Verse by Verse

¹¹ Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord.

¹² For as woman came from man, even so man also comes through woman; but all things are from God.

¹³ Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?

¹⁴ Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?

¹⁵ But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering.

¹⁶ But if anyone seems to be contentious, we have no such custom, nor do the churches of God.

Verse 11 is stating that, where the Lord is in authority, neither sex is inferior — Galatians 3:28

from man (v.12) — made from man originally (Genesis 2:21-13) — The Greek word indicates a single act.

through woman (v.12) — by birth — The Greek word indicates a constant process.

all things are from God (v.12) — God is author of, and sovereign over, all things

Judge among yourselves (v.13) — use your common sense. — This is perhaps asking them whether it is possible for Christian women to honor God when they look like the worldly women seen around Corinth.

Verse 15 is a continuation of the question in verse 14. The question mark should come after “covering.”

As divine principles, these things inflexibly stand, but the grace of God is flexible and pliable enough for allowing different adaptations and applications in connection with the customs of various lands and people as long as these do not run counter to the fundamental expressions of God’s will. — Bultema, page 92.

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In the woman, God sets forth the relationship between Christ and the Church. Christ is head of the Church, and we must be in subjection to Him. We are members of His body, bone of His bone and flesh of His flesh. He is the Chief Cornerstone; we are little stones built together into a holy temple.

Woman was taken out of man. God created her to answer to man, and gave her to him to be his helpmate. Nature has given woman a distinction — a natural covering which denotes her subjection to authority, subjection to man — her head, her husband. And IN the woman God sets forth the picture of Christ and the Church, and the relationship between them. It was clearly not the purpose of the Creator that woman should in public adopt the same attitude and boldness of man. — Greene, page 360.

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The fact that Paul here discusses only a custom, does not for a moment neutralize the force of the principle he teaches; that of the headship of the man over the woman and her acknowledgment of this fact. — Stam, page 191.

I don’t pretend that I have a definitive answer to the questions this section raises. Certainly God intended the relationship of a man and his wife to be a reflection of a spiritual truth. The man is to be in authority over the woman as an illustration of Christ’s authority over the Church. But this does not make a man superior to a woman. It’s an issue of roles, not of value.

Paul sets this doctrine in the context of the way men and women wear their hair, especially when they are praying. Men should appear to be in authority; women should appear to be under authority. Apparently, in Corinth, this was represented by men having short hair and women having long hair (with perhaps a covering over that when praying in church). This certainly isn’t still the case in our culture, but should it be? Or are we allowed to set our own cultural standards as long as the principle is observed? In addition to the question of culture is the question of dispensational truth — was this instruction for the Transitional period between Law and Grace, or is it still in force.

In 1 Timothy, one of Paul’s last letters, written after the Transitional period had ended, he teaches the same doctrine, but without mention of hair length.

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:8-15).

I think perhaps I’m most in agreement with Bultema’s quote above.

⁴ Every man praying or prophesying, having his head covered, dishonors his head.

⁵ But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.

⁶ For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.

⁷ For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.

⁸ For man is not from woman, but woman from man.

⁹ Nor was man created for the woman, but woman for the man.

¹⁰ For this reason the woman ought to have a symbol of authority on her head, because of the angels.

Nothing could be more contrary to the whole spirit of this dispensation than to use the casual mention of an ancient custom in a Greek city as fastening a legal and, so to speak, Levitical ceremonial upon Christians in all ages. The point is that “the head of the woman is the man.” It is the divine order. The angels know this. To them any inversion of that order would be disorder. In Corinth a shorn or “uncovered” head in the presence of men was a badge of harlotry, and a harlot is not only a woman who sells her body, but she is a woman who has thrown off the restraints of subordination — of the divine order. In a mixed assembly, therefore, a spiritually minded and biblically taught Christian woman who speaks or prays would do so in a modest and womanly manner, keeping her place in the divine order. — Dr. C.I. Schofield as quoted in Laurin, pages 183-184.

