Dispositional Notes
I Corinthians 1-15
Rough Translations and Notes
(CS)
I Corinthians 1:1-31 Rough Translation
1:1) Paul, a called apostle of Christ Jesus through the will of God and Sosthenes the brother, (fellow believer)
2) to the church of God the existing one in Corinth, to the ones having been sanctified in Christ Jesus, to the called holy ones, together with all the ones being called by the name of the Lord of us Jesus Christ in every region of theirs and of ours,
3) grace to you all and peace from God (the) father of us and the Lord Jesus Christ.
4) I give thanks to the God of me always concerning you all by the grace of God, the grace having been given to you all in Christ Jesus,
5) because in all you were enriched in him in every word and in every knowledge,
6) just as the testimony (mystery) of Christ was confirmed in you all,
7) so that you all not be lacking (any) no gifts (divine), the waiting expectantly ones the revelation of the Lord of us Jesus Christ.
8)who also will confirm you all to the fully without fault ones in the day of the Lord of us Jesus Christ.
9) faithful is the God through whom you were called into fellowship of the Son of him Jesus Christ the Lord of us.
10) But I urge (admonish) you all brother (ones), through the name of the Lord of us Jesus Christ in order that together you all might speak and not be among you divisions, but might you all be being (restored ones) in the same mind and in the same will.
11) For it was made clear to me about you all, brothers of me, by the ones of Chloe that quarreling exist among you all.
12) Now I say this because each of you all says "I, on the one hand, belong to Paul's(house)" but on the other "I am of Apollos (house)", still another, "I am of Cephas(house)", another "I am of Christ (house)".
13)Has Christ been divided? Was Paul not crucified in behalf of you all or in the name of Paul were you all baptized?
14) I give thanks (to God) that not one of you I baptized except Crispus and Gaius.
15) in order that not anyone should say that into my name you all were baptized.
16) and I also baptized the Stephanes household, as to the rest I do not know if any other I baptized.
17) For Christ did not send me to baptize but to preach the good news (gospels) not in the wisdom of speech in order that the cross of Christ not be emptied.
18)For the message, the one of the cross, to the ones perishing it is foolishness, but to the ones being saved, to us, it is the power of God.
19) For it is written: I will destroy the wisdom of the wise and the understanding of the intelligent (ones) I will reject.
20) Where is the wise one? Where is the scribe? Where is the reasoner (debater) of this age? Did not God make foolish the wisdom of the world?
21)For since by the wisdom the God did not know the universe through the wisdom God, was pleased through the proclamation to save the believing ones.
22) Since Jews ask for miracles and Gentiles seek wisdom
23) but I proclaim Christ having been crucified (divine passive) on the one hand an offense to the Jews, on the other to the nations, foolishness,
24) but to them the called ones, both Jew and Greek, Christ (is) the power of God and the wisdom of God.
25) Because the foolishness of God is wiser than human beings and the weakness of God (is) stronger than human beings.
26) For you all see the calling you all brothers, that not many wise-men according to (the) flesh, not many powerful, not many of noble birth.
27) but the foolish of the world chose the God in order to humiliate the wise and the weak of the world chose the God in order (to) humiliate the strong.
28) and the insignificant of the world and the (ones) having been despised (God chose)(chose God), the not-being-things in order that the being things he might do away with.
29) in order that all flesh (may) not boast in front of God.
30) From out of him you are in Christ Jesus, who became wisdom for us from God, but also righteousness and sanctified and redeemed (setting free, deliverance, release)
31) in order that what is written (might happen, or let) the one boasting boast in the
Lord.
I Corinthians 2:1-16 Rough Translation
2:1)And I having come to you, brothered-ones, came not according to high sounding words of wisdom announcing to you the mystery of God.
2) For not I decided to know anything among you except Jesus Christ and this one having been crucified.
3) And in weakness and in fear and of much trembling had created with you,
4) and my speech and my proclamation were not in persuasive words of wisdom but in the demonstrations (proofs) of the spirit and its power,
5) in order that your faith may not be in the wisdom of human beings but in the power of God.
6) But wisdom we speak among the mature, yet not the wisdom of this age nor of the rulers of this age, the ones, being brought to nothing.
7) But we are speaking Gods wisdom in a mystery which having been hidden predestined God before the ages for our glory,
8) which not one of the rulers of this age has known; for if they knew, they would not have crucified the Lord of glory.
9) But just as it was written: which things an eye did not see and an ear did not hear and the heart of a human did not know, the things of God prepared for the ones loving him.
10) but to God revealed [these things] through the spirit. For the spirit searches all things even, the deep things of God.
11) For who among humans understands the things of humans except the human spirit within?
12) but we did not receive the spirit of the universe, but the spirit who is out of God in order that we might know the things having been freely given to us by God.
13) Which things we also speak not taught by human wisdom (words) but in (words) taught by the spirit explaining with spiritual things, spiritual things.
14) but a human being does not receive the things of the spirit of God, for they are foolishness, and they are unable to know them because they are spiritually discerned.
15) The spiritual human discerns all things, but is discerned by no one.
16) For who knew the mind of (the) Lord, who will instruct them? But we have the mind of Christ.
I Corinthians 3:1-23 Rough Translation
3:1)And I, brothered-ones was not able to speak to you as to spiritual-ones, but to ones of the flesh, as to infants in Christ.
2) I gave you milk to drink not solid food, for you were not yet able to receive it. But yet even now neither are you able.
3) For still you are of the flesh. For among you is jealously and strife, for are you not of the flesh and walk according to human standard?
4) For when anyone says, I am of Paul, but another (says) I am of Apollos, are you not mortal?
5) What then is Apollos, and what is Paul? Servants through whom you believed, even as to each one the Lord gave.
6) I planted, Apollos watered, but God was giving growth.
7) So that neither the one planting, nor the one watering is anything, but God, the one giving growth.
8) Now the one planting and the one watering are one, and each one will receive his own reward according to his own labor;
9) for we are co-workers of God. You are God's farm, God's house (building).
10) According to the grace of God have been given to me like a experienced builder, I laid a foundation and another (house) builds on it. But let each one beware how he builds on it.
11) For another foundation no one is able to lay beside the one being laid, which is Jesus Christ.
12) But if anyone (house) builds on the foundation Gold, Silver, Precious Stones, Wood Hay or Straw,
13) the work of each one will become manifest, for the day (of judgment) will make it clear, because by fire it is revealed, and the work of each one (whatever) the fire will test.
14) If anyone's work will remain which he (house) built on, a reward he will receive.
15) If anyone's work will be consumed, he will suffer loss, but he will be saved as through fire.
16) Do you not know that you are a sanctuary of God, and the Spirit of God dwells in you?
17) If anyone attempts to destroy the sanctuary of God, God will destroy this man, for the sanctuary of God is holy, which is you.
18) Let no one deceive him of herself, if anyone supposes to be wise among you in this age, let this one become foolish in order that he or she may become wise.
19) For the wisdom of this world is foolishness with God. For it is written, [he is] the one catching the wise ones in their deceit.
20) and again the Lord knows the reasoning of the wise ones that they are futile.
21) So let no one boast in men, for all things are yours,
22) whether Paul of Apollos or Cephas or the cosmos or life of death or things present or things to come; all things are yours,
23) and you are Christ's and Christ is God's.
Notes: Information cited is from: Anchor Bible, Volume 32, Doubleday: New York, 1976.
1:1-3
1. use of "called", is only found used in this same way by Paul in Romans.
2. brothered-ones those sanctified, those owned by Christ.
3. Scripture references: Jer. 7:30 call passage; Jer. 14:9 "we bear your name". ; Amos 9:12 Nations (households) bear my name, a remnant; Acts 15:17 Gentiles (households) who bear my name, remnant.
1:4-31
1. :8, day of our Lord = Time of Salvation, or the coming time of judgment.
2. :8, blameless-ones those justified by the grace of God through Christ.
3. :18, "being saved" and "perishing" are linear and parallel. Paul's doctrine of salvation is related not only to a fixed, present time, but also explicitly to present experience and to the future consumption.
4. :28, the "not-being things" a complete contrast of "the nothings" as opposed to "the being things".
A.J.M. WedderBurn, New Testament Studies Vol. 48, pp. 95-110. Jan. 2002
Paul's Collection: Chronology and History.
This article offers much insight to the collection for the church in Jerusalem. It deals with the good and difficult times Paul had with the churches he started, especially the one in Antioch. The article cites that I Corinthians was written during a time that Paul was pre-occupied with organizing the collection. This would be during his third missionary journey.
Paul sought with this collection to show unity between the Gentile and Jewish Christians in the one church. In this action Paul could very well be seen as using this "act of diplomacy" to mend the rift between the Jerusalem and Antioch churches.
Bornkamm, Gunther. Paul. Fortress Press, Minneapolis, 1995.
Bornkamm addresses the rival factions Paul was dealing with in Corinth. He gives Paul credit for not joining in on the claims they were making. Instead, Paul spoke to how the Corinthians had forgotten about Christ as their foundation in the church (house).
The Gnostic claim of revelation was a key problem for Paul to deal with. These rival groups threatened to divide the church there.
I Corinthians 4:1-5 Rough Translation
4:1) So let us account a man as attendants of Christ and (household) stewards of the mysteries of God.
2) Furthermore it is sought in (household) stewards in order that one be found faithful.
3) But to me it is a very small thing that I am judged by you or a human day of judgment; But not myself I judge.
4) For I am conscious of nothing against myself, But not in this have I been justified, but the one judging me is the Lord.
5) So as not (to) judge anything before the time, until the Lord comes, who both will bring light to the hidden things of the darkness and manifest the motives of the hearts; and then the praise will be to each one from God.
Summary of Chapters 1-4
In chapters 1-4, the crises that Paul is dealing with (in my opinion), is that the Corinthians have forgotten Christ as the focus of their lives. Apparently there is open division (schismata) among the believers. Some say they follow Apollos, or Cephas, or Paul or Christ. There is division here. These factions; could they have been worshipping in different households? If so, it could be possible that different loyalties may have developed between the "houses". Loyalties to man, not to Christ may have begun to develop.
Paul begins his wisdom talk telling that he was sent by Christ (called by the will of God,1:1) to preach the gospel (apostolic authority?). The wisdom of man is not the wisdom of God. Paul calls on them not to boast in man, but to boast in the Lord. God called the people because they were not "wise" in worldly things. But now it appears that has changed.
The Spirit of God is introduced as the source of the power in Paul's preaching. This is so that their faith would be in God and not man. The understanding of the power of the Spirit is very key to these Corinthians. They must turn their backs to the divisions found through the flesh, and return to the unity found through Jesus Christ.
Paul is trying to instill in these people the centrality of God in their life. In 3:9, they are referred to as the "household of God". Paul is trying to (re)-teach the rules (codes) of the house to them. Jesus Christ is the foundation of the house. What anyone builds up from that foundation will be tested on the Day of the Lord. Paul sees himself as a servant, a steward of the household.
The way I perceive these passages, (chapters 1-4), Paul is trying to unite these people. The risen Christ is the focus (the center) of this re-uniting. As previously mentioned, I believe that Paul is seeking to reinstate the rules of the "household" of God to the church(s) in Corinth.
I Corinthians 5:1-13 Rough Translation
5:1) It is actually reported among you sexual immorality, (fornication) and such fornication which is not among the gentiles, so that one has the wife of the father.
2) and you have been puffed up and not rather grieved, in order that from the midst of you the one having done this deed be taken?
3) For I indeed, in my body being absent, but being present in the spirit, I have already judged as being present the one having done this thing.
4) in the name of the Lord of us Jesus, having been gathered together you and my spirit with the power of the Lord of us Jesus.
5) To hand over such a person to satan for destruction of the flesh, in order that his spirit may be saved in the Day of the Lord.
6) The boasting of you is not good. Do you not know that a little leaven leavens all the mixture?
7) Purge out the old leaven that you may be a new mixture as you really are un- leavened. For indeed the Passover (lamb) of us, Christ was sacrificed.
8) So let us keep the feast not with old leaven nor with leaven of malice and evil, But with unleavened bread of purity and truth.
9) I wrote to you in the Epistle not to mix with fornicators,
10) not complete dissociation with the fornicators of this world or the greedy-ones and the swindling-ones or idolaters. Since then you would have to go out from the world.
11) But now I wrote to you not to mix with any brother being called a fornicator or a greedy man or an idolater or a reviler or a drunkard or a swindler, with such a man do not eat.
12) For what is it to me to judge the ones outside? Not judge the ones within you?
13) But the ones outside, God judges. Remove the evil man from among yourselves.
Chapter 5: Questions.
1. The spirit that is to be delivered in vs. 7, is it that of the fornicator, or of the church body?
2. How does the image of the paschal lamb, Jesus, influence the identity of these people? How does it set them apart from the "outside" of the community?
3. What are the links of Paul's list the fornicator, the greedy, the idolater, the reviler, the drunkard, and the robber in 5:11 to Deuteronomy?
4. (vs.4) Is Paul present with the church?
5. (vs.11) This "not eating" instruction; certainly they were not to share the "Lord's Table", but what about regular meals? (What about the Lord's Table?!) What about reconciliation, forgiveness and salvation?
Chapter 5: Notes (of interest to me.)
Information cited is from: Anchor Bible, Volume 32, Doubleday: New York, 1976.
1. "Gr. Phusioo"; arrogant pride. Perhaps the Corinthians were proud in the actions of this "one" man. They had not sought to correct him. This makes me wonder if there had been more of these type things (porneia) occurring un-reported?
2. "Gr. Holos"; transitional word, possibly having local meaning, everywhere.
3. "Gr.porneia"; sexual immorality. What about the extended sense of the application? (ie. Greedy, idolater, reviler and robber.)
4. As a personal note, Paul sees these people in Corinth the same as the Christian Jews of Israel. They are all of the one body, the church. They are all part of the one covenant God made with Abraham. (They are a covenant people.)
5. I am questioning the removal of this man (fornicator) as a means of purifying the church? What about the Jesus tradition?
Hayes, Richard B., Interpretation, First Corinthians, John Knox: Louisville, 1997.
1. "Paul seems to have translated and transferred the basic disciplinary norms of Israel's covenant community over onto the church at Corinth, Paul in effect addresses the gentile Corinthians as Israel. God's word to Israel has become God's word directly to them" (88). Relates to question #4 above.
I Corinthians 6:1-20 Rough Translation
6:1) Dares anyone of you a dispute holding with the other to be judged before the unbeliever and not before the believers (saints, loyal followers).
2) or do you not know that the saints will judge the world? And if by you is judged the world, incompetent are you judges (of the) smallest matters?
3) Do you not know that angels we will judge, not to mention the everyday things of this life?
4) If then you have a case concerning to (pertaining to) the things of this life, how could you appoint such ones being little esteemed by (or despised by) the church as judges?
5) To you shame I speak. Thus is there not among you not even one wise man who will be able to make judgment between the brothered-ones of him?
6) But brothered-one with brothered-one is judged and this before unbelievers?
7) Already therefore altogether a defeat for you it is that you lawsuits have with one another. Why not rather be wronged? Why not rather be cheated?
8) But you do wrong and cheat, and this (to your) brothered-ones.
9) Or do you not know that the unrighteous-ones will not inherit God's Kingdom? Be not deceived; neither fornicators nor idolaters nor adulterers nor homosexual perverts nor male sexual perverts
10) nor greedy-ones nor drunkards nor revilers nor swindlers will inherit the Kingdom of God.
11) And these things some of you were; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of the God of us.
12) All things to me are lawful but not all things beneficial. All things to me are lawful but not I will be mastered by anything.
13) The foods for the stomach and the stomach for foods, but God will destroy this and these. But the body is not for fornication but for the Lord, and the Lord for the body.
14) But (the) God will raise up the Lord and us through the power of him.
15) Not do you know that the bodies of you are members of Christ? Having taken then the members of Christ should I make (them) members of a prostitute? Never may it be.
16) Or do you not know that the one joining himself to a prostitute is (of) one body? Will be for it says the two into flesh one (for it says the two into one flesh will be).
17) But the one joining himself to the Lord is one spirit (with the Lord).
18) Flee the sexual immorality. Every sin a man might do is outside the body (BODY OF CHRIST?); but the one committing sexual immorality against his own body sins.
19) Or do you not know that the body of you is a sanctuary of the Holy Spirit in you, whom you have from God, and you are not on your own?
20) You were ransomed with a honors price! Then glorify God in the body of you.
Notes:
Anchor Bible, vol. 32, 1976.
1. vs. 9, unrighteous-ones will not inherit God's Kingdom. (do the universalists agree?)
2. vs. 11, washed, sanctified and justified. Can this be seen as house-hold of God language?
3. vs. 19, your body, a sanctuary of the Holy Spirit. (Temple language?)
I Corinthians 7:1-40 Rough Translation
7:1) concerning now the things of which you wrote, (it is) good for a man not to touch a woman;
2) but because of the acts of fornication each of each man let him have his own wife and each woman the own husband let her have.
3) to the wife let the husband render the debt, but likewise also the wife to the husband.
4) The wife does not have authority over her own body but the husband, but likewise the husband does not have authority over his own body but the wife (does).
5) Do not deprive each other, unless not by agreement for a time, in order that you might devote (yourselves) to prayer and again together you may be, in order that Satin tempt you because of the lack of self-control of you.
6) But this I say according to concession, not according to command.
7) But I wish all brothered-ones to be as even myself; but each man has his own gift from God. The one this and another that.
8) But I say to the unmarried men and to the widows, (it is ) good for them if they remain as I also;
9) But if they do not have self control, let them marry, for better it is to marry than to be consumed with passion.
10) But to the ones having married I charge, not I but the Lord, a wife is not to be separated from (her) husband .
11) But if she is separated, let her remain unmarried or be reconciled to the husband, and a husband (his) wife not to leave.
12) But to the rest say I, not the Lord: If any brother has a unbelieving wife and she is willing to live with him, let him not leave her;
13) and if a wife has an unbelieving husband, and this man is willing to dwell with her, let her not leave the husband.
14) For the unbelieving husband has been sanctified by the wife and the unbelieving wife has been sanctified by the brother; otherwise the children of you are impure, but now holy they are.
15) But if the unbelieving-one separates himself, let him separate; The brother or the sister has not been enslaved in such matters; But in peace God has called you.
16) For how do you know, wife, if the husband you will save? Of how do you know, husband, if the wife you will save?
17) Only as the Lord assigned each one to each one as God has called, so let him walk. And so in all the churches I order.
18) Having been circumcised if anyone was called, let him not conceal. In uncircumcision has any one been called; let hem not be circumcised.
19) Circumcision is nothing and uncircumcision is nothing. But keeping the commandments of God.
20) Each one in the calling in which he was called, in this let him remain.
21) (While) a slave were you called, not to you let it matter; but if you are able free to become, rather make use (of it).
22) For the one in the Lord is having been called(while) a slave is a freedman of the Lord, likewise the one (while) a feedman is a slave to Christ.
23) With a price you were bought; do not become slaves of men.
24) Each one in what he was called, brothers, in this let him remain with God.
25) Concerning now the virgins, a commandment of the Lord I do not have, but an opinion I give as been shown mercy by the Lord faithful to be.
26) I consider then this to be good because of the present necessity, that it is good for a man to be so.
27) (If) you have been bound to a wife, do not seek separation; (If) you have been freed from a wife, do not seek a wife.
28) But if you marry, you do not sin; and if the virgin marries she did not sin. But affliction in the flesh such ones will have, but I am trying to spare you/
29) But this I say, brothers, the time has been shortened; from now on, in order that the ones having wives as not having maybe,
30) and the ones weeping as not weeping and the ones rejoicing as not rejoicing and the ones buying as nor possessing,
31) and the ones using the world as not fully using (it); for the present form of this world is passing away (changing, in-flux).
32) But I desire you to be fee from care. The unmarried man cares for the things of the Lord;
33) But the one having married cares for the things of the world, how he may pleas the wife.
