CHAPTER 1
1. Paulus, called as an envoy of Yeshua the Messiah through Elohim’s preference, and Sosthenes, the brother
2. to the assembly (called out by Elohim) which is in Korinthos, [which] has been set apart in Yeshua [the] Messiah—called set-apart along with all those who call on the name of our master, Y eshua the Messiah, in every place, theirs as well as ours.
Korinthos: a port city on an isthmus in southern Greece (see photo below), known for its distinctive pillars and extreme immorality.
3. Empowering favor and shalom from Elohim our Father and [Father] of our master, Yeshua the Messiah!
4. I always thank my Elohim concerning you, in addition to the favor of Elohim that has been given to you in Yeshua the Messiah,
5. that in everything you have been enriched within him in all speech and knowledge
6. just as the testimony about Messiah has been confirmed in you,
7. so that you are not lacking in even one spiritual gift, eagerly awaiting the unveiling of our master, Yeshua the Messiah,
8. who will see you through to the goal, blameless in the day of our master, Yeshua the Messiah.
See you through: establish, confirm, guarantee, secure, or ratify in a solid, reliable way—i.e., make sure you reach it. Goal: or end, when one’s purpose is reached. Blameless: or irreproachable.
9. YHWH, by whom you were called into partnership with His Son, our master, Yeshua the Messiah, is faithful
By whom: or, on whose behalf. Partnership: contributory participation, fellowship or sharing with him in the new “race” of men that he has made possible. Faithful: loyal, trustworthy, reliable.
10. I [strongly] encourage you, brothers, for the sake of our Master Yeshua the Messiah’s reputation, that you all say the same thing—that is, that there not be divisions among you—indeed, that you adjust [to one another] so that you fit exactly together, with the same way of thinking and [come to] the same conclusions,
Reputation: literally, name. Say: i.e., tell the same story. Divisions: or dissensions, schisms. come to the same conclusions: or opinions, judgments; this is the implication of the Greek word for “say” here.
11. because it has been made evident to me by Khloe’s [people] concerning you, my brothers, that there are quarrels among you.
12. Now this is what I mean: that each of you is saying, “I, for one, am [of the party] of Paulus!” “I, on the other hand, am of Apawllos!” “I am Kefa’s [follower]!” “Well, I am Messiah’s!”
One almost hears the “Touché!” after the last one, implying, “Well, this beats all the rest of you! Can you top that?”
13. Has he Messiah been partitioned—as if Paulus had been crucified on your behalf? Were you immersed into the name of Paulus?
Partitioned: i.e., divided up into different shares. Immersed: a symbolic depiction of identifying with his purpose.
14. I am thankful to YHWH that I did not immerse any of you—except [maybe] Krispos and Gaios--
15. so that no one can say that you were immersed into my name!
16. Oh, I also did immerse the household of Stefanas; beyond that, I don’t know that I immersed anyone else,
17. because Messiah did not send me to immerse, but to proclaim the glad news, [and] not with fancy, [sophisticated] terminology, in order that the Messiah’s crucifixion stake might not be emptied [of its power].
Emptied of its power: or, deprived of its content, made unreal, perceived as having no value—because it looks like just one more source of religious squabbling, which the world has already seen plenty of. That only clouds its purpose, and its unique value could easily be missed.
18. Indeed, the message of the crucifixion [stake] is foolishness to those who are perishing, while to those who are being rescued, it is YHWH’s power [that makes change possible].
19. In fact, it has been written, “I will cause the wisdom of the wise to perish, and the understanding of the intelligent I will render ineffective.”
This is the LXX version of Yeshayahu 29:14, except that the LXX (as well as the Hebrew text) has “hide” instead of “render ineffective” (set aside, annul, or ignore).
20. Where is the wise [one]? Where is the man of letters? Where is the [impressive] orator of this age? Hasn’t YHWH turned the “wisdom” of this age into foolishness?
Man of letters: or scribe, but with an emphasis on his being very learned. Orator: ostentatious debater, philosophical disputer, like the sophists. Into foolishness: in comparison with the masterful plan by which He not only defeated the usurpers of humanity’s original position, but reclaimed that position for not only the one man who deserved it but also any who are included under his auspices, freeing us from fear of death, making life by His higher standards achievable, empowering us to overcome selfishness and other natural impediments to loving our neighbors as ourselves, forming the foundation for a society that can really work, and providing peace of mind in even the worst of circumstances; what single philosophy can achieve all of that?
21. Indeed, since in YHWH’s wisdom, the world did not know YHWH through [its] wisdom, YHWH was pleased, through the “foolishness” of the proclamation, to deliver [to safety] those who have faith,
22. seeing both that Jews demand a [confirming] sign and Greeks search for wisdom.
Search for: with the sense of “getting to the bottom of” a matter.
23. We, however, proclaim [that] Messiah has been crucified—a scandal indeed to the Jews, while [being] foolishness to [other] cultures.
Scandal: the term means something that trips one or causes him to stumble, but particularly in a way that it traps him, especially in his own devices. Foolishness: Other ethnic groups do not have the background that the Jews have, through which to understand the logic of the Glad News, but the latter, seeking a sign, were put off by the fact that he did not look like what they expected in a Messiah—did not simply follow tradition but pointed back to the original standard, which can only be fully lived out by someone who is regenerated and thus brought back into the human race as it was meant to be, which only his offering of himself made available, and who wants to admit that his religion has not achieved acceptance fof himself from YHWH? So both groups can only enter into the narrow gate by stooping down and humbling themselves:
24. But to those who are called--both Jews and Greeks—Messiah [is] YHWH’s energizing force for change and YHWH’s wisdom,
25. because YHWH’s [apparent] “nonsense” is [still] wiser than [that of] human beings, and YHWH’s “weakness” has more potential than [anything] human beings [could come up with].
Potential: strength “standing by”, on reserve, ready to unleash itself when other factors are ready and in place.
26. Consider, indeed, your very own calling, brothers—that not many [of you] were naturally wise, not many [were] influential, not many [were] of noble birth.
Wise: learned, cultivated, skilled, clever.
27. But YHWH has preferred [to pick] the foolish things of the world-order to put the strong to shame,
Put to shame: The term carries the implication of outdoing them at their own game that they fully expected to have every advantage at.
28. and those born without pedigree—outcasts [treated with contempt]—[are those] YHWH selected—those who “are nothing”, in order to bring down those who “are [something]”,
29. so that no flesh might boast in the sight of YHWH.
30. Because of [and originating in] Him you are [included] in the Messiah Yeshua, who has become for us wisdom from Elohim—righteousness and also the process of setting us apart [as holy] and redemption [through the payment of a ransom],
I.e., we have to come through the channel that YHWH has approved if we want to achieve true, sustainable wisdom that really meets the requirements for every aspect of life.
31. in order that, as it is written, “anyone who holds his head up high because of his success, let him [do so] giving credit to YHWH.”
This is a synopsis of Yirmeyahu 9:23-24.
CHAPTER 2
1. When I came to you, I didn’t even come by way of superiority of speech or insight.
2. Indeed, I judged [it best to] “know” anything among you, if not Yeshua the Messiah and him having been crucified.
3. I was even with you in weakness and in fear and with much trembling,
4. and my speech and my proclamation were not in persuasive “words of wisdom”, but in demonstration of the Spirit and of forceful deeds,
Persuasive: skillful or enticing—no fancy oratory that can make even the most foolish content seem compelling, but by proving through his deeds that he was indeed earnest. Demonstration: showing evidence as to an official who requires it.
5. in order that your confidence might not be in human skill, but in the power of Elohim [to bring real change].
Skill: or wisdom (literally, clarity), insight, intelligence.
6. Now, we do speak a [kind of] wisdom among the mature—though not a wisdom belonging to this [present] age or of those who rule this age, who will come to nothing
Rule: or lead, command with authority; in context he seems to be speaking at least in part of the spiritual forces behind the “zeitgeist”, but the term is also used of the leaders of the Temple establishment in Israel, which may apply to v. 8. Come to nothing: are being brought down, rendered inoperative or without effect any longer.
7. But we speak of a wisdom from Elohim, in [the form of] a mystery which had been kept hidden, which Elohim determined in advance, earlier than [any of] the ages, to bring us into honor,
To bring us into honor: or possibly, to be esteemed by us; literally, toward (or into) our honor.
8. which none of the rulers of this age understood; indeed if they had understood it, they would by no means have crucified the master [most highly to be] honored!
YHWH had to keep the deeper significance of some things unseen until the proper time to be able to go to the root of the matter and really solve our underlying problems.
9. Rather, as it has been written, “What eye has not seen, nor ear heard, nor has it entered into the human heart what Elohim has prepared for those who love Him,”
This is a reordering of Yeshayahu 64:4 (which emphasizes “since the beginning of the age”, Paulus’ context above), with many of the same terms as in the LXX, but slightly different grammatically. Love Him: the Hebrew has, “wait for Him”.
10. though Elohim has revealed it to us through the Spirit. Indeed, the Spirit diligently examines all things, even the deep things of Elohim.
The Spirit: of Elohim (per v. 12), but which also enlivens the spirit of the person in whom He works.
11. For who among men appreciates what pertains to a human being, if not the spirit of the human being within him? In the same way, no one has firsthand experience of the [things] of Elohim except the Spirit of Elohim.
12. We, moreover, have not received the spirit of the [world] order, but the spirit that is from Elohim, in order that we might perceive the [things] that have been freely granted us by Elohim,
13. which we also proclaim, not with reasoning taught by human skill, but in [that] influenced by the spirit of being set-apart, which explains spiritual things by spiritual [means].
14. The natural person does not accept the things of the Spirit of Elohim, for they make no sense to him and he cannot understand [them], because they are spiritually discerned.
Natural: literally, soulish (as contrasted with spiritual, operating from a shallower level of one’s consciousness, most likely because in the unregenerate, the spirit has not really been awakened to an operative degree). Accept: or welcome. Make no sense: literally, are foolish or absurd.
15. But the one who is spiritual critically investigates all things, but he himself is [properly] judged by no one.
16. Who, indeed, has known the mind of YHWH? And who could instruct Him? We, however, are recovering the mind of Messiah.
Mind of Messiah: by being united with him and thus initiated into the renewal of the original human race, we at times and in increasing measure experience the deeper thoughts and higher intelligence that comes from a purer mind of which we are now enabled to partake, having had our fallenness dealt with and our minds renewed (Rom. 12:2) as we take on more and more of his outlook.
CHAPTER 3
1. And, brothers, I was not able to speak to you as spiritual, but [had to speak to you] as to fleshly [people]—as infants in Messiah!
Fleshly: even shallower in outlook than the “natural/soulish” person seen in 2:14, as if they had not matured at all in their walk.
2. I gave you milk to drink, not [solid] food; you were not yet able [to eat it]. But [even] now you are still not able,
3. because you are still fleshly! Because wherever there are jealousy and quarrels among you, aren’t you [acting as] fleshly and walking in a [merely] human way?
Human: the Greek equivalent of Adam, so he may be emphasizing the fact that they are acting according to the fallen, old Adamic nature, not the new options for a higher path that have been opened up since the “Second Adam” restored the fuller connection to YHWH that allows us to rise above such ugly instincts. (2:12-16)
4. Because if [this] one should say, “Well, I am [a follower] of Paulus!” while another [says], “I [follow] Apollos!”, aren’t you [acting as mere] humans?
5. So who is Apollos? Who, indeed, is Paulus? [Mere] servants through whom you came to start believing, and [only] as the Master has granted to each.
While demons might have already heard of Paulus along with Yeshua (Acts 19:15), this breaking into quarreling factions keeps our perspective on the wrong level. Granted to each: he may be referring to the faith that comes only as a gift (Efesians 2:8) or to the allotment of fruit each of these servants was permitted to bear, or both.
6. I planted, Apollos watered, but Elohim [is the One who] caused the growth.
In spiritual matters as with cultivation of crops, on the human level, YHWH allows us to participate, but the little we can do bears no comparison to the things He does to make it all work, which we could never have accomplished.
7. So neither the one planting nor the one watering is anything, but [only] Elohim, who is causing the growth.
8. More than that, the one planting as well as the one watering are one—though each will receive his own reward, according to his own hard work,
One: alike, in agreement, unified. His own: particular to the individual; we are one but not exactly the same in YHWH’s eyes, for He keeps track or what we deserve.
9. because we are Elohim’s helpers; you are Elohim’s cultivated field—what Elohim is building.
Helpers: literally, co-workers, but not on the same level of authority or ability.
10. According to the [degree of] Elohim’s effective favor extended to me, like a skilled architect I have established a foundation, but someone else is building on it. But let each [person] watch [carefully] how he builds on it.
They are not merely to enjoy what Paulus and Apollos set in place, but participate in continuing to build the structure of which each is a part, because others to come afterward will depend on the quality of how each door or joist or stud is set up, and if they are not all connected well (united), the whole house will be in danger of collapsing.
11. Indeed, no one is able to lay any foundation other than the one that has been appointed—that is, Yeshua the Messiah.
Foundation: or foundation stone. This is the stone laid in Tzion which has passed the test. (Yeshayahu 28:16) What Apollos is now doing is not laying a second foundation to rival Paulus’, because Paulus put in place the only one that could bear the load of the entire structure; they should not be seen as at odds with one another or in competition as if either of them could support the whole. They have only used the tools they have been given and done the best job they can, but they do not want the contractors who take up the next stage of the job to ruin what they have done by using inferior materials or faulty techniques:
12. But if anyone builds on top of [that] foundation, [using] gold, silver, costly stones, [or] wood, grasses, or leftover stalks,
13. each one’s workmanship will become [clearly] apparent; indeed, the Day will reveal it [for what it is], because through fire it will be brought to light.
“Day” and “fire” here are used in a special sense: not only will the light show whether the work is shoddy or high-quality, but on the “Day of YHWH”, the materials will also be “tested by fire” (Zkh. 13:9; 1 Kefa/Peter 1:7; Dan. 12:10), and the gold that Yeshua makes available has already been tested by fire (Rev. 3:18), and any later fire cannot harm it the second time. That is therefore the approved building material, for which we should not, like Qayin (Gen. 4:5), substitute something we ourselves can furnish.
14. If anyone’s workmanship, which he built on the foundation, remains [intact], he will receive appropriate compensation.
