Reference: CORINTHIANS
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EPISTLE 1. This was written by Paul at Ephesus, about A.D. 57, upon the receipt of intelligence respecting the Corinthian church, conveyed by members of the family of Chole, 1Co 1:11, and by a letter from the church requesting advice, 1Co 7:1, probably brought by Stephanus, etc., 1Co 16:17. Certain factions had arisen in the church, using his name and those of Peter, Apollos, and of Christ himself, in bitter partisan contentions. In the first part of this letter he endeavors to restore harmony among them, by reuniting them to the great and sole Head of the church. He then takes occasion to put them on their guard against teachers of false philosophy, and resting their faith on the wisdom of men instead the simple but mighty word of God. He proceeds, in 1Co 5, to reprove them for certain gross immoralities tolerated among them, such as they had formerly practiced like all around them, but which he charges them to banish form the church of Christ. He replies to their queries respecting celibacy and marriage, and the eating of food offered to idols; and meets several errors and sins prevalent in the church by timely instructions as to disputes among brethren, decorum in public assemblies, the Lord's supper, the resurrection of believers, true charity, and the right use of spiritual gifts, in which the Corinthian Christians excelled, but not without a mixture of ostentation and disorder. He directs them as to the best method of Christian beneficence, and closes with friendly greetings.
EPISTLE 2. This was occasioned by intelligence received through Titus, at Philippi. Paul learned of the favor reception of his former letter, and the good effect produced, and yet that a party remained opposed to him-accusing him of fickleness in not fulfilling his promise to visit them; blaming his severity towards the incestuous person; and charging him with an arrogance and assumption unsuited to his true authority and his personal appearance. In the course of his reply he answers all these objections; he enlarges upon the excellence of the new covenant, and the duties and rewards of its ministers, and on the duty of the Corinthian Christians as to charitable collections. He then vindicates his own course, his dignity and authority as an apostle, against those who assailed him. His last words invite them to penitence, peace, and brotherly love. This epistle seems to have been written soon after the first.
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For it hath been signified unto me concerning you, my brethren, by them that are of the household of Chloe, that there are contentions among you.
Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.
And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied.
Watsons
CORINTHIANS, Epistles to. St. Paul left Corinth A.D. 53 or 54, and went to Jerusalem. From Ephesus he wrote his First Epistle to the Corinthians, in the beginning of A.D. 56. In this epistle he reproves some who disturbed the peace of the church, complains of some disorders in their assemblies, of law suits among them, and of a Christian who had committed incest with his mother-in-law, the wife of his father, and had not been separated from the church. This letter produced in the Corinthians great grief, vigilance against the vices reproved, and a very beneficial dread of God's anger. They repaired the scandal, and expressed abundant zeal against the crime committed, 2Co 7:9-11.
To form an idea of the condition of the Corinthian church, we must examine the epistles of the Apostle. The different factions into which they were divided, exalted above all others the chiefs, ???? ???? ???? ?????????? [the very chiefest Apostles,] 2Co 11:5; 12:11, whose notions they adopted, and whose doctrines they professed to follow, and attempted to depreciate those of the opposite party. While, then, some called themselves disciples of Paul, Cephas, or Apollos, others assumed the splendid appellation of Christ's party. Probably they affected to be the followers of James, the brother of our Lord, and thought thus to enter into a nearer discipleship with Jesus than the other parties. The controversy, as we shall see from the whole, related to the obligation of Judaism. The advocates of it had appealed, even in Galatia, to Cephas and James, for the sake of opposing to Paul, who had banished Jewish ceremonies from Christianity, authorities which were not less admitted than his own. The question itself divided all these various parties into two principal factions: the partisans of Cephas and James were for the law; the friends of Paul adopted his opinion, as well as Apollos, who, with his adherents, was always in heart in favour of Paul, and never wished to take a part in a separation from him, 1Co 16:12. The leaders of the party against Paul, these ?????????????, [false apostles,] as Paul calls them, and ?????????????????? ??? ?????????? ???????, [transformers of themselves into the apostles of Christ,] who declared themselves the promulgators and defenders of the doctrines of Cephas, and James, were, as may be easily conceived, converted Jews, 2Co 11:22, who had come from different places,
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For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.
But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God.
Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?
Now concerning the things whereof ye wrote: It is good for a man not to touch a woman. But, because of fornications, let each man have his own wife, and let each woman have her own husband. read more. Let the husband render unto the wife her due: and likewise also the wife unto the husband.
Let the husband render unto the wife her due: and likewise also the wife unto the husband. The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.
The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife. Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.
Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency. But this I say by way of concession, not of commandment. read more. Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.
Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that. But I say to the unmarried and to widows, It is good for them if they abide even as I.
But I say to the unmarried and to widows, It is good for them if they abide even as I. But if they have not continency, let them marry: for it is better to marry than to burn. read more. But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband (but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife. But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her. And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy. Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases : but God hath called us in peace. For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O husband, whether thou shalt save thy wife? Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches. Was any man called being circumcised? Let him not become uncircumcised. Hath any been called in uncircumcision? Let him not be circumcised.
Was any man called being circumcised? Let him not become uncircumcised. Hath any been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. read more. Let each man abide in that calling wherein he was called. Wast thou called being a bondservant? Care not for it: nay, even if thou canst become free, use it rather. For he that was called in the Lord being a bondservant, is the Lord's freedman: likewise he that was called being free, is Christ's bondservant. Ye were bought with a price; become not bondservants of men. Brethren, let each man, wherein he was called, therein abide with God. Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.
Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.
For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?
But I say , that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons. Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table of demons.
Whatsoever is sold in the shambles, eat, asking no question for conscience'sake,
But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience sake:
But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven. For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.
for this cause ought the woman to have a sign of authority on her head, because of the angels.
But in giving you this charge, I praise you not, that ye come together not for the better but for the worse.
let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.
and that he appeared to Cephas; then to the twelve;
then he appeared to James; then to all the apostles;
But some one will say, How are the dead raised? and with what manner of body do they come?
But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not all his will to come now; but he will come when he shall have opportunity.
I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing. For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death. read more. For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.
For if he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with him . For I reckon that I am not a whit behind the very chiefest apostles.
Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing.