The MacArthur Study Bible, NKJV, page 581
8:9–11 stumbling block. Some believers would be caused to fall back into old sins by getting involved with foods offered to idols.
8:11 perish. This is better translated “ruined,” with the idea of “come to sin.” See note on Matt. 18:14. for whom Christ died. Christ died for all who believe, actually bearing the penalty for their sin and fully satisfying the wrath of God.
8:12 you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person; it is a serious offense against the Lord Himself (see notes on Matt. 18:6–14).
8:13 See notes on Rom. 14:14, 15, 19, 20.
1 Corinthians 9
9:1, 2 In chap. 8, Paul set out the limits of Christian liberty. In this chapter he sets forth how he followed them in his own life. In vv. 1–18, he discusses his right to be financially supported by those to whom he ministers. In vv. 19–27, he explains how he would give up all rights to win people to Christ. All of these questions are rhetorical, the “yes” answer to each being assumed.
9:2 seal of my apostleship. The existence of the church in Corinth was evidence of Paul’s apostolic authenticity.
9:3 examine. Using this Gr. legal term for a preliminary investigation required before a decision was reached in a case, Paul sets out to defend his rights.
9:4 right to eat and drink. Cf. 1 Tim. 5:17, 18. He was entitled to be married (v. 5) and to receive financial support from those to whom he ministered.
9:5 Cephas. Peter, who was married (cf. Mark 1:29–31).
9:6 working. With sarcasm, Paul, a tentmaker (Acts 18:3), let the Corinthians know that he and Barnabas had as much right as others to receive full financial support from their work. Except for help from a few churches (e.g., Phil. 4:15, 16), they paid their own expenses not because of obligation or necessity, but voluntarily.
9:7 Who plants a vineyard. Cf. 2 Tim. 2:6.
9:9 law. The Scripture, as quoted from Deut. 25:4.
9:10 for our sakes. As in agriculture, men should earn their living from their labor.
9:11 material things. Financial support. See note on 1 Tim. 5:17. Cf. 2 Cor. 8:1–5.
9:12 others are partakers. Apparently, the church had financially supported other ministers. endure. False teachers sought money. Paul wanted to be certain he was not classed with them, so he endured not accepting support, so as not to offend. Cf. Acts 20:34; 2 Thess. 3:8.
9:13 partake of the offerings. OT priests were supported by the tithes of crops and animals, as well as of financial gifts (Num. 18:8–24; cf. Gen. 14:18–21).
9:14 live from the gospel. This refers to earning a living by preaching the good news.
9:15 none of these things. The 6 reasons given in vv. 1–14 that indicate his right to financial support. nor have I written. He was not underhandedly hoping that, despite his protest, the Corinthians would feel obligated to pay him (2 Cor. 11:8, 9; cf. 1 Thess. 2:9; 2 Thess. 3:8; 1 Pet. 5:2). better…to die. He preferred death to having anyone think he ministered with a financial motive. See Acts 20:33–35; 1 Pet. 5:2. make my boasting void. The term “boast” refers to that in which one glories or to the basis of one’s glorying, and carries the idea of rejoicing. It is a statement of sincere joy, not pride (cf. 1:31; Rom. 15:17). He was genuinely overjoyed for the privilege of serving the Lord and did not want material support to rob him of it in any way.
9:16 nothing to boast of. That is to say, his boast (cf. v. 15) was not personal. He was not proud as if it were his gospel; nor was he proud about the way he preached it, as if it were his ability. necessity. Paul did not preach from personal pride, but from divine compulsion. He had no other choice, because God had sovereignly set him apart for service (see Acts 9:3–6, 15; 26:13–19; Gal. 1:15; Col. 1:25; cf. Jer. 1:5; 20:9; Luke 1:13–17). woe. God’s severest chastening is reserved for unfaithful ministers (Heb. 13:17; James 3:1).
9:17 against my will. This does not indicate that Paul was unwilling to obey but that his will had no part in the call itself. Since it was God’s sovereign choice and call, he received not a “reward,” but a “stewardship” (a valuable responsibility or duty to be carefully managed).
