall be no more). We shall know weariness no more; we shall know as we have been known (1 Cor. 13:12). We shall he raised in spiritual, physical and mental power.

4. We are buried a natural (physical) body. We shall be raised a spiritual (supernatural) body. Now we have a body generated from another body, supported by food, water, breath and sleep. We are limited to time, places and information. When we are raised, our bodies will be as the body of Christ is now, not subject to nor dependent on these things. Our bodies shall be beautiful, incorruptible, free from infirmities, not subject to hunger, thirst or injuries, not needing meat, drink, clothes, nor marriage, but bodies which perfectly obey -- the soul made perfect.

31

The resurrection of the dead -- IV

1 Corinthians 15:45-58

In the preceding verse Paul says that our resurrected bodies will be spiritual bodies. As we now bear the image of the first man, Adam (from whom we descended), having a natural body like his, so we shall one day bear the image of the second man, the Lord Jesus, having a spiritual body like his!

v. 45. Adam was the first man made, the parent, head and representative of all his posterity. Adam had a body which was animated by the soul, which was supported by eating, drinking, sleeping and which was capable of dying. The last Adam is the Lord Jesus Christ, called Adam because he is really and truly man. He was raised from the dead with a spiritual body -- not that it was changed into a spirit, for it still remained flesh and bones (Luke 24:36-40); but it was no longer supported in an animal way nor subject to the weaknesses of animal bodies. It is called 'a quickening spirit' because it has life itself, and he is called a quickening spirit because he gives life (John 14:19).

vv. 46, 47. It is not the spiritual life which came first, but the physical and then the spiritual. The first man was formed out of the earth (Gen. 2:7), and the word there signifies red earth. He had an earthy constitution, like the earth out of which he was taken, and he was doomed to return to it. The second man is the Lord from heaven, in distinction from the first man, who was of the earth. Though he was formed in the womb of the virgin, was flesh of her flesh and was supported by earthly means, yet he was conceived by the Holy Spirit and is very God of very God.

vv. 48, 49. As was Adam's body, so are the bodies of those who descend from Adam. They are houses of clay which rise out of the earth, are maintained by the things of earth and will return to the earth. As in Christ's spiritual body after his resurrection (in which he now lives in heaven and in which he will come again), so will be the resurrected bodies of all (Acts 1:9-11; 1 John 3:2). As we have borne the frailty and mortality of our representative, Adam, a body subject to sin, infirmity and death, so we shall one day bear the image of our representative, Christ Jesus, a spiritual body created in righteousness and true holiness (Rom. 5:l 7-19).

v. 50. 'Flesh and blood' here signifies our bodies in their present state. These cannot inherit the kingdom of God they are corrupt, subject to disease, supported by things and dying. We must be changed; we must put on incorruption and immortality and be raised a spiritual body.

v. 51. Someone may say, 'But there will be many saints alive on earth in natural bodies, when Christ returns, who shall not and be buried in the common way.' That is true, but they must be changed. Their natural bodies must be turned into spiritual bodies.

v. 52. This change will take place in a sudden moment. When the trumpet sounds, when Christ returns, when the dead are raised incorruptible, immortal and made like Christ, those who are alive shall also be changed (1 Thess. 4:16-18).

v. 53. God has decreed, and heaven requires, that our bodies be changed from their present state of mortality and corruption to immortality and incorruption before we can enter into eternal glory.

v. 54. This quotation is from Isaiah 25:8. Christ (by his obedience, death and resurrection) has obtained a full victory for all his elect over sin, the curse and condemnation of the law, death, the grave judgment and hell. So when this glorious change takes place at his coming, this promise shall become a reality. He will swallow up all death in victory.

v. 55. The reference may be to a bee or a wasp which, having lost its sting, can do no more harm and is no longer feared. When believers arise from the grave, they shall fear the sting of death no more -- it is gone. The grave gets its victory over all men, for we shall all lie there one day. But in that resurrection morning, when death is swallowed up in victory, we may reasonably ask, 'Now, grave, where is your boasted victory?'

v. 56. Death has a sting and it is sin, which is the cause of death (Rom. 5:12). If it were not for sin, death would have no power over us. Sin gives death power over us. The strength of sin is the law of God, without which there would be no sin. Sin is the transgression of the law. It is the law which binds sin upon us, pronounces us guilty and condemns us to death (Rom. 3:19; Gal. 3:10).

v. 57. 'Thanks be unto God, who has given us the victory', over the law by answering in perfect obedience all of its demands, and over death and the grave by dying and rising again. He lives for evermore; and because we are one in him and with him by God's sovereign mercy and grace, we shall never die (Rom. 8:33-39).

v. 58. 'Therefore, my beloved brethren, because we have such a blessed and certain hope of resurrection, victory over death and the grave and perfect conformity to the image of Christ Jesus, let us be steadfast and unmovable in the doctrines of the gospel, in our walk with Christ, in the preaching of the gospel and in encouraging one another; for your faith, labour and hope are certainly not in vain.'

