Verse by Verse

¹⁹ For though I am free from all men, I have made myself a servant to all, that I might win the more;

²⁰ and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law;

²¹ to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law;

²² to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some.

²³ Now this I do for the gospel’s sake, that I may be partaker of it with you.

free (v.19) — from anyone who could compel him to do anything (see v.1)

under the law (v.20) — submitting voluntarily to the law even though he was free of it

without law (v.21) — not lawless, but not under the restrictions of the law

not being without law toward God (v.21) — not with the liberty to please himself

under law toward Christ (v.21) — submitting to His will

weak (v.22) — those troubled with things like eating meat offered to idols (Romans 14:1; 15:1)

I have become all things (v.22) — tense indicates continuing influence of past action

Paul does whatever he can to lead people to salvation (v.22), but he knows he will only reach some.

this I do (v.23) — should be “I do all things”

for the gospel’s sake (v.23) — should be “for the gospel” — not helping the gospel — Paul is talking of his dedication

partaker of it with you (v.23) — should be “joint partaker thereof”— he’s partnering with the gospel, not with the Corinthians

¹² If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.

¹³ Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?

¹⁴ Even so the Lord has commanded that those who preach the gospel should live from the gospel.

¹⁵ But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void.

¹⁶ For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!

¹⁷ For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.

¹⁸ What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

this right (v.12) — the right to be financially supported by the church. Paul did not want to leave himself open to the accusation that he preached for money, so he was willing to sacrifice his right.

are we not even more (v.12) — “If others have a claim, don’t we have a greater claim?”

hinder (v.12) = cut in, an obstacle that blocks a path

those who minister (v.12) — Leviticus 6:16, 26; Numbers 18:8-19; Deuteronomy 18:1-4

When the appointed priests of God made the peace offering on the altar, a portion of the offering was consumed on the altar and a portion of it was designated for the priests’ own personal use. The Greek verb translated “wait upon” is paredreuo, and literally denotes “to sit constantly beside.” In our present verse [v.12], the verb speaks of the priests’ presentation of themselves at the altar — being constantly beside the altar to offer sacrifice. — Greene, page 302.

the Lord commanded that those who preach the gospel (v.14) — Matthew 10:10; Luke 10:7

boasting (v.15) — the grounds of his boasting, the gospel

void (v.15) = empty, of no effect

In verse 16, Paul is saying that no praise is due him for preaching the gospel because, to him, it is a necessity.

Paul would rather die than in any way hinder the gospel of Christ in loose-lipped Corinth. Still, this was not the only reason of Paul’s gratis labor. It is of prime importance between the twelve and Paul on the point of preaching. Not only from a material but from a formal point as well. The twelve voluntarily left John the Baptist to follow Christ. Just to cast their lot freely with Him was so great in His eye, that He as reward would lift them to a royal throne and make them Kings reigning over Israel. Paul was outside that hallowed circle, for he had never volunteered freely for the Lord. Just the reverse, necessity was laid upon him.

He was miraculously arrested to preach with the heavenly warning that it would be hard for him to kick against the pricks like a lazy or stubborn ox. Hence, it was perfectly evident that he would have no reward for following an earthly Jesus. Nor would he have a reward for preaching, because he had not done even this voluntarily. He had been set to work with a threat. There was now just one way left open to him to get the wonderful reward of grace, and that was to practice (prasso) the gospel willingly, spontaneously, joyfully without any pay from mortals. Then the Lord in His remunerative justice would reward him in the great day of reward (2 Timothy 4:8-9; Revelation 22:12). God gave him liberty to refuse a salary and waive all his rights to remuneration from men in order to await for it from God alone. — Bultema, pages 75-76.

laid (v.16) = pressed heavily upon

against my will (v.17) = not of my own will (but of God’s)

stewardship (v.17) — he is a servant doing what is required

Paul’s reward (v.18) is making the gospel known freely.

⁷ Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

⁸ Do I say these things as a mere man? Or does not the law say the same also?

⁹ For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about?

¹⁰ Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.

¹¹ If we have sown spiritual things for you, is it a great thing if we reap your material things?

The three illustrations [v.7] he draws have points of resemblance to the work of a missionary. As the soldier makes war with the foe, so the servant of God wages war against evil. As the husbandman plants a vineyard, so the servant of God plants a church. As the shepherd tends the flock, so a pastor sees to the spiritual welfare of those under his charge. Accordingly, as the soldier, the planter, the shepherd, all expect maintenance as the results of their labors, so he who ministers the Word has a right to expect to be maintained in view of the service he renders. — Vine, page 62.

as a mere man (v.8) = in accordance with man’s opinion

treads (v.9) — separating the grain from the husk, either by having the ox step on it or having it drag a threshing machine over it

The quote in verse 9 is from Deuteronomy 25:4.

for our sakes (v.10) — in this case, the Old Testament law regarding physical things has a spiritual application

material (v.11) — things needed for the physical body

1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

² If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

³ My defense to those who examine me is this:

⁴ Do we have no right to eat and drink?