9:18 my reward. Not money, but the privilege of preaching the gospel without support, was Paul’s reward, so that he set aside his liberty (“right”).
9:19 a servant. By choice, he set aside his right to be supported, and thus “enslaved” himself to self-support, in order to remove a potential offense and win more people to Jesus Christ (cf. Prov. 11:30).
9:20 became as a Jew. Within the limits of God’s Word and his Christian conscience, he would be as culturally and socially Jewish as necessary when witnessing to Jews (cf. Rom. 9:3; 10:1; 11:14). He was not bound to ceremonies and traditions of Judaism. All legal restraints had been removed, but there was the constraint of love (cf. Rom. 9:3; 10:1; 11:14). For examples of this identification with customs of the Jews, see notes on Acts 16:3; 18:18; 21:20–26.
9:21 those…without law. Gentiles. Paul was not suggesting the violating of God’s moral law, but, as he explained, not being lawless toward God, but abiding by the law of Jesus Christ (cf. James 1:25; 2:8, 12).
9:22 weak. He stooped to make the gospel clear at the lower level of comprehension, which Paul no doubt had done often while dealing with the Corinthians themselves (cf. 2:1–5). all things…all means. Within the bounds of God’s Word, he would not offend the Jew, Gentile, or those weak in understanding. Not changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation.
9:24–27 Liberty cannot be limited without self-control, since the flesh resists limits on its freedom. Here, Paul speaks of his personal self-control.
9:24 race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.
9:25 temperate. Self-control is crucial to victory. crown. A wreath of greenery given to the winner of the race. Cf. 2 Tim. 4:8; 1 Pet. 5:4.
9:26 not with uncertainty. Four times he has mentioned his goal of winning people to salvation (vv. 19, 22). beats the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (cf. 1 Tim. 1:18).
9:27 discipline. From a term lit. meaning to hit under the eye. He knocked out the bodily impulses to keep them from preventing him from his mission of winning souls to Christ. disqualified. Another metaphor from the athletic games. A contestant who failed to meet basic training requirements could not participate at all, much less have an opportunity to win. Paul may be especially referring to such fleshly sins that disqualify a man from preaching and leading the church, particularly being blameless and above reproach in the sexual area, since such sin is a disqualification (see notes on Ps. 101:6; 1 Tim. 3:2; Titus 1:6).
1 Corinthians 10
10:1–13 Ancient Israel’s 40-year journey between Egypt and Canaan (Ex. 13:21; 14:16; 16:15; 17:6) is a sobering illustration of the misuse of freedom and the dangers of overconfidence. The Israelites misused their new-found freedom, fell into idolatry, immorality, and rebelliousness, disqualifying themselves from receiving the Lord’s blessing.
10:1 Moreover…unaware. This transition leads from the lack of self-discipline and subsequent disqualification spoken of in 9:27 to an illustration of it in ancient Israel. all our fathers. Paul is referring to ancient Israel, of whom he was a descendant. In particular, he asked his readers to remember what had happened to Israel in the wilderness, because of freedom without self-control. under the cloud. Guided by God’s presence as a cloud by day and column of fire at night (see Ex. 13:21). through the sea. The Red Sea, which opened for Israel to pass through and closed to drown the Egyptian army (see Ex. 14:26–31).
10:2 baptized. Israel was immersed, not in the sea, but “into Moses,” indicating their oneness, or solidarity, with him as their leader.
10:3, 4 spiritual food…drink. Actual food provided by the spiritual power of God. See Ex. 16:15; 17:6.
10:4 that spiritual Rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the pre-incarnate Messiah (Christ), who protected and sustained His people. Cf. Matt. 16:18.
10:5 not well pleased. This is an understatement. Because of Israel’s extreme disobedience, God allowed only two of the men over 19 who had originally left Egypt (Joshua and Caleb) to enter the Promised Land; all the others died in the wilderness, including Moses and Aaron who were disqualified from entering the Land (Num. 20:8–12, 24).