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The Spirit of God uses the natural (physical) head of man as the symbol of both headship and authority. Christ is the “head” of the man; therefore man is under the authority of Christ. Man is head of the woman; therefore woman, as the weaker vessel, is to be in subjection to her own husband. Christ is the authority, the final word as having to do with the Church, and a man who prays or prophesies with his head covered “dishonoreth his head.” This injunction was neither Jewish nor Greek, for in Paul’s day, Jewish men always covered their heads in the synagogue, and the Greeks, both men and women, were uncovered. — Greene, pages 351-352.

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There was in the church at Corinth a lack of respect for God-given authority, especially as it concerned the headship of the man over the woman. They had sort of a “Women’s Lib” going there, and this evidenced itself by the repudiation of a custom — again, not a Scriptural law, but a significant custom still observed in some parts of the world today — that of the woman’s wearing a covering, or veil, on her head as a testimony to her subjection to her husband. — Stam, page 186-187

prays or prophesies (v.5) — Some commentaries say that this is not referring to church services because 1 Corinthians 14:34 says that women aren’t to speak in church. Others say 1 Corinthians 14:34 is only speaking of tongues, and praying and prophesying in church by women is OK as long as they’re covered. I lean toward the first view.

Originally, in the Old Testament, Jewish worship decreed a head covering for men. That covering was a religious sign. It was a sign of sin, shame, and unworthiness in the presence of God, but the man of verse four is a Christian man. He is “in Christ” and his sin, shame and unworthiness are gone. Its legalism disappeared. Instead, there is a new spiritual order of life without the inhibitions and prohibitions of legal custom. 

As for the woman, her behavior is no more legalistic that is true of the man. She is not treated with a superstitious inferiority, but she is required to observe the dignity and propriety of a matrimonial sign to fit the conditions of the age in which she was then living. When the conditions ceased to exist, the sign ceased to be necessary. — Laurin, page 185.

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Among the Greeks, women who were morally clean and upright wore the veil, and only immoral women, those of ill repute, went unveiled. Therefore, every man who saw them knew what they were. The veil served two purposes: 1) It was a sign of inferiority. 2) It was a very great protection. Also, among the Greeks the slave women were shorn — their heads were shaved; and thus any woman seen with her head shaved was known to be a slave. (Deuteronomy 21:10-17). — Greene, page 353.

is not covered (v.6) — verb indicates a habitual behavior

image (v.7) = visible representation

glory (v.7) = manifestation of God’s greatness and majesty

woman is the glory of man (v.7) — adds dignity and completeness to him

woman for the man (v.9) — a help suited for (and from) him (Genesis 2:18)

because of the angels (v.10) — who learn of the wisdom of God by observing men (Ephesians 3:10).

From the quotes from commentaries I’ve included in this post, it’s clear that many aren’t quite sure what to make of this passage. That it represents the headship of Christ over the Church as demonstrated in the headship of a husband over his wife is pretty clear. But whether the specific sign of this headship — a head covering worn by a woman — is strictly cultural and, therefore, not necessary in this age in of some doubt. Women today dress far more immodestly than I’m guessing most women did in Corinth in Paul’s day, yet nobody is making this connection except to say that Christian women should be on the modest end of the scale in any culture.

My guess is that this passage should be considered in light of culture, but also in light of its place in the transition from law to grace. Paul seems to be saying in verse 16 that this isn’t a law but a lesson. I think it might simply be a lesson on the position of Christ over the Church which Paul couches in terms understandable for the church in Corinth (made up of Jews and Greeks from differing cultures) and not applicable in a literal sense now that the transition period is complete. But I’m not entirely sure of that.

 1 Imitate me, just as I also imitate Christ.

² Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you.

³ But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God.

Verse 1 refers to what Paul was writing at the end of chapter 10 and should be included there (although it also applies to chapter 11). Paul was exhorting the Corinthians to seek to benefit others more than themselves, as he did.