34) and he has been distracted and the unmarried woman and the virgin care the things of the Lord, in order that she may be Holy both in body and in the Spirit; But the woman having married cares for the things of the world, how she may please the husband.
35) Now this for your own profit I speak, not that a noose I may put on you but with respect to what (is) proper and constant service to the Lord in an undistracted way.
36) But if anyone thinks to behave improperly toward the virgin of him, if she is in her prime, and thus it has to be, what he desires let him do, he does not sin, let them marry.
37) But he who has stood in the heart of him firm not having need, but has mastery concerning his own desire, and this he has decided in his own heart, to keep, his own woman, a virgin, he does well.
38) And so then the one marrying his own virgin does well and the one not marrying better will do.
39) A wife has been bound for so long a time as the husband of her lives; But if the husband should sleep, free she is to be married to whom she desires, only in the Lord.
40) But more blessed she is if so she remains, according to my opinion; and I consider also to have the spirit of God.
Notes:
Anchor Bible, vol.32, 1976
1. Mutual jurisdiction on each, the husband the wife, for the sexual obligation of marriage. Each is to meet the needs of the other. This is found no where else in scripture.
2. Was Paul married? Was he a widower? (wishing for all people to be even as himself.)
3. Who can & who cannot lead a Godly life in regards to abstinence or marriage? Which ever is ones way, is a manifestation of dependence upon God.
4. Believing couples Divorce is forbidden (compare to today.)
5. vs. 34, "unmarried virgin".
1 Corinthians Chapter 8
(1) But about this meat offered to idols, Remember that we all have knowledge and knowledge puffs up, but love builds up. (2) If anyone thinks to have known anything, not yet he knew as it is necessary to know. (3) But if whoever love the God, this having knowledge by means of him. (4) Concerning the meal therefore of the meal offered to idols, we know that is nothing, a false god in the cosmos and that there is no God except one. (5) and then if there are ones being called God's either in Heaven of on earth, just as there are many gods and many lords. (6) Yet to us there is one God the Father out from who all things and we in him and one Lord Jesus Christ through whom all things and we through him. (7) But there is not in all men this knowledge; but some being accustomed until now to the idol eat as really offered to a false god and the conscience of them being weak is defiled. (8) but food will not commend us to God. Neither if we do not eat are we lacking, nor if we eat are we better. (9) but beware lest some how this right of you becomes a stumbling block to the weak ones. (10) For if anyone sees you, the one having knowledge in an idols temple reclines eating, will not the conscience of him being a weak one be bolstered so as the? (11) For the one being weak is restored by your knowledge , the brothered-one for the sake of whom Christ died. (12) And this sinning against the brothers and wounding their soul (Christian understanding) being weak into Christ, you miss the mark. (13) Therefore if food causes you to stumble my brothered-one, I cause to stumble.
Questions/comments
*Paul's announcement in vs. 32 "if anyone loves God, he is known by God" Interesting use of the knowledge of God vs the knowledge of the Corinthians. Salvation language?
* vs. 9 uses of proskomma, "how to become an 'un-Christian' (JEA)". Very crucial to our walk as ministers.
* vs 11 The believers knowledge is destroying the weak one.
* vs 10 Reverse of up-building, shaping of the oikos weak ones are in peril.
(1) Be not a free person? Be not an apostle? Is it not Jesus the Lord that we see, not the workmanship, we exist in the Lord? (2) If to others not that means an apostle, rather to you for proof so that we the apostleship of you with in the Lord. (3) My defense to the ones examining me is this. (4) Have I not the right (authority) to eat and drink. (5) Have I not the right (choice) to take along a believing wife as the rest of the apostles and the brothered-ones of the Lord and Cephas? (6) or only I and Barnabas have we not the right (authority) not to work; (7) who serves as a soldier at his own expense ever? Who plants a vineyard ant from the harvest does not eat? Or who tends like a Shepard a flock and does not eat from the milk of the flock? (8) Surely not to a human these things I proclaim or also these things the law says not? (9) For in the law of Moses it has been written, you shall not muzzle an ox threshing grain. It is not the oxen that matter to God? (10) It is not all together because of us he says this? For because of us it was written that the one plowing ought to plow in hope of the crop. (11) If we to you the spiritual things are sowed, it is a great thing if we, your material things will reap? (12)If others over you have this authority, not rather we? But we did not make use of this authority, but all things we endure, in order that some one is not blocking (obstacle) the giving of the gospel of Christ. (13) Do you not understand that the ones bringing about the Temple services eats the things of the Temple, the ones waiting upon the altar have their share with the altar? (14) In the same way also the Lord commanded the ones proclaiming the gospel out of the gospel by means of earning their living. (15) But I have not made use of these things. I did not write these things in order that it might be with me; for it is better for me to die than the boasting of me no one will make deprived of power. (16) For if I preached the good news there is no boasting for me. For I am hard pressed. For woe to me if I do not preach the good news. (17) For if willingly I do this I have a reward; but if unwillingly I have bee trusted with a task of faith. (18) What then is my reward? In order that proclaiming the good news I may make the good news with out charge so as not to make full use of my right in the gospel. (19) For being free from all men, to all men I myself I enslaved; that the more I might gain. (20) And I became to the Jews as a Jew, in order that I might gain Jews; to the ones under the law as under the law, not being myself under the law, in order that the ones under the law I might gain. (21) To the ones outside the law, not being outside the law of God but within the law of Christ, in order that I may win over the ones outside the law. (22) I became weak to the weak-ones in order that the weak-ones I might win over. To all men I have become all things in order that by all means I might save someone. (23) And all things I do for the sake of the gospel in order that a fellow partaker of it I may become. (24) Do you not know that the ones running in a race course all indeed run, but one receives the prize? So run in order that you may obtain it. (25) and everyone competes (in the games) in all things exercise self control those ones in order that they may receive a perishable wreath, but we (receive) an imperishable one. (26) I therefore so run as not with uncertainty so I box as not beating the air. (27) but I treat roughly my body and keep it under control lest to others I may become myself disqualified.
Questions/comments:
* Paul defends his apostleship apostolic freedoms.
* vs. 5 "believing wife" (sister).
*vs. 9 "Do not muzzle the ox", yes God is interested. An apostle must eat too,(Hayes, Interpretation 151).
* vs. 24-25 World goals vs Christian goals perishable vs imperishable. Even Paul may not win the race, vs.27.
(1) For I do not want you to be ignorant brothered-ones, that the fathers of us all under the cloud were and all through the sea passed and all into Moses were baptized in the cloud and in the sea. (3) and all ate the same spiritual food and all drank the same spiritual drink; for they were drinking from a spiritual rock following them, and the rock was Christ. (5) But not with the majority of them was God pleased, for they were strewn about in the wilderness. (6) Now these things occurred as examples for us, for us not to be ones desiring after evil things, as also those ones desired. (7) Neither idolaters should you become as some of them, as it is written, The people sat down to drink and stood up to play. (8) Neither let us commit fornication as some of them committed fornication and fell in one day, twenty thousand. (9) Neither murmur, even as some of them murmured, and they were destroyed by the destroyer. (11) Now as examples these things happened to those ones, but it was written for admonition so us, to who the ends of the ages have come. (12) So the one assuming to have stood, take heed or else he should fall. (13) A temptation has not taken you except that which is human; but faithful is God, who will not let you be tempted beyond what you are able, but will make with the temptation also the way out so you can endure it. (14) Therefore beloved of me, flee from idolatry. (15) As to thoughtful ones I speak; you judge what I say. (16) The cup of blessing which we bless, is it not a sharing of the blood of Christ? The bread which we break is it not a sharing of the body of Christ? (17) Because one bread, one body we the many are, for all of the one bread we partake. (18) Look at Israel according to the flesh, are not the ones eating the sacrifices partakers of the altar? (19) What then am I saying? That an idolatrous sacrifice is anything or that an idol is anything? (20) But that the things which they sacrifice, to demons and not to God they sacrifice; I do not want you to become sharers of the demons. (21) You are not able to drink the cup of the Lord, and the cup of demons, You are not able to partake of the Lord's table and a demon's table. (22) or do we make jealous the Lord? Surely we are not stronger than he. (23) All things are lawful but not all things are beneficial; All things are lawful but not all things build-up (the household). (24) Let no one seek his own thing (good) but the good thing of the other. (25) Everything being sold in a meat market, eat without raising questions because of conscience. (26) For of the Lord is the earth and the fullness of it. (27) If anyone of the unbelievers invites you and you want to go, eat everything being set before you with out raising questions because of conscience. (28) But if anyone should say to you, "This is offered in sacrifice, Do not eat" because of that man having revealed it and because of conscience. (29) But I say not the conscience of himself, but the conscience of the other man. For why is my freedom judged by another man's conscience? (30) It I with thanksgiving partake, why am I blamed for what I give thanks for? (31) Therefore whether you eat or drink or whatever you do, all things to the Glory of God do. (32) Be without offense both to Jews and to Greeks and to the church of God. (33) Even as in all things I also please all humans, not seeking my own advantage, but that of the many in order that they may be saved.
Questions/comments:
* vs. 3 Spiritual food & drink "Food supplied by God's special action and food which has a spiritual or typological significance" manna The Anchor Bible-254.
* vs. 11 End of the ages Eschatological ?? No, as a culmination of "passed down things" as our inheritance, JEA. Anchor Bible gives it as "a singular sense of the ending of a unity". No assumption of an epochal pattern, (Anchor-247).
(1) Imitators of me, become as I also am of Christ. (2) Now I praise you that in all things you have remembered me and just as I have handed them over to you all the traditions you are keeping. (3) And I wish you all to know that the head of every husband is Christ, and the head of the wife is the husband, and the head of Christ is God. (4) Every husband praying or prophesying having anything down over his head shames the head of him. (5) But every wife praying or prophesying with her head uncovered shames the head of her; For it is one and the same with having a shaved head. (6) For if a wife has not covered herself down, let her be shorn; but-since it is shameful for a wife to be shorn or shaved, let her be covered. (7)For a husband ought not to be covered on the head, being the image and glory of God; but the wife is the glory of the husband. (8) For not the husband is out of the wife, but the wife is out of the husband. (9)For also the husband was not created because of the wife, but the wife because of the husband. (10) Because of this, should not the wife have authority over her head because of the angels? (11) However neither the wife is without the husband or the husband is without the woman in the Lord. (12) For just as the wife is of the man, so also is the man through the wife. (13) Among yourselves judge; is it fitting for a wife to pray to God uncovered? (14) Does not nature herself teach that If a man wears long hair it is a dishonor to him? (15) But if a wife wears long hair a glory to her it is? (16) Now if anyone thinks to be contentious, we do not have such a custom nor do the churches of God. (17) But in giving this charge that follows I give not praise because not for the better but for the worse you come together. (18) For first indeed when you come together in an assembly I hear divisions among you to exist and partly I believe it. (19) For it is also necessary for (divisions) sects to be among you in order that also the proven ones may become manifest among you all. (20) Your coming together therefore into one place is not the Lords Supper that you eat? (21) For each one receives ahead of time his own supper in eating and one hungers and one is drunk. (22) For do you not have houses in which to eat and to drink? Or the church of God, do you despise and do you shame the ones not having? What should I say to you? In this I do not praise you. (23) For I received from the Lord that which also I passed on to you, that the Lord Jesus in the night in which he was betrayed took bread (24) and having given thanks, he broke it and said, this is my body on behalf of you; this do in my remembrance. (25) In like manner also (he took) the cup after the eating of supper saying, this cup is the new covenant in my blood; this do as often as you drink in my remembrance. (26) For as often as you eat this bread and drink the cup, the death of the Lord you proclaim until he comes. (27) So whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and the blood of the Lord. (28) But let human examine themselves and so of the bread let him eat and of the cup let him drink; (29) for the one eating and drinking eats and drinks judgment to themselves when not discerning the body. (30) Because of this many among you are weak and sick and a number are falling asleep (dying). (31) But if we were judging ourselves we would not be judged. (32) But being judged by the Lord we are being disciplined in order that we would not be condemned with the world. (33) So then my brothered-ones, when coming together to eat wait for one another. (34) If anyone hungers in his home, let him eat, in order that you may not be judged, and the remaining things I will set in order whenever I come.
Questions/comments:* Anchor chooses to use man and woman as opposed to husband and wife. Interpretation also prefers the generic man and woman. * vs. 12 "from the man through the woman". Paul refers to the order of creation in the first instance, and the order of nature in the second; ek and dia, (Anchor-261).
(1) Now concerning things spiritual, brothered-ones I do not want you to be ignorant. (2) you know that when you were a pagan worshipping the mute idols when ever you were being lead, you were being carried away. (3) Wherefore I make known to you that no one by the spirit of God speaking says, A curse is Jesus and no one is able to say, Lord Jesus except by the Holy Spirit. (4) Now different kinds of gifts there are, but the same spirit. (5) and different kinds of ministries there are ant the same Lord. (6) and different kinds of operations there are, but the same God the working all things in all. (7) But to each is given the manifestation of the Spirit for the common good. (8) For to one through the Spirit is given a word of wisdom, but to another a word of knowledge according to the same spirit, (9) to another faith by the same spirit, but to another gifts of healing by the one spirit. (10) But to another the workings of miraculous powers, but to another prophecy, but to another discerning of the spirits, to another kinds of tounges, but to another kind of tongues. (11) But all these things works the one and the same spirit, distributing individually to each one as he determines. (12) For as even the body is one and has many members all are the members of the same body many being one body, so also the Christ.(13) For also in one spirit we all into one body were baptized, whether Jews or Greeks, whether slaves of free men and all in one spirit we were given to drink. (14) and for the body is not one member but many. (15) If says the foot, because I am not a hand, I am not of the body, not for this reason would it cease to be of the body? (16) And if the ear says, because I am not an eye, I am not of the body, not for this reason would it cease to be of the body ? (17) If all the body was an eye where would be the hearing: If all hearing, where would be the smelling? (18) But now God set the members one each of them in the body as he wanted. (19) But if all were one member where would be the body? (20) But now many members but one body. (21) But is the eye not able to say to the hand I do not have need you or again the head says to the feet, I have no need of you. (22) But much rather the members of the body appearing to be weaker necessary are, (23) and those of the body which we think dishonorable, honor these more abundant we clothe, and the shameful parts of us have greater prominence. (24) But the comely members of us have no need but God the combined members of the body, to the lacking member is given more abundant honor. (25) in order that there be division in the body, but the same for one another should care for the members. (26) and whether one member suffers, suffers with it all the members, or one member is honored, rejoices with all the members. (27) Now you are Christ's body and murmurs in part. (28) and God placed some in the church first apostles, second prophets, third teachers, then those having works in miracles, then gifts of healing, helpful deeds, administration, kinds of tongues. (29) surely not all are apostles? Surely not all are prophets? Surely not all are teachers? Surely not all are workers of miracles? (30) surely not all have gifts of healing? Surely not all talk in tongues? Surely not all interpret? (31) You earnestly desire, but the greater gifts. And yet I show to you a way beyond.
(2) Questions/comments: * vs. 1, spiritual gifts as to things of the spirit. I like things of the spirit - given to further reveal God's self to us. * Discernment of gifts is key to me at this point. Human impulses vs movement of the spirit.
(1) Pursue love, eagerly desired and the spiritual things, but rather in order that you may prophesy. (2) for the one speaking in a tongue (speaks) not to humans but speaks to God; for no one hears, in the spirit but he speaks mysteries. (3) but the one prophesying to people speaks for up-building and encouragement and consolation. (4) the one speaking in a tongue himself up-builds. But the one prophesying, up-builds the church. (5) Now I desire all of you to speak in tongues, but rather in order that you may prophesy; now greater is the one prophesying than the one speaking in tongues unless he interprets, in order that the church may receive up-building. (6) But now brothered-ones, if I come to you speaking in tongues, what will I benefit you except to you I speak wither with revelation or with knowledge, or with a prophecy or with a teaching? (7) even a lifeless thing is a sound giving, whether flute or harp, if a distinction in the notes they give or not, how will it be known what is being played (on the flute) or what is being harped. (8) and if a trumpet gives an unclear call, who will prepare himself for battle? (9) so also unless you by your tongue an intelligible message give, how will it be known the thing being said? For you will be speaking into the air. (10) so many it may be, kinds of languages there are in the world and not one is meaningless. (11) Therefore if I do not know the meaning of the voice, I will be to the one speaking a foreigner and the one speaking with me a foreigner. (12) and so you, since you are zealots of spiritual things, for the up-building of the church be zealous in order that you might overflow (abound). (13) Therefore the one speaking in a tongue, let him pray in order that he may interpret. (14) For if I pray in a tongue, the spirit of me prays, but the mind of me is unfruitful. (15) what then is this? I will pray with my spirit, I will pray but also with my mind. I will sing with my spirit, I will sing and also with my mind. (16) otherwise if you praise in your spirit how will the one occupying the place of the uninstructed say the amen at your giving of thanks? Since what you say (he) does not know of. (17) For you in deed give thanks well but the other man is not being built-up. (18) I thank God I speak in tongues more than all of you. (190 but in the church I want to speak five words with the mind of me in order that also others I may instruct, instead of speaking 10,0000 words in a (undistinguishable) tongue. (20) Brothered-ones be not children in your minds, but as to malice become child-like, and in your understanding become mature.(21) in the law it has been written in other tongues and with lips of others I will speak with people to this and even not so will they hear me says the Lord. (22) So then the tongues are for a sign, not to the ones believing but to the unbelievers, but prophecy is not to the unbelievers but to the ones believing. (23) If therefore the whole church comes together and all speak in tongues, and unlearned ones enter or unbelievers, will they say that you are out of your minds? (24) But if all prophesy, enters some unbeliever or unlearned one, he is convicted by it all, he is judged by all. (25) The hidden things of the heart of him became manifest and so having fallen on his face he will worship God declaring God is really among you. (26) What (how) then is it, brothered-ones? When you came together, each one has a psalm, (each has) a teaching (revelation), a tongue each has, an interpretation each has. Let all things be for up-building. (27) If in a tongue anyone speaks, by two or the most three, and in turn let one then interpret. (28) But if there is not an interpreter, let him be silent in a church, to himself and let him speak to God. (29) And the prophets, let them speak two or three and to others let them discern. (30) But if something is revealed to another by sitting let the first be silent. (31) For you are able one by one to prophesy in order that all may learn and all may be encouraged. (32) and the spirits of prophets are subject to prophets, (33) For he is not the God of confusion, but of peace. As in all the churches of the saints. (34) Let the wives in the churches be silent, for it is customarily accepted, but let them be accountable as also the law says. (35) and if they desire to learn anything let them ask their own husbands at home. For is a base thing for a wife to speak in the church. (36) or from you the word of God went forth or to you only did it reach. (37) If anyone thinks to be a prophet or a spiritual man, let him fully know the things I write to you, they are that of the Lord, a commandment. (38) But if anyone does not recognize this, he is not recognized. (39) So then my brothered-ones, eagerly desire to prophesy and do not forbid to speak in tongues. (40) But let all things be done decently and according to order.
(2) * Questions/comments: * Prophesy over tongues Supremacy? * Encouragement is observed by the continuing "up-building of the oikos" language (vs 3-4).
(1) If in the tongues of man I speak and of angels, but I do not have love , I have become brass sounding or a cymbal clanging. (2) and if I have prophecy and know all the mysteries and all the knowledge and if I have all the faith so as to remove mountains, but I do not have love I am nothing. (3) and if I give away all the possessions of me and if I give over the body of me in order that I may boast, but not have love, I have gained nothing. (4) Love suffers long, love is kind, is not jealous, love does not brag, (love) is not puffed up, (5) (love) does not behave disgracefully, does not seek the things of itself, is not provoked, does not keep record of wrongs, (6) does not rejoice over unrighteousness, but rejoices with the truth; (7) (love) covers all things. Believes all things, endures all things. (8) love never fails; but whether prophecies they will be abolished; or tongues, they will cease, of knowledge, it will be abolished. (9) for in part we know and in part we prophesy; (10) but when the completion comes, the thing in part will be abolished. (11) when I was a child, I used to speak like a child, I used to think like a child, I used to reason like a child; when I had become a man (adult), I abolished the things of the child. ( 12) for still we see through a mirror indistinctly, then but face to face; yet I know in part, then but I will fully know even as I was also fully known. (13) But now remains faith, hope love, of these three the greatest of these is love.
(2) * Questions/comments: *Anchor includes 12:31b to 14:1a for completing the contextual setting. * Anchor "Love is set as an antithesis to tongues, prophecy, interpretation etc. * Love is Paul's key to "everything".
(3)
(1) I make known now to you brothered-ones the good news which I preached to you which also you received, in which also you have stood, (2) also through which you are being saved, with what word I preached to you if you hold fast unless in vein you believed. (3) For I passed to you among the first things that which also I received, that Christ died for the sins of us according to the scriptures. (4) and that he was buried and that he was raised on the third day according to the scriptures. (5) and that he appeared to Cephas then by the twelve; (6) Afterward he appeared to over five hundred brothered-ones at one time, of whom the majority are still alive until now, but some fell asleep (death). (7) Then he appeared to James then to all the apostles, all (8) and last of all as even if to one untimely born he appeared to me. (9) For I am the least (peculiar one) of the apostles, who is not qualified to be called an apostle because I persecuted the church of God.(10) But by the grace of God I am what I am and the grace of him was not given in vain, But I labored more abundantly than all of them; not I, but the grace of God was with me. (11) Therefore whether I or those ones, we preached and you believed. (12) Now if Christ is being preached that has been raised from the dead, how do some among you say that a resurrection of dead persons there is not? (13)and if there is not a resurrection of the dead persons, neither Christ has been raised. (140 and if Christ has not been raised our preaching is hollow and the faith of you is empty. (15) and so we are also found false witnesses of God because we have witnessed as to God that he raised Christ whom did he not raise if then dead persons are not raised. (16) For if dead persons are not raised neither Christ has been raised, (17) and if Christ has not been raised futile is the faith of you, (18) and then the ones having fallen asleep (death) in Christ have perished. (190 If in this life we are living out Christian hope we are to be more pitied than all other mortals. (20) But now Christ has been raised from the dead ones, the first fruits harvests of the ones having fallen asleep. (21) For since through a human death came, also through a human (came) the resurrection of the dead ones. (22) For as in Adam all die, so also in Christ all will be made alive. (23) But each one in (his) own order; Christ the first fruit of the resurrection, afterward the ones of Christ in the coming of him,(24) then the end, when the kingdom is given over to God, even the Father, when he abolishes all rule and all authority and power. (25) For it is necessary for him to reign until he puts all enemies under his feet. (26) The last enemy being abolished is death. (27) For all things he subjected under his feet. But when he says that all things have been subjected under it is clear that all things (death) all things are intended for him. (28) but to him all things are subjected, then also the son himself will be subjected to the one having subjected to him all things, that God may be all things to all. (29) Otherwise what will those that are baptized do on behalf of the dead-ones? If dead persons really are not raised, why then are they baptized on behalf of them? (30) Why also are we in danger every hour? (31) Daily I die, I swear by you boasting brothered-ones which I have in Christ Jesus the Lord of us. (32) If as a mere man, I fought with wild beasts in ephesas, what is the gain to me? Of dead persons are not raised, "Let us eat and let us drink, for tomorrow we die". (33) Do not be deceived: evil companionship corrupts good behavior."(34) Come to your senses, live righteously, and stop sinning, for some have an ignorance of God, to your shame I speak this. (35) But someone will say, "How are the dead-ones raised?" and with what kind of body do they come? (36) Foolish man, what you so is not made alive unless it dies; (37) and what you sow, you sow not the body going to become but sow a bare grain of wheat or others. (38) and then God gives to it a body as he pleases, and to each of the seeds its own body. (39) Not all flesh is the same flesh, of man but there is another, and another flesh of animals, and another flesh of birds and another of fishes. (40) and there are heavenly bodies, and earthly bodies, but different is the glory of the heavenly and different the glory of the earthly. (41) There is another glory of the sun, and another glory of the moon, and another glory of the stars; for star from star differs in glory. (42) So also is the resurrection of the dead. It is sown as perishable (corrupter), it is raised with imperishability; (43) It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power. (44) It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. (45) So also it is written, the first man Adam became a living soul, the last Adam (Jesus Christ) became a life giving (resurrected) spirit. (46) Yet the spiritual body is not first, but the physical, then comes the spiritual body. (47) The first is out of the earth, made of dust, the second man is out of heaven. (48) As the one of dust, are also those of the soil, earthlings and as the one of heaven such also are the heavenly ones; (49) and as we bore the image (shapes) of the earthling we will also bear the image of the heavenly one. (50) Now, this I say brothered-ones: that flesh and blood are not able to inherit the kingdom of God, neither the perishable inherits the imperishable. (51) Behold, a mystery I speak to you; all will not sleep, but all we will be changed. (52) In a moment, in a wink of an eye, at the last trumpet sound, the dead will be raised imperishable and we will be changed. (53) For it is necessary that this corruptible body to put on the imperishable and this moral nature to put on the imperishable and this mortal nature to put on the immortal. (54) But when this perishable nature puts on the imperishable and this mortal nature puts on the Immortal, then will come to pass the word- having been written, death is swallowed up in victory. (55) Where oh death is your victory? Where oh death is your sting (whip)? (56) The sting of death is sin, and the power of sin is the law. (570 But thanks be to God who gives us the victory as a gift through our Lord Jesus Christ. (58) So then, beloved brothered-ones, be steadfast-ones, immovable-ones, abounding in the work of the Lord always, knowing that the labor of you is not in vain in the Lord.
Questions/comments: * vs. 9 is of interest to me; Paul again is speaking of his insufficiency as an apostle. * vs 14 kenon empty, without substance would be Paul's preaching if Jesus had not risen from the dead. * vs 20 Christ as the first-fruits offering to God from the ones being raised. * vs 33-34; Wonderful advice for today as well.
16:1) Concerning no the collection for the saints, as I directed of Galatia, so also you do contribute, (2) Every first day of the week let each of you by himself set aside, storing up whatever he may have prospered in, in order that when I arrive, there should be collections. (3) and when I arrive whomever you approve, with letters these ones I will send to carry the gift of you to Jerusalem. (4) and it is fitting for me also to go, with me they will go. (5) I will come and to you whenever Macedonia I pass through; Macedonia for I am passing through, (6) with you and possibly I will stay or even spend the winter, in order that you may send me forward wherever I may go. (7) I do not want for you now in passing to see I hope for time some to remain with you. If the Lord permits, (8) I will remain but in Ephesus until Pentecost; (9) Door for to me has opened a great and effective and opposing ones are many. (10) If now comes Timothy, see in order that without fear he may be with you; For the work of the Lord he works as I also; (11) let not anyone therefore him despise. Send forward but him in peace, that he may come to me. I am waiting for him with the brothers, greatly I urged him in order that he would come to you with the brothers. And altogether not it was his desire in order that he should come now. He will come but whenever he has an opportunity. (13) Watch, stand firm in the faith, be men, be strong. (14) all things your in love let it be done. (15) I urge now you, brothers you know the household of Stephahas, that it is the first fruits of Achaia and that into the ministry for the saints they put themselves. (16) That also you may be submissive to such ones and to everyone joining in the work and laboring. (17) I rejoice now at the coming of Stephanas and of Fortunatus and of Achaicus, because your deficiency these men and yours give recognition therefore to such men. (19) Greet you the churches of Asia. Greet you in the Lord heartily Aquila and Prisca with the in (the) house of them church (meeting). (20) Greet you the brothers all greet on another with a holy kiss. (21) The greeting with my own hand Paul's. (22) If anyone does not love the Lord, let him be a curse. OUR LORD, COME. (23) The Grace of the Lord Jesus be with you. The love of me with all you in Christ Jesus.
(JCA)
I Corinthians 1:1-31 Rough Translation
1:1)Paul, a called apostle of Christ Jesus through [the] will of God and Sosthenes the brothered-one,
2) to the church of God to the existing ones in Corinth, to the ones having been sanctified in Christ Jesus, [the] called set apart ones, with all the ones being called by the name of the Lord of us Jesus Christ in every place of theirs and of ours.
3) Grace to you and peace from God Father of us and [the] Lord Jesus Christ.
4) I give thanks to the God of me always concerning you for the grace of God having been given to you in Christ Jesus
5) that in all things you were enriched in him in every word and in all knowledge,
6) just as the witness of Christ has been confirmed in you all,
7) so that you all [are] not to be lacking in no gift waiting [for] the revelation of the Lord of us Jesus Christ,
8) who also will confirm you to [the] end beyond reproach in the day of the Lord of us Jesus Christ.
9) Faithful [is] God through whom you all were called into fellowship of the son of him Jesus Christ the Lord of us.
10) Now I encourage you all, brothered ones, with the name of the Lord of us Jesus Christ, in order that together you all might speak all and divisions in you all [there] might not be, but might you all be restored in the same mind and the same purpose.
11) For it was made clear to me about you all, my brothered-ones, by [the] ones of Chloe that quarrels among you exist.
12) Now I say this because each of you says, "I am of Paul, but I [am] of Apollos, but I [am] of Cephas, but I [am] of Christ.
13) Has Christ been divided? Was Paul crucified with you all or were you baptized into the name of Paul? No!
14) I give thanks to God that not one of you I baptized since Crispus and Gaius
15) in order that no one might say that into my name you all were baptized.
16) Now I baptized the household of Stephanus, beyond that I do not know of any other I baptized.
17) For Christ sent me not to baptize but to preach the good news, not in wisdom of speech, in order that the cross of Christ might not be deprived of power.
18) For the word of the cross to the perishing away ones is foolishness, But to we who are being saved it is the power of God.
19) For it has been written, "I will destroy the wisdom of the wise ones and the understanding of the intelligent I will reject."
20) Where [is the] wise one? Where [is the] scribe? Where [is the] debater of this age? [Did] not God make foolish the wisdom of the world?
21) For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the kerygma to save the believing ones.
22) When also Jews request signs and Greeks search for wisdom, then we preach Christ, having been crucified, on the one hand a scandal to Jews, on the other hand to the nations foolishness.
24) But to them the called ones, both Jews and Greeks, Christ [the] power of God and [the] wisdom of God,
25) because the foolishness of God is wiser than human beings and the weakness of God stronger than human beings.
26) For you all see the calling of you all, brothered-ones, that not many [are] wise according to the flesh, not many strong, not many noble born,
27) but the foolish ones of the world God chose, in order that he might humiliate the wise ones, and the weak things of the world God chose, in order that he might put to shame the strong things,
28) and the insignificant of the world and the things having been despised God chose, the not being things, in order that the things being he might nullify,
29) that all flesh might not boast before God.
30) But from
him you all are in Christ Jesus, who became wisdom for us from God,
righteousness and sanctification and redemption, in order that just as it has
been written, " Let the one boasting boast in the Lord."
I Corinthians 2:1-16 Rough Translation
2:1)And I having come to you, brothered ones, came not according to high sounding talk or wisdom proclaiming to you the mystery of God.
2) For I decided not to have known anything among you except Jesus Christ having been crucified.
3) And I in weakness and in fear and in much trembling was with you all,
4) and the speech of me and the preaching of me [was] not in persuasive words of wisdom but in demonstration of the spirit and power,
5) in order that the faith of you might not be in wisdom of humans but in [the] power of God.
6) Now wisdom we speak among the mature, but not wisdom of this age neither of the rulers of this age, the ones being destroyed,
7) But we speak of God in a mystery having been hidden, which God predestined before the ages for the glory of us,
8) which not one of the rulers of this age has known, for if they had known, they would not have crucified the Lord of glory.
9) But just as it has been written, "What eye has not seen and ear has not heard and in a heart of a human being did not come up , what [things] God prepared for the ones loving him.
10) But to us God revealed [these things] through the spirit, for the spirit searches all things, even the deep things of God.
11) For who has known of mortals the things of a mortal except the spirit of a mortal in him? So also the things of God no one has known except the spirit of God.
12) Now we did not receive the spirit of the world but the spirit from God, in order that we might know the things having been given to us by God,
13) which also we speak not in human taught wisdom words but in [words] taught by [the] spirit, with spiritual things interpretting.
14) Now an unspiritual human does not receive the things of the Spirit of God, for to him [these things] are foolishness and he is not able to know [them], because spiritually they are being judged.
15) Now the spiritual person judges all things but by no one is being judged.
16)
For who knew [the] mind of [the] Lord, who will instruct him? But we have [the]
mind of Christ.
I Corinthians 3:1-23 Rough Translation
3:1)And I, brothered ones, was not able to speak to you all as to spiritual ones but as to ones belonging to the world, as to infants in Christ.
2) I gave you all milk to drink not solid food, for you were not yet able to digest it. In fact not yet at the present are you all able,
3) for still you all are belonging to this world. For where in your jealousy and quarrels are you not belonging to this world and according to human standards walk?
4) For when anyone says, "I am of Paul," but another [says], " I [am] of Apollos," are you not mortals?
5) What then is Apollos? What is Paul? Ministers through whom you believed, and to everyone as the Lord gave.
6) I planted, Apollos watered, but God was making grow,
7) so that not the one planting is anything nor the one watering but God, the one making grow.
8) Now the one planting and the one watering are one, and each one his own reward will receive according to his own labor,
9) for of God we are co-workers, of God's field, of God's structure you are.
10) According to the grace of God having been granted to me as a wise builder I laid a foundation, and another builds upon it. But let everyone beware how he builds.
11) For no other foundation no one is able to lay by the one being laid who is Jesus Christ.
12) But if anyone build upon the foundation gold, silver, precious stone, wood, hay, stubble,
13) of each one the work will become known, for the day will make [it] clear, that by fire it is revealed, and the work of each one of what sort it is the fire itself will test.
14) If anyone's work will endure which he built on it, a reward he will receive,
15) if anyone's work will be burned, he will suffer loss, but he himself will be saved, in this way as through fire.
16) Do you not know that you are a temple of God and the Spirit of God dwells in you?
17) If anyone destroys the temple of God, God will destroy this one, for the temple of God is holy, which you are.
18) Let no one deceive himself, if any think to be wise among you in this age, let him become foolish, in order that he may become wise.
19) For the wisdom of this world is foolishness with God. For it has been written, "[He is] the one catching the wise ones in the trickery of them,"
20) and again, "[The] Lord knows the reasonings of the wise that they are futile."
21) So let no one boast in humanity, for all things are yours,
22)
whether Paul or Apollos or Cephas, or [the] world or life or death, or things
present or things to come, all things [are] yours, and you [are] Christ's, and
Christ [is] God's.
I Corinthians 4:1-21 Rough Translation
4:1)So a person (should) look upon us as attendants of Christ and stewards of God's mysteries.
2)In this connection, moreover, it is sought in the stewards in order that one might be found faithful.
3)But to me it is a very little thing
in order that by you all I might be judged or by a human day of judgement. On
the contrary, not (even) myself
4) For I am aware of nothing
against myself, but not in this I have been declared righteous. But the One judging
me is the Lord. 5)So do not judge
anything before the time, until the Lord may come, who will both bring to light
the hidden things of the darkness and will make known the purposes of the
heart. And then the praise will be to each one from God. 6) Now brothers, these things I applied to myself and Apollos for
the sake of you all, in order that by us you all might learn not beyond what
has been written, so that no one might be arrogant for the one against the
other. 7) For who recognizes you?
And what do you have that you did not receive? And if you received (it), why do
you boast as not having received it? 8) Already
you all have been filled, already you all became rich, without us you all
became kings. And would that (really) you all became kings so that also we with
you might live together as kings. 9)
For I think God set forth us the apostles last as sentenced to death, because a
spectacle we have become to the world and to angels and to people. 10) We (are) fools because of Christ,
but you all (are) wise in Christ. We (are) weak, but you all (are) strong. You
all (are) honored, but we are dishonored. 11)
Until the present hour, we both hunger and thirst and are dressed in rags
and are being beaten and are homeless 12)
and we grow weary working with our own hands. Being cursed we bless; being
persecuted we endure; 13) being
slandered we speak words of encouragement. As rubbish of the world we have
become, the scum of all thing until now. 14)
Not shaming you all I write these things but as beloved children of me I
teach. 15) For if you all might have
thousands of guides in Christ but not many fathers. For in Christ Jesus through
the good news I gave birth to you all. 16)
Thus I urge you all to become imitators of me. 17) Because of this I sent to you Timothy, who is my beloved and
trustworthy child in (the) Lord, who will remind you (of) the way of me in
Christ Jesus, just as everywhere in every church I teach. 18) Now as though I were not coming to you some have become
conceited. 19) But I will come to
you soon if the Lord might wish, and I will find out not the talk of the ones
who have been conceited but their power. 20)
For not in talk (is) the kingdom of God but in power. 21) What do you all want? Should I come to you with a rod, or in
love and a spirit of gentleness?
Summary of I Corinthians 1-4
As I read the first four chapters of 1st
Corinthians, I find myself constantly returning to 1:18"For the word of the
cross to the perishing away ones is foolishness, but to we who are being saved
it is the power of God." Paul takes a symbol that stands for weakness,
humiliation and defeat, and declares that through this cross comes the very
power of God. For me, it takes a lot of imagination to come to grips with the
radical thought that Paul is putting forth here. Every human understanding of
power, wisdom and status is challenged and questioned when held up against the
cross of Christ. This is a message that simply makes no sense to what Paul
calls the "wisdom of the world," the wisdom of the "wise one," the "scribe,"
the "debater." Instead, God reveals this wisdom to "the foolish ones," the
"weak things," the "insignificant," the "despised" and the "not being things"
so that "all flesh might not boast before God." Christ Jesus is the true
wisdom, and also righteousness, sanctification and redemption. The Corinthians
have nothing to boast about in their relationship with God. Through the
foolishness of the cross, which is really God's power, Paul will speak against
the worldly wisdom that many Corinthians are embracing a wisdom that is
causing schism in the churchand urge them to seek unity in Christ.
Paul wants them to know that God has
given them a different kind of wisdom, which is a "hidden mystery to the world"
but is given to the Corinthians through the Spirit, producing in them the "mind
of Christ." But the problem is that many people in the community are not
embracing this wisdom, which leads Paul to accuse them of still "belonging to
this world." Addressing an apparent split in the community over the leadership
of Paul and Apollos, Paul tells the Corinthians that he and Apollos are not
rivals but rather co-workers of God's field or building, which is the church.
Paul tells them that the foundation of this church is Jesus Christ, and warns
them that they should be careful how they build upon that foundation because
their church is in reality God's temple, and the Spirit of God dwells among
them. Paul once again asks the Corinthians to think carefully about the nature
of true wisdom, and to not be deceived by the standard upon which the world
measures wisdom, for this wisdom is nothing but foolishness to God. Paul sees
himself as a steward who has been given responsibility over this wisdom that
remains a mystery to those who follow worldly wisdom, and God alone will judge
his care of the wisdom of the cross. He urges them to "not go beyond the things
that have been written," which probably refers to O.T. admonitions against
prideful behavior that can damage their relationship with God and one another.
Pride has "puffed up" the Corinthians, as they divide themselves over human
wisdom, and Paul resorts to biting sarcasm as he seeks to show the
Corinthiansby comparing them with the apostles-- just how little of Christ
they reflect in their lives. The apostles have become "last," a "spectacle to
the world," "hungry," "beaten," "naked," "unsettled," "the refuse of all
things." "We are fools because of Christ, but you are wise in Christ" he tells
them, and once more demonstrates how radically the way of the cross differs
from the way of the world. And this is the way, Paul's way, that he urges the
Corinthians to follow. The empty pride-riddled rhetoric of worldly wisdom will
never inherit the kingdom of God, and will never know the power of the cross.