32

Collections, courage and comfort

1 Corinthians 16:1-24

This chapter concludes the epistle with some directions concerning a collection for the poor believers, with a word about his intentions to visit them again and with exhortations to watchfulness, courage and love.

v. 1. 'Now concerning offerings and collections of money which are to be given by believers for the support of ministers, for the preaching of the gospel here and in other lands, for the relief of the poor, for widows and for orphans: you are to do the same as I have instructed the churches of Galatia to do.' The Lord's people are generous, sharing with others what God has given to them (Acts 4:34, 35; 2 Cor. 8:7-9; 9:6, 7).

v. 2. It is plain from this and other Scriptures that the early churches assembled on the first day of the week (John 20:19; Acts 20:7). When they assembled on this day, offerings were to be received.

1. The persons giving -- everyone.

2. The spirit of the gift -- willingly (2 Cor. 8:12;9:7).

3. The amount given -- to be based, on what a man has and in proportion to his blessings (2 Cor. 8:12, 13). Paul did not want to take up any collections when he visited them lest people accuse him of covetousness.

'When I arrive, I will send those whom you approve to Jerusalem to carry your gifts of love, and if it seems wise for me to go with them, I shall do so. I intend to pass through Macedonia, and it may be that I will spend the winter with you that you may provide the things necessary for my journey.'

The apostle is careful to base all of his journeys and his work on the will and providence of God. 'I will visit you, I will tarry with you, if the Lord permits' (James 4:13-15). We desire only that which is agreeable to the will of God.

vv. 8, 9. Pentecost was the Feast of Harvest observed fifty days from the Passover. It is mentioned by the apostle, not as a feast that believers observed (for Christ fulfilled all those) but to point out the time he would stay in Ephesus. He desired to be in Jerusalem for Pentecost, not to keep it, but to preach the gospel to the many Jews from everywhere who would be there (Acts 20:16). 'I will remain this time in Ephesus, for God has opened to me here a great and effectual door.' By God's grace, Paul's ministry at Ephesus brought many to faith in Christ. 'I have many enemies here,' as there always are where the gospel is preached.

vv. 10, 11. 'If Timothy comes to Corinth (1 Cor. 4:17), see that you put him at ease, receive him well and care for him properly, for he is a minister of the gospel and engaged in the same work of the Lord that I am.' Paul always showed a deep love and concern for other preachers and a strong interest in their work. He told Philemon to receive Onesimus as he would receive Paul (Philem. 17).

v. 12. Apollos was known to them and had preached among them (Acts 18:24-28). He is mentioned in 1 Corinthians 3:4-6, and some think he left because of the divisions. Paul wanted him to go back and preach at Corinth, but he did not feel led to go at this time. However, he would come when he had opportunity.

vv. 13, 14. 'Watch ye.' Be on guard against false doctrines and false teachers, set a watch on your hearts, tongues, actions and entire conduct, watch over one another to encourage, edify and comfort. 'Stand fast in the faith,' do not depart from the grace of faith (Heb. 3:12; 10:38, 39) or from the doctrine of faith (1 Cor. 15:1, 2). 'Quit you like men, be strong,' or behave like mature men, not like children whom the least opposition will terrify and throw down, but be courageous in the face of adversity. 'Let all things be done with charity.' Let all things be done in true love to God and others, motivated by God's love for us (Eph. 4:32; 2 Cor. 5:14).

vv. 15, 16. 'Brethren, you know that Stephanas and his household were the first converts in your country (1 Cor. 1:16) and that they consecrated and devoted themselves to the service of God's people. I exhort you to respect such leaders, submit to them and follow their example, as well as everyone else who co-operates with us and labors in the gospel' (Heb. 13:7, 17).

vv. 17, 18. It seems that the church had sent these men to Ephesus to visit Paul, to acquaint him with the state of the church and to encourage him. He said that their visit made up for his absence from them and refreshed his spirit as well as theirs. Such men are to be appreciated, acknowledged and honored.

v. 19. This verse carries greetings to the church at Corinth from the churches in Asia and from Aquila and Priscilla and the church which met in their house. Aquila was a Jew of Pontus and Priscilla was his wife (Acts 18:2, 3).

v. 20. 'Salute one another with a sincere kiss of love and friendship.' It is a holy kiss denoting true and pure motives (Rom. 16:16; 2 Cor. 13:12).

v. 21. Some think that Paul had someone write for him, but to prevent counterfeits, and that the church might be assured this was from him, he wrote his salutation with his own hand.

v. 22. If any man does not love our Lord Jesus Christ, he shall be (anathema) accursed. Our Lord shall come! (Maranatha)

vv. 23, 24. 'The grace, favour and spiritual blessings of our Lord Jesus Christ be with you. I love you all in Christ and for Christ's sake!'