It should be observed that the apostle does not say: “Follow me as I follow Jesus,” but “Follow me as I follow Christ.” Jesus was the God-given name by which our Lord was known when He walked this earth with His twelve apostles. But Paul had not even been saved at that time and surely did not follow Jesus. But Christ is His title as the Anointed of God. As Peter declared in his Pentecostal address, “that same Jesus,” whom Israel had crucified, had now been exalted in heaven and made “both Lord and Christ” (Acts 2:36). It was a Lord and Christ, exalted “far above all,” that Paul knew Him and followed Him as, by direct revelation, the Lord committed to him the glorious “mystery — hid from ages and from generations, but now … made manifest to His saints” (Colossians 1:26). — Stam, page 185.

I praise you (v.2) — Paul begins his admonishment of what they are doing wrong by first praising them for what they were doing right.

traditions (v.3) — (here) apostolic teaching about conduct in assemblies. The same word in 2 Thessalonians 2:15, refers to doctrine. So, in general, it means “teachings with apostolic authority.”

The word “ordinances” in verse 2 has nothing to do with ceremonies. The Greek paradoseis (Lit., things handed down), is everywhere else rendered traditions (whether true or false), and here refers to those truths and instructions which Paul had “handed down” to them. — Stam, page 185.

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About five years later Paul declared that Christ had blotted out the handwriting of ordinances. To be subject to ordinances now is like living in the world (Colossians 2:14-20), but he is here thinking of his own practical teaching which never will be superseded. — Bultema, page 91.

But I want you to know (v.3) — new teaching

the head of Christ is God (v.3) — Christ was obedient to God’s will — John 5:30; Romans 15:3; Philippians 2:8

Christ is within us to direct us in the ways of righteousness. He is the head of all believers, but He is also the head of each individual believer. Paul is also pointing out the distinction between man and woman by reason of the circumstances of their differing creation. The man is head of the woman, in the same way that Christ is the head of the man. The woman as a believer is certainly under the authority of Christ; yet in relative position to the man as having to do with things of earth and the natural life, he is her head, for “the woman is the glory of the man” (v.7). — Greene, page 350.

²⁸ But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you, and for conscience’ sake; for “the earth is the Lord’s, and all its fullness.”

²⁹ “Conscience,” I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience?

³⁰ But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?

³¹ Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.

³² Give no offense, either to the Jews or to the Greeks or to the church of God,

³³ just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

As far as the Christian believer is concerned, Paul explains that his intelligent spirituality and his Christian liberty would permit him to partake of such food. It is his right since “the earth is the Lord’s and the fullness thereof.” It is his right and no one dare rightfully speak evil of him since his eating is sanctified by his thanks to God.

This particular point which Paul makes here is that while it is the Christian’s conscientious right, it is not always right to act upon his rights if such action will affect his position as a Christian witness. The Christian’s rights are sometimes to be regulated by his responsibilities. — Lauren, page 177.

the other (v.29) — The issue isn’t my conscience, who understands liberty, but the other person’s, who may not.

my liberty judged (v.29) — My conscience isn’t to be controlled by another person’s determination of right and wrong, but my actions should be. Romans 14:13-15; 15:1-3; Philippians 2:4

If that which you do under grace, in the liberty of faith, offends someone else, then it becomes sin, if you, knowing you are offending a brother, continue in it. You may reply, as Paul states it here, “Why is my liberty judged of another man’s conscience? Why am I evil spoken of for that for which I give thanks? Why should I deny myself this pleasure just because some narrow-minded legalist finds fault with it? And the answer is this, “No man liveth unto himself.” The question is not my liberty and my rights, but the glory of God. People who are saved by grace should be gracious, and since we are saved by grace, we have renounced our own will and seek now only to do the will of God to please Him and our neighbor, and not ourselves. — DeHann, page 101.