Remains: i.e., passes the stress test. No one is “paid” before this crucial step.
15. If anyone’s work is burned up, he will suffer loss, though he himself will be preserved, though, in this sense, [only] as if [escaping] through fire.
Loss: the term can even mean “a penalty”.
16. Don’t you realize that you are a temple of Elohim, and the Spirit of Elohim dwells in you?
You: plural in both cases here, for none of us individually is such a temple (except on the very miniature scale in regard to how we treat our own bodies, per 6:19 below), but together we form a corporate structure, and the whole is greater than the sum of its parts—though the piece one adds to the building can indeed detract from its integrity:
17. If anyone destroys the temple of Elohim, Elohim will destroy him, for the temple of Elohim—which is what you are—is sacred.
Destroy: not by violent means, but in the sense of making it waste away, as with poor materials, which can be just as destructive, and more deceitful, because they will disintegrate sooner than the rest of the structure and therefore cause it to fall apart, and YHWH holds him responsible, for each one’s part is depended upon.
18. Let no one be taken in by self-deception: if anyone among you thinks himself to be wise within [the framework of] this present age, let him become “foolish”, so that he can become [truly] wise,
Wise: in the sense of sophisticated, “worldly-wise”, someone who understands and fits in well with this system rather trhan finding himself at odds with it because of its philosophy.
19. because the wisdom of this [world] order is foolishness from [the viewpoint of] Elohim; indeed, it has been written, “He is catching the wise in their own craftiness.”
Catching: or, entrapping or capturing; the quote is from Iyov (Job) 5:13.
20. And again, “YHWH knows the reasonings of the wise, that they are futile.”
This nearly quotes Psalm 94:11; the extant Hebrew has “of humanity”. There may be an alternate reading in some ancient texts, or this may be a composite of the ideas there and in Iyov 11:11-12. Futile: unproductive, aimless, failing to attain any true purpose.
21. So don’t let anyone boast in human beings, because all belong to you--
22. whether Paulus, or Apollos, or Kefa, or the world, or life, or death, whether [already] present or about to come—all belong to you,
23. though you belong to Messiah; Messiah, moreover, belongs to Elohim.
Whatever benefit we need from any of these people or things is ours to use, if we remember to keep it in context of the purpose for which it was intended, and that we are not free to set our own agenda any more than Messiah was. He was completely supported and provided for when doing the will of YHWH, as we will be, too, if we stop setting some of the resources He has provided in opposition to others, thereby defeating the purpose and “shooting ourselves in the foot”.
CHAPTER 4
1. Therefore, let a person regard us as subordinate attendants of Messiah and stewards of the mysteries of Elohim.
Mysteries: not something unknowable, but secret counsels revealed to those who can explain them clearly and tactfully at the right time as they are needed.
2. With the current state of affairs here, what [He is] looking for in stewards is that one be found faithful.
From now on: or, for the rest.
3. But to me it is becoming a very minor matter that I am evaluated by you, or by [any] human day [of judgment]; I don’t even call myself into question.
Human day: compared with 3:13 above. Don’t even: literally, “neither, on the other hand”.
4. Though I am not aware of anything against myself, this is still not what justifies me; YHWH is the One who evaluates me.
5. So don’t judge anyone before the right time—until whenever the Master will have come, who will both bring to light the hidden things of darkness as well as make manifest the motives of the heart, and at that point each will receive appropriate recognition from Elohim.
Just as we must prepare for the Sabbath before the Sabbath to be able to enjoy it to the fullest, Rabbi Shmuel Boteach writes, “When the Messiah comes, no new dimension will be incorporated into the creation…The time for changing and enhancing the world is not in the messianic era, but now… The change that the Messiah will bring about it’s the revelation of all the Godliness that man has brought into the world [since] the time the Torah was give… In the time of the Messiah, [the] obstruction which blocks our eyes from seeing the true effects of our actions will be removed…”
6. Brothers, I have applied these things to myself and to Apollos for your sakes, so that through us you might learn not to [go] beyond what has been written, so that you may not be puffed up one over another.
Applied: or adapted, changed the outward form of after an inward transformation. These things: as noted above--the limited use of what he could have taken further advantage of if it would not have led them to take undue liberties, specifically in the area of their view of their own importance.
7. Who indeed has put you in a different [category]? Rather, what do you have that you did not receive? So if you did receive it, why do you brag as if you had not received it?
Different: from anyone else (Paulus as their teacher in particular, v. 6), as specially-privileged or exempt from being scrutinized (v. 3). Receive: as a gift, not as something one earned and therefore could lay claim to as his right and a way he could claim superiority.
8. You are already full! You have already become rich! [Quite] apart from us, you have begun to reign [like kings]! I wish you really were reigning, so that we could also reign along with you!
Full: glutted to the point of satiation. But this kind of wealth is not always what it seems. (Compare Rev. 3:17.)
9. It seems indeed that Elohim has put us, the envoys, on exhibit last—as if on the verge of dying—because we have become a spectacle to the world—both to angels and humans:
On the verge of dying: or, condemned/appointed to death. Put on exhibit: openly declared and demonstrated proof through them of the extent to which He can make changes in one’s natural inclinations, going to the extreme in their cases so that all others who are regenerated can fit within those parameters as well. Spectacle: from the word for “theater”, thus emphasizing the publicness of the display; he speaks in terms of how the Romans would make an open mockery of those condemned to death through shows such as gladiatorial contests, to entertain the masses and satisfy their thirst for the bizarre and novel.
10. We are fools on Messiah’s account, whereas through Messiah you have become wise! We are weak, but you are strong [and sure of yourselves]! You are highly esteemed, while we are without honor.
He is being sarcastic toward these people who still want to measure heavenly wisdom in earthly terms, when YHWH has created something altogether different for us to participate in.
11. Up until the present hour, we are both hungry and thirsty, without adequate clothing, roughly treated, and vagabonds as well.
Roughly treated: literally, beaten or punched with something that will leave an impression or something sharp enough to stay in the skin and cause great pain. Vagabonds: having no settled life or permanent home. As itinerants, he and Apollos had no headquarters other than faraway Yerushalayim, and even there people wanted him dead.
12. We also weary ourselves with labor, plying a trade with our own hands. [When] we are insulted, we bless; though we are hunted down, we persist.
13. [When we are] defamed, we provide encouragement; like the world’s “offscouring”, we have become until the present time [the] dregs of everything.
Offscouring: literally, “cleansing around”—undesirable people viewed in Greco-Roman society as “scum” or refuse, criminals held at public expense who, in the event of a plague were the first to be rounded up and thrown into the sea or killed in other ways, to prevent a “drag” on resources. Dregs: literally, residue left around the edges that needs to be wiped off.
14. I don’t write these things to put you to shame; rather, I am warning you as beloved children.
Put to shame: literally, turn around like a screw or rivet to lock you in place while you recoil from the realization of what you have done—i.e., “put you on the spot”. Warning: literally, putting a mind in, i.e., teaching them the more correct way to think about things.
15. Even if you had ten thousand guides in Messiah, you do not have many “parents”; indeed, in Messiah, through the glad news, I have “brought you to birth”!
By implication, he deserves more respect from them than they give to other leaders who come along, but he does not ask for this, only that they follow the pattern he has demonstrated:
16. I encourage you therefore to become [people who] emulate me.
17. On account of this same thing I sent you Timotheus, who is my beloved and faithful child in the Master, who will remind you of my ways in Yeshua [the] Messiah, just as I teach everywhere in every called-out congregation.
18. Some have become puffed up since I have not come to you.
19. But I will come to you promptly, if YHWH [so] wishes; then I will find out not the talk of those who are puffed up, but their ability [to deliver],
20. for the Kingdom of Elohim [consists] not in talk but in ability [to deliver].
Only the Spirit of Elohim can really deliver the kind of things that YHWH actually promises; if people are making promises that He did not make, they will have no power to make it come to pass.
21. What do you prefer? That I come to you with a rod? Or in love, with a spirit of gentleness?
Rod: symbolizing both discipline and authority. Which way he came to them would depend on how they responded in the meantime.
CHAPTER 5
1. It is actually reported [that there is] promiscuity among you—and a kind of promiscuity such as is not even heard of among the Gentiles: to the extent that someone has his father’s wife!
Gentiles: His audience, though once Gentile, is no longer considered such, having joined themselves to Israel through her Messiah. (Efesians 2:11)
2. What’s more, you are proud of it, and are not instead showing [the kind of] intense grief [to the point] that the one who had done this deed would have been removed from among you!
Were they boasting of their “liberal”, “non-judgmental” approach to sin, carrying “grace” so far as to put YHWH’s patience to the test? Wrong, he says; you don’t get it!
3. In fact, I [myself], though [I am] away in body, am nonetheless present in spirit, and have already judged the one who “achieved’ this [“accomplishment”], as if I were there [in person]
In spirit: Whether or not he was saying he was somehow transported in a vision to their midst, he, who had lived among them for 18 months (Acts 18:1-11), understood very well what was going on and what had led to this heinous situation.
4. [I have decided that] when you have gathered together in the name of our Master Yeshua, along with me in spirit, [closely identified] with the power [inherent in] Yeshua our Master,
Decided: included in the term “judged” in verse 3.
5. [you must] hand such a [person] over to the Accuser for the undoing of the flesh, in order that [his] spirit may be salvaged in the Day of YHWH.
Undoing: destructive ruin, but not to the point of annihilation. Day of YHWH: particularly the judgment aspect that “wraps up” the present age and allows the Messianic Kingdom to come to full fruition. (See Yeshayahu 2:12; 13:6, 9; Yirmeyahu 46:10; Yo’el 2:11, et al)
6. You do not have good reason to be proud. Don’t you realize that a little yeast leavens the whole lump [of dough]?
I.e., this influence will somehow pervade not just the perpetrator but anyone with whom he associates to the extent of being considered a group “member”.
7. Purge out the old leaven, so that you may become a new lump, corresponding to [the fact that] you are unleavened; indeed, our Passover [lamb], [the] Messiah, has been slaughtered as an offering
Old leaven: Influences from our old lives, to which we “died” with Messiah. (Rom. 6:8; Gal. 2:20) A new lump: one that has none of the pervasive influence of the sin described above. Corresponding to: YHWH regards us as unleavened already, but our actions must line up with our position made possible by Messiah, our Passover--not only analogous because of the day and time of day that he died, but giving a deeper meaning to “When I see the blood, I will pass over you.” (Ex. 12:13)
8. so that we can celebrate the Feast, not with worn-out leaven nor with leaven of [what is wretchedly] evil and [painfully] wicked, but with the unleavened [bread] of purity and truth!
Paulus clearly expects these “Gentiles” to celebrate the Passover.
9. I wrote to you in the letter not to keep company with those who fornicate--
Keep company: mingle or associate.
10. [I do] not [mean you need to] entirely [disassociate] with the fornicators of this world—or [for that matter] with the greedy and extortioners, or idolaters—since you would then need to [altogether] depart from the world!
World: or age, but used in the specialized sense employed throughout the Renewed Covenant to mean those who remain in the ordinary course of life affected only by Adam, not those regenerated by the Messiah.
11. [What] I wrote to you [about] for now is to not to keep company with any so-called “brother” if he is promiscuous or greedy or an idolater—or a mocker or a drunkard or an extortioner. [Do] not even eat with such a person!
Mocker: one who rails or hurls abusive insults at others to injure their reputation. The term does not relate to whether one deserves criticism or not, but only to the actual behavior of the one doing the reviling.
12. What do I have to do with judging outsiders? Isn’t it those who are among you that you judge?
Among you: i.e., part of the group you claim to be part of, for whom you do bear responsibility.
13. On the other hand, YHWH will judge those who are outside; expel that wicked man from [among] yourselves!
Some must have been arguing that this would be inconsistent with the forgiving spirit which Messiah exemplified for us; Paulus, however, say to use common sense in this regard because his influence is not healthy for the rest.
CHAPTER 6
1. Does any of you who has an issue against another dare to risk going to court based on the unrighteous and not based on the holy?
Why be judged by someone who really cannot understand our situation and risk being not only misunderstood but also mistreated?
2. Or don’t you realize that the holy ones will judge the world? And if the world is to be judged by you, are you not equal to the task of [judging] the smallest of cases?
This is the classic “light-and-heavy” argument used so often by the rabbis in Biblical interpretation, and again below:
3. Don’t you know that we will [even] judge angels? How much more things belonging to [physical] life?
Life: bios in Greek.
4. Things of [physical] life indeed! Therefore if you have a legal controversy, can’t you appoint [even] those regarded as having the lowest standing in the called-out community?
Physical: i.e., biological--relating specifically to a sexual matter as described in the previous chapter. Anyone—even those of no account--should be able to hear such a case, he says.
5. I say this to your shame! In this matter isn’t there among you a wise one who will be capable of deciding between one [of his] brother[s and another]?
To your shame: or, to stir up the shame in you.
6. Rather, brother is going to a court of law against brother—and this based on [those] outside the faith!
7. The fact that you have lawsuits with one another is already altogether a defeat for you—because why not rather suffer injustice? Because wouldn’t it be better to [just] be deprived of [something]?
In the overall scheme of things, to suffer because of the mistake of a brother would be preferable to taking a dispute that we should be better at handling to a court that is totally ignorant of spiritual principles and will therefore almost certainly render a sentence that does not solve the problem at its root.
8. Instead, you [are the] ones doing the injustice and defrauding—and these [things] against your brothers!
9. Aren’t you aware that unjust [people] will not receive a portion in the Kingdom of Elohim? Don’t be deceived: neither the promiscuous nor idolaters nor adulterers nor effeminate [men] nor males who engage in same-sex copulation
Deceived: or led astray, made to wander.
10. nor thieves nor greedy [persons] nor drunkards nor mockers nor extortioners will receive a portion in the Kingdom of Elohim.
11. And such were some of you, but you were washed off [completely], but you were set apart [as holy], but you were justified in the name of our Master Yeshua the Messiah and by the spirit of our Elohim.
Justified: having had our cause defended, been cleared of all charges, and now legally counted as meeting the standard.
12. “Anything is permissible [for] me!” But not everything combines in a way that is profitable. “Anything lawful”—but I will not be brought under the power of anything [else].