⁵ Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?

⁶ Or is it only Barnabas and I who have no right to refrain from working?

Am I not free? (v.1) — appears first in the best manuscripts — referring to his subject in chapter 8 on Christian liberty

seen Jesus (v.1) — on the road to Damascus (Acts 9:17; 1 Corinthians 15:8)

seal (v.2) — the impression made by a seal — the church in Corinth was proof of Paul’s apostleship

my defense (v.3) — referring back to what he said in verses 1-2

eat and drink (v.4) — referring to his right to be supported by the church — not referring to the issue of eating meat offered to idols in chapter 8

a believing wife (v.5) — referring to his right to be supported again — in this case so he can support and travel with a wife (even though Paul wasn’t married)

Some, at least, of the 12 apostles, including Peter, and some, or all, of the Lord’s brothers (James, Jude?) were married (v.5).

Even though Paul had the right to support for himself and his family, he renounced those rights (and the right to be married) for the sake of his ministry, while at the same time still proclaiming those rights.

In this chapter, Paul illustrates the appeal made in chapter 8, that the Corinthian Christians refrain from exercising their rights and using their Christian liberty, when to do so would hinder weaker brethren spiritually. This he does by using himself as an illustration, and gives them his own practice in the use of his apostolic rights. He points out in particular his reasons for refusing to be maintained by the church. — Greene, pages 291-292.

Paul was showing that he really did give up his rights as he claimed in 8:13.

Barnabas and I (v.6) — the first missionary journey — they didn’t rely upon support from the churches

⁸ But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

⁹ But beware lest somehow this liberty of yours become a stumbling block to those who are weak.

¹⁰ For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols?

¹¹ And because of your knowledge shall the weak brother perish, for whom Christ died?

¹² But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ.

¹³ Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

commend us to God (v.8) — What we eat has no bearing on God’s opinion of us.

liberty (v.9) = power, right

stumbling block (v.9) = an obstacle against which one may stub his foot — Romans 14:13

you who have knowledge (v.10) — the stronger brother who understands that food is not wrong in itself

emboldened (v.10) = to build up — to follow another’s example and so eat in opposition to his own conscience

Acts 15:28-29 shows that the eating of meat offered to idols was prevalent among believing Gentiles in Antioch and elsewhere as well (probably simply because it was the best meat), for in view of the decision at the Jerusalem Council they were requested to refrain from this in deference to Jewish believers who might be offended by it.

Acts 15:28-29, when coupled with verses 19-21, further indicates that Jews, more than Gentiles, would be thus offended. They might be less apt to really take in the fact that “an idol is nothing,” and to regard the offering of meat in idolatrous sacrifices only as an offense to the one true and living God. — Stam, page 152.

perish (v.11) — not loss of being, but loss of spiritual well-being and testimony

Verses 10-11 show how important it is to consider that when the weaker brother is constrained or emboldened by your action to eat meat sacrificed to idols, he really does sin, for it is in this very connection that Paul writes in Romans 14:14 and 23: … to him that esteemeth anything to be unclean, to him it is unclean … And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

But not only does the weaker brother sin when he follows your example in eating meat offered in sacrifice to idols: you sin also, both against your brother and against Christ (v.12). You gave him a guilty conscience and helped to destroy his Christian testimony and experience (v.11). — Stam, pages 152-153.

I will never again eat meat (v.13) — not loss of liberty but self-denial for the good of another. We don’t have the right to give up our liberty, but we do have the liberty to give up our rights.

⁴ Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.

⁵ For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords),

⁶ yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

⁷ However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled.

The point of verse 4 is that since there is only one God, things sacrificed to other non-existent gods mean nothing.

However (verse 5), although there are no other gods, there are those who worship what the think are gods represented by the idols (demons — 1 Corinthians 10:20). The idol is nothing, but the worship is evil because it is of demons and not of God.

Those who don’t fully understand about idols (v.7) or who, perhaps, used to worship idols, can be defiled by eating meat sacrificed to them — not because the meat is tainted, but because they eat against their own consciences.

defiled (v.7) = covered with mud

1 Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies.