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Paul believed in giving thanks: but (even though he gave thanks for his food) if all the while in eating it he was wounding a weaker brother and causing him to stumble or become discouraged, was he then, in reality, truly giving thanks to God? To give thanks for what we are doing does not necessarily make that act innocent on our part. We must keep others in mind at all times, regardless of how innocent we may be, for if we are wounding others, it is still wrong. — Greene, pages 343-344.

Verse 32 lists the only three categories of people that exist.

please (v.33) = benefit — the same meaning as “profit” in the same verse.

²³ All things are lawful for me,but not all things are helpful; all things are lawful for me,but not all things edify.

²⁴ Let no one seek his own, but each one the other’s well-being.

²⁵ Eat whatever is sold in the meat market, asking no questions for conscience’ sake;

²⁶ for “the earth is the Lord’s, and all its fullness.”

²⁷ If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake.

all things (v.23) — all things not covered in the Mosaic law and all things in the Mosaic law relating to diet, etc. Paul is not referring to the moral law concerning things like murder, fornication, etc.

What Paul says is this; As far as the “law of Moses” goes, I am not under it any longer. But I am now under the law of grace, and my Christian conduct is now motivated by a higher law, the law of love for God and a gracious consideration of my fellow brethren, even those who may disagree with me. Our service under grace is just as punctual as the law ever demanded, and more so, but it is not merely because the law commands it. It is not legal, but the result of gratitude for His great deliverance. The true believer will seek to do God’s will and follow His commandments to be sure, but not … because the law demands it, but because grace expects it. Personally, the believer is not under the law in any sense, but stands in the perfect liberty of grace. But as a member of the body of Christ and of society, his conduct is determined by another rule, and that is, the glory of God and his influence and effect upon other people. — DeHaan, page 100.

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1 Corinthians 6:12 is similarly to 1 Corinthians 10:23, but while in 6:12 Paul deals with Christian liberty and his own welfare, in 10:23 he deals with Christian liberty and his brother’s welfare; “All things are lawful unto me … but I will not be brought under the power of any” (6:12); “All things are lawful for me … but all things edify not” i.e. do not build up (10:23). — Stam, page 179.

asking no questions (vs. 25 and 27) — about whether the food had been offered to idols

for conscience sake (vs. 25 and 27) — on the ground of conscience. There is no reason to go looking for reasons to feel guilty.

Verse 26 is a quote from Psalm 24:1 — The Lord created everything, and the fact that people use it for evil doesn’t negate His ownership.

¹⁶ The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread.

¹⁸ Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?

¹⁹ What am I saying then? That an idol is anything, or what is offered to idols is anything?

²⁰ Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

²¹ You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons.

²² Or do we provoke the Lord to jealousy? Are we stronger than He?

blessing (v.16) — can mean “praise,” “benefit” or “giving thanks” — Here it probably means giving thanks.

communion (v.16) = having in common — a share (here) in the effects of the blood, the death of Christ

During the Lord’s sojourn upon this earth, His flesh was the tabernacle of God. God was in Christ (2 Corinthians 5:19); Jesus was the God-Man. Throughout the days of His life on earth the flesh was the instrument in which He fulfilled the Father’s will in every respect. The cross was the final step. He willingly went to the cross, and on the cross proclaimed, “It is finished!” Jesus is the living, glorified, Christ — the bread of life for the souls of believers. — Greene, page 335.

one bread (v.17) — the unity of the members of the Body of Christ with Him and with each other

True believers rejoice in our position in the heavenlies in Christ, and all our spiritual blessings there. Too many come short, however, in gratefully remembering that all this is ours because our Lord left heaven to have His body broken and His life’s blood poured out for our sins. This is why God has given us this physical memorial.

Let us never forget that for us to be baptized into Christ (Romans 6:3) He had to be baptized into the human race, becoming bone of our bone and flesh of our flesh — one with us, yea, one of us. Before we could be baptized into deity, He had to be baptized into humanity. Before we could be baptized into His death (Romans 6:3), He had to be baptized into our death (Luke 12:50). To lift us from earth to heaven and bless us with “all spiritual blessings” there, He had to leave heaven, come down to this sin-cursed world and take on Himself a physical body to be beaten and scourged and spit upon and nailed to a cross. — Stam, page 174.

partake (v. 17) — share with — with Christ in His death, burial, resurrection and life. — We are many, but we share His one life.