Following Paul in the "way of Christ Jesus," was not easy for the Corinthians
to understand, much less embrace; nor is it easy for us today. But what I hear
in this text is an invitation to explore this life, this wisdom God gives us in
Christ, and to risk being transformed through it, not only in how we our lives
in the present, but also into eternity, before God and others.
I Corinthians 5:1-13 Rough Translation
5:1)Actually, sexual immorality is being reported among you all, and sexual immorality of such kind which (is) not even among the Gentiles , so that one has sexual relations with the wife of one's father.
2) And you all have been conceited and not rather grieved, that he might be taken away from the midst of you all, the one having done this deed?
3) For I, on the one hand being absent in the body, but on the other hand being present in the spirit, already I have judged as being present the one having done this thing,
4) in the name of the Lord Jesus, when you all have been gathered together and my spirit (is present) with the power of the Lord Jesus,
5) give over such a person to Satan for destruction of the flesh, so that his spirit might be saved in the day of the Lord.
6) The boasting of you all (is) not good. Do you not know that a little yeast causes to rise all the lump of dough?
7) Clean out the old yeast, so that you may be a new lump of dough, as you are without yeast. For Christ our passover lamb was sacrificed.
8) So let us keep celebrating the festival not in old yeast or yeast of wickedness and evil but with unleavened bread of sincerity and truth.
9) I wrote to you all in the letter not to associate with sexually immoral persons,
10) not by all means the people of the world who practice sexual immorality or the greedy and grasping or idolaters, since then you all would have to go out from the world.
11) But now I wrote to you not to associate with any brother if he is being called a person who practices sexual immorality or a greedy person or an idolater or slanderer or drunkard or a grasper, with such a person do not even eat.
12) For what (is it) to me to judge the ones outside? (Is it) not the ones within you that you all (are to) judge?
13) But the ones outside
God will judge. You all drive out the evil one from among yourselves.
I Corinthians 6:1-20 Rough Translation
6:1) When anyone of you is
having a dispute [pragma can be a deed, thing, event,
matter, affair; also a matter of contention, dispute or lawsuit-probably used
here as a dispute leading to legal action]
with the other, do you dare to be judged before the unrighteous and not before
the saints?
2) Or do you not know that the
saints will judge the world? And if by you all the world is judged are you
unfit to form even the most insignificant courts? [ anaxioi este krithriwn elacistwn is translated "are you unfit
to form even the most insignificant courts" in BDAG, 570]
3) Do you all not know that
angels we will judge, to say nothing (of things) pertaining to everyday life?[mhti = a marker that invites a
negative response to the question it introduces ; ge = an enclitic particle imparting emphasis indicating that a particular
regard is to be had to the term to which it is attached-Perschbacher, 76]
4) So then pertaining to the
things of this life, if you all have a controversy (how do) you all select as
judges such ones being looked down on in the church?
5) To you all's shame I speak.
Is there not among you all no one wise who will be able to judge between each
of the brothered-ones of him?
6) But brothered-one is judged
with brothered-one, and this before unbelievers?
7) Therefore already for the
bigger picture it is a defeat for you that lawsuits you all have with one
another. Why[dia ti = why- BDAG, 225] not rather be in the wrong? Why not
rather you all be defrauded?
8) But you all do wrong and you
all defraud, and brothered-ones at that.
9) Or do you all not know that
the unrighteous will not inherit God's kingdom? You all be not deceived:
neither promoters of sexual immorality nor idolaters nor adulterers nor promoters
of opulence nor males who have sex with other males[arsenocoithj arshn 'male' + koith 'bed' a male who engages in
sexual activity with a person of his own sex, BDAG, 135]
10) nor thieves nor graspers nor
drunkards nor slanderers nor swindlers the kingdom of God will receive.
11) And these things some of you
were. But you all were washed, but you all were sanctified, but you all were
justified in the name of the Lord Jesus Christ and in the Spirit of the God of
us.
12) All things to me are lawful
but not all things are beneficial[sumferw = to be profitable, useful,
to confer a benefit, to be advantageous, BDAG, 960]; all things to me are lawful but I will not be made a slave to
anything.
13) Foods are for the stomach
and the stomach is for foods, but God will nullify both of these; and the body
is not for sexual immorality but for the Lord[kurioj could be anyone in a position of authority or ownership, but in this
context refers to Jesus as Lord, BDAG, 576],
and the Lord for the body.
14) But God raised up both the
Lord and also us he will raise up through the power of him.
15) Do you not know that the
bodies of you all are members of Christ? Should I take the members of Christ
then and make them members of a prostitute? May it never be![mh genoito is an interjection commonly
used by Epictetus and demonstrates Paul's knowledge of certain rhetorical
expressions in Hellenistic thought (Orr and Walther, 200)]
16) Or do you all not know that
the one being joined to the prostitute is one body? For it is said, "the two
shall be one flesh."["the
two
..flesh" is an exact quotation from the LXX (Orr and Walther, 200)]
17) But the one being joined to
the Lord is one spirit.
18) Flee sexual immorality!
Every missing of the mark that a person might do is outside of the body; but
the one committing sexual immorality misses the mark against the body itself.
19) Or do you all not know that
the body of you all temple of the in-you-all holy Spirit is, which you have
from God, and you all are not your own?[Romans
6:18 reflects the same metaphorical idea as Paul puts forth here, the purchase
of slaves by a new master (Hays, 106).]
20) For you were bought with a
price; Therefore glorify God in the body of you all.
I Corinthians 7:1-38 Rough Translation
7:1) Now concerning things of
which you all wrote (to me): it is a good thing for a man not to touch a woman.
2) But because of sexual
immorality let each man have his own wife, and let each woman have her own
husband.
3) Let the husband render to
the wife the debt, and likewise also the wife to the husband.
4) The wife does not have
authority over her own body, but the husband does, likewise the husband also
does not have authority over his own body, but the wife does.[Paul stresses mutual submission here,
which would have been a tremendous challenge to the worldview of the ancient
male dominated culture (Hays,116).]
5) You all do not deprive each
other except from agreement for a time, in order that you all might devote
yourselves to prayer and then you all might come together again, in order that
Satan may not tempt you all because of your lustfulness.
6) But I say this out of
permission, not by command.
7) But I wish all people to be
even as myself[This reveals that
Paul was not married, but gives us no indication as to whether he had always
been single or was widowed or divorced. But the fact that most Jewish leaders
of Paul's former stature ordinarily were married makes it likely that at one
time he was married as well (Orr and Walther,209).], but everyone has ones own gift from God, the one this, the other
that.
Comment
from Hays:
Paul's teaching in 5-7 seems to be addressing two different factions of the
Corinthian community: those who feel the freedom to do as they wish with their
bodies, and those who believe in total abstinence from sexual activity.
Speaking to both groups Paul maintains this position: "celibacy is good, sex
within marriage is good, and porneia is a disaster for the community. By affirming the
rightness and necessity of sexual love in marriage and only therePaul rejects
the extreme positions on both sides"(Hays, 118). Paul reminds us that when we
try to live outside the boundaries of our human finitude by pressing either
freedom or denial to extremes, we very often fail. In light of this, Paul
counsels husbands and wives to "cling together and fulfill one another's
needs"(Hays, 118).
8) But
I say to the unmarried and to the widows, it is good for them if they might
remain as I am.
9) But if they do not have the
power of self control[once again,
danger of porneia (Hays,119)], let them be
married, for it is better to marry than to burn.[ Some commentators take this literally to mean "to be burned if the fire of judgement."But given the
context it seems that the more figurative meaning of burning with passion
should be adopted here (Orr and Walther, 210).]
10) But to the ones having
married I command, not I but the Lord[this
is one of the few places Paul appeals to the teaching of Jesushis teaching on
divorce found in Mark10 and Matt.5 and19and his primary pastoral concern seems
to be urging neither partner to initiate divorce (Hays, 120).] in support of his directions to the
churches, a wife not to be separated from her husband,
11) but if indeed she is
separated, let her remain unmarried or to the husband be reconciled- and a
husband is not to divorce his wife.
12) But to the rest I say (I,
not the Lord)[does Paul have any
knowledge of the Matthean exception clause (5:32, 19:6) that only in cases of porneia permits divorce? (Hays,
121)] if any brother has an
unbelieving wife and she is willing to live with him, let him not leave her.
13) And if a wife has an
unbelieving husband and he is willing to live with her, let her not leave the
husband.
14) For the unbelieving husband
has been sanctified by the wife [ In
Jewish teaching the family's covenant relationship with God came through the
father; it is remarkable here that the Christian community could also accept
the sanctifying influence of the mother as well (Orr and Walther, 213)]and the unbelieving wife has been
sanctified by the brothered-one. Otherwise then the children of you all are
unclean, but now they are holy.
15)But if the unbelieving
husband separates, let him separate; the brothered-one-he or the
brothered-one-she have not been enslaved in such cases, but in peace God has
called you.
16) For what do you know, wife,
if you will save your husband? Or how do you know, husband, if you will save
the wife?
17) But to each as the Lord
assigned, each one as God has called, in this way, let one walk. And in this
way I order all the churches.
18) Anyone called having been
circumcised, let him not remove the mark of circumcision! If one when called is
uncircumcised, let him not be circumcised.
19) The circumcision is nothing
and the uncircumcision is nothing, but keeping the commandments of God.
20) Everyone in the calling
which he/she was called, in this let him/her remain.
21) (If) you were called (as) a
slave, let it not concern you. But if indeed you can become free, make rather
the most of it.
22) For the one having been
called a slave in the Lord is a free person of the Lord; in the same way the
free having been called is a slave of Christ.
23) You all were bought with a
price. Do not become slaves of human beings.
24) Each one in what he/she was
called (circumstances?) in this let him/her remain with God.
Comment
from Hays:
The theme of vs. 17-24 is that believers should stay as they are and not try to
change their position in life. And this is because Paul is convinced that the
present form of the world is "passing away"(7:31). Declaring that circumcision
now makes no difference reflects Paul's belief that the church as a community
of Christ has "transcended ethnic boundaries in order to unite Jew and Gentile
as one new people serving one God"(Hays, 124). He also addresses the issue of
slavery, recommending that slaves not "let it concern you" that you are not
free, because now everyone regardless of social status is now under Christ's
authority (Hays, 125). But Paul does not stress that one must stay a slave, and
states that if freedom can be gained it might indeed be a good thing to do so.
His primary point is this: do not worry about your social location but rather
focus your attention on serving God wherever you stand in the social order
(Hays, 126).
25) Now
concerning virgins, I have no command from the Lord.[It is hard to tell who these virgins are. The term in both Greek
and English usually refers to females, but since it can be applied to men Paul
might be thinking of both here. Given the context virgins here probably refers
to "young women who are betrothed but not yet married to men in the
church"(Hays, 126).] But I give an
opinion as one having been shown mercy by the Lord faithful to be.
26) I think then this a good
(thing) to be because of the present necessity that (it is) good for a person
in this way to be.
27) If you have been bound to a
wife, do not seek separation; if you have been set free from a wife, do not
seek a (new) wife!
28) But if indeed you do marry,
you do not miss the mark, and if you marry the virgin, she does not miss the
mark; but trouble in the flesh such will have, but I would spare you all (of
this).
29) But this I say,
brothered-ones, the time has grown short. From now on the ones having wives may
be as though not having,
30) and the ones weeping may be
as though not weeping, and the ones rejoicing as though not rejoicing, and the
ones buying as not keeping, 31) and
the ones using the world as not making full use of it, for the present form of
this world is passing away.
32) But I desire you all to be
free from worry. The unmarried man cares for the things of the Lord, how he
might please the Lord.
33) But the one having married
cares for the world, how he might please the wife.
34) and he has been of divided
interest. And the woman the unmarried one, and the virgin, cares for the things
of the Lord in order that she may be holy in the body and in the spirit, but
the woman having married cares for the things of the world, how she might
please the husband.
35) Now this I say for your own
benefit not in order that a restriction I might place on you, but with respect
and devotion to the Lord without distraction.
36) But if anyone thinks to
behave improperly to his virgin, if she might be past her prime and in this way
it must be, let him do what he desires, he does not miss the mark, let them
marry.
37) But he who has stood in his
heart firm, not having compulsion, but has authority concerning his own desire
and he has decided this in his own heart to keep her his virgin, he will do
well.
38) So then the one marrying his
young virgin will do well and the one not marrying will do even better.
Comment
from Hays:
Once again the theme is "remain as you are." Paul believes it would be best for
the unmarried to remain unmarried for 2 primary reasons: 1) The present will
soon pass away; 2) Marriage will distract people away from service to the Lord
(Hays, 127). Paul's apocalyptic expectations power these verses, and when he
says "the ones having wives should live as though not having," he is not
talking about sexual abstinence but rather advising that they "live out their
marriages with a watchful awareness that the present order of things is not
ultimate
.this also applies to possessions and financial transactions
(vv.30c-31a)(Hays, 127). Paul implies that in the "present necessity" it is
best to be single. What could this mean? Hays believes that the noun anagke gives us a clue. Paul uses
the same noun in 9:16 to speak of the necessity that he feels to preach the
gospel in the short time that remains. And this is probably why Paul recommends
celibacy over marriage: "It frees the time and attention and energy of
believers for the crucial work that is to be done in the precious short time
before the parousia"(Hays, 129).
39) A wife has been bound for as long a time as her husband lives. But if
the husband should die, she is free to be married to whoever she wishes only in
the Lord.
40) But she is more blessed if
in this way she remains, according to my opinion; and I think I also have the
Spirit of God.
8:1 Now concerning[peri de = move to a different item
of inquiry from Corinth (Orr and Walther, 227)] the meal offered to idols
[ prevailing Jewish regulations forbid consumption of food slaughtered in
the name of a pagan deity or brought up from a pagan temple(Orr and Walther,
228)]: "We all know that we have
knowledge." Knowledge puffs up but love builds up.[ 2) If anyone thinks to
have known anything, not yet he knows as it is necessary to know. 3) But if anyone loves God, this one
has been known by him. 4) Therefore
concerning the food of the meal offered to idols, we know that (there is) no
idol in the world, and that (there is) no God except one. 5) For even if it is true that there are ones being called gods
either in heaven or on earth, just as there are many gods and many lords, 6) but to us (there is) one God the
Father from whom (are) all things and we in him, and one Lord Jesus Christ
through whom (are) all things and we through him. 7) But not in all people (is) the knowledge. But some, (accustomed
to) the practice until now of the idol as they eat a meal offered to an idol,
and the weak conscience of them is being defiled. 8) But food will not commend us to God, neither if we might not eat
are we worse off, nor if we eat are we better off. 9) But see that this right of you all might not become somehow a
stumbling block to the weak. 10) For
if anyone might see you, the one having knowledge, in an idol's temple eating,
will not the conscience of him being weak be built up so as to eat the meal
offered to idols? 11) For the one
being weak is being destroyed by your knowledge, the brothered one for the sake
of whom Christ died. 12) And so
missing the mark against the brothered ones and wounding their conscience being
weak, against Christ you miss the mark. 13)
Therefore if food causes to miss the mark the brothered ones of me, may I
never eat meat into the age, lest the brothered one of me I might cause to miss
the mark.
9:1) Am I not free? Am I not an
apostle? Have I not seen Jesus the Lord of us? Are you not the work of me in
the Lord? 2) If to others I am not
an apostle, yet indeed to you I am, for you are the seal of my apostleship in
the Lord. 3) My defense to the ones
examining me is this: 4) Have we not
the right to eat and drink? 5) Have
we not the right to take along a wife as even the rest (of the) apostles and
the brothered-ones of the Lord and Cephas? 6)
Or do only I and Barnabas have not the right not to work? 7) Who serves at any time as a soldier by their own wages? Who plants a
vineyard and the fruit of it does not eat? Or who shepherds a flock and from
the milk of the flock does not eat? 8) Do
I speak these things according to a human standard? Does not the law also say
these things? 9) For in the law of
Moses it has been written, "You will not muzzle an ox threshing grain." Is it
the oxen of concern to God, 10) or
rather for the sake of us surely he speaks? Certainly for the sake of us it was
written that the one plowing ought with hope to plow, and the one threshing
with hope to share in (the crop)? 11) If
we sowed to you the spiritual things, is it too much if we harvest with you the
things belonging to this world? 12) If
others share this right of you all, not rather we (as well)? But we did not
make use of this right, but all things we endure, in order that we might not
place any obstacle in the (way of the) gospel of Christ. 13) Have you all not known that the temple working ones from the
temple eat, (and) the ones serving in the altar have a share? 14) In this way also the Lord commanded
the ones proclaiming the gospel from the gospel to get their living. 15) But I have not made use of any of
these things; nor did I write these things in order that in this way it might
be with me. For better me instead to die than have anyone deprive of me the
ground for boasting. 16) For if I
might preach the good news there is not for me grounds for boasting, for me
necessity presses hard. For woe is me if I should not preach the gospel. 17) For if of free will this I do a
reward I have; but if unwillingly (I do it) (it becomes just) a task I have
been entrusted with. 18) What then
is my reward? That in preaching the good news I might present the gospel free
of charge so as not to make full use of the right of me in the gospel. 19) For being free from all humanity I
enslave myself to all in order that the many I might gain. 20) And I became to the Jews as a Jew, in order that Jews I might win.
To the ones under law (I became) as one under law, not being myself under law,
in order that the ones under law I might win. (21) To those outside the law (I became) as one outside the law,
not being outside the law of God but subject to the law of Christ, in order
that I might gain the ones outside the law. 22) I became to the weak ones weak, in order that the weak ones I
might gain; to all I have become all things in order that by all means some I
might save. 23) But I do all things
for the sake of the gospel, in order that a participant in it I might become. 24) Have you all not known that the
ones in a race running all indeed run, but only one receives the prize? In this
way run in order that you all might attain it. 25) But everyone competing exercises self-control (in) all things,
in order that then a perishable wreath they might receive, but we an
imperishable. 26) So then I run as
one not without a goal in mind, so I
box not as air-beating; 27) But
I wear out my body and keep it under control, lest (after) preaching to others
I might become disqualified myself.
Ch. 10:1 For I do not want you all
to be ignorant brothered-ones, that the fathers of us all below the cloud lived
and all through the sea they passed, 2) and
all were baptized into Moses in the cloud and in the sea, 3) and all the same spiritual food they ate, 4) and all the same spiritual drink drank; for they were drinking
from a spiritual rock following them, and the rock was Christ. 5)But not with the majority of them God
was pleased, for they were struck down in the wilderness. 6) Now these things happened for us (as) examples, so that we also
might not desire evil things as they desired. 7) Neither idolaters (should) you all become just as some of them,
as it has been written: "the people sat down to eat and to drink and they stood
up to dance." 8) Neither should we
commit sexual immorality, as some of them committed sexual immorality and
23,000 were felled in one day. 9) Neither
may we put Christ to the test, as some of them put him to the test and by the
serpents were being destroyed, 10) nor
grumble as some of them grumbled and were destroyed by the destroyer. 11) Now to those these things happened
as a warning, but it was written to warn us, to whom the end of the ages has
come. 12) So then the one thinking
to stand firm beware lest he should fall. 13)
A temptation you all have not received that (is) not characteristic of
humanity; but faithful (is) the God who will not permit you all to (be) put to
the test beyond what you all are able, but he will give with the test also the
way out for you to endure. 14) Therefore,
beloved ones of me, flee from idolatry. 15)
As to thoughtful people I speak: you all judge what I say. 16) The cup of blessing that we bless,
is it not a sharing of the blood of Christ? The bread that we break, is it not
a sharing of the body of Christ? 17) Because
(there is) one bread, we the many are only one body, for we all from the one
bread share in. 18) Look at Israel
according to the flesh; are not the ones eating the sacrifice a sharer in the
altar? 19) What then do I imply?