“Anything…”: The Korinthians must have been echoing back to Paulus some words he used once when teaching them, possibly while raving about the extent of YHWH’s mercy (as this phrase is also repeated in 10:23). Brought under the power: i.e., enslaved to habits that begin to take hold once one allows himself to cross moral lines, but here the secondary meaning may be that he will not allow himself to become obligated to governmental courts even though technically it would be allowable.
13. “Food for the belly and the belly for foods…” But Elohim will bring both of these to nothing, and the body is not for promiscuity, but for the Master—and the Master is for the body.
Food…: He appears to be quoting a common aphorism of his day. Bring to nothing: or render inoperative, separate one from the other. For the body: a double entendre may be intended here, in regard to the Body of Messiah. In any case, YHWH is in favor of our bodies when used properly.
14. And Elohim has both raised the Master up and will raise us out by His power [to effect change].
Raise us out: possibly both arouse us out of our lethargy and raise us up from our graves one day.
15. Aren’t you aware that your bodies are members of Messiah? Having taken up Messiah’s members, should I then make them the members of a prostitute? May it never be!
Members: limbs or bodily organs—i.e., parts of a larger whole, mystically now, but in a very real way. In the beginning, YHWH told us this very thing:
16. Or don’t you realize that one who is joined to a prostitute is one body [with her]? Indeed, He says, “The two will come to be one flesh”,
This was spoken (Gen. 2:24) in regard to marriage, but in the same way, one can be united with someone other than one’s spouse in a temporary way, but when such a bond is broken, the scars are difficult if not impossible to erase. And here Paulus says that such scars would not only affect the person who does such a thing, but everyone else who is connected with him in the Body of Messiah.
17. but the one who is joined to the Master is one spirit [with Him].
18. Flee promiscuity! Every [other] sin which a human being might commit is [done] outside the body, but the [one who is] promiscuous [brings the] sin into his own body.
Flee: the term includes the end goal of completely escaping it as well. Brings the sin: i.e., including the aspect of introducing new diseases into it.
19. Or do you not know that your body is a temple of the spirit of holiness that is in you, which you have from Elohim? Indeed, you are not your own;
20. you were purchased at a price. Therefore honor Elohim in your body and in your spirit, which [both] belong to Elohim.
Price: the precious blood of Yeshua, the only complete human being since Adam, the ultimate sacrifice that could be made by YHWH, and which He went so far as to do since it was the only way the rest of us could be salvaged to be able to made into that same image in the Age to Come, but though we are thereby set free from the penalty and power of sin, we are not free to just do whatever we wish. Though He is benevolent in every way, we do have a new Master; it is not possible to own oneself completely, for that gives us no bearings whatsoever. While it may seem exciting at first, it ends up like being afloat on an ocean with no moorings.
CHAPTER 7
1. Now concerning the matters about which you wrote: [First], “it is good for a man not to touch a woman”.
Touch: in a way that alters or modifies; i.e., sexually.
2. Because of the [prevailing] immorality, however, let each [man] have his own wife, and each [woman] her own husband.
I.e., so that the temptations around you do not overpower you, having no outlet for your natural desires.
3. Let the male give his wife her due, and, likewise, the wife to her husband.
Her due: a reasonable level of sexual satisfaction such as she would expect due to being married.
4. The wife does not have authority over her own body; rather, the husband [does]. Likewise, on the other hand, the husband does not have authority over his own body either, but the wife [does].
One is not permitted to abstain from sexual relations permanently or for very long periods even to be able to focus on some other important task if he is married, because he must give consideration to his wife’s needs as well as his own.
5. Do not deprive each other, unless by the prerequisite of mutual consent for an appropriate length of time so you might have leisure available for [long seasons of] prayer, then renew contact with him [or her] so that the Accuser might not tempt you because of your inability to control your urges--
6. though I say this by way of concession, not of command,
Concession: or permission, as in the sense of a lesser of two evils, because his ideal is higher:
7. [since] I would really rather that all men could be just like myself. However, each has his own [level of] empowerment from Elohim, one this [way] and, indeed, another that [way],
Like myself: apparently remaining single after having been widowed in order to keep his other responsibilities to a minimum, as the rest of the chapter implies.
8. though to the unmarried and widows, I say that it would be appropriate for them to remain just like I [am],
9. but if they cannot exercise inner restraint, [then] let them get married, because it is better to get married than to be “on fire”.
10. However, to those who are married, I serve you notice—not [really] I, but the Master—that the wife should not leave her husband in a vacuum.
Serve you notice: give an authoritative warning. In a vacuum: having something inappropriately missing from his life. (“It is not good for the man to be alone.”)
11. And more: if she separates [from him], she must remain unmarried or else be reconciled to her husband, and the husband should not send his wife away.
Send away: i.e., permanently, as in divorce.
12. To the rest, though, I say—I, not the Master—that if any brother has an unpersuaded wife, but she consents to live with him, he should not divorce her,
Unpersuaded: to believe in Yeshua or YHWH.
13. and if any woman has an unbelieving husband and he is willing to live with her, let he not divorce the husband,
14. because the unpersuaded husband is set apart along with the wife, and the unbelieving wife is counted sacred through the husband; otherwise your children would be impure. Now, however, they are sacred.
15. But if the unbelieving one separates himself, let him separate himself; in such cases the brother or sister is not in bondage. In other words, Elohim has called us into peace.
Peace: if staying together would cause intolerable conflict.
16. For how do you know, wife, that you will save your husband, or how can you, husband, know whether you will rescue your wife?
Save/rescue: i.e., from the downward slid into futility to which Adam’s unmitigated nature always eventually leads.
17. If not, to each as the Master has assigned [a share], to each as Elohim has called, let him walk accordingly, and I give the same orders for all of the called-out assemblies.
In the context that follows, “circumcision”, it must be remembered, was first-century shorthand for the whole process of conversion to Judaism. Those who enter the kingdom as non-Jews should not become Jews, for that would not only leave the rest of Israel’s job undone; it would render Yeshua’s work as kinsman-redeemer useless. (Gal. 5:2-6) Gentiles and Northern-Kingdom Israel are reunited with the covenant through Yeshua; trying to shortcut the process by becoming officially Jewish just so we could live in the Land—to “switch tribes” from Ephraim to Yehudah—would at that time, as now, mean denying Yeshua. (J.K. McKee; Al McCarn) And it would soon be a moot point, as the Land was about to be taken from Yehudah as well.
18. Anyone who was circumcised when called should not become “drawn out”; anyone called when uncircumcised need not be circumcised.
“Drawn out”: At the time of the Maccabees, there had been Jews who, to conceal from pagan persecutors or scoffers the evidence of their nationality, sought artificially to compel nature to reproduce the prepuce, by extending or drawing its remnant forward with an iron. The rabbis called such persons meshukhim, which is what the Greek word used here translates. The fact that some were even suggesting doing this was probably not because of some perceived “freedom” in Messiah from the Torah (verse 19 precludes that understanding), but because of renewed persecution that was beginning to target Jews and any who were now associated with them, as the believers in Messiah everywhere were. (See v. 26) Uncircumcised: the term used here means one who was never circumcised (“having a foreskin”), not one of these who were “drawn out”, for which there is another term used for that which literally means “having his circumcision undone”, which is what Stefanos called those who had made their hearts stubborn (Acts 7:51)—i.e., had “uncircumcised their once-circumcised hearts” (Deut. 10:16; 30:16).
19. The circumcision is nothing, and the uncircumcision is nothing; rather, keeping Elohim’s commands [is the point].
Keeping: or preserving intact. Of course, circumcision is one of those commands (Gen. 17:11; Ex. 12:48; Lev. 12:3), if one is to consider himself a full-fledged member of the covenant, but, in keeping with what the whole Council of Yeshua’s envoys had decided in Acts 15, it was not the highest-priority command and could wait until one really understood its meaning and the commitment it entailed, if necessary. The three passages above are the only places it is actually commanded, as compared to often-repeated commands dealing with the Sabbath, justice, provision for the disadvantaged, and the prohibitions of idolatry and the eating of blood and animals that disgust YHWH.
20. Let each one remain in the calling in which he was called.
21. [If] you were called as a slave, don’t let it be a cause of concern for you, though if you are able to become free instead, do take advantage of [that].
Overall it is better to be a freeman, but, once again, it is not the most important thing:
22. Indeed, the one who is in the Master, if he was a slave when called, is the Master’s freeman, and likewise the one who was a freeman when called is a servant of the Messiah.
The point is that we belong to him, and through him, to YHWH. In the present circumstances, he did not think it worth the time it would take to gain one’s freedom if the occasion did not easily present itself. (Compare Romans 14:4.)
23. You were purchased at a high price; do not become slaves of human beings.
One of the arguments about circumcision in Galatians is that people were making quick converts through this easy-to-measure method, and were becoming like he scalps once hung around native American warriors’ belts, as trophies of their conquest, and, like cult leaders, those who so influenced the converts wanted them to remain under their own influence rather than having a direct master-servant relationship with YHWH.
24. Let each one, brothers, remain in the [condition] in which he was called, before YHWH,
Before YHWH: Compare Romans 14:4—before his own Master he stands or falls.
25. though in regard to the [above-mentioned] virgins, I do not have an authoritative instruction from the Master, but I offer my opinion as one who has mercifully been allowed by the Master to remain faithful:
Faithful: or, trustworthy. He may be emphasizing that he has been, through YHWH’s power, successful at controlling himself, or he may be suggesting that he thinks his opinion is a “sanctified” one, i.e., a truly well-educated guess which is most likely to be right.
26. accordingly, I assume that for now it is best, in light of the already-impending conditions-- that it is best for a person to remain as he is.
27. Have you been bound to a wife? Don’t seek to be released. Are you not tied to a wife? Don’t seek a wife.
28. If, however, you may have married, you haven’t done anything wrong. And if the virgin has, incidentally, gotten married, she hasn’t done anything wrong [either], but such people will have difficulty in the material realm, and I am trying to spare you that.
In a time of persecution it will be much more difficult to hide oneself alone than a whole family, and if one of you is harmed or taken, it will be much more painful for you both than if you only had to be concerned about the privations and suffering you yourself might not find it so difficult to bear, whereas watching someone else suffer if often much harder.
29. In addition, brothers, I want to emphasize this, brothers: the season has been cut short, and for what remains [of it], even those who have wives may have to live as if they had none.
30. Also, those who are mourning [should live] as if they were not mourning, and those who are enjoying [their circumstances] as [if they were] not enjoying, and those who buy as if they did not possess,
Enjoying: thankful because of special favor shown to them (for not all of our brothers and sisters are experiencing the same, and this is not what defines YHWH’s blessing on us, as pleasant as it may seem. Possess: keep or hold back as one’s own (because YHWH may tell you to give it to someone who needs it more).
31. and those who use the [advantages afforded by the current] world order, as if not making full use of it, because this order’s way of doing things is passing away.
Use: take advantage of what it does offer in the way of infrastructure by which to travel, obtain goods or services, etc. World order: the form of civilization imposed on the physical world by which people in a given culture operate. Way of doing things: literally, schematic, fashion, habitual manner of life. When the Messiah’s Kingdom is in place—or even when social preferences change—things will not be done the way they are done now, so don’t count on the advantages you have now remaining the same for long.
32. I want you to be free from concern. The unmarried [man] is concerned about the things of the Master—how he can satisfy the Master--
Concern: trouble, almost anxiety, but not as strong a term. Satisfy: or please, win his approval, meet his expectations.
33. whereas the one who is married [has to be] concerned about the things of the world—how he can satisfy [his] wife;
One who is alone can put up with privations, scrimp to get by, and take in stride hardships that it would not be fair to impose on another who is under one’s protection.
34. [his interests are] divided. The unmarried woman also—that is the virgin—is concerned about the things pertaining to the Master (how she can be holy in both body and spirit), while the one who has been married is concerned for the things of the world—how she can please [her] husband.
Divided: He cannot place his whole focus on one or the other, but has to compartmentalize his life to some extent. When there are children, there are still more considerations!
35. Now I say this for your own benefit, not to place an [unnecessary] restraint on you, but to promote [behavior] that is proper and [allow you to be] devoted to the Master without distraction.
Proper: honorable, decorous, seemly, i.e., courteous as from one who is “well-bred”, not perceived as casting shame on the Master in any way through actions that may seem forward or brusque or pushy. Devoted: literally, to attend to, to wait on someone constantly. Distraction: or hindrance due to outside circumstances.
36. If anyone thinks he is behaving improperly toward his virgin, if she is passing the bloom of her youth and that is how it must be, then let him do as he wishes. He is not sinning; let them [go ahead and] marry.
His virgin: one who is betrothed or engaged to him, but has not yet reached the point of full marriage. I.e., if he is treating her unfairly by making her wait while her “biological clock” is ticking so that she may not have much more of a window to bear children. How it must be: something he truly, legitimately owes her—i.e., she is not just saying this to hurry him up because of her own preferences.
37. But the one who has come to stand firm in his own heart, not being constrained [by a compelling need], who has the power to govern his own desires, and has determined in his own heart to keep himself a virgin—[he, too] will be acting honorably.
Firm: steadfast, being well-positioned to not be thrown off course or waiver from his choice. Keep himself a virgin: this may also refer to “guarding one’s own virgin” (daughter), i.e., holding her back from marriage at this time:
38. Thus, the one who marries his own virgin does well [enough], while the one who does not marry [her] will do better.
Marries: or gives in marriage (see note on v. 37). Marry: or, marry her off. Do better: i.e., fare better in the circumstances, be at an advantage.
39. A woman is bound for only as long a time as her husband is alive. If, however, her husband has fallen asleep, she is free to be married to whomever she wishes—though only [to one who is also] within [the sphere of] the Master.
Bound: i.e., obligated.
40. But it is [more] to her benefit, in my opinion, if she remains as she is, and I think I do also have YHWH’s spirit.
Opinion: or better judgment, based on appropriate knowledge or experience of the situation. Have YHWH’s spirit: i.e., I think I am perceiving correctly what His way of thinking or His attitude toward this question is.
CHAPTER 8
1. Now concerning things slaughtered to idols, we can see that we all have knowledge. Knowledge puffs up, but love builds up.
Puffs up: i.e., makes us arrogant, because we tend to compare how much we know. Builds up: edifies or encourages.