2 And if anyone thinks that he knows anything, he knows nothing yet as he ought to know.

3 But if anyone loves God, this one is known by Him.

Probably the fact that the church contained both converted Jews and Gentiles was the source of controversy. The distinction between the clean and the unclean animals had been for centuries an insuperable barrier to fellowship between Jew and Gentile. Wherever the devout Jew lived he required a special butcher to prepare his meat, one who was trained to decide whether the meat was killed according to the law or not. The Jew would under no circumstances eat meat which had not been certified as free from legal blemish and officially prepared according to the law. The custom today still prevails in the eating of specially prepared “kosher” meat. But the Gentiles had been accustomed to obtain their meat anywhere, as long as it was good to eat, and they made no distinction between clean and unclean animals. Much of this meat which was sold in these pagan temples consisted of remnants of sacrifices brought to the heathen altars and placed on sale after the priests had used their own portion for ceremonial purposes and their own private use. It was meat of the very highest quality, for nothing but the best was accepted by the priests in sacrifices to their heathen gods. Moreover, it was usually cheap, for it was donated for sacrifice, and therefore it was a boon to poor Christians who might not otherwise enjoy this highest quality meat.

The legalists said, however, that it was wrong to eat such meat because it had been offered unto idols and served in an ungodly heathen temple; while those who took a more liberal view contended that there was nothing wrong with it because they were under grace. — DeHaan, pages 93-94.

knowledge (v.1) — In this case, knowledge that idols are not deities and, therefore, that there is no intrinsic harm in eating meat offered to them.

puffs up (v.1) = lit. “blows up, inflates” — self-conceit, pride

edifies (v.1) = builds up — Knowledge puffs up, love builds up.

If anyone thinks that he knows anything, he knows nothing yet as he ought to know (v.2) — In the original the tenses vary, in the first place the perfect tense, rendered “knows,” signifies knowledge acquired; in the next two the past definite or aorist tense signifies the beginning of the process of acquiring knowledge. We may therefore suggest the following rendering: “if a man imagines he has fully acquired true knowledge, he has not even begun to know how it ought to be gained.” — Vine, page 57.

The point of verse 3 is that love, not knowledge is the key to doing God’s will.

³⁵ And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.

³⁶ But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry.

³⁷ Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well.

³⁸ So then he who gives her in marriage does well, but he who does not give her in marriage does better.

³⁹ A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord.

⁴⁰ But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God.

put a leash (v.35) = throw a noose — deprive of liberty — Paul was saying that they were still free to make their own choices in the matter of marriage.

behaving improperly (v.36) — referring to fathers, if they prevent their daughters from marrying without a strong reason to oppose it, which might cause them to sin as a result.

flower of youth (v.36) — of marriageable age

well/better (v.38) — not right and wrong, but a matter of expediency

whom she wishes (v.39) — Widows can make their own choices regarding whom they marry, while virgins can only marry with their fathers’ consent. — Romans 7:1-6.

in the Lord (v.39) — according to His will and, of course, only to another believer

my (v.40) — stressed — in Paul’s opinion; it’s not a command

The dispensational aspect of this can be seen by comparing this passage with 1 Timothy 5:14: Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully.

 So, what to make of all this. I have a bit of a struggle with those places in this chapter where Paul says that it’s his opinion and not the Lord’s command. The commentaries all stress that these parts are as inspired as the rest, but it must mean something when Paul says that. 1 Corinthians was written early, before Acts 28, when the Jews had not yet been completely set aside. Indeed, there were still kingdom believers around, including in the church in Corinth (vs. 17-20). The Christians in Corinth were apparently being persecuted, which added an immediate, practical aspect to Paul’s letter, but apart from that there appears to be the over-riding thought that the Lord could return at any moment and usher in the kingdom, which means that the persecution they were facing might be the persecution prophesied for the Tribulation. It wasn’t that Paul was giving bad advice which he later rescinded (1 Timothy 5:14), but that he hadn’t been given full revelation yet. His advice was sound in light of the circumstances and in light of what he knew at that point.

I think Paul was allowed to say what he said because it was the right thing for the moment, but the Holy Spirit also had him say that it was not a command from the Lord because the Holy Spirit knew the future and wanted future generations of believers (us) to understand this wasn’t the final word on the subject, even though it was from Paul.

²⁹ But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none,

³⁰ those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,

³¹ and those who use this world as not misusing it. For the form of this world is passing away.

³² But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord.

³³ But he who is married cares about the things of the world—how he may please his wife.