That a meal offered to idols is anything or that an idol is anything? 20) But that they sacrifice things to
demons and not to God they sacrifice; but I do not wish you to become sharers
of the demons. 21) You are not able
(the) cup of (the) Lord to drink and (the) cup of demons, you are not able to
share of the Lord's Table and (the) table of demons. 22) Or do we make jealous the Lord? Surely not stronger (than) he
are we? 23) All things are lawful
but not all things are to ones advantage. All things are lawful but not all
things build up. 24) Let no one seek
his own interest but that of the other. 25)
Eat everything that (is) being sold in a meat market, no one questioning
because of conscience, 26) for the
Lord is the earth and the fullness of it. 27)
If any of the unbelievers invites you and you want to go, eat all things being
placed before you, not questioning because of conscience. 28) But if anyone to you might say, "this has been offered in
sacrifice," do not eat it, for the sake of the one having reported it and for
the sake of conscience; 29) but I
say not the conscience of yourself but of the other. For why is my freedom
being judged by another's conscience? 30)
If I thankfully share, why am I slandered for what I give thanks for? 31) Whether then you all eat or drink
or whatever you all do, do all things to (the) glory of God. 32) Both to Jews and to Greeks be
inoffensive to the church of God, 33)
just as I (in) all things all people try to please , not seeking my own good
but that of the many, in order that they might be saved.
Ch. 11:1 Become imitators of me as I
am of Christ. 2) Now I commend you
because you all have remembered me in all things and you all hold fast the
traditions, just as I handed (them) on to you.
Verses
3 through 16 are extremely hard to interpret, and I find that Richard Hays is
helpful in identifying 4 points that should be kept in mind as these verses are
considered: 1) Paul believes women are free to prophesy in assemblies; the
problem is with the kind of head covering they should wear when doing so. 2)
The patriarchal tone of vs. 3 and 7-9 should be read in light of the
interdependence of men and women who are "in the Lord" in vv. 11-12. 3) Paul
seems to be not nearly so worried about subordination of women as he is about
symbolic distinctions being kept between the sexes. 4) Paul's major concern in
these verses seems to be for the Corinthians to not bring shame on their
community.
3) But I want you all to know
that the head of every man is Christ, and the head of a wife (is) the husband,
and the head of Christ (is) God.[ In
what sense is kefalh used here? Commentators are divided as to whether the word means
"source" which would allow relational meanings to be explored, or "ruler" which
would stress hierarchical power structures]
4) Every man praying or prophesying having (anything) over (his)
head puts to shame the head of him. 5) But
every wife praying or prophesying with head uncovered puts to shame the head of
her; for it is one in the same to (her head) having been shaven. 6) For if a woman is not covered, let
her cut her hair. But since it is shameful for a woman to cut her hair or to
have herself shaved, let her be covered. 7)
For a man indeed ought not to be covered on the head, (he) being the image
and glory of God; but the woman is the glory of man. [ Paul seems to be favoring Gen. 2:7 here over Gen. 1:27, and it is
not clear why he is doing this.] 8) For man is not from woman but woman
from man. 9) For also man was not
created from the woman but woman from the man. 10) For this reason a woman ought to have (a symbol of) authority
on her head because of the angels.[
Hays comments that "Paul might think of the angels as present with the
worshipping community as guardians of order and as participants in the church's
praise to God; parallels to this idea can be found in the Dead Sea
Scrolls"(Hays, 188). Hays admits that this is just speculation-there is simply
too little to go on.] 11) Nevertheless, neither woman (is)
independent of man nor man independent of woman in the Lord, 12) for just as the woman (is) from the
man, in the same way also the man (is) through the woman, but all things are
from God. 13) Among yourselves
judge: is it fitting or proper (for an) uncovered woman to pray to God? 14) (Does) not nature teach you all
that if a man might wear long hair it is a disgrace to him, 15) but if a woman might wear long hair
it is glory to her? Because the long hair has been given to her as a covering. 16) But if anyone thinks to be
contentious, such a custom we do not have nor the churches of God. [Paul's last argument appeals to the
Corinthians to be like all the churches that make up the body of Christ,
echoing the spirit of 1:2, " with all the ones being called by the name of the
Lord Jesus Christ in every place of theirs and ours."]
For contemporary interpretation, Hays (pg. 191) offers several opinions concerning these verses. (1) The created distinction between men and women should be honored in the church, and we should not try to blur gender distinctions between men and women that might bring shame on the community. (2) But at the same time, Hays maintains, "the functional equality of men and women in worship and community leadership should be emphasized. Rules about head covering are not meant to restrict women's participation in worship, but rather to make sure that their participation lends dignity to the service, and is not a source of scandal in the culture of that time. (3) The patriarchal tone of verses 3, 7-9 cannot be easily explained away, and must be faced. Perhaps one way to do this would be to explore why Paul chose to read Gen. 2:7 as more fundamental to his position than Gen. 1:27. How might the doctrine of creation lead us to think about male/female relationships in slightly different ways than Paul's thought reflects?
17) But
in this giving of strict orders I do not commend you, because (when) you come
together[ sunercomai
used 5 times in
vv. 17, 18,20,33,and 34. The problems begin when they "come together" for they
are not coming together in the proper spirit Hays, 194).] (it is) not for the better but for the worse. 18) For first of all, indeed, when you
all are coming together in church I hear there to be divisions among you all,
and partly I believe (this). 19) For
also it is necessary that there be divisions in you all, in order that the
approved ones might become known among you all.[is Paul suggesting that
division has some useful sense in the body of Christ?] 20) So your coming together is not the Lord's supper you eat. 21) For in eating supper each one
begins eating before others do, and one is hungry and one is drunk. 22) Do you all not have houses to eat
and to drink (in)? What should I say to you? Should I commend you all? In this
I do not commend you.
[ Status distinctions common
to Greco-Roman culture were probably coming into play here. Church was probably
held at the homes of wealthier members, and both seating arrangements and
quality of food was probably influenced by the wealth and social status of each
member, as it would be for other social gatherings of this time period. This
was not a symbolic meal but a real meal they shared, as was custom of the early
church. Regarding their conduct, Paul rips them and insists that "the church's
common meal should symbolize the unity of the community through equitable
sharing of food at the meal
This is a powerful indictment of the high-status
members of the community who are disregarding the symbolic implications of
their behavior for the community as a whole"(Hays, 197).]
23) For
I received from the Lord that which I also handed over to you all, that the
Lord Jesus on the night he was betrayed took bread, 24) and having given thanks he broke it and said, "This is my body
for the sake of you all; this you all do in my remembrance. 25) In the same way also (he took) the
cup after supper saying, "This cup is the new covenant in my blood; do this
whenever you all drink, in my remembrance."
26) For as often as you might eat this bread and drink this cup you all
proclaim the death of the Lord until he may come. 27) So whoever might eat the bread or drink the cup of the Lord in
an improper manner will be guilty of the body and blood of the Lord. 28) But let a person examine himself
and in this way let him eat of the bread and drink of the cup; 29) For the one eating and the one
drinking not discerning the body eats and drinks judgement to himself.[ What does "discerning the body" mean
here? Hays does not believe that this has anything to do with the sacramental
idea of "real presence," but rather for Paul, " 'discerning the body' means
recognizing the community of believers for what it really is: the one body of
Christ"(Hays, 200). A person fails to "discern the body" when they act
selfishly and exercise their own social privilege to the detriment of other
members of the body (Hays, 200).] 30) On
account of this among you all many are weak and sick and many are dead. 31) But if we were judging ourselves we
would not be judged;[Is Paul
suggesting that the community exercise discipline over those who are
contributing to division during the meal, or is it that we are to judge
ourselves in these matters? Will our judgement somehow forestall God's
judgement against us? ] 32)
But being judged by the Lord we are being disciplined, in order that not
with the world we might be condemned. 33)
So then, my brothered-ones, wait for one another when coming together to eat. 34) If anyone is hungry let him eat in
his home, in order that you all might not come together in judgement. And the
other matters I will give consideration whenever I come.
12:1 Now concerning the spiritual
things, brothered ones, I do not want you all to be ignorant. 2)You all have known that when you all
were Gentile " being led astray ones" you all were led to the dumb idols. 3) Therefore, I make known to you that
no one in (the) Spirit of God speaking says "Jesus is a curse," and no one can
be able to say "Lord Jesus" if not in the Holy Spirit.[ Does this mean that every time a believer truly confesses Christ
as Lord the Holy Spirit is present?] 4) Now
different gifts there are but the same spirit 5) and varieties of ministries there are, but the same Lord, 6) and varieties of activities there
are, but the same God working all in everyone.[ Verses 4 through 6 give expression to a trinitarian formula,
"same Spirit"; "same Lord"; "same God". Although formal Trinitarian doctrine
had not yet been developed by the church, it is clear that Paul "experienced
God as Trinity: he can describe the activity of God in the community in three
synonymous parallel clauses as the working of the Spirit and of the Lord Jesus
and of God"(Hays, 210).] 7) And
to each is given the manifestation of the Spirit for the bringing together. 8) For to one through the Spirit is
given a word of wisdom, and to another a word of knowledge in the same Spirit, 9) To another faith in the same Spirit,
and to another gifts of healing by the one Spirit, 10) and to another workings of power, and to another prophesy, and
to another ability to discriminate Spirits, to another kinds of tongues, and to
another interpretation of tongues, 11) and
all these things work (through) the one and the same Spirit distributing to
each one as it wishes. 12) For just
as the body is one and has many members, and all the members of the body being
many are one body, in the same way also (it is with) Christ, 13) for also in one Spirit into one
body we all were baptized, whether Jews whether Greeks whether slaves whether
free, and all one Spirit were given to drink.[ A theme often repeated by Paul in his understanding of the church
is that all the "old markers of identity should no longer divide the community
(cf. Gal. 3:27-28; Col. 3:9-11)" (Hays, 214).
14) For also the body is not
one member but many. [Verses 14-20
address the theme of the necessity of diversity in the body of Christ; God
designed the body this way, and all members have a part to play, all are needed
for the whole to function properly (Hays, 215)] 15) If the foot might say, "Because I am not a hand, I am not of
the body," it follows not from this thing that it is not out of the body (does
it?). 16) Also if the ear might say
" Because I am not an eye, I am not from the body," it follows not from this
thing that it is not out of the body (does it?). 17) If all the body (was an) eye, where (would be) the hearing? If
all hearing, where (would be) the sense of smell? 18) But now God put the members, every one of them in the body as
he wanted. 19) And if all were one
member, where (would be) the body? 20) But
now there are many (parts) but members (of) one body.[ In verses 21-26 Paul talks about how the members of the body are
related to one another, and uses this analogy to argue against the social class
distinctions that are hurting the unity of the church (Hays, 215).] 21)
And the eye is not able to say to the hand "I have no need of you," or again
the head to the feet, "I have no need of you." 22) But much more the being recognized weaker members of the body
are to be (understood as) necessary, 23)
and those we think to be dishonored of the body on these we treat with more
honor, and the unpresentable of us have more modesty, 24) but the more presentable parts of us have not necessity. But
God put together the bodies of the lacking members giving more honor, 25) in order that there might not be a
schism but the same for one another the members should care.[Paul makes a powerful argument for
unity, the major theme of the entire letter, urging the high-born members to
give special respect to the low-born members of the body, clothing them with
"dignity and honor"(Hays, 216).] 26) And if one member suffers, all the
members suffer together; or if one member is praised, with them all the members
rejoice.[ Paul "envisions not just
the tolerance of differences within the community but a gracious and
compassionate synergy in which all the members share one another's sorrows and
joys"(Hays, 216).] 27) And
you all are the body of Christ and members in part. 28) And those God placed in the church first apostles, second
prophets, third teachers, then miracle workers, then gifts of healing, helpers,
administrators, kinds of tongues. 29) Are
all apostles? Are all prophets? Are all teachers? Are all miracle workers? 30) (Do) all have gifts of healing?
(Do) all speak languages? (Do) all interpret? But you all seek the greater
gifts according to a way that surpasses all others to you I show.
"
The necessity of love" (13:1-3) (Fee, 628)
Ch. 13:1 If in the tongues of humans I might speak and of
angels,[ Tongues of men might refer
to human speech, while tongues of angels might refer to some kind of heavenly
speechsome Jewish traditions report of angels speaking in a heavenly dialect
(Gordon Fee, NIC, 630). Did the Corinthians believe that they were speaking
this way?] but love I might not
have, I have become a gong making noise or a cymbal clanging. [metaphors for empty sounds that carry
little meaning; sometimes these instruments were used in pagan worship (Fee,
632).] 2) And if I might have the
gift of prophecy and have all mysteries and all knowledge and if I might have
all the faith to move mountains, but I have not love, I am nothing. 3) And if I give away all my
possessions and if I hand over my body so that I might boast, but I have not
love, I gain nothing.
[ Paul seeks to show in these
first three verses that all of the powerful spiritual activities and actions of
personal sacrifice are absolutely worthless if the person doing these things
does not do them out of a motivation of love. Paul is not arguing against the
power of these practices; rather he wants to place them in proper perspective,
letting his readers know that by themselves they mean nothing (Hays, 222).]
"The character of love"
(13:4-7) (Fee, 635)
4) Love is patient, love is
kind, (he/she/it) is not jealous, love is not conceited, (he/she/it) is not
arrogant, 5) (he/she/it) is not
behaving improperly, (he/she/it) seeks not its own interests, it is not being
irritable, does not count the wrong, 6) does
not rejoice over wrongdoing, but rejoices with the truth, 7) puts up with all things, believes all things, hopes for all
things, endures all things.[ Some
claim that this paragraph best captures the image of love that Jesus' life
exemplified; simply substitute his name for "love" and the passage would become
more personal (Fee, 640). But Paul's reasons for describing what love does and
does not do are written to contrast the behavior of the Corinthians (Hays, 226)
with the qualities of true love that they should strive to emulate, and not
simply to draw a portrait of Jesus.
"The
permanence of love" (13:8-13) (Fee, 641)
8) Love never comes to an end.[ What does this mean? piptei literally means "to fall,"
and is often used figuratively to mean "falling" into guilt, sin, or
apostasyalso sometimes means to "become invalid," or "be deprived of force"(Fee,
642). Paul probably wants to contrast the never ending character of love with
"remain" in v. 13 and "pass away" in v. 8, which allows love to reflect God's
character, never fluctuating from what it is, never falling away, remaining
after all other things have gone (Fee, 643).] But whether prophecies,
they will pass away; whether tongues, they will cease; whether knowledge, it
will be destroyed. 9) For out of the
parts we know, and out of the parts we prophesy. 10) But when the whole appears, the out of the parts (thing) will
be destroyed. 11) When I was a
child, I would speak like a child, I would think like a child, I would reason
like a child; when I became a human, I have done away with the things of the
child. 12) For we see now through a
mirror in dimness, but then face to face; now I know in part, but then I will
know fully just as also I was known. 13)
But now remains faith, hope, love, these three things; but (the) greatest
of these (is) love. [Why does Paul
conclude by contrasting faith and hope with love? This triad might have been
well known to early Christians, helping them define their identity; their
"faith" is in God, trusting in his "goodness and mercy"; they have "hope" for
the future through Christ; they have "love" for each other as they live among
others who share a similar faith and hope (Fee, 650). But why is love the
greatest? Perhaps because it continues when all other things fade away. In this
way love is not like the "gifts" that are here in the present but will not
endure forever. Love abides in the present with faith and hope and all the
gifts, but unlike them, love will continue into eternity (Fee, 651).
14:1 Strive for love,[the kind of love defined in 13:4-7?] and set your hearts on the spiritual
things,[the only way to understand
the second imperative is in light of the first (Fee, 655)] so in order that all the more you might prophesy. 2) For the one speaking not to people
in a tongue speaks to God, for no one understands him, but in Spirit he speaks
mysteries. 3) But the one
prophesying to people speaks upbuilding and encouragement and comfort. 4) The one speaking in tongues builds
up himself,[Some have referred to
this in a negative sense as self-edification, but Fee disagrees, believing that
Paul speaks here not of self-centeredness but rather the "personal edifying of
the believer that comes through private prayer and praise" which is a desirable
thing (Fee, 657).] but the one prophesying builds up (the)
church.[Whereas tongue speaking is
speech addressed to God, prophesying is speech addressed to human beings for
their "upbuilding, encouragement and comfort"(v.3)(Hays, 235)] 5)
Now I want you all to speak in tongues, but I want all the more that you
all might prophesy; but the one who prophesies (is) greater than the one
speaking in tongues, unless (the tongues) might be interpreted, in order that
the church might receive upbuilding.[Paul
here seems to favor prophesy over tongues in worship situations simply because
it is intelligible to the whole community thereby "upbuilding everyone and not
just one (Fee, 659)] 6) But
now, brothered ones, if I might come to you all speaking in tongues, what will
I benefit you all if not to you all I might speak either with a revelation or
with knowledge or with a prophesy or with a teaching? 7) Nevertheless, the inanimate things giving sound, whether flute
or harp, may not (be heard) in the sound, how will it be known what is played
on a flute or the playing harp? 8) For
also if an indistinct sound a trumpet might give, who will prepare for war? 9) So also you all through the tongues
if an intelligible word is not given, how will the speaking be known? For you
all would be speaking into (the) air. 10)
So perhaps many kinds of languages are in the world and none without
meaning, 11) If then I may not know
the power of the voice, I will be to the one speaking a foreigner and the one
speaking with me a foreigner. 12) So
in the same way also you all, since zealots of spirit you all are, to the upbuilding
of the church strive for in order that you all might increase. 13) Therefore the one speaking in a
tongue pray that he might interpret. 14)
For if I might pray in tongue, the spirit of me prays, but the mind of me
is unfruitful. 15) What then is (this)?
I will pray in the spirit, and also I will pray with (my) mind; I will sing in
the spirit, and also I will sing praise in (my) mind. 16) For otherwise if you might offer praise in spirit, how will
(the one) filling the position of the untrained one say the amen at your
thanksgiving? Since what you say he has not known, 17) for indeed you give thanks well but the other person (is) not
edified. 18) I thank God (that) I
speak in tongues more (than) all of you,[Paul
could do this but he will not, and once again "holds himself up as an example
to be imitated
of renouncing spiritual glory and status for the sake of others
in the church
"The instruction of the community is a higher value than any
amount of exalted religious experience"(Hays, 238).] 19) but in church I
wish to speak five words in the mind of me, that also others I might instruct,
rather than thousands (of) words in tongues. 20) Brothered ones, do not be infants in understanding but as to
evil be a child, but in understanding be full grown. 21) In the law it has been written that "By speaking a foreign
language and by (the) lips of others I will speak to this people and not even
then will they hear me says the Lord."[ Paul
alludes to the thought of Isaiah 28 here, seeking to make a connection between
"tongues" and "unbelievers," tongues being a prophetic sign of judgement
against unbelievers (Hays, 240)] 22) Therefore
for a sign the tongues are not to the ones believing but to the unbelieving,
and prophecy not to the unbelievers but to the ones believing.[But isn't prophecy important to
unbelievers also? Perhaps in light of vs. 24-25 we should understand his as
saying, "prophecy is not (primarily) for unbelievers but for believers"(Hays,
240).] 23) Therefore if the church might come together whole at the same
time and all might be speaking in tongues, and untrained and unbelievers might
enter, they will not say that you all are out of your minds? 24) But if all may prophesy, and an
unbeliever or untrained (person) might enter, he is being shown his error by
all, he is called to account by all, 25)
the hidden things of his heart become known, and so having fallen on (his) face
he will worship God proclaiming that indeed God is among you.[God's Spirit working through prophecy
converts the unbeliever, not tongues.]