2. If anyone imagines [he] has come to know anything, he does not yet know the way he needs to know.
Like the blind men and the elephant, we each have partial knowledge (see chapter 13), but not complete, and thus the better thing to do is to encourage each other to keep learning, sharing what each thinks is important, and come to whatever consensus we can which continues to allow us to live in harmony. As the variously-attributed Latin advice says, “In necessary things, unity; in uncertain things, liberty; in all things charitable love.”
3. However, if anyone loves YWH, he is known by Him.
Known: or recognized, but he is playing off the previous two verses and showing which knowledge really counts. (Compare 13:12; Galatians 4:9.)
4. Therefore, concerning the eating of things sacrificed to idols, we are aware that an idol is nothing in the world, and that there is no Elohim but one.
5. Even if it really is so that there are [things that are] called elohim, whether in heaven or on earth, as indeed there are many “Elohim” and many “masters”,
There may be demonic beings that people worship (10:20), and some may even have true jurisdiction over human affairs within certain geographical zones (Daniel 10:13, 20) for those not under YHWH’s direct rule, but that is just his point:
6. yet for us [there exists only] one Elohim—the Father, from Whom all things [come] and toward Whom we [bow]—and one Master, Yeshua the Messiah, through whom all things [came into being], and we [approach Elohim] through him.
7. But not everyone has this understanding. Indeed, some have been accustomed to the idol until just now, and when they eat something sacrificed to an idol while the notion persists, [their conscience], being ill-equipped to [make the distinction], is soiled.
Soiled: i.e., colored by their habits, they feel guilty when they do something that very recently had a different meaning for them, even if now it has been “neutralized”.
8. Food, however, does not put us in better standing before Elohim; we neither fall short if we do eat, nor do we have an advantage if we do not eat [it].
Put us in better standing: or bring us closer to. Fall short: lack what is sufficient so as to fail to meet a goal or be considered inferior; have an advantage: get “extra credit” because of going above and beyond what was expected.
9. But watch out lest this right of yours should somehow become an occasion for stumbling for those who are not strong [enough].
10. That is, if anyone sees you, who have [this] knowledge, reclining at table in an idol’s temple, won’t his conscience be strengthened so as to eat the things offered to idols?
11. Thus, with your knowledge, a brother on whose account Messiah died is ruined!
Ruined: or even, destroyed.
12. And by thus doing wrong to the brothers [and sisters] and wounding their weak consciences, you are doing wrong to the Messiah!
13. For this very reason, if food causes my brother to fall into a trap, I will not eat meat forever, so that I might not make my brother fall into a trap!
He is a great example of being willing to take what seem extreme measures for the well-being of another.
CHAPTER 9
1. Am I not free? Am I not an envoy? Haven’t I seen our master, Yeshua? Aren’t you the product of my work in the master?
I.e., don’t I have the stature to do what I want to do, since I pretty well know what is right? (see v. 4)
2. Even if to others I am not an envoy, still at least to you I am! Indeed, you are the seal of my commission as an envoy in the master.
3. My [reasoned] defense to those who are questioning me is this:
Questioning: examining or investigating to determine whether his claims to be one chosen and sent by Yeshua himself are justified since he had never met Yeshua during his earthly life, as the other envoys had. However, he was confronted and commandeered directly by Yeshua, who was still able to contact people in this realm after he was promoted to a higher level of existence after his resurrection. This is not communicating with the dead, but with one more alive than we are at present.
4. Don’t we at all have the right to eat and drink?
5. Don’t we have a right to take along a sister [as] a wife [as we travel] around, as the other envoys, as well as both the master’s brothers and Kefa, do?
6. Or are Bar-Naba and I the only ones who do not have the right to not work [for a living]?
He supported himself by making tents, while the others were supported by the people in the congregations that sent them.
7. Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who shepherds a flock and does not drink the milk from the flock?
8. Am I speaking according to human beings? Or doesn’t the Torah also say these things?
9. Indeed, in the Torah of Moshe it has been written, “Do not muzzle an ox [while it is] treading out grain.” YHWH isn’t concerned about oxen, is He?
The reference is to Devarim/Deut. 25:4. The ox is permitted to eat some of the grain it is working to process for humans. The answer to his question is, “Yes, but if that is the case, how much more is He concerned for human beings in the same way?” (Compare 10:6.)
10. Or is He speaking at all about us? About us, indeed, it was written since the one who plows ought to plow in hope, and the one threshing, in hope of partaking [in a share].
11. If we have sown spiritual things for you, would it be too much for us to reap material things from you?
12. If others partake in the authority over you, shouldn’t we even more? But we did not make use of this right. I would rather put up with everything so as not to cause any hindrance to the glad news of Messiah.
13. Don’t you realize that those who work in the Temple eat the things from the Temple? Those who attend to the sacred altar have a share in [what comes] from the altar.
Chapters 6 and 7 of Leviticus go into detail about which priests may eat which offerings.
14. In the same way also the master has arranged for those who proclaim the glad news to live from the glad news.
15. Yet I have used none of these [things]. Nor indeed have I written these things so that it should come to be this way for me. It would be better for me to die rather than that anyone should deprive me of this “claim to fame”!
Claim to fame: or reason for being praised, one’s prize possession, a thing of special beauty, as used in the LXX and the apocryphal book of Sirakh.
16. If I proclaim the glad news, there is nothing for me to boast about; indeed, there is a pressing need laid upon me: for alas for me if I do not proclaim the glad news!
Alas: or woe, shame—because he would be failing to fulfill a very specific calling given him by the only man to conquer death, who paid the ransom for the lost sheep of Israel and was counting on Paulus to be an indispensable link in the chain of getting the word out to those who stood to benefit from this. There was no known “Plan B” if he shirked this responsibility. He was only doing his job. (Lukas 17:10)
17. If I carry it out willingly, I have an appropriate compensation; but if unwillingly, [then] I am entrusted with the job of managing someone else’s affairs.
Willingly: voluntarily, without needing to be compelled. Someone else’s: i.e., he would still have to do it, but would not get any benefit from it personally, for it still must get done.
18. What, then, is the reward for me? That in proclaiming the glad news free of charge, I can offer the glad news so as not to misuse my right in the glad news.
Misuse: or overuse, use to its fullest extent. He does not want to take advantage of other people in the process of taking advantage of his rights. This attitude should carry over into many other types of rights, for “where your rights begin, my rights end”.
19. For, being free from all, I made myself a servant to all, so that I might win over the larger number.
20. So to the Jews I became like a Jew, so that I might gain Jews. To those under [a particular] law, [I became] as [one] under [that] law (not being myself under [that] law), so that I might avoid losing [any] who were under [that] legal system.
Under a law: He is not speaking about the Torah, but the laws added by men, which may have been quite irksome and cramped his style significantly, but he was willing to submit to them if it would allow them to respect him sufficiently to listen to the additional, more important, message he had for them.
21. To those without law, [I became] like one without law (though not being without Elohim’s law, but rather subject to the law of Messiah)—so that I might not lose those without law.
He was not schizophrenic or merely pragmatic; he did have standards, but he communicated to each group in terms they understood, rather than requiring them to meet all of his standards before he would give them the gift that would raise them to a much higher level of obedience in either case.
22. To the weak, I became weak in order that I might win over the weak. I have become all these things to all [kinds of people] so that by all means I might rescue some.
23. But I do all [things] for the sake of the glad news, so that I might become a co-participant with it.
Co-participant: or sharer, fellow partaker. Otherwise he would be “selling” something he could not be part of, because he would have disqualified himself from this aspect of what it stood for.
24. Don’t you realize that those who run on a race-course all run, but [only] one receives the prize? In this same way, run in such a way as to apprehend [it].
Race-course: literally, stadium. Apprehend: aggressively take, obtain, i.e., win. Do not be aimless. (v. 26)
25. Now everyone who competes for a prize exercises self-restraint in all things—they, indeed, in order to obtain a perishable crown, but we an imperishable [one].
Crown: the vegetation-based garland that was placed on the heads of the victors, resembling Caesar’s in a way—but his, also, was likewise perishable, especially in this sense.
26. So I run in this way as not without a particular goal; I fight in this way, so as not to be boxing at [mere] air.
27. Rather, what I batter is my body, bringing it into servitude [to me], not in a way that, [after] having proclaimed it to others, I myself might be disqualified.
Batter: in contrast to the beating at air of v. 26, the term literally means to strike beneath the eye in such a way as to bruise; i.e., to treat oneself severely and discipline oneself with hardship if that is what it takes to remain in control of it rather than having one’s limited strength dissipated and accomplish nothing. Disqualified: not pass the test, unapproved, counted as worthless.
CHAPTER 10
1. Indeed, brothers, I do not want you to be ignorant [of the fact] that our ancestors were all under the cloud, and all passed through the sea,
That he speaks of Israelite ancestors when addressing “Gentiles” only strengthens the argument that at least the firstfruits of those who responded from all the places Paulus targeted for his evangelistic efforts were literally descendants of the “lost” tribes of Israel, which YHWH through all the prophets promised to bring back to the Covenant.
2. and all were immersed into Moshe through the cloud and through the sea,
Immersed: passing through the Reed Sea was indeed an initiation that would have left an indelible impression in the minds of all who experienced it, and it established Moshe’s authority, under which they were now covered.
3. and all ate the same spiritual food,
4. and they all drank the same spiritual drink—indeed, they drank out of the spiritual rock that followed them; the rock, by the way, was the Messiah.
Spiritual food: While there was a physical substance whose cause, though very unique, has been explained (Velikovsky), it seems Paulus is speaking of the fact that each of these things had symbolic or metaphorical meaning. That the rock “followed them” is a tradition traceable at least as far back as Philo, a contemporary of Paulus whose influence is also seen in Yochanan’s writings. Tosefta Sukkah 3.11 (c.. 300 A.D.) and Targum Onquelos on Numbers 21:16-20 (c. 250-300 A.D.) also refer to this idea. Messiah: though Moshe spoiled the picture, the Messiah, once he was struck, should only need to be spoken to for the living water he promised to be made available for us to drink from. (Yoch. 7:37ff)
5. Nevertheless with the majority of them, Elohim was not pleased; indeed, their [dead bodies] were strewn about the uninhabited land.
6. But these things have become patterns for us so that we should not be lusters after evil things such as they coveted.
Patterns: This is the point of the metaphors.
7. You should neither be idolaters, as some of them [were], as it is written, “The people sat down to eat and drink, and rose up to play”;
Play: literally like children, but can include singing and dancing in general, as they did at the golden calf incident. (The quote is from Ex. 32:6.)
8. nor should we engage in fornication, as some of them committed sexual immorality, and 23,000 fell in a single day.
9. Neither should we put the Messiah to the test, as some of them tested, and were being killed off by serpents,
That they were so inescapable suggests that they were probably fiery flying serpents. (Numbers 21; compare Yeshayahu 14:29; 30:6)
10. nor should you grumble as some of them grumbled, and died off under the destroyer.
Grumble: murmur, complain, especially as a whisperer. Destroyer: or ruiner, thought to be another type of poisonous snake.
11. These things came upon them as prototypes, but were written as warnings to us, unto whom the primary aim of [all] the ages has reached down.
Prototypes: physical prefigurings that set the pattern for deeper spiritual principles from which we need to learn. Aim…has reached: i.e., we have been allowed to attain that which people of faith in all ages have striven for, because of the extraordinary mercy YHWH showed to us in redeeming us through Yeshua and empowering us in a more direct way through His spirit. Therefore we should be all the more wary of these pitfalls by which we could lose the benefits we have been given, for they are a rare treasure to be guarded with the utmost of discipline.
12. Therefore let the one who thinks he is standing firm be [all the more] watchful lest he fall down.
Standing firm: as if he had been finally established with no possibility of being toppled or moved from his place. All of the foregoing temptations can render our faith of little effect because they are not environments in which it can thrive and bear fruit. Though we ourselves may be spared, we will be wasting the one life in which we can have a positive effect on others who are still being swept away by the spirits of this age.
13. No experience of testing has taken hold of you except that which is common to [all] humanity; moreover, Elohim is faithful, who will not allow you to be tested beyond what you are able [to bear], but along with the temptation will also put in place a way out, so that you may be able to endure it.
Testing: putting us to the proof, often by means of allowing us to be tempted or allured to see how we will really respond when put on trial. But He knows our limits and will not exceed them, though He may test us not according to where we are but according to where we could have been by now if we had used all the resources he provided for us. Way out: or means of escape. Endure: literally, bear up under it, or undergo hardship with support from beneath (compare Deut. 33:27), and come through it victoriously, though in some cases we may need to simply flee the things that attempt to sidetrack us (2 Tim. 2:22):
14. Therefore, my beloved [ones], avoid idolatry [at all costs].
Avoid: shun to the point of running away from it if you must.
15. I speak as to sensible people; judge for yourselves what I am asserting.
Sensible: intelligent, thoughtful, wise, practical, shrewd, discreet.
16. The cup of blessing that we bless—isn’t it a participation in the blood of the Messiah? The bread that we break—isn’t it a sharing in the body of Messiah?
He is referring to the ceremony that springboarded from Yeshua’s specialized use at his last Passover of the bread and wine blessed at all special festive meals in Israel, including the welcoming of the Sabbath. (See Yochanan 6:51; Mat. 26:26ff; the thought continues in 11:26 below.)
17. Because we who are many are [formed] into one loaf, because we all partake from the one loaf.
Like individual grains of wheat, the things we undergo (v. 13) are meant to be the process by which we are threshed, winnowed, ground, sifted, and baked into one cohesive entity (compare Ephesians 4:3-8, 11-16) that can no longer be picked off by predatory demons lie the birds in Yeshua’s parable. (Luke 8:5)
18. Consider Israel according to the flesh: aren’t those who eat the slaughtered offerings partakers in the altar?
According to the flesh: i.e., physical Israel, particularly the Levitical priesthood, which, at the time of this writing, was still functioning as a picture of all YHWH wanted to communicate thereby. (v. 11) He is drawing an analogy with the pagan altars that surround the Corinthians; the same holds true for them:
19. What am I saying? That what is sacrificed to an idol [really means] anything, or that the idol [itself] is anything [at all]?
20. Rather, [I’m saying] that what the Gentiles slaughter, they offer not to Elohim, but to demons, and I don’t want you to become fellow-sharers with demons.