(About verse 17) That each believer breaks off a fragment of the loaf for himself indicates his individual fellowship with Christ on the ground of His death, while, at the same time, the fact that all do it is a token of the essential oneness of the members of the Body of Christ.  

(About verse 18) In certain offerings the offerers, after a part had been burnt on the altar, and a part had been given to the priests, ate the rest in the court of the tabernacle, Leviticus 7:15-21; Deuteronomy 12:5-7 and 18:18. To participate in the sacrificial feasts was to have fellowship with the living God, who appointed them. The apostle is about to show the spiritual application of this in the matter of the partaking of the Lord’s supper. — Vine, page 71.

anything (v.19) — The false gods and the sacrifices to them are, in and of themselves, nothing.

demons (v.20) — The pagans thought they were sacrificing to gods but they were really sacrificing to demons which instigate idolatry.

fellowship with demons (v.20) — by partaking in pagan feasts. To eat meat bought in the market which had been offered to idols was one thing. To eat it at a pagan feast in a pagan temple was a whole different thing.

To attempt to fellowship with pagans while taking the Lord’s supper is to anger God (v.22).

¹¹ Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

¹² Therefore let him who thinks he stands take heed lest he fall.

¹³ No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.

¹⁴ Therefore, my beloved, flee from idolatry.

¹⁵ I speak as to wise men; judge for yourselves what I say.

them (v.11) — stressed

examples (v.11) = lit. “typically” — as a figure or pattern

admonition (v.11) = “putting in mind” — training by word — encouragement or, as here, warning

ends of the ages (v.11) — end of God’s purpose. The things in past ages happened for examples to those in this age when God’s purpose in Christ has been accomplished.

way of escape (v.13) — through the strength of Christ — through the fruit of the Spirit

idolatry (v.14) — probably referring back to the subject of chapter 8.

⁶ Now these things became our examples, to the intent that we should not lust after evil things as they also lusted.

⁷ And do not become idolaters as were some of them. As it is written, “The people sat down to eat and drink, and rose up to play.”

⁸ Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell;

⁹ nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents;

¹⁰ nor complain, as some of them also complained, and were destroyed by the destroyer.

our examples (v.6) = lit. “these things came to pass as examples for us” — showing (as does the entire law) what will happen if the Corinthians did as the Israelites did.

lust (v.6) — Numbers 11:4

The quote in verse 7 is from Exodus 32:6 in the Septuagint — in relation to worshiping the golden calf

twenty-three thousand (v.8) — That Balaam was Satan’s instrument in seducing Israel, as narrated in Numbers 25, is recorded in Numbers 31:16. In Numbers 25:9 the number mentioned is 24,000. The fact that the apostle mentions 23,000 here affords no real difficulty. We do not agree with those who suppose that Paul was quoting from memory. Nor is there any question of a difference in readings in the original. The passage in Numbers does not say 24,000 fell in one day. Accordingly the apostle may be giving the immediate result here, while the record given by Moses mentioned the full result. — Vine, page 68.

tempt (v.9) = try, challenge

Christ (v.9) — Jehovah of the Old Testament is Christ of the New Testament

murmur (v.10) — Numbers 16:14-47

Paul wasn’t saying that the Corinthians would be killed if they sinned. But he was pointing to the Old Testament as an example of sin and its consequences. If the Corinthians did what the Israelites did, they would certainly suffer spiritual consequences and even some natural consequences, although those who were saved wouldn’t lose their salvation.

Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin (Romans 3:19-20).

1 Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea,

² all were baptized into Moses in the cloud and in the sea,

³ all ate the same spiritual food,

⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.