26) Now then, brothered ones, (how)
is it? When you all come together, each one has a psalm, a teaching, a
revelation, a tongue, or an interprtation; let all things be done for
upbuilding. 27) If in a tongue
anyone might speak, according to two or (at) most three and each one in turn,
and let one interpret, 28) but if
(there) might not be an interpreter, keep silent in church, and to himself and
to God let him speak. 29) Let two or
three prophets speak and let the others consider. 30) But if to another sitting (there) (something) might be
revealed, the first (should) keep silent. 31)
For you all are able one by one to prophesy, in order that all might learn
and all might be encouraged. 32) And
the spirits of prophets to prophets are subject, 33) for God is not (a God) of disorder but of peace.[In these verses Paul stresses control
of the gift of tongues, indicating that the emotional experience is not
something that renders a person helpless to control their behavior. And when he
says "let the others consider" he is in effect asking the whole community to
participate in the discernment of the message, maintaining that the gift of
prophecy is not beyond any of them; this means that in any church "no one
prophet should ever be able to seize undue authority or influence"(Hays, 242).] As in all the churches of the saints,
34) let the women in the churches be
silent, for it is not allowed for them to speak, but let them take a
subordinate place, just as also the law says. 35) And if they want to learn anything, let them ask at home their
own husbands, for it is disgraceful for a woman to speak in church.
[Many commentators believe
that vs. 34-35 are an editorial insertion by someone who felt that Paul's
thought needed to be modified somewhat. If Paul wrote the verses, one must
question how they are to be understood in light of the pro-woman tone of 7:1-7
and 11:2-16 (Fee, 705). Also, as Fee points out, why does Paul suddenly shift
his thought from "the problem of disorder in the congregation in Corinth to a
rule that is to be understood as universal to all the churches"(Fee, 706)?
Also, why does Paul mention "the law" and not cite a specific text to back up
his claim as he does in other places, and why is it that the law does not say
anything like this (Fee, 707)? Could Paul here be citing Torah thought, or
perhaps speaking from some principle or rule given in earlier instruction (Fee,
707)? The problems with interpretation of this passage are legion, and should
discourage any Christian community from taking them as a "word for all time in
all settings" (Fee, 708).]
36) Or from you all did the word
of God come forth, or to you all only has it reached? 37) If anyone thinks to be a prophet or a spiritual person, let him
know that (the things) I write to you are of the Lord commanded. 38) But if anyone fails to understand
this, he fails to understand. 39) Therefore,
my brothered ones, set your hearts to prophesy and (do) not speak to hinder
tongues, but all things properly and according to order let be done.[What is Paul's vision for Christian
worship? He seems to be painting a portrait of worship that is neither overly
formal nor overly spontaneous; worship in which the "Spirit is palpably
present, flowing freely in the communal worship through the complementary gifts
of different members"(Hays, 243). But this free flowing Spirit should never
cause worship to resemble the frenzied style of worship that characterized the
cultic ceremonies of Corinthian
culture; rather worship should produce "a sense of harmony
when everyone is
truly in the Spirit and the aim is the edification of the whole (v.26)(Fee,
697). Fee identifies a key theological point here: "The character of one's
deity is reflected in the character of one's worship" and Christian worship
should not resemble pagan worship (Fee, 697). "For God is not a God of disorder
but of peace" (v. 33).
Ch. 15:1 Now I make known to you all brothered-ones, the
gospel that I preached to you, that also you all received, in which also you
have stood, 2) through which also
you are being saved, what in word I preached to you if you all hold fast, if
not in vain you believed. 3) For I
handed over to you all in first things, that which also I received, that Christ
died for the sins of us according to the Scriptures[ This indicates that in the earliest professions of Christian
faith Jesus' death and resurrection were interpreted to be the fulfillment of
OT prophesy concerning God's relationship to Israel (Ps. 110:1 and 8:7) (Hays,
255)] 4) And that he was
buried and that he had been raised[ The
verb eghgertai is
in perfect passive form, the passive voice indicating that he had been raised
by God, and the perfect tense indicating that he continues to be risen (Hay's
256).] on the third day according to
the Scriptures, 5) and that he
appeared to Cephas then to the twelve; 6)
then he appeared to more than five hundred of the brothered-ones at one
time, of whom the majority remain until now, but some have fallen to sleep; 7) then he appeared to James, then to
all the apostles; 8) and last of all
as to one prematurely born he appeared also to me. 9) For I am the least of the apostles, (one) that is not worthy to
be called an apostle because I persecuted the church of God. 10) But by (the) grace of God I am what
I am, and the grace of him to me was not empty, but more than them all I
labored, rather not I but the grace of God with me.[ Paul stresses the historical reality of the resurrection and
proves it by citing witnesses to the risen Lord, himself among them, which once
again gives him opportunity to declare his apostolic authority to those who
might doubt him in Corinth (Hays, 258).]
11) Then whether I or they, in this
way we preach and so you all believe. 12)
Now if Christ is being proclaimed that from the dead has been raised, how (can)
some among you say that (there) is no resurrection of (the) dead? 13) But if (there) is no resurrection
of (the) dead, neither has Christ been raised, 14) and if Christ has not been raised, then also the proclamation
of us (is) empty, also the faith of you all (is) empty, 15) And also we are being found false witnesses of God because we
testified about God that he raised Christ, whom (is) not raised if it is true
that therefore (the) dead (are) not being raised. 16) For if the dead (are) not being raised, neither Christ has been
raised, 17) and if Christ has not
been raised, futile (is) the faith of you all, you all are still in your sins, 18) then also those having fallen
asleep in Christ perished. 19) If in
this life in Christ only are we hoping ones, we are of all people (most)
pitiable.
[Apparently some of the
Corinthian believers were scandalized by the thought of a bodily resurrection,
instead choosing to believe that only the soul was raised (a position that
harmonized well with Greek philosophy). Paul however insists upon a bodily
resurrection, claiming that apart from the resurrection of Christ Christianity
is nothing but "airy nonsense
Christian preaching becomes a system of
delusions, offering nothing but lies and empty gestures. The gospel has no
power to save us if Christ is not raised, and therefore the Corinthians are
still lost in their sins, their hope of reconciliation with God based on futile
human fantasy"(Hays, 260). Paul seems to be implying that if in this life we
have hoped only in Christ then our sacrificial service and self-denying
lifestyle that a follower of Christ should pursue loses its meaning. But this
is not to imply that that Christian faith has no value for the present life:
"Paul, along with all the rest of the NT writers believes that life in Christ
is a source of great joy and peace and consolation in the present (Rom 5:1-5;
8:1-11; Gal. 5:22-23; Phil. 4:4-7)" (Hays, 262). But for Paul, faith in God's
ultimate promises that is grounded in solid eschatological hope is fundamental
for the Christian faith, and there can be "no authentic eschatological hope
without the resurrection of the dead"(Hays, 262)]
20) But
now Christ has been raised from the dead, first of the ones who have fallen
asleep. 21) For as with a human
being (came) death, also with a human being (comes) resurrection of the dead. 22) For as in Adam all die, in the same
way also in Christ all will be made alive.[Paul
seems to be reminding them of the basic "connection between Christ's
resurrection and their own future fate
Christ's resurrection has broken the
power of death, which had prevailed over all human beings since Adam (Rom.
5:12)" (Hays, 262)] 23) But each in (his) own order, first
Christ, then those of Christ in the coming of him, 24) Then the conclusion, when he might deliver the kingdom to the
God and Father, when he might destroy every ruler and every authority and
power.
[For the Corinthians, living
as citizens of Rome and subject to the great power of Rome, these words of Paul
must have struck a political nerve. Hays writes, "Pauls words serve as one more
summons to a conversion of the imagination, seeing the world as standing
ultimately under the authority of another who will overturn the arrangements of
power that now exist. Resurrection of the dead is a subversive belief, because
it declares alone that God is sovereign over the created world"(Hays, 265).]
25) For he must himself reign
until he might put all the enemies under the feet of him. 26) The last enemy to be destroyed (is) death. 27) For all things he subjected under the feet of him. But when he
might say that all have been put in subjection, it is evident that (he is)
excepted, the one (who) put in subjection to him all things.[Paul makes allusion here to Ps. 110:1
and 8:7 "both of which, on Paul's reading, confirm that all things are to be
put under the feet of Christ"(Hays, 265).]
28) But when to him are subjected
all things, then even the Son himself will be put in subjection to the one
having subjected to him all things, in order that God might be all in all.[subordinationist christology?(Hays,
266) Major theme of 20-28: "Christ's victory over death is assured and that
this necessarily entails the future resurrection of all who belong to
him"(Hays, 266)] 29) Otherwise what will the ones being
baptized from the dead do? If (the) dead (are) not at all being raised, why are
people being baptized on behalf of them?
[This form of vicarious
baptism is a puzzling thing to understand. Paul seems to accept that it is
being done, and Hays writes that we can conclude from this that "Pauline
soteriology is far less individualistic than Christians since the Reformation
have usually supposed and that Paul is at least open to believing that the community
can act meaningfully on behalf of those who are not able to act in their own
behalf"(Hays, 267).]
30) Why (are) we also in danger
all the time? 31) Just as daily I
die, boasting by my pride in you, brothered-ones, which I have in Christ Jesus
the Lord of us. 32) If as a human
being I fought wild beasts in Ephesus, what to me (is) the benefit? If (the)
dead (are) not being raised up, (let us) eat and drink for tomorrow we die. 33) (Do) not be deceived, bad company
destroys good morals.[The quote comes
from an old Greek proverbial saying from a lost play of Meander. Could Paul be
implying here that the Corinthian's
skepticism might be "due to influences from other sources" and that some
in the community are trying to "tailor their faith to the intellectual
standards of pagan philosophy
and are being drawn into idolatrous and immoral
behavior"(Hays, 269)?] 34)
Come to your senses, live uprightly, and do not sin, for some have
ignorance of God, to shame you all I speak. 35) But someone will ask, how are the dead being raised? And what
body do they come (with)? 36) Foolish
person, what you sow (does) not give life if it might not die, 37) and what you sow, you (do) not sow
the going-to-become body but an exposed seed, of wheat for example, or some of
the other (grains), 38) but God
gives it a body just as he willed, and to each kind of seed its own body.[ This "seed" analogy allows "Paul to
walk a fine line, asserting both the radical transformation of the body in its
resurrected state and yet its organic continuity with the mortal body that
preceded it. This delicate balance between continuity and discontinuity
characterizes the discussion as a whole"(Hays, 270)] 39) Not all flesh (is)
the same flesh but another of human beings, and another flesh of animals, and
another flesh of birds, and another of fish. 40) And heavenly bodies and earthly bodies, but the heavenly glory
(is) different, and the earthly glory (is) different. 41) There is another glory of (the) sun, and another glory of (the)
moon, and another glory of the star; for star (from) star differs in glory. 42) And in this way (is) the
resurrection of the dead. Being sown in corruption, being raised in
imperishability; 43) being sown in
dishonor, being raised in glory; being sown in weakness, being raised in power;
44) being sown a physical body,
being raised a spiritual body. If (there) is a physical body, (there) is also a
spiritual.
[In v. 44 Paul drives home
the point he has been trying to make, but it is very hard to translate. Hays
favors the Jerusalem Bible translation: "When it is sown it embodies the soul,
when it is raised it embodies the spirit. If the soul has its own embodiment,
so does the spirit have its own embodiment"(Hays, 272). The crucial distinction
is between the "soul" and the "spirit Hays writes: "Our mortal bodies embody
the "soul," the animating force of our present existence, but the resurrection
body will embody the divinely given "spirit"; it is to be a "spiritual body"
not in the sense that it is somehow made out of spirit and vapors, but in the
sense that it is determined by the spirit and gives the spirit form and local
habitation"(Hays, 272)]
45) And
so it has been written; The first human Adam became a living soul, the last
Adam a living spirit. 46) But not
first the spiritual but the physical, then the spiritual. 47) The first human (is) made of dust from earth, the second human
(is) out of heaven. 48) Such as the
(one) made of dust, of such kind also (are) the (ones) made of dust, and as the
heavenly person, such also (are) the heavenly ones; 49) and just as we wore the image of the human of dust, we will
also wear the likeness of the heavenly one. 50) Now this I say, brothered-ones, that flesh and blood (are) not
able to receive the kingdom of God, neither (does) the perishable inherit the
imperishable. 51) Listen! A mystery
to you I speak["The mystery is that
even the living will undergo transformation into a new form, receiving their
resurrection bodies without having to pass through death"(Hays, 274); we will
not all fall asleep, but we all will be changed, 52) in a moment, in a blink of an eye, in the last trumpet blast;
for a trumpet will sound and the dead will be raised imperishable and we will
be changed. 53) For it is necessary
(for) this perishable nature to put on imperishability and this mortal (nature)
to put on immortality.[ Paul seems
to be saying here that for those who are alive when the Lord comes will not be
utterly destroyed to be remade, but that our mortal bodies will be
"encompassed, somehow taken up into the life of the resurrection
This is part
of God's mysterious plan to redeem creation, not to reject it (Hays, 275).] 54)
But when this perishable puts on imperishability and this mortal puts on
immortality, then will come the word having been written; death was swallowed
up into victory.[This is an allusion
to Isaiah 25:8. "By citing Isaiah's eschatological vision at the conclusion of
his argument in 1 Co. 15, Paul ties God's triumph over death to the
resurrection of the body and shows that resurrection is the necessary outcome
of God's attempt to redeem his people"(Hays, 276).] 55) Where of you,
death, (is) the victory? Where of you, death, (is) the sting? 56) Now the sting of death (is) sin,
and the power of sin (is) the law.[ This
verse shows how closely Paul links the power of death, sin and law, and the
good news is that Jesus Christ has subdued all three (Hays, 277). Through sin,
we all died in Adam, But Christ makes us alive, so "those who bear the image of
the man from heaven in their resurrected bodies (v.49) will be set free not
only from death, but from sin as well"(Hays, 277)] 57) But to God thanks
to the one giving us the victory through the Lord of us Jesus Christ. 58) So, beloved brothered-ones of mine,
be steadfast, immovable, abounding in the work of the Lord always, knowing that
the work of you all is not in vain in (the) Lord.
[The resurrection of the dead
is the very foundation upon which our Christian lives are built and through
which "all our actions are given worth and meaning
The resurrection is the
necessary foundation for faithful action in the world
Those who affirm the
truth of Christ's resurrection will be given the moral confidence to live in a
way that shows that their hope is not in vain"(Hays, 277).]
Ch. 16:1 Now concerning the collection for the saints as I
instructed the churches of Galatia, so also you all do. 2) On the Sabbath, each of you by yourself lay aside (something)
saving whatever he/she might have gained, in order that no contributions might
be (made). 3) And when I come, I
will send whoever you all might approve with letters to take the gift of you
all to Jerusalem, 4) And if fitting
it might be for me also to go, with me they will go. 5) And I will come to you all when I might pass through Macedonia,
for I am going through Macedonia, 6) and
perhaps with you all I will stay or even stay the winter, in order that you all
might send me wherever I go. 7) For
I do not want now in passing to see you all, for I hope sometime to stay with
you all if the Lord might allow. 8) But
I will stay in Ephesus until the Pentecost; 9) for to me a great and effective door has opened, and (there are)
many opposing ones. 10) Now if
Timothy comes, see that he may be at ease with you all; for the work of the
Lord he works, as I also. 11) Therefore
let no one despise him. But you all help him on (his) way in peace, in order
that he might come to me, for I am expecting him with the brothered-ones. 12) Now concerning the brother Apollos,
I strongly urged him, that he might come to you all with the brothered-ones;
and by all means it was not his desire that he might come now; but he will come
whenever he might have the opportunity. 13)
Be alert, stand firm in the faith, act like men, become strong. 14) All things let be done of you in
love. 15) Now I urge you all
brothered-ones; you all have known the household of Stephanas, that it is a
first portion of the Achaia and into a ministry to the saints they appointed
themselves, 16) in order that also
you all may be submissive to such persons and to all working with and laboring.
17) Now I rejoice at the coming of
Stephanas and Fortunatas and Achaicus, because your absence these men have made
up. 18) For they refreshed my spirit
and yours. Acknowledge therefore these persons. 19) All the churches of Asia send greetings. Aquila and Priscilla
with the house church of them greatly greet you in the Lord. 20) You all greet all the
brothered-ones. Greet one another with a holy kiss. 21) The greeting (I) Paul (write) in my hand. 22) If anyone does not love the Lord, let that one be cursed. Our
Lord, come. 23) The grace of the
Lord Jesus (be) with you all. 24) The
love of me (be) with you all in Christ Jesus.
1Corinthians 9 Rough Translation:
1) Am I not a free person? Am I not an apostle? Have I not seen (JEA-on the road to Damacus) our (Resurrected) Lord? Are you all not my work in the Lord?
2) If I am not an apostle to others, but surely I am to you all; for you all are the evidence or proof of my apostleship in the Lord.
3) This is my verbal defense to the ones who call me into (apostolic) question.
4) Do we not have (a choice in) authority to eat and drink?
5) Do we not have (a choice in) authority to lead about (as a householder) a brothered-one's- wife as also the remaining apostles and brothered-ones of the Lord and Cephas?
6) Or do I alone as even Barnabas not have (a choice in) authority not to work (labour as householder or) perform (temple duties)?
7) Does not one wage war with compensations (for the household)? Or does one plant a vineyard and not eat its fruit? Or does one keep sheep as a shepherd-pastor and not eat from the milk of the sheep (again: household accountable)?
8) Am I not proclaiming (the promise of God) in the normal human sense and does not the law speak of these things?
9) For in the law of Moses it is written, " You shall not muzzle (feed cattle as they work) an ox while it is threshing (grain?)." Does not God care about the oxen(?)
10)or does it speak summarily on account of us all? (We should all be able to share without a stumbling block.) For on account of us all it was written that the plowing one ought to plow in hope and the one threshing (ought to thresh) in hope of having a share in (all the household).
11) If we have sown for you all spiritual or supernatural things, does it concern these important (spiritual) things if we (also) harvest (reap?) with respect to the things of our physical existence (under the control of God's spirit)?
12) If others share in that which is in your (a choice in) authority, should we not all the more? But we have not made use of the (choice in) authority for this (support?), but all these things we put up with (JEA- roof over, conceal, endure patiently= household construction language?) in order that we may not give any obstacle (JEA-"chalk" or block for wheels) to the good news of Christ.
13) Do you not all know (ch. 8) that the ones working with the things pertaining to the temple ones (of service and sacrifice), the ones having their seats (attending?) beside the sacrificial altar are the ones sharing a part together with the sacrificial altar?
14) Thus also the Lord arranged (ordered?) For the ones proclaiming the good news to remain alive with the good news.
15) Now I did not make the most of these things. I did not write these things in order that thus it might become in me (to my credit?) for it is a good thing for me rather to die or - no one will make of no meaning or effect me with respect to my object of boasting.
16) for if I bring the good news, it is not to me a object of boasting, for necessity is lying on or upon me: for Woe! is to me if I should not bring the good news.
17)For I am practicing this thing willingly, I have (received?) a reward (wage, recompense, retribution); but if unwillingly then I have been having faith in God (with Christ) to manage the household (of God).
18) Therefore what is my reward (wage, recompense, retribution)? The purpose here is that while I bring the good news (to others) free of charge I may offer (lay) the good news in such a way that I do not make full use of the (choice of) authority in the good news.
19) For I am a free person by reason of all, for I praised them all, in order that I might win over a large number (of people).
20)Indeed, I gave birth to (midwifed) the Jews as a Jew in order that I may win over Jews; to the ones under (the authority) of the law as under the law, though I am not under the law, in order that I might win over the ones under the law;
21) To those outside the Jewish law as a Gentile (JEA- with-out-the-law-one), I am a person outside the Jewish law of God but subject to the law of Christ, in order that I am winning over the persons outside the Jewish law;
22)I gave birth to (midwifed) the delicate part of the parts of the body (of Christ), in order that I might win over the parts (of the body of Christ); for I have become all things to everyone, in order that I may rescue (save, make well, perserve, keep safe) certain ones.