10:6 our examples. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (see note on 9:27). Four major sins characterized them: idolatry (v. 7); sexual immorality (v. 8); testing God (v. 9); and complaining (v. 10).
10:7 idolaters. The Israelites were barely out of Egypt when they fell into idol worship. Exodus 32 records the story (v. 6 is quoted here). Some 3,000 were executed for instigating an immoral orgy at Sinai (Ex. 32:28). See Ex. 20:3; Ezek. 14:3; 1 John 5:21; Rev. 22:9. play. A euphemism for the gross sexual relations which followed the excessive feasting.
10:8 twenty-three thousand. Having just quoted from Ex. 32 in v. 7, this very likely also refers to the incident in Ex. 32, not to the incident at Shittim in Num. 25 (contra. marginal ref.). Apparently 3,000 were killed by the Levites (Ex. 32:28) and 20,000 died in the plague (Ex. 32:35).
10:9 tempt Christ. Numbers 21 records this story of the people questioning the goodness and plan of the One carrying them through the wilderness, the Protector and Provider, the spiritual Rock, Christ pre-incarnate (see note on v. 4). serpents. See Num. 21:6; cf. 11:30.
10:10 destroyer. This incident is recorded in Num. 16:3–41. The same angel had slain the firstborn of the Egyptians (Ex. 12:23), the 70,000 men because of David’s census (2 Sam. 24:15, 16), and the entire Assyrian army that was besieging Jerusalem (2 Chr. 32:21).
10:11 the ends of the ages. The time of Messiah; the last days of redemptive history before the messianic kingdom. See Heb. 9:26; 1 John 2:18.
10:12 Cf. Prov. 16:18. The Bible is filled with examples of overconfidence (see Esth. 3–5; Is. 37:36–38; Luke 22:33, 34, 54–62; Rev. 3:1–3, 17).
10:13 temptation. See notes on James 1:13–15; cf. Matt. 6:13. common to man. One Gr. word meaning “that which is human.”
10:16 cup of blessing. The proper name given to the third cup during the Passover Feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of His blood shed for sin. That cup became the one used to institute the Lord’s Supper. He set the cup apart as a token of salvation blessing before passing it to the 12 (see notes on Luke 22:17, 20). communion. Means “to have in common, to participate and have partnership with.” The same Gr. word is used in 1:9; 2 Cor. 8:4; Phil. 2:1; 3:10. Commemorating the Lord’s Supper was a regular and cherished practice in the early church, by which believers remembered their Savior’s death and celebrated their common salvation and eternal life which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ’s sacrificial death and full atoning work. See note on Rom. 5:9. See Acts 20:28; Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; 1 Pet. 1:19; 1 John 1:7; Rev. 1:5; 5:9. the bread. This symbolized our Lord’s body as the cup symbolized His blood. Both point to His death as a sacrifice for the salvation of men.
10:17 are one bread. This refers to the bread of communion as the symbol of Christ’s body given for all who believe. Since we all partake of that body, we are one. See note on 6:17.
10:18 Observe Israel. In the OT sacrifices, the offering was on behalf of all who ate (see Lev. 7:15–18). By such action, the people were identifying with the offering and affirming their devotion to God to whom it was offered. Paul was, by this, implying how any sacrifice made to an idol (see vv. 7, 14) was identifying with and participating with that idol. It is completely inconsistent for believers to participate in any such worship (v. 21).
10:19, 20 Idols and the things sacrificed to them have no spiritual nature or power in themselves (cf. 8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol was a god, demons act out the part of the imagined god (cf. 2 Thess. 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (cf. Deut. 32:17; Ps. 106:37).
10:22 jealousy. God tolerates no competition and will not allow idolatry to go unpunished. (Deut. 32:21; Jer. 25:6, 9; Rev. 21:8; cf. 11:30).
10:23–30 Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23); 2) others over self (v. 24); 3) liberty over legalism (vv. 25–27); and 4) condescension over condemnation (vv. 28–30).
10:23 See note on 6:12. edify. To build up in Christian doctrine (cf. 8:1; 14:3, 4, 26; Acts 20:32; 2 Cor. 12:19; Eph. 4:12; 2 Tim. 3:16, 17).
