Word Pictures in the New Testament
1 Corinthians
A. T. Robertson
Chapter 1
1:1 Called to be an apostle [klētos apostolos]. Verbal
adjective [klētos] from [kaleō], without [einai], to be.
Literally, a called apostle (Ro 1:1), not so-called,
but one
whose apostleship is due not to himself or to men (Ga 1:1),
but
to God, through the will of God [dia thelēmatos tou theou].
The intermediate [dia, duo], two) agent between Paul’s not being
Christ’s apostle and becoming one was God’s will [thelēma],
something willed of God), God’s command (1Ti 1:1).
Paul knows
that he is not one of the twelve apostles, but he is on a par
with them because, like them, he is chosen by God. He is an
apostle of Jesus Christ or Christ Jesus (MSS. vary here, later
epistles usually Christ Jesus). The refusal of the Judaizers to
recognize Paul as equal to the twelve made him the more careful
to claim his position. Bengel sees here Paul’s denial of mere
human authority in his position and also of personal merit:
Namque mentione Dei excluditur auctoramentum humanum, mentione
Voluntatis Dei, meritum Pauli. Our brother [ho adelphos].
Literally, the brother, but regular Greek idiom for our brother.
This Sosthenes, now with Paul in Ephesus, is probably the same
Sosthenes who received the beating meant for Paul in Corinth (Ac
18:17). If so, the beating did him good for he is now a follower
of Christ. He is in no sense a co-author of the Epistle, but
merely associated with Paul because they knew him in Corinth. He
may have been compelled by the Jews to leave Corinth when he, a
ruler of the synagogue, became a Christian. See 1Th 1:1 for the
mention of Silas and Timothy in the salutation. Sosthenes could
have been Paul’s amanuensis for this letter, but there is no
proof of it.
1:2 The church of God [tēi ekklēsiāi tou theou]. Belonging
to God, not to any individual or faction, as this genitive case
shows. In 1Th 1:1 Paul wrote “the church of the Thessalonians
in God” [en theōi], but “the churches of God” in 1Th 2:14.
See same idiom in 1Co 10:32; 11:16,22; 15:9; 2Co 1:1; Ga 1:13,
etc. Which is in Corinth [tēi ousēi en Korinthōi]. See
on Ac 13:1 for idiom. It is God’s church even in Corinth, “laetum et
ingens paradoxon” (Bengel). This city, destroyed by Mummius B.C.
146, had been restored by Julius Caesar a hundred years later,
B.C. 44, and now after another hundred years has become very rich
and very corrupt. The very word “to Corinthianize” meant to
practise vile immoralities in the worship of Aphrodite (Venus).
It was located on the narrow Isthmus of the Peloponnesus with two
harbours (Lechaeum and Cenchreae). It had schools of rhetoric and
philosophy and made a flashy imitation of the real culture of
Athens. See Ac 18 for the story of Paul’s work here and now the
later developments and divisions in this church will give Paul
grave concern as is shown in detail in I and II Corinthians. All
the problems of a modern city church come to the front in
Corinth. They call for all the wisdom and statesmanship in Paul.
That are sanctified [hēgiasmenois]. Perfect passive
participle of [hagiazō], late form for [hagizō], so far found
only in the Greek Bible and in ecclesiastical writers. It means
to make or to declare [hagion] (from [hagos], awe, reverence, and
this from [hazō], to venerate). It is significant that Paul uses
this word concerning the called saints or called to be saints
[klētois hagiois] in Corinth. Cf. [klētos apostolos] in 1:1.
It is because they are sanctified in Christ Jesus [en Christōi Iēsou]. He is the sphere in which this act of consecration takes
place. Note plural, construction according to sense, because [ekklēsia] is a collective substantive. With all that call upon
[sun pāsin tois epikaloumenois]. Associative instrumental case
with [sun] rather than [kai] (and), making a close connection
with “saints” just before and so giving the Corinthian Christians
a picture of their close unity with the brotherhood everywhere
through the common bond of faith. This phrase occurs in the LXX
(Ge 12:8; Zec 13:9) and is applied to Christ as to Jehovah
(2Th 1:7,9,12; Php 2:9,10). Paul heard Stephen pray to Christ
as Lord (Ac 7:59). Here “with a plain and direct reference
to
the Divinity of our Lord” (Ellicott). Their Lord and ours
[autōn kai hēmōn]. This is the interpretation of the Greek
commentators and is the correct one, an afterthought and
expansion [epanorthōsis] of the previous “our,” showing the
universality of Christ.
1:3 Identical language of 2Th 1:2 save absence of [hēmōn]
(our), Paul’s usual greeting. See on 1Th 1:1.
1:4 I thank my God [eucharistō tōi theōi]. Singular as
in Ro
1:8; Php 1:3; Phm 1:4, but plural in 1Th 1:2; Col 1:3. The
grounds of Paul’s thanksgivings in his Epistles are worthy of
study. Even in the church in Corinth he finds something to thank
God for, though in II Cor. there is no expression of thanksgiving
because of the acute crisis in Corinth nor is there any in
Galatians. But Paul is gracious here and allows his general
attitude (always, [pantote] concerning [peri], around)
the
Corinthians to override the specific causes of irritation. For
the grace of God which was given to you in Christ Jesus [epi
tēi chariti tou theou tēi dotheisēi humin en Christōi Iēsou].