23) And I do all things on account of the good news, in order that I may become with the common cause (is this good news?).
24) Do you all not know that all the ones running in the stadium run, on the one hand, but on the other hand, one receives the prize (wreath, garland of honor)? Thus, you all run in order that you may lay hold (of the prize also?)!
25) And everyone struggling with all things is exercising self-control; therefore on the one hand, those people (do it) to receive a imperishable crown (wreath of honor), but we are imperishable.
26) So now I run thus as one speeding on making progress without a goal in mind, thus I am boxing as one not striking the air (ethereal region above the earth, space?).
27)but I keep under control my body (of Christ) and slave-discipline (the body with double determination on the path of God's mission), lest in some way I might become for another as one proclaiming Him and fail to be inauthentic (of the good news).
Questions for 1 Corinthians 9:
1) vs. 6 - evrga,zesqai - "work (laborer as householder or perform temple duties)" - Does this mean servanthood/priestly duties might mean the same in the household and temple? And do we have a choice or freedom to use or be in authority of submission (being under the mission) to God's mission?
2) vs. 11 - me,ga - JEA suggests "the important things" - Do these important things refer to pneumatika. - "spiritual and supernatural gifts"?
3) vs. 12 - ste,gomen - "we put up with (endure patiently) the (JEA) roof over the household" is this the same thing as the "covering of the glory" of Christ? Is the covering of Christ and "covering" of the wife's head in chapter 11 (vs. 5) speaking of the same covering? If so, Paul is once again introducing a concept before he discussed it.
4) vs. 20 - evgeno,mhn - "I gave birth to (midwifed)" - is Paul making a point here - that he not only became a Jew but also helped other Jews become as he has, as a member of the Brothered-ones? (See vs. 21, too).
5) vs. 27 - doulagwgw/ - "slave-discipline (the body)" How many times does this word happen in the NT? JEA -- this word is a double agw with a contract verb ending -which could mean "double lead ( on a certain path with determination)" So could this mean a "double determination on the path of God's mission"?
1Corinthians 10 Rough Translation:
1) For I do not want you all to be missing the mark in ignorance, brothered ones, because all our fathers were under the "shekina glory" cloud-covering of God's presence and all (of them) went through the sea (of Reeds).
2) and all (of them) were baptized into Moses (parallels with eis Kriston -into Christ) in the "shekina glory" cloud-covering of God's presence and in the sea.
3) and all (of them) ate the same spiritual food (illusions to Christ's body as bread of life -manna)
4) and all (of them) drank the same spiritual drink, (illusions to Christ's blood as cup of salvation) for they were drinking out of the spiritual-following (them)-rock (the water from the rock of Meribah - Exodus 17:2-7) , and the rock was Christ. (Exodus 17:15 - Yahweh Nissi - the Lord is my Banner - RSV).
5) But not in the majority of them was God pleased, for they were struck down (put to death, subdued, overturn (like plowing the earth) in the desert.
6) And these things have become prefigurements, patterns or images (of God) (JEA see vs. 11 - typological way) of us, so that we are not ones who desire or covet evil things, as those longed after (evils).
7) You all do not become worshipers of false gods as some of them (were), even as it is written, "the people sat at table to eat and drink and they stood up to play (dance, to make sport, be abusive) like children.
8) Let us not commit or engage in destructive sexual thoughts (as sport or abuse) just as some of them committed or engaged in this kind of destructive behavior and they fell (= were killed) on (that) one day (= dative of time when) 3,000 (of the people died). (see Exodus 32:28)
9) Let us not test or provoke Christ as some of them put to test and were being destroyed by (the bite of) snakes.
10) You all do not grumble just like some of them grumbled and were destroyed by the visitation of destruction (Destroyer, emissary of Satanas - see Exodus 12:23 ; Numbers 16:41 ff).
11) These things came together (happened) in a typological way [foreshadowing as prefigurements, patterns or images (of God and his people)] with respect to those ones, and it was written for our admonition or warning (JEA -- put there for us to think about), into us whom the final things (= results, revenues, culminations) of the ages (critical hours?) came down as inheritance.
12) The result is this: Let the one thinking to stand watch out lest he/she may fall (die as in vs. 8).
13) A trial (test) has not taken hold of you all except a human kind (of trial), but God is faithful who will not allow (permit, let be) you all to be tried (tested) beyond what thing you all are able, but will make (do, provide) with a trial (test) also the way out (exit) in order that (you all) may be able to endure or bear up under.
14) On account of this (the importance in typological language vv. 7 & 10), my beloved ones, you all flee (keep away) from the worship of false gods!
15) As I say to the prudent (circumspect, thoughful or wise ones), you all judge what I speak:
16) the cup of blessing which we bless is it not the common bond (participation in communion) of the blood of Christ? And the bread which we break is not the common bond (participation in communion) of the body of Christ?
17) "One bread, one body, we are many" for we all have a share from out of the one bread. (Romans 12:5)
18) You all see Israel according to the flesh; are (we) not the ones eating the sacrifices a common bond (participation in communion) of the sacrificial altar?
19) Why then am I speaking (these things)? "What is a sacrifice to a false god" and what is a false god?"
20) But what things do they sacrifice: they sacrifice to demons and not to God; And I do not wish you all to become ones with a common bond (participation in communion) among demons.
21) You all are not able to drink the cup of the Lord and the cup of demons; you all are not able to have a share in the table of the Lord and the table of demons.
22) Or do we provoke the Lord to jealousy? Are we stronger ones than He?
23) All things are lawful (permitted, allowed), but not all things are constructive (useful); all things are lawful, but not all things build the house (of God)(cf. 6:12; 8:1).
24) Let no one seek the thing of one's own (interest), but (rather) the thing of another!
25) You all eat everything that is sold in the meat market while scrutinizing nothing (about it) for the sake of conscience of a Christian understanding (ie., chap. 9 do not eat the meat sacrificed to idols)
26) ..."for the earth is the Lord's and the fullness of her." (Psalm 24:1)
27) I f someone from among the unbelieving (non-Christian) ones (your neighbors?) calls (summons, invites) you all and you all wish to go, you all eat everything being served (offered at the table, placed alongside) to you all as you scrutinize nothing for the sake of conscience of a Christian understanding.
28) But if someone might say to you all, "this (meat) is (from) a sacrificial offering," do not eat it on account of that one, the one having brought (this) to your attention and on account of your conscience of a Christian understanding.
29) Now, I say "a conscience of a Christian understanding" not with regard to your own but with regard to that of the other one [in the Christian oikos (house) cf. 8:13; 9:23 etc.], for is it not the case that my freedom is judged by (determined from) another conscience of a Christian understanding?
30) Now if I have a share (partake in freedom) by grace, why am I blasphemed against (saying I spoke against God) to an extent beyond which I might (otherwise) give thanks?
31) Therefore, whether you all eat or drink or what you all do, do all things into God's glory! (cf. Romans 14:3)
32) Become non-offending ones both toward Jews and toward Greeks and toward the called-out thing (household, church) of God.,
33) just as I too am inclined toward service to all people in all things, while not seeking (searching for) my own advantage (benefit), but rather the advantage (benefit) of many others in order that they might be delivered.
Questions for 1 Corinthians 10:
1) vs. 7 -- pai,zein - " play (dance, to make sport, be abusive) like children" - Exodus 32:6 - as a Midrash reference to the children of Israel in the desert wanderings and the incident with the golden calf might this be another idolatress moment of pornia and the caution to not break a covenantal relationship with God, even while God is their very source and provider of life?
2) vs. 11 - nouqesi,an - admonition, instruction or warning (JEA -- put there for us to think about), could this be a reference to Romans 12:2 -be transformed by the renewing of your minds...)?
Reflections:
There are many Midrash type references and reflections in this particular chapter. It would be important for one to read, reflect and look deeper into the Midrash that is being alluded to and referenced to get the fuller and perhaps deeper meaning into Paul's letter.
1 Corinthians 11 Rough Translation:
1) You all become my imitators (in this respect? cf. 10:33?), just as I am Christ's!
2) Now I praise you all that you all have remembered me and - just as I have handed over to you all - are keeping the traditions (the handed over or along thing).
3) And I wish you all to know (to see or to understand) that the head of every husband is the Christ, and the head of the wife is the husband, and the head of the Christ is God (15:23ff).
4) Every husband while praying or prophesying thinking against (His) head shames his (His) head.
5) And every wife praying or prophesying without a God-covering (down-shroud) with respect to the head shames her head, for it is one and the same thing with respect to her having a shaven head (loss of her glory-covering?).
6) For a wife does not (veil) shroud herself down, let her also cut her hair; if cutting the hair or shaving the head is demeaning (for her), let her be veiled (shroud-down).
7) For the husband, on the one hand, ought not to shroud-down the head of the icon and glory of God, but the wife is the glory of the husband.
8) For the husband is not out of (or out from?) the wife, but the wife out of (or out from?) the husband.
9) For also the husband was not created on account of (or for the sake of?) the wife, but the wife on account of (or for the sake of?) the husband.
10) On account of this the wife ought to have the power to decide over her head on account of heavenly messengers (cf. 6:3 the sent ones with a message). (Gen. 6:2)
11) Only this: neither the wife is without the husband nor the husband without the wife in the Lord;
12) for even as the wife is out of (out from) the husband, thus also the husband exists for the sake of the wife; and all things are out of (out from) God!
13) Judge for yourselves, you all decide about them: is it becoming for a wife without down-shroud (veiled, covering) to pray to God?
14) Does not nature herself teach you all that a husband, on the one hand, if (he is) with (long?) hair, it is a dishonor (disgrace) for him,
15) but if a wife (she is) with (long?) hair, it is a glory for her? ...for her (long?) hair gives her a kind of mantle (cloak).
16) Now if anyone thinks he or she would like to argumentive (about) this one, we do not have such a custom (practice) nor the household of God (called-out ones).
17) And while providing direction on this matter I am not praising (you all) because your assembling yourselves is not into the better thing, but into the worse thing.
18) For, on the one hand, first of all when you all assemble yourselves among the household (of God) (called-out ones) , I hear divisions among you all to be and some part of it I believe.
19) For it is necessary for there to be choices (differences of opinion, schools of thought about false teachings, divisions, factions)
20) Therefore when you all are gathered together for the same thing it is not to eat (Lord's Supper, feast, banquet, main meal) on the Lord's day.
21) For each one receives ahead of time that one's own dinner (main meal, feast, banquet) at the supper, and whoever, on the one hand, drinks, on the other, whoever gets inebriated (drunk).
22) For do you all not have houses for eating and for drinking? or, are you all scorning (despising, having no respect for) the household of God (called-out one)? And are you all ashamed as regards the ones who have nothing (the poor)? Why have I spoken to you all? Shall I praise you all? In this foregoing matter I shall not praise (you all).
23) For I received from the Lord, what thing also I passed on (delivered, handed on) to you all, that the Lord Jesus in (on) the night in which He was handed over (delivered up) took (received?) bread.
24) and having given thanks He broke and said, "this is my body, the one on your behalf. Do this in my remembrance (as a memorial as remembering Christ).
25) Similarly, also the cup after the main meal (feast, banquet) to dine saying, "this cup is the new covenant in my blood. Do this, so often as you all might drink, in my remembrance (as a memorial as remembering Christ).
26) For so often if you all might eat this bread and drink this cup, you all proclaim (announce?) the death of the Lord until which (time) he might come.
27) The result of this is that whoever may eat the bread or drink the cup of the Lord unworthily will be liable (guilty of missing the mark) of the body (of Christ) and the blood of the Lord.
(cf. 1 Kings 13:5)
28) Now let a human being test him or herself and thus let that one eat of the bread and drink of the cup.
29) For the one eating and drinking eats and drinks scrutiny (judgment but not condemnation, conviction?) while not discerning (distinguishing, evaluating -only time this verb is used as a PA participle NMS) the body (of Christ).
30) On account of this thing many among you are weak (without strength, ailing ones) and sickly (weak) ones and a considerable number are falling asleep (dying).
31) Now if we were discerning ourselves we would not be scrutinized (judged but not condemned, convicted?)
32) And being scrutinized (judged but not condemned, convicted?) by the Lord we are being disciplined (trained) in order that we may not be condemned (contrasted with vs. 9) with the cosmos.
33) The result is this, my brothered-ones, when you all come together for the purpose of eating wait for one another.
34) If anyone is hungry (hungrying for), let that one eat in the house (at home? in the oikos way?), in order that you all may not come into scrutiny (judgment but not condemnation, conviction? vs. 29?) and the remaining things as I may come I shall arrange (set in order, give direction settle?)
Questions for 1 Corinthians 11:
1) vs. 1 What traditions are Paul specifically talking about - are they the OT and Jesus traditions combined?
2) vs. 5 - 7 What does the veil, hair, covering, shroud, shroud-down the head of the icon and God covering of his "shekina glory" all have in common? (cf. 10:2 & 3, too)
3) vs. 9 - dia. - I am not sure how to translate this "on account of (or for the sake of, because of, through, by?)"...And I believe it will change the intent of the pericope.
4) vs. 19 - ai`re,seij - " false teachings (divisions, factions)" this word is a noun that comes from the verb ai`re,omai -- choices (differences of opinion, schools of thought) so one could say the noun is some combination of "choices (differences of opinion, schools of thought about false teachings, divisions, factions)?"
1 Corinthians 12 Rough Translation:
1) Now concerning the spiritual gift things of the Spirit (Paul is upping the anti by finally dealing with the correspondence he has received concerning these matters) brothered-ones, I do not want you all to be ignorant (without knowledge).
2) You all know that when you all were the pagans (regularly being-led-away Gentiles) toward the false gods, as voiceless-dumb (without speech) ones.
3) On account of which I make known (pointing out) to you all that no one speaking (promises of God) in the Spirit of God says, "Jesus is accursed," and no one is able to day "Jesus is Lord," except in the Holy Spirit.
4)And there are diversities (divisions, distinctions, distributions, varieties, differences) of the things of grace-gifts, and the same Spirit,
5) and there are diversities (cf. vs.4) of ministries (of service) and the same Lord,
6) and there are diversities of workings (activities) and the same God, the One working all things in all (cf. 15:28).
7) And to each is given the manifestation of the Spirit toward the gathering together for useful benefit (advantage cf. 6:12; 7:35, 10:23, 33).
8) For the one is given (by God - a divine passive), on the one hand, through the Spirit a word of Christian wisdom and to another a word of Christian knowledge according to the same Spirit,
9) to a different one faith (is given) in the same Spirit, and to another grace-gifts of God of healings (cures) in the one Spirit.
10) and to another workings of enabling miracles (of exceptional deeds), and another prophecy, and to another the discernment (discrimination) of spirits, to a different one kinds of speech (tongues, languages), and to another the interpretation of speech (tongues, languages);
11) All these things are the working of the one and the same Spirit granting diversity (cf. 4) to each one's own, just as it (= the Spirit) plans (wishes).
12)For just as the body (of Christ) is one and (yet) has many parts, and the parts of the body (of Christ) being many are one body (of Christ), thus also is Christ.
13) For also in one Spirit we all were baptized into one body (of Christ), either (whether) Jews or Greeks, either (whether) slaves or free ones, and we all were made drinkers (of the cup) in one Spirit.
14) For also the body (of Christ) is not one part (member) but many.
15) If the foot says, "I am not the hand, I am not out of (out from) the body (of Christ)," it follows not from this thing that it is not out of (out from) the body (of Christ) (does it?).
16) And if the ear says, "Because I am not an eye, I am not out of (out from) the body (of Christ), it follows not from this thing that it is not out of (out from) the body (of Christ) (does it?).
17) If the whole body (of Christ) were [anatomically harmoniously functioning as] an eye, where would the hearing be? If the whole (were) hearing, where (would be) the sense of smell?
18) But now (eschatologically as a new creation) God put [was laying aside or giving up )one's life) for God's own purpose] the parts, each one of them in the body (of Christ = household of God) just as He pleased (was wanting).
19) And if all things (are but) one part (member), where is the body (of Christ)?
20) But now (cf. vs. 18) there are many parts (members) and there is one body (of Christ).
21) And the eye is not able to say to the hand, "I do not have need of you," or again the head (is not able to say to) the feet, "I do not have need of you all."
22) But how much the more the parts (members) being deemed to be (to exist as) the weaker of the body (of Christ) are (actually quite) essential (necessary, vital).
23) and what things we deem to be (to exist as) more-not-honorable (less honorable) ones for the body (of Christ), to these we apply the covering of (invest with) greater honor, and our not-seemly things (unattractive parts, private) we hold (to be) exceedingly attractive (presentable).
24) and the attractive things (presentable) things (parts of the body of Christ) do not have need , but God mixed (blended, composed, compounded) together the body (of Christ) having given excessive honor to the part (member) being (deemed) inferior (more great).
25) in order that there might not be a schism (division) in the body (of Christ), but the parts (members) may exercise care (have concern) as regards the same thing on behalf of each other.
26) And if then one part (member) suffers, all parts (members) suffer together; if then one part (member) is glorified (has special honor bestowed, finds grace as a gift, dies in God's grace) all parts (members) rejoice together.
27) We are the body of Christ and parts (members) of the apportioning (individually members of the parts).
28) And those whom God, on the one hand, placed in the household of God (called-out one) are first apostles, secondly prophets, thirdly teachers, then exceptional deeds (enabling miracles), then grace-gifts of healings (cures), then helping hands (works of mercy), guidance (administrators), kinds of speech (tongues, languages).
29) Not all are apostles (are they)? Not all are prophets (are they)? Not all are teachers (are they)? Not all do exceptional deeds (enabling miracles)(do they)?
30)Not all have grace-gifts of healings (cures) (do they)?, Not all speak with special divine eloquence (speech, tongues, languages) (do they)? Not all have special gifts of penetrating insight (discernment) (do they)?
31) You all seek the greater grace-gifts of God. And yet (still?) I am demonstrating to you all in accord with the excellent (beyond measure, incomparable) path.
Questions for 1 Corinthians 12:
1) vs. 26 - "glorified (has special honor bestowed, finds grace as a gift, dies in God's grace)" So could this possibly mean those given a special place of honor, one just receiving the gift of God's grace and coming into the Body of Christ, or a saint who has died or martyred in God's grace?
2) vs. 11 - How does the Holy Spirit plan and give us diversity of gifts? How does Romans 12:3 add to our understanding of vs. 11?
3) vs. 12 - to. sw/ma e[n evstin kai. me,lh - "the body (of Christ) is one and has many parts," If we are the body of Christ we have many diverse parts, functions, and abilities, how do we connect to Christ as the one body? How does Romans 12:4 and 5 speak to this passage? How does vs. 25 figure into this picture or image of the Body of Christ?
4) Why are the diversities important to the Body of Christ? Why is essential to accept each member as a Body of Christ?
5) vs. 18 -- How do we as the Body of Christ figure into God's eschatological plan of the new creation and household of God?
1 Corinthians 13 Rough Translation:
1) If I am making utterance by means of the gifts given to human beings and sent messengers of God the gift of tongues of divine languages and do not have Christ's love, have become a piece of brass making a noise or a cymbal wailing loudly.
2) And if I have the gift of prophecy and might know all the secret mysteries of the divine plans and all Christian knowledge and if I might have all faith so as to remove the limitless boundaries of mountains and I might have no Christ's love, I am nothing.
3) And I might dole out all my possessions and I might give my body (of Christ) to be burned [ie., in the fiery furnace in Daniel 3: 19, as a testimony], and have not Christ's love, I have benefitted nothing.
Christ's love is kind,
Christ's love is not jealous or envious,
does not put oneself to showing off,
it does not inflated with one's own importance,
5) It is not indecently misbehaving,
It is not remain in its own interests,
It does not (act) hot-tempered or sharp (enough to kill),
It does not put down to one's account the injurious evil.