This tells us that what “animates” idol worship is not mere ignorance—as if intelligent human beings would really think stone, metal, or wood objects they had made could do anything for them. Rather, they are worshipping—or more often, fearing and feeling obligated to placate--truly terrifying beings that are given limited jurisdiction in the world over different nations. The idols are mere symbols of them, but behind them there is a reality and a real history they are trying—albeit under duress—to keep from oppressing or harming them. And we do not want to give any credence to Elohim who have no jurisdiction over us who have been placed in direct relationship with the highest Elohim and have no reason to be subject to the intermediaries who must keep others under bit and bridle by other means so they do not to become uncontrollably wicked. We have a much better—an internal—means of self-control, which is now part of our nature rather than something that must be imposed on us. We must keep the two separate:
21. You can’t drink from [both] the cup of the Master and the cup of demons! You can’t partake of the table of the Master and the table of demons.
22. Or do we provoke YHWH to jealousy--as if He were not more powerful than we are?
23. [But “I can eat] anything lawful [for] me!” But not everything is beneficial. “Anything lawful”—but not everything builds others up.
This is not saying “Everything is lawful for me to eat” in disregard for distinctions regarding which types of animals YHWH has said are meant to be food for us, but rather, in context, the argument was not over clean and unclean meats, but clean meats that, because of their association with pagan temples where part of them had been offered and the rest sold very inexpensively in the market, had become “tainted” in this particular case; it is not speaking about meats which the Torah says are unlawful to eat. These people were arguing to Paulus that they were convinced it was permissible to eat any animal sold in the local market that had been killed in a biblically-kosher way, because idols aren’t real gods anyway. He says that in general they are right, but that they should limit that freedom in cases where someone else considers it unfit because of the bad association, though it is technically kosher. (Pollina)
24. Do not seek your own benefit, but the benefit of the other person.
25. Eat anything that is sold in the marketplace without [asking] questions of conscience,
26. because the earth and all that fills it belongs to YHWH.
Everything has in fact already been brought back under YHWH’s jurisdiction since Yeshua bought the world back from haSatan for YHWH, so nothing really belongs to demons anymore, but nor everyone is aware of that fact and still associate many things with the evils by which they were co-opted for so long, and we do not want to inadvertently condone or endorse the things people THINK they stand for, so when that deduction is likely, we should err on the side of caution and abstain from things that look evil because they used to be used for that purpose:
27. If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.
28. But if someone says to you, “This is from a sacrifice”, do not eat [it], for the sake of the one who told you and for the sake of conscience
Unless it is clearly known that it was offered to an idol (as was often the case), it is generally permissible to eat it. Again, this is not talking about unclean meats, but clean meats that may somehow have become defiled by someone’s definition, though not by a simple Torah definition.
29. (I do not mean yours but the other person’s), because why should what is [a] right for me be judged by another person’s conscience?
30. If I partake with thankfulness, why am I blamed for the food that I give thanks for?
In Romans 14, Paulus goes into more detail, teaching that one who allows himself to eat should not look down on the one who abstains, nor should the one who abstains judge the one who eats, but here he is more tactful, trying to get them to think through for themselves how this will affect each other. (Pollina) Compare Romans 14:4.
31. So whether you eat or drink—or whatever you do—do everything to the honor of Elohim.
This, not our own personal enjoyment, should be our primary consideration in every thing we do.
32. Become blameless to both Jews and Gentiles, as well as to the called-out assembly of Elohim,
Blameless: someone who does not unnecessarily offend (cause anyone to stumble and thus be either harmed or turn away from the path because it is becoming too difficult or contradicting what they consider to be propriety).
33. just as I [seek] in all things to be agreeable, not trying [to arrange things for] my own advantage, but rather to [the benefit] of the many, in order that they may be preserved.
Agreeable: or pleasing, aiming to serve rather than be served, and to winsomely do whatever it may take to get the primary job done rather than quibbling over one’s own petty rights.
CHAPTER 11
1. Be imitators of me, as I also am of Messiah.
As: or, insofar as—but he did have a record worthy of emulation.
2. I give you credit that you have remembered everything [that came] from me and that you are holding fast to the instructions as I entrusted them to you.
Entrusted: transmitted as a tradition that was meant to be maintained and passed on to others. Elsewhere (v. 23 and 15:3) he tells us that some of these things he passed on to them were what Yeshua did on the night he was betrayed and his death and resurrection. But they were losing something in the transmission:
3. However, I want you to realize that the Messiah is the head of every man, but the man is the head of the woman, and Elohim is the head of the Messiah.
It appears that the women in Korinthos were following the fashions of their Gentile neighbors both in dress and attitude of insubordination.(cf. 14:34-35) Stern explains, “even in the Messianic community, where ‘there is no male nor female’ (Gal. 3:28), there remain distinction between the roles of men and women; and these straightforwardly have to do with headship, authority, and submission. Howe should moderns sensitized to the demeaning of women understand this passage? By relating it to the last phrase of the verse…a relationship that Yeshua presumably does not find demeaning.” (Even the Messiah always remains under another authority, and men have no qualms about being under his authority, so why should women, when it is not an issue of value, but of order, decorum, and the necessity of a “chain of command”—i.e., someone having the final responsibility to decide on a difficult issue. His argument is partly based on Korinthian cultural customs as well:
4. Every man who prays of prophesies having [something] down [over] his head dishonors his head,
Man: specifically, non-inclusively male, here. He is speaking of public prayer and of wearing a veil, not a hat or cap, as the priests in the Tabernacle and Temple were ordered by YHWH to cover the tops of their heads while serving in these holiest places.
5. but every woman who prays or prophesies with her head uncovered disgraces her head; it is one and the same as [if she] had shaved it.
The Torah seems to assume that a woman faithful to her husband will keep her head modestly covered (Numbers 5:18), for when she is on trial before YHWH for suspected adultery, the priest lets her hair go loose. In later Greek society, chaste women also wore their hair up or under a veil, but he seems to be appealing to norms throughout the whole eastern Mediterranean region (v. 16) where most other followers of Yeshua lived at this time, but also introducing a transcultural element as well. (Stern, per v. 10)
6. If a woman does not cover her head, let her hair be cut off; if, however, it is disgraceful to a woman to have her hair cut off or shaved, let her head be veiled,
7. because a man, indeed, ought not to have his head covered up, because he is the image of Elohim that brings honor to Him, while the woman is the honor of a man,
8. because man did not come from woman, but woman from man.
9. For man was not even created through woman, but woman through man.
Through: or, on account of. Adam was the source for Chawwah, not vice versa. (Gen. 2:18) Therefore he holds some degree of pre-eminence; she was created to fill a need of his, not the other way around, but that need is not for dominance but for assistance, fruitfulness, and also to provide another viewpoint that could offset his blind spots, especially after his fall, when no longer he has cause for any form of pride or arrogance.
10. Because of this, the woman ought to have [the sign of] authority upon her head on account of the messengers.
Messengers: possibly angelic—which also cover their faces in the presence of their higher authority YHWH (Yeshayahu 6:2), or possibly simply human messengers from other congregations where such practices were unheard of and who would thereby be scandalized. (v. 16) If the former, Stern suggests that “even if a woman cares little about shocking men, she should care about shocking angels, who are present at public worship. We must remember also that even some very authoritative angels (the “Watchers” assigned to guard and teach human beings, per 1 Hanokh/Enoch 6) fell victim to the beauty of some human women. (Genesis 6)
11. Nonetheless, a man is neither separate from a woman, nor woman from man, in the Master.
I.e., neither can fully function without the other, nor is either more essential or more valuable or less so. Both have access to YHWH and His deliverance. (Gal. 3:28)
12. For just as the woman [came] out of the man, the man is [now born] out of the woman, but all things [come] from Elohim.
In the words of a modern wedding song, “Woman draws her life from man and gives it back again.”
13. Judge among yourselves: is it appropriate for a woman to pray to Elohim unveiled?
14. Doesn’t even nature itself indeed teach you that if a man has an ornamented hairdo, it is a disgrace to him,
Disgrace: indignity, dishonor. Ornamented hairdo: specifically, locks or braids; Greek, koma. It does not mean long hair in every sense of the term, as some render it; this type probably was long and appeared like a veil or like a woman’s hair, because it refers to a very specific hairstyle that was worn by male temple prostitutes in Korinthos. (Joseph Good) In a culture and time in which both sexes wore robes, hairstyles were an easier way to identify one’s gender, and for men to do what pertained to a woman (Deut. 22:5) and vice versa was the equivalent of cross-dressing or apparent role-reversal, which is not only a source of confusion but would seem to lend credence to the idea that homosexuality (in which these temple prostitutes were often involved) was acceptable, when in fact it goes against Torah (Lev. 20:13), which is what now defines our beliefs , not the preferences of the cultures that surround us.
15. whereas, if a woman has ornamented hair, it is an honor to her, because the long hair is given to her corresponding to a veil?
Long hair: a slightly different form of the term used of ornamented hair for both men and women here. It should also be noted that “Women in service in the pagan temples had their heads shaved. It marked them as pagan temple prostitutes.” (gotquestions.org) Brigid Emmelia notes that the priestesses of the temple of Diana in Ephesus always had their hair shorn. Corresponding to: or instead of, substituted for, or equivalent of. This suggests that the long hair may be a sufficient sign of authority if everyone follows the norms of making distinctions, but since they did not appear to wish to do so, he enjoins the use of a veil, especially if, as some believe, unveiled women were considered immodest and might even be suggesting their availability as prostitutes—something one who represents Messiah should never allow people to assume, even if it is not true.
16. If anyone is inclined to be argumentative, we have no other such practice, nor do [any of] the called-out assemblies of Elohim.
Argumentative: literally, “one who loves strife”; i.e., insolently still wanting to dispute this, rather than accept the authority of the very one who had first revealed to them the lifestyle fitting for YHWH’s redeemed people, let alone the possibility of redemption itself.
17. Now in this [next] message I do not give you commendation, because when you convene, it is not for the better, but for the worse,
Compare verse 2, where he, their teacher, does give them a better “mark” in that subject area.
18. firstly, that is, because when you do convene in the congregation, I hear that there exist divisions among you (and I partly believe it,
19. because there do have to be strong opinions among you so that it may become evident [which of] those among you are approved)
Strong opinions: or varying views; literally, heresies--not necessarily lies but differing opinions. But while some must rise to the top in order to become leaders, distinguishing themselves in appositive way, we should not form unworthy distinctions, such as what Stern renders as “cliques”, basing our fellowship on socioeconomic, racial, or intellectual similarities as one would out in the world, but cross all these boundaries because YHWH selected His people from within all of them:
20. –such that when you do gather in the same [place], it is not to eat the Master’s meal,
21. because each of you eats his own dinner before others get to [do so], and so in fact, this one goes hungry, but that one drinks too much!
They were supposed to be shared meals, but some were going ahead and starting before everyone arrived, especially those who may have been slaves (12:13) and had to get all their work done before they were free to arrive, and by the time they finally got there the early-arrivers had eaten up and drunk what was to be their share, to the point of inebriation, and though arriving famished, they had only a few scraps left to eat.
22. Really? Don’t you have houses in which to eat and drink? Or will you insult the called-out community and put to shame those who have nothing [to contribute]? What can I tell you? Can I applaud you in this [area]? I do not approve!
If all they were there for was to eat, he says, you might as well stay home and eat there before you convene, rather than exhibiting such disregard for those who, though lower on secular society’s ladder, were in fact equal sharers in Messiah’s benefits.
23. Because I received from the Master that which I also handed down to you: that the Master, Yeshua, on the night in which he was betrayed, took hold of [a loaf of] bread,
24. and after he had given thanks, he broke it and said, “This is my body, which is [broken] for you; do this [same thing] for the sake of remembering me.
25. In the same way, after [they] had eaten dinner, [he took up] the cup, saying, “This cup is the covenant, renewed by means of my blood; as often as you may drink it, do this for the sake of remembering me.
By means: or, through the instrumentality of. Though YHWH promised to accomplish the renewal of the covenant (Yirmeyahu 31:31), it could not be accomplished without this means by which YHWH chose to make it possible. As often as: Many have argued over how often this ritual should be celebrated. He does not specify, but only says that whenever we break bread and share a cup of the fruit of the vine, we should remember this occasion when we do. If he did this at Passover, we can deduce that we would repeat a similar situation at least once a year, but bread and wine are commonly used every Sabbath, and thus it too should remind us of this occasion and how he gave special significance to the things we share. The sharing and the remembering are the important factors here, not the frequency.
26. Because--provided that you do—as often as you may eat this bread or drink the cup, you openly proclaim the Master’s death until he comes.
Do: that is, remember him while doing so. Proclaim: promulgate, declare, and celebrate, all in one.
27. Therefore, whoever may eat the bread or drink the cup of the Master irreverently, will be held liable for the body and blood of the Master.
Irreverently: or, in an unworthy manner—as described above, treated something special as if it is common or ordinary and forgetting why it is being done, as well as entering into indecorous activity as one would if he drank too much from the cup. Liable for: guilty of, as if he had been the one involved in killing him, and thus punishable for his death. They have not gotten the point of why we eat his “meal”. Broken bread should remind us of his broken body, and pouring the blood-colored beverage should remind us that his blood was indeed poured out so that these artificial distinctions brought on by Adam’s fall should no longer have a place in us. If, however, one does receive these symbols as a reminder of what Yeshua did for us and appreciates them as they should be held in high honor, then what they symbolize has its desired effect of transforming us so that we no longer live in a way that deserves judgment, and his shed blood and broken body have done their work.
28. Instead, a person must examine himself, and let him eat from the bread and drink from the cup in this way.
29. But the one who eats and drinks without discerning the body eats and drinks condemnation onto himself.
Discerning…condemnation: two kinds of judgment, and if one has the first, he will not need to receive the other. (v. 31)
30. This is why many among you are weakened and sickly, and several have fallen asleep.
Several: an ample number, close to being describable as “many”.
31. But if we had been judging ourselves, we would not have to come under judgment.
Not have to: as we otherwise definitely would if we did not take the warning. But fire can only burn the same thing once, so if we dare to hold our own feet to it, YHWH will not have to do so.
32. However, [when] we are judged under the Master, we are disciplined so that we will not be condemned along with the world [system].
Disciplined: trained to the point where we can control ourselves.
33. So then, my brothers, when you come together in order to eat, wait for one another!
See verses 21-22 to recall why he is saying this and the following.