³⁴ There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.

say (v.29) = declare

time is short (v.29) — The Greek verb used here signifies “has been drawn so as to be little in amount,” or “has been contracted.” The word denotes a season or a period providing an opportunity; it does not refer to length of time as such. Paul is here speaking of the time in which our life and circumstances are to be viewed and planned in the light of the imminent return of the Lord Jesus Christ. We know He is coming, but we do not know the day or the hour — He may come this moment. Therefore, we should occupy until He DOES come; and for you and for me as individuals, the time IS short. — Greene, page 261.

from now on (v.29) — that which remains of our lives on earth

as though they had none (v.29) — not letting the marriage become more important than one’s relationship with Christ

The point of verse 30 is that we should live with the understanding that the joys, sorrows and things of this world are temporary.

not misusing it (v.31) — should be “not using it to the full”

form (v.31) = external appearance

without cares (v.33) — without preoccupations, without a split mentality

The word [cares] in all its forms always denotes a painful division and distraction of thought, but it does not always denote a sinful distraction, Since Paul also had the cares of the churches (2 Corinthians 11:28). And since Paul wants the believers to attend upon the Lord without distraction, without the spasms of cares and fretting, he urged the young people not to get married in those distressing days of persecution, unless there was a positive physical necessity. What he says about the unmarried as caring for the things of the Lord represents a high spiritual ideal life. Old bachelors and single women actually do not always put the Lord first, and do not always please the Lord, as Paul says they do, and married people do not always please their partner of life. He gives here only general and lofty ideals without stopping to make excuses for the many exceptions in the cold realities of life. One thing is sure, that Paul seeks to make the Lord preeminent above all the fleeting things of time. — Bultema, pages 64-65.

__________

Paul is speaking here [verses 33 and 34] of matters in general. Naturally, a man who is married knows that it is his duty to supply the physical and material needs of his wife and family, and it is only reasonable that he would have less time for the things of the Lord. It is the duty of the head of a family to provide for those who depend on him. In 1 Timothy 5:8 Paul said, “If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel!” A man who is married is duty-bound to care for his family; and in so doing, his service to God is automatically limited. But if he is unmarried he is free to go to the ends of the earth if the Holy Spirit do leads … — Greene, page 265.

²⁵ Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy.

²⁶ I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is:

²⁷ Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife.

²⁸ But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

Paul had “no commandment from the Lord” relating to virgins under the then-present circumstances. Indeed, probably no fixed rule could be laid down which might not lead to license on the one hand, or undue restraint on the other. Thus the apostle gives only his judgment (v.25), based on the conditions at Corinth at that time. And he adds that those who do not follow his advice are not necessarily guilty of any wrongdoing. As to the question of the inspiration of his advice in the matter, see notes on v. 12. — Stam, page 140.

judgment (v.25) — advice, counsel

mercy (v.25) — assumes need and the means of meeting it

They were days of great stress and persecution and opposition from the enemy. The Christians were despised and suspected on every hand. They were subjected to the greatest acts of violence and even to death. In view of all this Paul says to the unmarried: Remain as you are because of the uncertainty of these terrible days of persecution. And then too, they were evidently looking for the imminent return of the Lord Jesus Christ. The persecutions they endured were regarded by them as the persecutions predicted as coming just before the return of the Savior, and in view of His early return (which they evidently expected), Paul gives this advice. — DeHaan, page 86.

__________

The above words from the apostle Paul [present distress] agree with the many evidences that he never expected that the “dispensation of the grace of God” might last for more than 1900 years. He expected to be alive at the Lord’s coming for His own after a brief and wonderful opportunity for a sin-cursed world (1 Corinthians 15:52; 1 Thessalonians 4:17). Thus here he describes conditions which will prevail during the Tribulation period and “will” begin to prevail even before that time. — Stam, page 143.

good (v.26) = intrinsically good — well-adapted to circumstances

remain as he is (v.26) — whether single or married, a man should remain in his present situation.

Note carefully the words “loosed from,” not “have you loosed yourself from a wife.” This clearly refers to the person whom his mate has divorced. He did not wish a divorce. He wanted the marriage to continue, but she insisted otherwise and obtained (directly or indirectly) a divorce, and so the man has now been “loosed from ” a wife. This cannot refer to an unmarried man, for an unmarried man has never been “loosed from a wife.” He simply does not have one. But the person described in v.27 has been “loosed from a wife” and this is the party whose plight has so often been overlooked in discussions on the divorce and remarriage question.

A careful study of vs.12-15 will give us some insight into the plight of the one who has thus been “loosed from” a mate. And such, says the apostle in both v.15 (where the unbeliever has departed) and vs.27-28 (where the believer is involved), may marry again without any stigma of wrongdoing; see v.15, “not under bondage in such cases” and vs.27-28, “thou hast not sinned.” — Stam, pages 141-142.

in the flesh (v.28) — in the circumstances of life