6) It is not rejoicing on the basis of unrighteousness,
(not being in right standing with God)
But rejoices in the God truth;
7) It bears all things (under the roof of the household),
It is faithful (to) all things,
It is hopeful (to) all things,
It endures all things.
8) Christ's love never fails (becomes irrelevant).
Either prophesyings, they shall be canceled;
either gift of tongues of divine languages, they shall cease;
either Christian knowledge, it shall be superseded.
9) For out of parts (members of the body of Christ) we know and out of the parts (members of the body of Christ) we prophesy; (cf. vs. 2)
10) And when the complete, final or perfect thing (body of Christ's) may come, and out of the parts (members of the body of Christ) will be superseded. (cf. vs. 8)
11) When we were infants (in Christ), we were babbling as infants (talk),
(as one is first taught to speak in tongues, babbling helps loosen the tongue),
we were oriented in our views as infants (are oriented in Christ's love),
we were measuring things as infants (measuring the means to Christ's love as our end);
when I became mature (in God's new creation of the oikos vs. 7:7 ff), I superseded (with God's help) the ways of the infant.
12) For we look at things presently through the reflection of Christ (as the spectacle of scripture through Christ) in an enigma (to speak inexplicably or clouded darkly thing), but then face to face (with Christ); and then I shall understand (come to some perception of who I am seeing) as also I was understood (know whose I am).
(A hinge piece to chapter 14)
13) And eschatologically now (Cf. 5:11; 7:14; 12:18, 20; 14:6; 15:20 etc.) remains (the triad of Christ presence) faith-hope-love (cf. vs. 7), these three things; and the greater among these things is Christ's love.
Questions of 1 Corinthians 13:
1) vss. 8, 10 & 11 uses the root of katarge,w - (superseded, cancel, counteract, offset) Christ is the new Adam, we as the body of Christ are the new creation. How does Christ's act supersede our infant actions when we become mature? Are the principles and actions still the same but then does Christ grow us up in maturity through practice, use and discipline? (ie., riding a bicycle)
2) Interesting correlations with vs. 12: in Job 37:14-22 -- The mystery of God is so great and divine, how is it that we can we only see through the face of Jesus Christ? How do we become to understand who we are and whose we are? Numbers 12:8 states Moses spoke face to face with God, clearly without riddles, so is it possible with us now? John 10:14 the Jesus as the Good Shepherd, says, "I know my own and my own know me."
Reflections of genre of vs. 4-8:
The genre of Chapter 13:4-8 is the centerpiece/hingepiece of 1 Cor. as an ode of Christ's avga,ph. When avga,ph is used as "Christ's love" the whole context shows the ultimate power and authority that this kind of love can have on the body of Christ.
1 Corinthians 14 Rough Translation:
1) You all pursue Christ's love (8:1) and seek the spiritual gifts of the Spirit, and the more that you all may prophesy (11:4 f).
2) For the one speaking with the gift of tongues of divine languages is not speaking to human beings but to God, for no one hears, and he or she is speaking secret mysteries of the divine plan by the Spirit.
3) And the one prophesying is speaking to human beings (in a way) that builds (edifies) a house and summons up comfort and offers encouragement.
4) The one speaking with the gift of tongues of divine languages attends to the building (edifying) of his/her own house.
5) And I want all of you to speak with the gift of tongues of divine languages, and all the more that you all may prophesy; and of greater help is the one prophesying than the one speaking with the gift of tongues of divine languages, except when he or she interprets in order that the household of God (called-out-one) may receive a building (edification) of the house.
6) But now (eschatologically as a new creation, cf.,12:18), brothered-ones, if I may come to you all speaking with the gift of tongues of divine languages, what shall I benefit you all, if I might speak to you all either in a revelation or in Christian knowledge or in prophecy or in instruction?
7) Nevertheless the inanimate (lifeless) things make sounds, either a flute or a harp, if it should not give a distinction with respect to the sound, how will the being-flute-thing or the being-a-harp-thing be known?
8) For also if the trumpet may give an unclear sound, who shall be prepared for battle? (cf. 13:1)
9) Thus also you all through the gift of tongues of divine languages, if you all might not give a clearly discernible word (interpretation), how shall the one being addressed know? For you all will be speaking into the air (periphrastic tense).
10) Such things, if it should turn out that way, are a kind of sound expressions in the cosmos, indeed nothing is voiceless.
11) Therefore if I might not see the power of the voice, I shall be to the one speaking a barbaarian (foreigner, not knowing Greek) and the one speaking in me a barbarian (foreigner, not knowing Greek).
12) Thus you all too, since you all are zealous (eager, ardent) ones of the supernatural spiritual gifts, seek toward the house-building (edification of the body of Christ) of the household of God (called-out-one) in order that you all may increase.
13) On account of this thing let the one speaking with the gift of tongues of divine languages pray in order that he or she may interpret.
14) For if I with the gift of tongues of divine languages, my spirit prays, and my mind is without fruit (can not understand, idle, without effect).
15) Therefore what is (the point?) I shall pray by means of the Spirit and I shall also pray by means of mind; I shall play the harp by means of the Spirit and I shall play the harp by means of the mind.
16) Since if you bless by means of the Spirit, the one occupying (filling up) the place of the untrained one how shall that one say the amen upon your expression of thanksgiving? Since you say something he does not see (understand).
17) For you, on the one hand, are giving thanks beautifully (well, properly), but the other one is not built up in the house (edified in the body).
18) I give thanks to God, I speak with the gift of tongues of divine languages more than all of you.
19) But in the household of God (called-out-one) I want to utter five words with my mind in order that also other I may instruct orally (catchism), rather than thousands of words in the gift of tongues of divine languages.
20) Brothered-ones, you all do not become children (slave) with respect to (your) ways of thinking (with your mind), but with respect to evil practices (malice, guile) you all be childish, and with respect to your way of thinking you all become mature ones (trained adults)!
21) In the law (of Moses) it is written that:
"In various kinds of speech (various languages) and in the lips of different ones I shall speak to this people...and they will not listen thus to me, says the Lord."(Isa. 28:11)
22) The results is that gift of tongues of divine languages are for a miraculous sign not for the ones believing but for the unbelievers (ones without faith), and prophecy is not (a sign) for those unbelievers (without faith) but for the believing ones.
23) Therefore if the whole household of God (called-out-one) may come together at the same place in unity and all may speak with the gifts of tongues of divine languages, and the untrained (cf. vs. 16) or those unbelievers (without faith) might come in (have a part in) will they not say that you all are speaking nonsense (going mad)?
24) And if all are prophesying and a certain unbeliever (one without faith) or an untrained one might come in, he or she is exposed to conviction (judgement without condemnation) by all (that is spoken), he or she hears in a manner that affords examination (challenges, inquires into life) by all (that is spoken). (cf. 11:29 & 31, 32)
25) The hidden things of his or her heart become manifest and thus having fallen upon the face (prostrate) he or she will worship God announcing that
"God is really among you all." (Isa. 45:14, 23; Zech. 8:23)
26) Therefore why is (this so), brothered-ones? When you all come together, each one has a psalm, has a word of instruction, has a revelation, has a gift of tongues of divine languages, has a word of interpretation; let all things become for the building of the house (edification of the body of Christ)!
27) Whether with respect to someone speaking with the gift of tongues of divine languages, accordingly two or at the most three each part separately, and let one be interpreter.
28) And if an interpreter may not be (available), let (this one) be silent in the household of God (called-out-one), and let him or her speak to oneself and to God.
29) And let prophets speak two or three and let others discer (what has been said).
30) And if something is revealed (by God) to another sitting (there), let the first one be silent.
31) For all are able one by one to prophesy in order that all may learn and all may be encouraged (learn with respect to Christian behavior as the goal of "prophesy"?)
32) And the spirits of prophets are accountable (subject, supportive roles) to prophets,
33) for God is not (the source) of disruption but of peace. Thus (it is) among all the households of God (called-out-ones) of the saint:
34) let the wives be silent in the called-out-ones. For it is not permitted (by custom) for them to speak, but "let them be accountable" (cf. vs. 32), in the way that the law (of Moses) also speaks.
35) And if they want to learn (cf. vs. 31), let them engage the issues with their own husbands (cf. chps. 11 & 12) in the Christian oikos (same as household of God?); for it is a base (disgraceful, shameful, dishonest) thing (cf. 11:6 husband steals the wife's glory? not redemptive...mishapen thing, cf. vs. 40) for the wife to speak (in debate form??) in the household of God (called-out-one).
36) Or did the word of God come out from you all or descend into you all alone (cf. context vs. 35)?
37) If someone wants to be a prophet or a spiritual one (be a conduit of God), let that one be mindful of what things I write to you all because it is a commandment of the Lord;
38) and if someone is without Christian knowledge, that one is without knowledge.
39) The result, my brothered-ones, is that you all seek to prophesy and to speak - you all do not hinder - with gifts of tongues of divine languages;
40) and let all things become well-shaped (redemptively) and according to (God's) arrangement (opposite of base or mishapen thing, cf. 35).
Questions for 1 Corinthians 14:
1) vs. 7 - Is this a practiced thing like 13:8,10,11? See question reference #1 for 1 Cor. 13.
2) vs. 10 & 11 - Is it talking about how an interpretation will be lost if it is not told to and understood by the body of Christ? Would it be like someone speaking Spanish to a whole group of English speaking people without interpretation? But everyone has a tongue or language to speak?
3) vs. 14 - The mind can not understand the divine language unless one asks God for interpretation. Can the mind be in effect disengaged? Control of rational thought is severed by God, so God can speak through us in this divine language? Wow, what a concept!
4) vs. 15 - playing the harp by means of the spirit - Could this be like playing the piano by ear (uses a divine gift)? and playing the piano by means of the mind - by written musical notes (as one taught)?
5) vs. 16 - Does this mean the Spirit must give witness to the Spirit of Christ for the blessing to be recognized and accepted?
6) vs. 21 - Does not the Jesus tradition say from the lips (mouths) of infants and nursing babies (children) they will cry out, "Hosanna to the Son of David." (Matthew 21:15-16) perhaps cei,lesi,n is referring to the lips of the foreigners? (Isa. 28:11) perhaps the ones who speak with tongues of divine language (baby babbling)?
7) vs. 23 - does this not echo Acts 2, for those who did not receive questioned, were perplexed, amazed, said they were drunk? This gift of the Spirit can not be explained rationally. See vs. 16 and question #5.
8) vs. 24 - Is evle,gcetai and forms of the verb kri,nw similar or the opposite? (cf. 11:29, 31 & 32)
9) vs. 25 - pesw.n evpi. pro,swpon -- "fallen (prostrate) upon the face (to the ground?)" Acts 9:4 this is the action of worship and awe that struck Paul on the road to Damacus. Do these other references also have to do with prostrating, bowing the knee and falling upon one's face in worship? cf. Rom. 14:11, 1 Kings 8:11 Could this be what "slain in the Spirit" or "falling out in Spirit" means?
10) vs. 36 - Commandment of the Lord, is this referring to the Midrash of general and/or apostolic thought for the household of God? The head (Christ) speaks and puts in the final word. The only one in a position to instruct direction of the Body of Christ is Christ himself. JEA-hold in tension with chap. 15.
1 Corinthians 15 Rough Translation:
1) I am pursuing our conversation, brothered-ones, with respect to the good news with which I announced the good news to you all, the good news which you all received, in which you all stand,
2) and through which you all are also being saved (by God), if you all hold firmly (stay grounded) in the matter with which I announced the good news to you all, lest you all came to believe in vain.
3) For I passed on to you all among those first things that which also I received: that Christ died on behalf of our sins according to the scriptures,
4) and that he was buried (by God) and that he was raised from the dead (by God) on the third day according to the scriptures,
5) and that he appeared to Cephas, then to the Twelve;
6) then he appeared to more than five hundred brothered-ones at one time, of whom the majority are still alive until now, though some of them have fallen asleep in death.
7) Then he appeared to James, then to all the apostles;
8) and last (of all), as though for an untimely death (abortion), (JEA --as through an extraordinary birth), he appeared he also appeared to me.
9) For I, myself am the peculiar one among the apostles, the one who does not deserve to be called an apostle, because I pursued (and) prosecuted the household of God;
10) Yet, by the grace of God I am what I am, and God's grace that was poured into me has not become fruitless (empty, ineffectual), but rather I toiled (labored) more than all the rest; well, not I but the grace of God that was with me.
11) Therefore, whether it was I or those others, we preached in this way and you all made the act of faith (becoming believers) in the same way.
12) Now, if Christ is being preached (by God) as the One who was raised from the dead (by God) from among the dead ones, how do some among you say that there is no resurrection of the dead ones?
13) If there is no resurrection of the dead ones, neither has Christ been raised from the dead (by God).
14) And if Christ has not been raised from the dead (by God), then the message (proclamation) of us all is empty (ineffectual), and the faith of you all is empty (ineffectual).
15) And we also find ourselves to be God's false witnesses because we have born witness (testified) according to God that he raised Christ, whom he did not raise, if indeed then the dead ones are not raised from the dead (by God).
16) For if the dead ones are not raised up (by God), neither has Christ been raised from the dead (by God).
17) And if Christ has not been raised from the dead (by God), your faith is futile (pointless), you all are yet in your sins.
18) And those then who have fallen asleep in death's sleep in Christ are lost.
19) If in this life only we are living out Christ's hope we are actually more pitiable than all other human beings.
20) But now (eschatologically as a new creation, cf. 12:18; 14:6) Christ has been raised from among the dead ones, the first-fruit-harvest of those having fallen asleep in death.
21) For since death came about through a human being, the resurrection of the dead ones also about through a human being.
22) for just as Adam all face death, so also in Christ all shall be brought to life (alive)...
23) each in his own order: Christ the first-fruit of the resurrection harvest, then those who are in Christ at his advent (parousia);
24) then the culmination when the reign of God is surrendered (delivered up, given over) to God, even the Father, when he brings to naught every ruler and every authority (right) and power (ability).
25) For it is God's plan that the Resurrected One should reign until the time when he "puts all enemies under his feet." (Ps. 110:1)
26) the last enemy, Death, is then destroyed (abolished) by God;
27) ..."for he arranged (put in subjection) all things under his feet" (Ps. 8:7)....now when it says "all things have been arranged (put in subjection) under" it is clear that all things (Death included) all things are intended except, of course, for the very One who has arranged (put in subjection) all things under the Resurrected One.
28) And when all things are arranged (put in subjection) under that One, then the Son himself will also arrange (put in subjection) himself under the One having arranged (put in subjection) all things under Him, in order that God may be all things in all things.
29)Otherwise what shall those do who are baptized on behalf of the dead ones? If the dead ones are not raised at all, why indeed are they baptized on behalf of them?
30) Why also are we in danger (running risks) every hour?
31) Every day I die, truly, with respect to the boasting, brothered-ones, which I have toward you all in Christ Jesus our Lord.
32) If - as a mere human being - I battled wild animals in Ephesus, what would be the advantage (gain) in that? If the deceased ones are not raised up - well then as they say - "let's eat and drink, for tomorrow we die."
33) And again, do not be deceived: "evil companionships corrupt the habits of good behaviors."
34) Be circumspect about Christ-like behavior and do not live in a way that misses the mark, for some fail to recognize God's ways of arranging (putting in subjection) all things under this resurrection harvest...I say this for your edification.
35) But someone will say; How are dead ones raised up? and with what sort of body (of Christ) do they come forth?
36) Whoever is without sense (understanding) here (Listen!): what you sow (into the ground at planting time) does not spring to life unless it (first) dies;
37) and what you sow, you do not sow the body (form) that will be the end product, but rather (you sow) the bare seed, be it of grain or of some other kind. (14:10)
38) And then God gives to it a body (form) as it pleases him and to each of the reproductive seeds he gives its own body (form).
39) You can see, moreover, that not all flesh is the same, but there is, on the one hand, a different kind of flesh of human beings, another flesh of four-legged (farm) animals, another flesh of winged-birds, and another fish;
40) there are also bodies of heavenly ones, and bodies of earthly ones; but other ones are of the glorified heavenly ones, but there are other ones that are earthly ones.
41) ...even among the heavenly bodies there is a differentiation: the glory of the sun differs from the glory of the moon, and even from the glory of the stars - after all one star differs from another in glory.
42) So it is with the resurrected harvest among the dead ones as well: it is sown (by God) in corruption (perishable, decay),it is raised from the dead (by God) in incorruption (imperishable);
43) it is sown (by God) in dishonor , it is raised from the dead (by God) in glory, it is sown in weakness (fraility), it is raised up (from the dead) in power (durability);
44) It is sown (by God) a physical body (of Christ), it is raised from the dead (by God) a spiritual body (of Christ). Just as sure as there is a physical body (of Christ) there is also a spiritual body (of Christ).
45) also in this same way, it is written; "the first human being became Adam into a physical-living-one-being, the last Adam into a spiritual-life-giving-one-being.
46) Yet, it was not the first fruits that are spiritual gifts but rather the physical, then the spiritual gifts.
47) The first human being was made from the dust out of (out from) as earthling, the second human being is out of (out from) heaven as God's new creation.
48) As the made from dust one so the ones made from dust, earthlings; and as the heavenly one, so the ones made from heaven as God's new creation;
49) Just as we wore (clothes) [or bore] as the likeness (image and shape of the earthling) of the one made from the dust, even so we will wear (bear) the (image and shape) of the heavenly One.
50) The point if this, brothered-ones: flesh and blood cannot inherit the reign of God nor does corruption (perishable) inherit incorruption (imperishable).
51) Behold! I tell you a mystery: not everyone will experience death as slumber, but everyone will be changed
52) in a moment, in the blink of an eye, at the sound of the last trumpet; for the dead ones shall rise up (from the dead) as immortal ones and we shall be changed.
53) For it is necessary that this corruptible (perishable) body be clothed with an incorruptible (imperishable) body and this body of death be clothed with a body that no longer is subject to dying;
54) When this corruptible (perishable) body has been clothed with an incorruptible (imperishable) one and the dead one with the One that never dies, then shall the word be accomplished that is written of the prophets,
Death is swallowed up in victory
55) Where , oh Death, is your victory in the verdict?
Where, oh Death, is your sting (goad, whip)?!
56) the sting (goad, whip) of death is sin, but the force of sin is the law.
57) But thanks be to God who gives us the victory as a gift through our Lord Jesus Christ.
58) The result of this promise, my beloved brothered-ones, is that we have become those who are steadfast and firm ones, those who are immovable and steadfast, the ones increasing over in the labor of the Lord always, knowing that our labor is not in vain (deprived of power) in the Lord.
Questions for 1 Corinthians 15:
1) vs. 8 - evktrw,mati -- "an untimely death, abortion" what does this mean? (JEA adds -- as through an extraordinary birth) is this a reference to the resurrection?
2) vs. 15 - evmarturh,samen kata. tou/ qeou/ o[ti h;geiren to.n Cristo,n -"we have born witness (testified) according to God that he raised Christ" If we confess Romans 10:9ff "Jesus is Lord" and "God raised (him) Jesus from the dead you shall be saved." Why is "Lord" and "Raised from the dead (by God)" so important to them and us? Why have we been saved from death? How powerful is this witness?
3) vs. 28 & 29 - (JEA) is this an aspect of "arranged under - (put under subjection)" in the resurrection order? Where Jesus is head over all the earth, under the earth and in the earth? How does baptism fit in the scheme of resurrection ordering and rearranging?
4) vs. 44- 49 - How is Lazarus an example or model of the resurrected body? (John 12) Are we all to wait for the "Lazarus come forth!?" or is it already another body when we were baptized in the Spirit? (my ponderings from JEA's chap. 15)
5) vs. 50 - 58 - there is a mystery about Jesus' victory over death, and have we also been given the same power of His resurrection? How does Chapter 13 and Revelation's portrait of Christ and this image we have of Jesus compare, contrast and amplify this Christ that is God's and we are Christ's? (my ponderings from JEA's chap. 15)