34. If anyone is hungry, let him eat at home, so that you may not come together into condemnation. And the other matters I will put in order when I get there.
CHAPTER 12
1. But concerning things of the spirit, brothers, I do not want you to be without knowledge.
2. You are aware that when you were Gentiles, as you were being led toward idols that were unable to speak, you were being led astray.
Were Gentiles: or pagans, but the Greek word is ethne—nations or ethnic groups. This is past tense for the Korinthians. Once they belong to Messiah, they are part of Israel again. In Hebrew it simply says “servants of vain things”.
3. Therefore I make known to you that no one who is speaking in the spirit of Elohim says, “Yeshua is accursed”, and no one can say “Yeshua is Master” except by the spirit of holiness.
Yeshua is Master: the Aramaic version says, “Yeshua is of/from the Master” (which term “Master” sometimes, but not always, refers to YHWH Himself). Austin Carney points out that this indicates that “no one can say Yeshua is sent to us, authorized for us, and blessed for us by YHWH unless He reveals it to us, in the ‘He is a man of Elohim’ sense…This…sets a distinction between Yeshua and YHWH”.
4. There are varieties of different endowments, but the same spirit.
They all should operate from the same attitude of wanting to be as helpful as we can toward the building up of the whole body, and these things should never be used for personal glorification. (Compare Ephesians 4:4-7, 11-16.)
5. There are also various kinds of service, but the same Master.
6. There are different kinds of effects, too, but the same Elohim is doing all the energizing in everyone,
7. but each is given the expression of the spirit toward the common benefit.
Common benefit: the term connotes a concurrent set of circumstances that result in advancement for the whole group that results from their convergence.
8. For indeed, through the spirit one is given a wise saying, while to another, reasoning [based on] knowledge, according to the same spirit,
Reasoning: or simply “word”—a flash of insight that solves a problem the whole community has been experiencing.
9. to a different one, persuasion by the same spirit, while to another, provision of the ability to heal through that one spirit.
10. But another [is given] the [ability to] work miracles, yet another to prophesy, while another [is allowed] to distinguish between spirits’ to a different one [is given] different kinds of languages, while another [is gifted to] interpret [those] languages.
11. But one and the same spirit energizes all of these things, distributing to each individually as [YHWH] desires.
Distributing: or apportioning—being allotted in just the right measure needed for each particular situation, depending on who is there as an available channel. The same person may not be given the same manifestations of this spirit consistently, to show that it is from YHWH, who sees the need of each moment and uses whomever He has put there at the right time, and not a permanent part of that individual who just allows Him to work through him as needed.
12. Because just as the body is one and has many working parts, yet all the parts of the body, though they are many, are [nonetheless just] one body, so it is with Messiah.
Working parts: the word can include organs, limbs, or simply, members.
13. For also through one spirit, we were all immersed into one body, whether Jews or Gentiles, whether slaves or free, and all have been allowed to drink [of] the one spirit,
Gentiles: literally, Greeks or Hellenists, but the Aramaic version says “Arameans”. Slaves: this is an additional witness to the idea hat those who were not getting their share of the meal because they arrived late (11:21) may have been slaves.
14. because the body is not one part but many.
15. If the foot should say, “Because I am not a hand, I don’t belong to the body”, that is no reason [for it] not to belong to the body!
No reason: literally, this is not parallel; i.e., you are comparing apples to oranges!
16. And if the ear should say, “Because I am not an eye, I don’t belong to the body”, that is no reason [for it] not to belong to the body!
17. If the whole body [were] an eye, where [would] the hearing be? If [it were] all hearing, where [would] the sense of smell be?
18. But as it now [stands], Elohim has set the parts—each one of them—in the body right where He wants [them].
Set: or placed, arranged, established, as He determined best.
19. But if all were one member, where would the body be?
20. But now indeed, there are many members, but one body,
21. so the eye can’t say to the hand, “I have no need of you”, or again the head to the feet, “I don’t need you!”
22. But quite to the contrary, those members of the body that seem to be more unimpressive are [actually] essential!
For example, the internal organs are rather unsightly, but we could not do without them.
23. And those that we consider to be less honorable, on these we bestow more abundant honor, and our unpresentable [part]s receive more abundant embellishment,
Embellishment: outward beauty, modesty, elegance of figure, or decoration (as from the term, decorum—appropriateness). I.e., our private parts are the only parts that are always clothed, while those parts that are considered “public” might often go without any added beautification at all:
24. while our presentable [part]s have no [such] need. But Elohim has composed the body in such a way that those that are deficient are given more honor,
Now he is speaking about the metaphorical “body” of Messiah.
25. in order that there should be no dividing in the body, but [rather], [all] the members should have the same concern for one another.
26. And if one member suffers, all the members suffer together; if one member is honored, all the members rejoice together.
27. But you are the body of Messiah, and [share as] parts [of the whole] due to [your] individual allotment.
Or, and members [of it], coming out from individuality. I.e., the focus is now to be on being part of something larger than yourself, though you have a specific job therein and have no need to envy someone else’s gifting.
28. And since within the called-out assembly Elohim has set in place first envoys, secondly prophets, thirdly teachers, then afterwards [miraculous] power, then empowerment provided to heal, ability to help meet needs, administrative leadership, [and] various classes of languages,
Envoys: those sent to “plant” the or start up assemblies in new locations. Administrative: literally, ability to steer or pilot (thus governing the direction the assembly is going). Note that he puts the “speaking in other tongues” last; though it is more spectacular, it appears to be least important in the overall scheme of things and thus should not be overemphasized as some have done even in modern days at its resurgence, and especially not made out to be a proof of one’s true spirituality.
29. not all are envoys, are they? Not all are prophets, are they? Not all are teachers, are they? Not all [exhibit] miracles, do they?
30. Not all are provided with ability to heal, are they? Not all speak in [other] languages, do they? Not all translate [them], do they?
Languages: possibly both to be able to communicate the glad news to people who do not speak the lingua franca well (as in Acts 2) as well as supernatural messages from heavenly languages (13:1) meant to be conveyed to the assembly through the interpreter.
31. But do be eager to possess the more important empowerments. [Yet] I will show you an even more excellent path:
More important: or greater, i.e., not for the purpose of being considered better than others, but those with the widest application and thus benefitting more people. Empowerments: or spiritual gifts, operations of favor, which enable us to carry out service to YHWH to a degree that goes beyond our natural abilities; ; Gk., charismata. Excellent: surpassing, better, pre-eminent; from this word we get the term hyperbole. More important than any supernatural gifting is the heart of the Torah: loving YHWH and loving one’s neighbor, and the more exciting manifestations of the Spirit must never contradict or overshadow this:
CHAPTER 13
1. Though I speak in the languages of men or [even] of angels, if I do not have goodwill, I have become like a noisy brass instrument or a clanging cymbal!
In Judaism, a prayer of high praise called the Qedushah (which describes Yeshayahu’s vision of the heavenly Temple in Yesh. Chapter 6) is also called “tongues of men and of angels”. Even if we should have such a mystical experience but not have love toward our fellows, even speaking the eloquent praises of both Israel and the messengers who gather around the throne would be nothing more than noise. (Avi Ben Mordechai) “Speaking in tongues” can also be a sign of the working of the spirit of holiness (Acts 2), but if done in the wrong attitude, it can just cause a lot of confusion, rather than appearing to be a wonder.
2. And if I have prophecy, and understand all mysteries and everything there is to know, and if I have all the faith needed to remove mountains, yet do not have goodwill, I am nothing.
Here he may be alluding to Yeshua’s own statement in Matithyahu 17:20.
3. And if I give away all of my possessions [to feed the poor], and if I hand over my body to be burned, yet do not have love, I am accomplishing nothing of any value.
Burned: i.e., as a martyr, as some people were already experiencing when this was written. This was not something they volunteered to do, in a morbid way, but some were given only the choice to renounce their faith or die. Accomplishing nothing: or, benefitting no one.
4. Love has great patience [and] is kind; love is not envious.
Love is not boastful; [it] is not arrogant.
The juxtaposition of the first two may suggest that love suffers for a long time and is still kind and mild in the way it approaches others. Envious: or possibly, insistent in pressuring others due to zeal or eagerness to accomplish something. Boastful: acting as a braggart or show-off. Arrogant: literally, puffed up or swelled up, inflated like leaven does to bread, making oneself appear to be more than one really is. People who do the things in verse 3 might be tempted to advertise their generosity, but this is thinking more of oneself than of the needy recipient of our kindnesses.
5. It does not act unbecomingly, does not demand [things] for oneself, is not [easily] irritated, does not keep count of wrongs [done],
Unbecomingly: rudely, inappropriately. Irritated: or provoked to anger, upset by annoyances that “poke at” him; alt., does not think up malicious acts.
6. is not glad when [another is] hurt [by injustices], but is delighted along with others when the truth [comes to light].
7. It puts up with anything, has faith in all kinds [of people], expects [the best in] all [situations], [and] perseveres [through] anything.
Expects: or hopes for.
8. Love never fails. Moreover, if [there are] prophecies, they will be discharged; if [there are messages in foreign] languages, they will be finished; if [there is] knowledge, its relevance will be diminished,
Love should not be regarded as an emotion here, but as a commitment to doing the best for those around us, with goodwill. Fails: or falls down (i.e., under burdens or unpleasant conditions.
9. because [indeed it is] due to categorizing [things into] particulars [that] we know [anything], and we prophesy [about] particular [matters],
10. and whenever the process becomes complete, the parts become irrelevant.
Knowledge comes as we come to understand individual pieces of reality, but when we see the big picture and it all falls into place, the fragmented portions will no longer matter, because we will perceive it as a whole working together, not as separate parts, so focus on something that will still be meaningful at that point:
11. When I was an [unlearned] child, I spoke like a child, I thought like a child, I reasoned like a child, but when I became a man, I did away with childish things.
Like a child: or, in an immature, incomplete way.
12. Right now indeed we see by way of a dimly-lit glass [window], but then [we will see] face to face; right now I know in a fragmentary way, but at that time I will know completely, just as I have been completely known.
Dimly-lit: Greek, enigmatic or obscure, i.e., hard to distinguish clearly. At that time: when the process is complete (v. 10)—when this life is over and we move on into the age to come, when we will be restored to what YHWH originally intended for humanity. Know completely: the Greek word is the verb form of what literally means “on top of knowledge”. I.e., what is complete will supersede “knowledge” as such. (vv. 8-10)
13. So now faith, hope, and love remain—these three—but the greatest of these is love.
Now: in the logical sequence of his argument, all that is left is these three things, and he is implying that at that above-mentioned time when everything is finally complete, these are the only things that will still matter, and one of them will outshine the others. It should, therefore, be our highest priority:
CHAPTER 14
1. [So then] pursue love, though [you may still] strongly desire the spiritual [things], especially that you may prophesy,
2. because the one who speaks in a [foreign or angelic] language does not speak to men but to Elohim; indeed, no one [else] understands, though in spirit he utters hidden [truths],
3. but the one who prophesies speaks to men, building [them] up and encouraging and [tenderly] consoling [them].
4. The one who speaks in an [angelic] language builds himself up, but the one who prophesies builds up the [whole] congregation.
5. I wish you could all speak in [these] tongues, but even more that you could prophesy, and the one who prophesies is more important than the one who speaks in tongues.
6. Indeed, if I were to come to you now speaking in tongues, what would it profit you if I would not [also] speak to you either with [the purpose of] revealing, or knowledge, or prophecy, or teaching?
7. Even when inanimate things are giving out a sound—whether flute or harp—if they do not make a distinction between the tones, how will it be known what is being played?
Played: literally, piped or harped.
8. And indeed, if a trumpet gives an indistinct sound, who will make preparations for battle?
9. Likewise, you all, if you do not provide an intelligible word with the tongue, how will it be known what is being said? You will indeed be talking into the air!
10. Though indeed we may encounter many kinds of sounds in the world, and none [is] without meaning,
Sounds: in this case, probably phonetic sounds (see v. 11).
11. still, if I do not know the meaning of the sounds, I will be a barbarian to the one speaking, and the one speaking [will be] a barbarian to me.
12. You yourselves also, since you are enthusiastic about spiritual things toward the building up of the called-out ones, search them out in order that you may excel.
13. On that account, let the one who speaks in a [foreign] language pray that he may [also be able to] interpret.
Interpret: translate or give a full explanation.
14. Indeed, if I pray in a [foreign] language, my spirit is praying, but my mind is unfruitful.
15. Which is it, then? I will pray with the spirit, but I will also pray with the mind. I will sing praise with the spirit, but I will also sing praise with the mind.
The disjunction of mind and spirit is part of our fallen heritage from Adam; YHWH wants to repair this breach and He makes possible the reunion of the separated parts of ourselves through our union with the Second Adam.
16. Otherwise, if you speak blessing with the spirit, how will the one who occupies the place of the uninstructed say “Amen” upon your thanksgiving, since he doesn’t know what you are saying?
17. Of course you do well to give thanks, but the other [person] is not built up [by it].
18. I thank Elohim that I speak in tongues—more than any of you--
19. but in the assembly, I would rather speak five words with my mind than 10,000 words in [foreign] languages, so that I might instruct others!
20. My brothers, don’t be children in your intellects—except in [regard to] evil; [there do] be children, but in your thinking be mature.
21. In the Torah it is written, “‘Through other languages and other dialects I will speak to this people…but they won’t even listen to me that way’, declares YHWH.”
The quote is from Yeshayahu 28:11-12, but the term “Torah” is often used to denote anything in the Hebrew Scriptures, to distinguish it from the words of the scribes (known then as “traditions of the elders”), but through the idea of “oral torah”, the term in common Jewish usage today has extended to the Talmud as well.
22. So the tongues exist to be a sign, not to those who believe, but to those who do not believe, but prophecy is not for the unbelievers but for believers.
23. Therefore if the whole assembly is [gathered] in the same [place], and everyone would be speaking in tongues, and uninstructed or unbelievers were to come in, wouldn’t they say you were [raving] madmen?
24. But if everyone was prophesying, then some unbeliever or uninitiate person came in, he would come under conviction by all [that was said] and would come under scrutiny through anything [he heard].
25. The things hidden in his heart would come to light, and having thus fallen on his face, he will [worship] prostrate [before] Elohim, declaring that Elohim really is among you.