10:24 See notes on Phil. 2:3.
10:25, 26 Quoting Ps. 24:1, Paul declares that believers, though not participating in idol ceremonies (see notes on vv. 18–20), should not hesitate to buy meat once used in such ceremonies and eat it without guilt (see note on 1 Tim. 4:4, 5).
10:27 eat whatever. So as not to offend the unbeliever.
10:28, 29 Even if you are the guest of an unbeliever and don’t want to offend him, it is better to offend the unbeliever and not eat for the sake of the weaker Christian who would be offended to eat, since love to other believers is the strongest witness we have (John 13:34, 35).
10:29 my liberty judged by another. Offending a weaker brother with one’s freedom will cause the offended person to condemn us.
10:30 We can’t truly offer thanks to God for some food by which we cause another believer to stumble.
10:31 glory. Christian liberty, as well as the most common behavior, is to be conducted to the honor of God. Cf. Ezek. 36:23.
10:32 Those 3 groups cover all humanity. We are to be careful to offend none.
10:33 please all men. See notes on 9:19–22.
1 Corinthians 11
11:1 Imitate. See notes on 4:16; Eph. 5:1; Phil. 3:17; 4:9.
11:2 traditions. In the strict sense used here, a synonym for God’s Word (cf. 2 Thess. 2:15). The NT sometimes uses the word in a negative way, referring to man-made ideas or practices, especially those that conflict with Scripture (cf. Matt. 15:2–6; Gal. 1:14; Col. 2:8).
11:3–15 There is no distinction between men and women as far as personal worth, intellect, or spirituality are concerned (cf. Gal. 3:28). That women function uniquely in God’s order, however, submitting to men’s authority, Paul affirms by several points: 1) the pattern in the Godhead (v. 3); 2) the divine design of male and female (v. 7); 3) the order of creation (v. 8); 4) the purpose of woman in regard to man (v. 9); 5) the concern of the angels (v. 10); and 6) the characteristics of natural physiology (vv. 13–15).
11:3 Christ. Christ is the head of the church as its Savior and Lord (cf. Eph. 1:22, 23; 4:15; Col. 1:18). He is also the Lord over every unbeliever (cf. Matt. 28:18; Heb. 2:8). Someday all will acknowledge His authority (cf. Phil. 2:10, 11). man. Men have authority over women in the basic order of creation (cf. vv. 8, 9; cf. Is. 3:12; Eph. 5:22–33). See notes on 1 Tim. 2:11–15. God. Christ has never been in any way inferior in essence to the Father (John 10:30; 17:21–24), but in His incarnation He willingly submitted Himself to the Father’s will in humble obedience (3:23; 15:24–28; cf. John 4:34; 5:30; 6:38).
11:4 covered, dishonors. Lit. “having down from head,” is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D., although some may already have been wearing them in NT times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man’s uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles.
11:5 woman who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church (cf. 14:34; 1 Tim. 2:12), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (cf. 1 Tim. 5:16; Titus 2:3, 4). See note on Acts 21:9. Wherever and whenever women do pray and proclaim the Word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman’s covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely-established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (chaps. 8, 9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God’s order was wrong. dishonors her head. “Head” may refer to her own self being disgraced by refusing to conform to recognized symbols of submission, or to her husband, who is disgraced by her behavior.
11:6 shameful…to be shorn. In that day only a prostitute or a feminist would shave her head. If a Christian woman rejected the covering that symbolized her submission in that culture, she might as well have shaved her head—the shame was similar.
11:7 image and glory of God. Though men and women were both created in God’s image (Gen. 1:27), it is man who bears the glory of God uniquely by his role. Like God, he is given a sphere of sovereignty as the earthly sovereign over God’s created order. See notes on Gen. 3:16, 17.
11:7, 8 woman is the glory of man. As man carries authority delegated to him by God, so woman carries authority delegated to her by God through her husband. Man came from God; woman came from man (cf. Gen. 2:9–23; 1 Tim. 2:11–13).