⁵ But with most of them God was not well pleased, for their bodies were scattered in the wilderness.

moreover (v.1) — connected to chapter 9

brethren (v.1) — a loving appeal

unaware (v.1) — They weren’t unaware of the facts. He didn’t want them to be unaware of how the facts applied the them.

all (vs.1-4) — God blessed the entire nation of Israel — contrasted with “most” in v.5.

baptized (v.2) — identified with

When Paul wrote to the Corinthians about Israel’s baptism into Moses he naturally said: “all our fathers were under the cloud,” etc., for he was a Jew. But when he wrote to the Corinthian believers about themselves as a congregation, he said to them: “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led” (1 Corinthians 12:2). — Stam, page 165.

spiritual food (v.3) — manna from heaven (Psalms 78:25; John 6:31-32)

spiritual water (v.4) — natural water with supernatural origins

drank (v.4) — 1st use — past tense: 2nd use — imperfect tense, “continued to drink”

that Rock was Christ (v.4) — was (past tense) — a type of Christ, but also an indication of His presence with Israel. The Rock was stuck, possibly as a foreshadowing of His affliction (Isaiah 53:4)

most (v.5) — Only Caleb and Joshua entered Canaan (Numbers 14:30-32)

scattered (v.5) = lit. “to strew”

And so it was with the Corinthians believers — and so it is with the Bible-believing Church today. We have all been baptized by the Spirit “into one body,” and have all been blessed with the same “spiritual blessings;” not one of us has been excluded (1 Corinthians 12:13; Ephesians 1:3), but with many of us God has not been well pleased. He is pleased with us indeed as He sees us in Christ, but many Christians are forever rejoicing in their position while disgracefully neglecting their condition, spiritually and even morally. With this “God is not well pleased.” — Stam, page 169.

²⁴ Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it.

²⁵ And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown.

²⁶ Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air.

²⁷ But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

run a race (v.24) — the reference is to the public Isthmian Games held once in three years close to Corinth. With these occasions all the Corinthians were very familiar. There were also the Olympian, Pythian and Nemean Games. These occasions were more than mere contests, they were great national and religious festivals. Only freemen could enter for them, and these only after they had satisfied the officials that they had undergone the appointed preliminary training. Upon the occasion a herald announced the name and country of each competitor. The victor received a crown consisting of a garland of either ivy or pine leaves. His family was honored, and when he returned to his own town, a breach was made in the walls through which he was to enter, this being a token that a place so honored needed no defending walls. The most famous contemporary Greek poet would immortalize his name in verse. — Vine, page 65.

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Moreover, they [contestants in the Isthmian Games] must keep morally clean, for preceding each contest the contestants were led about the arena by the herald or master of ceremonies while he asked, in a loud voice, whether any spectator could accuse the contestants of any crime, wickedness, slavery or depravity in life and manners. — Laurin, page 159

obtain it (v.24) — the prize — It’s not the competition, but the level of effort Paul is referring to.

temperate (v.25) = exercising self-control

perishable crown (v.25) — a wreath of leaves — liable to decay

imperishable (v.25) = amarantinos = unfading — the amaranth flower was a symbol of perpetuity

not with uncertainty (v.26) — without a definite goal

beats the air (v.26) — as a careless boxer

discipline my body (v.27) = strike under the eye — beat black and blue — combat with the old nature — Romans 6:13; 12:1; 1 Corinthians 10:31

subjection (v.27) — treat as a slave

preached (v.27) = acted as a herald

disqualified (v.27) = disapproved as a result of not passing the test — loss of reward

the word [disqualified] is often taken to mean cast off from God’s face and to be lost forever, but this thought is entirely strange to this passage and to the whole of Paul’s thought as well. The word is also an ancient athletic expression and means to be struck off the list as a runner and combatant. By no means does he suggest a loss of salvation and of his standing in Christ, but a loss of service and the consequent reward of grace, which in this whole section is persistently before his mind. — Bultema, page 79