26. Which is it, then, brothers? Whenever you gather, each one has a sacred song, a teaching, a revelation, a [saying in a foreign] tongue, [or] an interpretation. Let everything be done toward [the purpose of] edification.
27. If anyone speaks with a tongue, [let it be] limited to two or at most three, and taking turns, and one must interpret.
Taking turns: not all at the same time, because then no one can interpret, and the usefulness of the revelation will be lost.
28. But if there is no interpreter, let him remain quiet in the assembly, though he should speak to himself and to Elohim.
29. But let two or three prophets speak; then the others can investigate [what they say] thoroughly.
Investigate: or reason about back and forth and make judgment (as to its genuineness or simply its meaning) by separating out the various details of what is said.
30. If, however, a revelation should be made to another, let the first sit down and be quiet.
Not that one displaces the other, but that the first gives “equal time” to the second; this is the “turn-taking” spoken of in v. 27:
31. It is possible for you all to prophesy one by one, so that you may all gain knowledge and all may be encouraged.
32. Moreover, spirits of prophets are subordinate to [the] prophets,
Your true renewed spirit, reconnected with YHWH, will not just blurt out a prophecy in the middle of someone else’s prophecy like an unclean spirit might; you can control yourself and wait your turn:
33. because He is not the Elohim of disorder, but of peace. As in all the assemblies of the holy ones,
Peace: more properly, wholeness, as in Hebrew as well; i.e. when all essential parts are joined together, working in harmony, things will be done calmly rather than one running over another to try to be first.
34. let the women keep quiet in the assemblies, for it is not permitted for them to speak, but to be subordinate, as even the Torah says.
Subordinate: or obedient, in submission, under another in rank. As…the Torah says: i.e., this should not be construed as a “Christian” idea, as if contrasted with a more liberal Judaism! What verses might he be referring to? Genesis 3:16, 17; Numbers 5:12ff; 30:8 are some possibilities, though of course the Torah balances these with many rules that ensure just and fair treatment for wives of men who might tend to abuse their position. Of course this is not a popular verse today, but in context, it appears that in his experience of their congregation, certain particular women (most likely sitting on one side of the room while their husbands were on the other, with the rest of the men) were also shouting out questions to their husbands across the room, thus disturbing the flow and interrupting the teacher—another form of the disorder spoken of above.
35. But of they wish to learn [as disciples], let them inquire of their own husbands at home, for it is improper for a woman to speak in the assembly.
Improper: or even shameful, disgraceful, base.
36. Or has the word of Elohim gone forth from you? Or has it come only to you?
They appear to have wanted to set their own rules based on Korinthian culture rather than on Hebraic, which they were adopting. The Torah is to go forth from Tzion (Yeshayahu 2:3), and Paulus was subordinate to the rulings of the elders there in regard to his mode of operation throughout the diaspora. (Acts 15:4ff; 21:18ff)
37. If anyone considers himself to be a prophet—or [even just] a spiritual [person]—let him recognize that the things I am writing to you are the Master’s commands.
He was the expert in the Torah; they were the learners, and by now should have learned to trust that he was teaching them the right things and had good reason to.
38. But if anyone does not know any better, he can be ignored.
I.e., do not be overly concerned about newcomers following these rules right away; they can be allowed to learn and become acclimated before they are held to the same standards. An alternate rendition might be: If anyone is willfully ignorant [of these orders], then ignore him as well; do not listen to anyone who wishes to contradict what he is telling them will work best.
39. Therefore, my brothers, be eager to prophesy, and do not prohibit the speaking I [foreign] tongues,
Eager: or even more strongly, zealous; i.e., “earnestly desire”.
40. but let all things be done with [proper] decorum and orderliness.
CHAPTER 15
1. Moreover, brothers, I am making known to you the glad news that I proclaimed to you—which you also accepted, in which indeed you are made steadfast,
2. through which you are also being rescued, if you hold fast to the word which I proclaimed to you—unless, if not, you have believed for nothing.
3. Indeed, I delivered to you as of primary importance what I also received—that Messiah died on behalf of our sins, in agreement with the Scriptures,
One example of such Scriptures is Yeshayahu 53:4-6.
4. and that he was buried, and that he was raised up the third day, corresponding with the Scriptures,
5. and he was seen by Kefa, then the twelve,
6. then he was seen by more than 500 brothers all at one time, of whom the majority remain [alive] to the present [day], though some have fallen asleep.
7. After that was seen by Yaaqov and all the envoys,
8. then last of all, as if to someone born at the wrong time, he was seen by me.
9. I am the very least of the envoys—I, who am not worthy to be called an envoy.
Worthy: or fit, sufficient, suitable. He did not meet the criteria delineated by the eleven original envoys when they needed to replace Yehudah the Cut-throat (Acts of the Envoys 1:21ff): that he be someone who had accompanied Yeshua and themselves for the duration of his ministry and were eyewitnesses of his resurrection. Yeshua appeared to Paulus under special circumstances, to stop him in his tracks, and he considered this a shameful reason to have seen him, and he did not see him in his physical body while he was on earth, but as if in a vision. He thought this hardly counted as having seen him, yet he felt that he had, nonetheless, been called by Yeshua to a mission he had no choice but to fulfill:
10. Nonetheless, through the [kind] favor of Elohim, I am what I am, and His favor toward me has not been [received] in vain; rather, I worked much harder than any of them—though [it was] not I but the [empowering] favor of Elohim that was with me.
One possible meaning of Paulus (if derived from Hebrew rather than Greek) is “hard worker”. But he does not take the credit for this, having rather been using all his efforts to oppose Yeshua’s cause prior to that incident.
11. Whether, then, [it was] I or they, this is what we proclaim, and this is what you put your trust in.
12. So if Messiah is proclaimed as having been raised from the dead, how is it that some among you say there is no resurrection of the dead?
13. If indeed there is no resurrection of the dead, then not even Messiah has been resurrected,
14. and if Messiah has not been resurrected, then not only is our proclamation worthless, but your confidence is too.
15. Moreover, we are found to be false witnesses of Elohim, because we bore witness concerning Elohim that he raised the Messiah, whom He did not raise, if indeed the dead are not resurrected,
16. for if the dead are not raised, [then] neither has Messiah been resurrected,
17. and if Messiah has not been raised, your confidence is groundless; you are still in your sins!
Groundless: in vain, futile, unproductive, unreal, ineffective, without purpose. This is a very strong point, because Yeshua would then still be dead and his death would just be one more injustice perpetrated by the system, and we would have no evidence that YHWH had accepted his self-offering or if our redemption had indeed been purchased. The sins we thought had been covered by his atonement were not, and we still owe restitution for them.
18. Under these circumstances, also, those who have fallen asleep in Messiah have utterly perished.
If they accepted martyrdom in hope of a better life to follow, they will be disappointed and will never know justice and vindication.
19. If in this life only we have hope in Messiah, we are the most to be pitied of all human beings!
We did not “eat, drink, and be merry” in this life, spending it on what we thought was a wiser and more lasting cause, but if there is nothing afterward worth dying for, then we missed out even on what the most irreverent of people have enjoyed.
20. However, Messiah has, in fact, been raised out from among the dead, the firstfruits of those who have fallen asleep.
Firstfruits: the day of his resurrection was indeed the day the firstfruits of the barley harvest were brought to the sanctuary on earth, the morrow after the Sabbath that falls during the Feast of Unleavened Bread! (Mat. 28:1; Yochanan 20:1) YHWH had made this appointment over a millennium prior to this.
21. because since death [came] through a man, through a man also [comes] resurrection from the dead.
22. For just as in Adam, all die off, in [exactly] the same way, all can be made alive in Messiah--
Messiah is considered a second Adam, who took up the same office and was faithful to fulfill its calling, and thus made mediator between Elohim and mankind (1 Timothy 2:5), essentially restoring the human race to what it had been before Adam’s fall, though the effects are not yet seen in the present age. Nonetheless, we are counted as having been transferred to the renewed race if we recognize this gift from YHWH (Rom. 6:23) and appropriate it by committing to the conditions for one who is to represent the founder of that “race” (which amounts to turning over our bodies to be his servants and obeying YHWH’s commands, and trusting the ransom Messiah paid to make up for the gaps in our performance as we learn to adapt to this new reality).
23. each one, however, in its own [properly-ranked] order: Messiah the firstfruits, then those who belong to Messiah, when he arrives [back in person].
When he arrives: or, “at his re-entry”, a term used of royal visits, when the people would be in a king’s or other official’s immediate presence, or of the return of the owner of a place, who alone can deal with a situation properly.
24. Then [comes] what it was all aiming toward: when he will hand over the Kingdom to the Elohim and Father, once he will have rendered anything that is pre-eminent, every authority, and all show of force ineffective.
Then: or, next in succession, as marking a fresh stage in a series of events. What it was all aiming at: the end goal, the purpose, the main event, the climax to which it was all building up. Authority: something “weighty”. Show of force: power or might, but emphasizing a display of capability.
25. For it is necessary for him to reign as long as it takes to put all of his enemies under his feet;
Necessary: it behooves him to, he absolutely must, as a duty, what is proper, what there is no way around.
26. the last enemy to be rendered inoperative is death.
Inoperative: inactive, inert, ineffective, or idle—put out of use, having no power left, no longer being in force.
27. Indeed, he has put everything into subjection, subordinate to his feet. However, when it is stated that all things have been put in subjection, the obvious exception is the One who has put all things into subjection to him!
Subjection: ranked beneath him in an orderly arrangement. “Feet” or both an idioms for the (pilgrimage) festivals and the part of the “original Adam” that represents the Kingdom being actually established “on the ground”. Exception: Yeshua will never unseat YHWH or take His place, for he has always been in subjection to the One he calls “Father”—a title implying priority over oneself on every level. (Compare Yochanan 3:35; 5:30; 6:38; 7:16; 8:42, et al)
28. Rather, when all things shall have been put into subjection to him, then also the Son himself will be put into subjection to the One who subjected all things to him, so that YHWH may be All in all.
Thus, while the Son is temporarily our focus until we acclimate to what it means to be regenerate, since he is our role model, ultimately he wants our focus to be on the One who sent him. (Yochanan 5:24; 6:38; 7:18; 12:44; 13:16)
29. Otherwise, what will those who are immersed on behalf of the dead? If the dead are not raised at all, why are they immersed on their behalf?
John Gill writes (though he was doubtful, but this is the best explanation I have seen) that “to the purification of such who had touched a dead body…and by bathing himself in water; and which, the Jews say [R. Bechai & Zohar apud Lightfoot in loc], intimated ‘the resurrection of the dead’: wherefore such a right was needless, if there is no resurrection…A passage in Ecclesiasticus 34:25 is produced, ‘he that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing?’ but the phrase there used is different; it is not said, ‘…for the dead’, but ‘from the dead’, to cleanse himself from pollution received by the touch of a dead body: it is also observed, that the Jews, as well as other nations, have used various rites and ceremonies about their dead, and among the rest, the washing of dead bodies before interment (see Acts 9:37) and this by some is thought to be what is here referred to; and the reasoning is, if there is no resurrection of the dead, why all this care of a dead body? why this washing of it? it may as well be put into the earth as it is, since it will rise no more.”
30. And why do we [put ourselves] in danger at every moment?
If we did not believe there was another life to follow, we would be more careful to preserve ourselves, and less apt to take risks on others’ behalf, because this is all we get.
31. Day by day I am about to die, as affirmed by your boasting, brothers whom I have in Yeshua the Messiah, our Master.
32. [But] if, in human terms, I “fought wild beasts” at Efesos, how does it give me any advantage? If the dead are not raised, we [might as well] “eat and drink, because tomorrow we are going to die.”
This is apparently what they were raving about (v. 31). It may refer to the incident at Efesos detailed in Acts 19:24ff. “Eat and drink…”: It seems he was quoting a popular aphorism here. A modern equivalent is, “You only “Eat and drink…”: It seems he was quoting a popular aphorism here. A modern equivalent is, “You only go around once in life, so grab all the gusto that you can!”
33. Don’t be led astray; bad companionships cause beneficial habits to deteriorate.
Or, “bad company corrupts good morals.” Some in Korinthos were apparently taking their doubts to this logical conclusion:
34. Do the right thing; sober up and don’t remain in error, as some are holding to [willful] ignorance of Elohim. I say this to your shame.
Ignorance: the root from which we derive the word “agnostic”.
35. But someone may say, “How are the dead raised? And with what kind of body do they come [back]?”
How: the term means both “In what way?” and “By what means?”
36. You unperceptive [person]! What you sow cannot come to life unless it [first] decays.
Unperceptive: either short-sighted, failing to see the overall perspective needed to act wisely, or failing to exercise moderation because of not paying attention to what consequences could result. Compare Yochanan 12:24.
37. And when you sow, [it is] not the body that is coming into being that you sow, but the bae seed, whether it may be of wheat or any of the other [grain]s.
Coming into being: literally, transitioning to, becoming, emerging.
38. But Elohim gives it a body, as He has [so] chosen, and to each of the seeds its own [unique] body.
Chosen: intended or wished.
39. Not all flesh is the same [kind of] flesh, but rather one of human beings, another indeed of beasts, yet another of birds, and another of fish.
Flesh: here, the whole (specifically corruptible) physical body, not just musculature. Beasts: particularly beasts of burden, i.e., four-footed or even those that go on both hands and feet instead of walking uprightly all the time as men alone do.
40. There are both heavenly bodies and earth-bound bodies, but indeed that of the heavenly has one kind of quality, whereas that of the earth-bound has a different type.
Quality: substance, splendor, esteem (as that which evokes good opinion), or intrinsic worth.
41. The sun’s splendor is of one kind, and the moon’s splendor of another, as well as the splendor of the stars; indeed, one star differs from another in splendor.
42. And the resurrection of the dead is along the same line: it is sown through decomposition; it is raised as incorruptible.
Incorruptible: lacking the capacity to break down, and thus immortal or indestructible.
43. It is sown in dishonor, [but] it is raised in splendor; it is sown in a frail [form, but] raised with dynamic [power].
Dishonor: without recognized value, i.e., treated as nothing special and even as despicable. Splendor: honored for having obvious value. Dynamic: having the ability to make marvelous changes.
44. It is sown a soulish body, [but] raised a spiritual body. (If there exists a soulish body, there also exists a spiritual.)
