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 I have been distinctly informed, my brethren, about you by Chloe's people, that there are dissensions among you.
I now deal with the subjects mentioned in your letter. It is well for a man to abstain altogether from marriage.
It is a joy to me that Stephanas, Fortunatus and Achaicus have now arrived, because what was wanting so far as you are concerned they have 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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Christ did not send me to baptize, but to proclaim the Good News; and not in merely wise words--lest the Cross of Christ should be deprived of its power.
But we have not received the spirit of the world, but the Spirit which comes forth from God, that we may know the blessings that have been so freely given to us by God.
If one of you has a grievance against an opponent, does he dare to go to law before irreligious men and not before God's people?
I now deal with the subjects mentioned in your letter. It is well for a man to abstain altogether from marriage. But because there is so much fornication every man should have a wife of his own, and every woman should have a husband. read more. Let a man pay his wife her due, and let a woman also pay her husband his.
Let a man pay his wife her due, and let a woman also pay her husband his. A married woman is not mistress of her own person: her husband has certain rights. In the same way a married man is not master of his own person: his wife has certain rights.
A married woman is not mistress of her own person: her husband has certain rights. In the same way a married man is not master of his own person: his wife has certain rights. Do not refuse one another, unless perhaps it is just for a time and by mutual consent, so that you may devote yourselves to prayer and may then associate again; lest the Adversary begin to tempt you because of your deficiency in self-control.
Do not refuse one another, unless perhaps it is just for a time and by mutual consent, so that you may devote yourselves to prayer and may then associate again; lest the Adversary begin to tempt you because of your deficiency in self-control. Thus much in the way of concession, not of command. read more. Yet I would that everybody lived as I do; but each of us has his own special gift from God--one in one direction and one in another.
Yet I would that everybody lived as I do; but each of us has his own special gift from God--one in one direction and one in another. But I tell the unmarried, and women who are widows, that it is well for them to remain as I am.
But I tell the unmarried, and women who are widows, that it is well for them to remain as I am. If, however, they cannot maintain self-control, by all means let them marry; for marriage is better than the fever of passion. read more. But to those already married my instructions are--yet not mine, but the Lord's--that a wife is not to leave her husband; or if she has already left him, let her either remain as she is or be reconciled to him; and that a husband is not to send away his wife. To the rest it is I who speak--not the Lord. If a brother has a wife who is an unbeliever, and she consents to live with him, let him not send her away. And a woman who has an unbelieving husband--if he consents to live with her, let her not separate from him. For, in such cases, the unbelieving husband has become--and is--holy through union with a Christian woman, and the unbelieving wife is holy through union with a Christian brother. Otherwise your children would be unholy, but in reality they have a place among God's people. If, however, the unbeliever is determined to leave, let him or her do so. Under such circumstances the Christian man or woman is no slave; God has called us to live lives of peace. For what assurance have you, O woman, as to whether you will save your husband? Or what assurance have you, O man, as to whether you will save your wife? Only, whatever be the condition in life which the Lord has assigned to each individual--and whatever the condition in which he was living when God called him--in that let him continue. This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any one uncircumcised when called? Let him remain uncircumcised.
This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any one uncircumcised when called? Let him remain uncircumcised. Circumcision is nothing, and uncircumcision is nothing: obedience to God's commandments is everything. read more. Whatever be the condition in life in which a man was, when he was called, in that let him continue. Were you a slave when God called you? Let not that weigh on your mind. And yet if you can get your freedom, take advantage of the opportunity. For a Christian, if he was a slave when called, is the Lord's freed man, and in the same way a free man, if called, becomes the slave of Christ. You have all been redeemed at infinite cost: do not become slaves to men. Where each one stood when he was called, there, brethren, let him still stand--close to God. Concerning unmarried women I have no command to give you from the Lord; but I offer you my opinion, which is that of a man who, through the Lord's mercy, is deserving of your confidence.
Now as to things which have been sacrificed to idols. This is a subject which we already understand--because we all have knowledge of it. Knowledge, however, tends to make people conceited; it is love that builds us up.
For if any one were to see you, who know the real truth of this matter, reclining at table in an idol's temple, would not his conscience (supposing him to be a weak believer)
No, but that which the Gentiles sacrifice, they sacrifice to demons, not to God; and I would not have you have fellowship with one another through the demons. You cannot drink the Lord's cup and the cup of demons: you cannot be joint-partakers both in the table of the Lord and in the table of demons.
Anything that is for sale in the meat market, eat, and ask no questions for conscience' sake;
But if any one tells you, "This food has been offered in sacrifice;" abstain from eating it--out of respect for him who warned you, and, as before, for conscience' sake.
but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short. If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her wear a veil.
That is why a woman ought to have on her head a symbol of subjection, because of the angels.
But while giving you these instructions, there is one thing I cannot praise--your meeting together, with bad rather than good results.
Let married women be silent in the Churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also says;
Afterwards He was seen by James, and then by all the Apostles.
But some one will say, "How can the dead rise? And with what kind of body do they come back?"
As for our brother Apollos, I have repeatedly urged him to accompany the brethren who are coming to you: but he is quite resolved not to do so at present. He will come, however, when he has a good opportunity.
Now I rejoice, not in your grief, but because the grief led to repentance; for you sorrowed with a godly sorrow, which prevented you from receiving injury from us in any respect. For godly sorrow produces repentance leading to salvation, a repentance not to be regretted; but the sorrow of the world finally produces death. read more. For mark the effects of this very thing--your having sorrowed with a godly sorrow--what earnestness it has called forth in you, what eagerness to clear yourselves, what indignation, what alarm, what longing affection, what jealousy, what meting out of justice! You have completely wiped away reproach from yourselves in the matter.
If indeed some visitor is proclaiming among you another Jesus whom we did not proclaim, or if you are receiving a Spirit different from the One you have already received or a Good News different from that which you have already welcomed, your toleration is admirable! Why, I reckon myself in no respect inferior to those superlatively great Apostles.
Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.
It is foolish of me to write all this, but you have compelled me to do so. Why, you ought to have been my vindicators; for in no respect have I been inferior to these superlatively great Apostles, even though in myself I am nothing.