Soulish (Greek, psychic): natural, relating to only the physical or the tangible aspects of life, considered lower than the spiritual, which can touch and operate according to the laws of other realms as well. If there exists: it stands to reason that there must also be the other. The soul indeed constantly cries out for more than what we have now, never being satisfied with the idea of mortality and the shortness of our existence, feeling like Moshe at 120 years of age that we have only begun to know YHWH. (Deut. 3:24ff) Without the hope of a re-creation and continuity beyond death, we feel incomplete and unfulfilled.
45. Along this line it has been written [that] the first human being, “Adam, came into being [as] a living soul”; the final Adam became a life-giving spirit!
Adam: somewhat redundant (meaning “human being” also, the equivalent of anthropos) if it were not also his proper name. The quote is from Genesis 2:7. Final Adam: because, having been successful at what the first failed to do, leaving us needing another, there is no longer a need for a new prototype, for “once and for all” (Heb. 10:10) he has done what needs to be done to restore humanity to its original intent, though, as argued here, the fruition of it will not be seen until the next life or the next age, whichever comes first for us.
46. However, the spiritual did not [come] first, but the soulish, then [afterwards] the spiritual.
47. The first humanity came from earth, made out of dust; the second humanity, out of heaven.
Humanity: or human being, i.e., type of human being, each exemplified in its progenitor, Adam or Yeshua.
48. Just like the one made of dust, of such a kind are those who are earthy; and just like the heavenly one, so likewise are those in the heavenly [realm].
49. And to the same degree that we have carried the image of the earthy [one], we will also bear the image of the heavenly [one].
50. This indeed I declare, brothers, that flesh and blood are not capable of inheriting the Kingdom of Elohim, nor can what is decaying inherit incorruptibility.
51. Look! I am bringing the argument to closure with something not previously revealed: We will not all fall asleep; however, we will all be transformed--
Not previously revealed: literally, mystery—but not something unknowable, but rather something requiring information not achievable by our limited means. YHWH must bring it into this realm through a prophet or vision. Bringing the argument to closure: moving it toward its conclusion, but literally, laying it to rest—a play on words when juxtaposed with the imagery here of going to sleep. Transformed: changed, altered into another form, most properly “exchanged”, trading one body for a better one, as seen above.
52. at [the same] instant--in the blink of an eye—at the final trumpet [signal]. Indeed, he will sound the trumpet, and the dead will be raised, incorruptible, and we will be transformed.
Same instant: Greek, atomos, an indivisible moment, a time so short it cannot be cut or measured. (Souter) Blink: or twinkling, glimmer, glance—any very rapid movement. Trumpet: most properly, one designed to call people to war. (Yeshayahu 27:13; Yirmeyahu 4:19 et al) The “Last trumpet” is also a particular title—one of three trumpets (shofaroth) that have a name: the first is The “first trump” is blown on the Feast of Shavuoth (Ex. 19:18-19), proclaiming the time YHWH betrothed Himself to Israel. The “last trump” is on Yom T’ruah, specifically “the day of the awakening blast”, and because of this, Yom T’ruah has traditionally been associated with the resurrection of the dead. The third, the “great trumpet”, is blown later, on Yom haKippurim, which will herald the return of the Messiah Yeshua back to earth to gather those he has chosen from all over the earth at the end of the time of “Yaaqov’s Trouble”. (Mat. 24:29-31) We: whether we had been dead or might still be living. (1 Thess. 4:16-17)
53. It is therefore necessary for this perishable [body] to put on [what is] imperishable, and for this [which is] mortal to put on immortality.
Put on: as in clothing oneself in something additional. (2 Korinthians 5:4)
54. Moreover, when this perishable [nature] will have put on the imperishable, and this [which is] mortal will have put on immortality, then will come about the saying that has been written: “He has swallowed up death into victory!”
This is a quote from Yeshayahu 25:8 with the tense changed to its accomplished, rather than predictive, form. Victory: particularly the results of a conquest, in this case, Yeshua’s in which justice is brought into the realm of actualization (Yeshayahu 42:3)—that is, those who have been righteous, yet still suffered death because of Adam’s genetic legacy, will finally be vindicated and be given the continuance of life as they deserved.
55. “Where, O death, is your victory? Where, O grave, is your sting?”
Grave: often personified as the hordes of the underworld, whom Yeshua defeated (Efesians 4:9; 1 Kefa 3:19), thus taking away the most terrifying aspect of death—the threat of nonexistence. This is a quote of the LXX’s paraphrase of Hoshea 13:14: “From She’ol’s hand I will ransom them; I will redeem them from death. Where are your plagues now? O She’ol, where is your destruction now?”
56. Indeed, the “sting” of death is sin, and what energizes sin is the law.
Law: possibly the Torah, as Paulus himself describes in detail in Romans 7, or possibly law in general, which punishes criminal activity, often with death; indeed, one translation of the word “victory” as used in the LXX is “penalty”. If mankind had not sinned, death could simply be a transformation and promotion to a higher calling and a higher mode of existence, with no sting involved. (Custance)
57. On the other hand, thanks [be] to Elohim, the one who is giving us the victory through our Master, Yeshua the Messiah!
This echoes the Jewish liturgy reaffirmed in synagogues every Sabbath: “You sustain life with kindness, giving life to the dead with great mercy, …and keeping faith with those who sleep in the dust…You faithfully give life to the dead. Blessed are You, YHWH our Elohim, who gives life to the dead!”
58. Therefore, my beloved brothers, be solidly-based, immoveable, always exceeding what is ordinary in the Master’s employment, knowing that in the Master, your labor is not in vain.
Solidly-based: or firm, steadfast, fixed, well-stationed, not given to fluctuation or moving off course. Exceeding: because energized by a motivation and hope that is from above and not merely earthly. Labor: especially wearying, exhausting toil. In vain: empty, void, amounting to nothing. I.e., because there is indeed a resurrection, there can be a reward even if we spend our last breath to exert ourselves in the effort to please YHWH and accomplish the work He has given us, and have no “retirement” this side of the grave.
CHAPTER 16
1. Now concerning the contribution for the holy ones, you are to do just as I directed the congregations of Galatia.
Collection: to which they could contribute funds. He was collecting from all the different congregations he would revisit on his next trip through Asiya Minor and Greece. Directed: thoroughly arranged for, set in order, organized.
2. Every first Sabbath, let each of you set aside for himself, saving up whatever profit he may gain, so that whenever I may come, there won’t have to be a collection at that time.
This is the Aramaic version; the Greek is ambivalent, possibly readable as “on day one of every week”, leading many to conclude that this was when Paulus taught the believers to meet, ostensibly because that was the day of Yeshua’s resurrection. Stern compromises between the two views, noting that early believers would enjoy the rest on the Sabbath and then gather to meet as it was ending—as the seventh day slid into the first (considering Acts 20:7 when Paulus taught late into the night after a ceremony to end the Sabbath together), after which time dealings with money would again be acceptable. This still would be “Saturday night” by Greco-Roman reckoning, and not “Sunday”, though by Hebraic definition it would already be the first day. It is also possible that the first day of the week was “payday”, and thus they would be setting aside firstfruits of their labor, though the context argues more for the end of the week, considering that he was not asking them to donate their usual tithes but contribute whatever excess (“profit” or literally “success” or “prosperity”) they had after their basic needs were met. He also seems to be telling them to simply set it aside at home until it is all saved up and not pool it in the assembly until he arrived, which thus means it would have nothing to do with which day they met together, but only allowed the weekly, repeated Sabbath to be a reminder, for the sake of consistency, to add more to the special fund. This would also prevent anyone from feeling pressured to come up with a large amount at one time, which might be more daunting at some times than others. “Little by little”, it would not be a burden to anyone and even the poorest could participate in this way. Another way to read “first sabbath” is hinted at in Luke 6, where it speaks of “the second sabbath after the first”, and it is clearly in the context of the barley harvest, this would be saying to take up a tithe on the day of firstfruits—the first of the “weeks”—that is, the seven weeks from the day following the sabbath following Passover until the day before Shavuoth. (Dr. Stephen Pidgeon).
3. Then when I get there, I will send whichever persons you have approved by way of written message to carry your charitable gift into Yerushalayim.
Charitable: or, gift of favor and thanks—that is, the recipients and beneficiaries giving back to those (holy ones”, v. 1) who got the process of sending out the glad news started, for now they were undergoing hardship, partly due to the sheer numbers who had left their homes to resettle there in community (Acts 4:32) and partly due to a wider food shortage that was affecting them very directly—but was not affecting those in this region where there were now so many followers of Yeshua.
4. But if it is suitable for me to travel as well, they can go along with me.
5. Now I will come to you whenever I have gotten through Makedonia, because I am passing through Makedonia
This would give them several weeks to prepare the gift.
6. toward you, but I will possibly stay [a long time] with you or even spend the winter [there], so that you may send me on my way to wherever I might go,
Send me on my way: the term includes the components of accompanying him for the first part of the journey and equipping him with whatever provisions he might need—i.e., help him make it the rest of the way.
7. because right now I don’t want to just see you in passing, as I hope to remain with you for some time, if the Master allows [it].
In passing: literally, by the side of the road.
8. But I will remain in Efesos until [the feast of] Shavuoth,
9. for a great and productive door has been opened for me, and [there are] many who are opposing me.
Productive: or important. He would otherwise have tried to make it back to Yerushalayim for Shavuoth, as a still-very-observant Jew, and on another occasion he actually bypassed Efesos to do so. (Acts 20:16) But this time he chose to be there with the Efesians, possibly to make up for that and enjoy the feast with them this time, but possibly due to the urgency of resolving whatever situation needed complete stabilization before he felt comfortable leaving it in their hands alone. (Stern)
10. But if Timotheos comes, see [to it] that he may come to you without fear, because he is laboring [to carry out] the Master’s work as well as I,
Without fear: or, in security, without shame.
11. so no one should despise him. Rather, help him to go on his way with peace [of mind], so that he might come to me, because I am expecting him [along] with the brothers.
Despise: or ignore, treat him as inconsequential or with disrespect (Stern), mainly because of his very young age. (1 Tim. 4:12) He was not inexperienced, as some might assume. Peace: including their blessing and equipping him for his journey. Expecting: or, stronger, waiting for.
12. Now concerning the brother [called] Apollo, I have often encouraged him to go to you along with the brothers, but it was not at all his wish to come now; however, he will come when the time is right.
Apparently the Korinthians had also asked him to bring Apollo along. He was also a popular teacher for them. (1:12; 3:4)
13. Be watchful; stand firm in the faith; be manly, [and] prevail.
Prevail: gain the mastery, attain the upper hand, dominate, rule—either oneself or the situation, undoubtedly referring back to the issues discussed earlier in the letter. I.e., do the right thing, no matter how tempted.
14. Let all you [do] be carried out with goodwill.
15. I encourage you, brothers—you remember the household of Stefanas, since it is the firstfruit of Akhaia, and they have devoted themselves to aiding the holy ones--
Akhaia: most strictly, northern peninsular Greece (including Korinthos), but in Roman times, it was a province that also included the mainland of what is now called Greece.
16. that you would also subordinate yourselves to this kind of [people], and to any who cooperate [together] and wear themselves out [for others].
17. But I am glad upon the arrival of Stefanas, Fortunatus, and Akhaikus, because they have supplied what you [were] lacking,
Or, made up for your deficiency—because he seems to be chiding them for not being as enthusiastic as these exemplary folks from out of town are.
18. because they refreshed my spirit and yours. So get to know such [people] well!
Get to know: or, give recognition to, but he especially wants them to learn their ways.
19. The congregations in Asiya greet you; Aküla and Priska—along with the assembly [that meets] in their home—greet you heartily in the Master.
20. All the brothers [and sisters] greet you; greet one another with a holy kiss.
Again, he is trying to get them to treat each other as these people from other towns are treating them. A holy kiss: For people even of the same sex to kiss each other on the cheek is still common in the Mediterranean region, but in a city like Korinthos, well-known for its loose morals, he had to add the adjective to keep everything in the right spirit.
21. The greeting of Paulus in his own handwriting!
He apparently had poor vision (Galatians 4:15), and had someone else do most of the writing for him. But he wanted them to be certain it was really him giving all these instructions, and those with whom he had spent a lot of time would recognize his writing.
22. If anyone does not love the Master, let him be excommunicated. “Maran atha!”
Maran atha: Aramaic for “Our Master has come!” and the tense implies lingering effects. Even in the Greek text this remains, suggesting that, even if this letter was first written in Greek (as it likely was, considering the audience, unlike some other books of the Renewed Covenant), this phrase had become well known among all of Yeshua’s followers.
23. [May] the empowering favor of the Master, Yeshua, be with you.
24. [And] my love in the Messiah Yeshua [is] with all of you—truly!
THE FIRST LETTER OF PAULUS
TO THE
Korinthians
INTRODUCTION: The Korinthians (whose year-and-a-half-long visit from the author is described in Acts of the Envoys chapter 18) lived in an environment full of temptation, but as with many cities in this area, there were many here who were being drawn back to the Elohim of Israel. However, they were arguing among themselves about issues such as whether it was necessary to speak in foreign tongues to prove that they had the spirit of holiness and about whether there was a resurrection from the dead. Paulus, to whom they sent questions about many of these things, answers these concerns in this letter. Since the ruler of the synagogue and his family had come to follow Yeshua (Acts 18:8) and the Gentile man who lived next door to the synagogue was a “worshipper of Elohim” (18:7), they were very familiar with the Torah and yet, the kind of problems they had indicate that they had failed to live up to the instructions of the Yerushalayim Council in Acts 15 (Patrice Fischer). Other Jews had accused Paulus of breaking Roman law, but the proconsul found him not guilty and considered the issues to be internal ones regarding different types of Jewish interpretation. (Acts 18:13ff) But while his way of teaching the Torah did not suit all the leaders of the Jewish community there, it is clear that he was teaching the Torah to the non-Jews there, even encouraging them to participate in the Passover and uses their familiarity with it to bring a midrashic teaching (indicating that though circumcision was not initially required of them, many of them must have undergone it, per Exodus 12:48). While he taught the Torah in such a way as to meet the unique halakhic needs of those in this very pagan environment, it is clear that the Torah was central to what Paulus had taught them there. (Ariel Berkowitz)
Photo from pastorjohnkeller.org
An "open door" in Efesos
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