Upon the basis of [epi] God’s grace, not in general, but
specifically given [dotheisēi], first aorist passive participle
of [didōmi], in the sphere of [en] as in verse 2) Christ
Jesus.
1:5 That [hoti]. Explicit specification of this grace of
God
given to the Corinthians. Paul points out in detail the unusual
spiritual gifts which were their glory and became their peril
(chapters 1Co 12-14). Ye were enriched in him [eploutisthēte
en autōi]. First aorist passive indicative of [ploutizō], old
causative verb from [ploutos], wealth, common in Attic writers,
dropped out for centuries, reappeared in LXX. In N.T. only three
times and alone in Paul (1Co 1:5; 2Co 6:10, 11). The Christian
finds his real riches in Christ, one of Paul’s pregnant phrases
full of the truest mysticism. In all utterance and all
knowledge [en panti logōi kai pasēi gnōsei]. One detail in
explanation of the riches in Christ. The outward expression
[logōi] here is put before the inward knowledge [gnōsei]
which should precede all speech. But we get at one’s knowledge by
means of his speech. Chapters 1Co 12-14 throw much light on
this element in the spiritual gifts of the Corinthians (the gift
of tongues, interpreting tongues, discernment) as summed up in 1Co 13:1, 2, the greater gifts of 12:31. It was a marvellously
endowed church in spite of their perversions.
1:6 Even as [kathōs]. In proportion as (1Th
1:5) and so
inasmuch as (Php 1:7; Eph 1:4). The testimony of Christ
[to
marturion tou Christou]. Objective genitive, the testimony to or
concerning Christ, the witness of Paul’s preaching. Was
confirmed in you [ebebaiōthē en humin]. First aorist passive
of [bebaioō], old verb from [bebaios] and that from [bainō], to
make to stand, to make stable. These special gifts of the Holy
Spirit which they had so lavishly received (ch. 1Co 12) were
for that very purpose.
1:7 So that ye come behind in no gift [hōste humas mē
hustereisthai en mēdeni charismati]. Consecutive clause with [hōste] and the infinitive and the double negative. Come behind
[hustereisthai] is to be late [husteros], old verb
seen
already in Mr 10:21; Mt 19:20. It is a wonderful record here
recorded. But in 2Co 8:7-11; 9:1-7 Paul will have to complain
that they have not paid their pledges for the collection, pledges
made over a year before, a very modern complaint. Waiting for
the revelation [apekdechomenous tēn apokalupsin]. This double
compound is late and rare outside of Paul (1Co 1:7; Ga 5:5; Ro
8:19,23,25; Php 3:20), 1Pe 3:20; Heb 9:28. It is an eager
expectancy of the second coming of Christ here termed revelation
like the eagerness in [prosdechomenoi] in Tit 2:13 for the same
event. “As if that attitude of expectation were the highest
posture that can be attained here by the Christian” (F.W.
Robertson).
1:8 Shall confirm [bebaiōsei]. Direct reference to the
same
word in verse 6. The relative [hos] (who) points to Christ.
Unto the end [heōs telous]. End of the age till Jesus comes,
final preservation of the saints. That ye be unreproveable
[anegklētous]. Alpha privative and [egkaleō], to accuse, old
verbal, only in Paul in N.T. Proleptic adjective in the predicate
accusative agreeing with [humas] (you) without [hōste] and the
infinitive as in 1Th 3:13; 5:23; Php 3:21. “Unimpeachable, for
none will have the right to impeach” (Robertson and Plummer) as
Paul shows in Ro 8:33; Col 1:22,28.
1:9 God is faithful [pistos ho theos]. This is the ground
of
Paul’s confidence as he loves to say (1Th 5:24; 1Co 10:13; Ro
8:36; Php 1:16). God will do what he has promised. Through
whom [di’ hou]. God is the agent [di’] of their
call as in Ro 11:36 and also the ground or reason for their call [di’
hon] in Heb 2:10. Into the fellowship [eis koinōnian]. Old
word from [koinōnos], partner for partnership, participation as
here and 2Co 13:13f.; Php 2:1; 3:10. Then it means fellowship
or intimacy as in Ac 2:42; Ga 2:9; 2Co 6:14; 1Jo 1:3,7. And
particularly as shown by contribution as in 2Co 8:4; 9:13; Php
1:5. It is high fellowship with Christ both here and hereafter.
1:10 Now I beseech you [parakalō de humas]. Old and common
verb, over 100 times in N.T., to call to one’s side. Corresponds
here to [eucharistō], I thank, in verse 4. Direct appeal
after the thanksgiving. Through the name [dia tou onomatos].
Genitive, not accusative (cause or reason), as the medium or
instrument of the appeal (2Co 10:1; Ro 12:1; 15:30). That
[hina]. Purport (sub-final) rather than direct purpose,
common
idiom in Koinē (Robertson, Grammar, pp.991-4) like Mt
14:36. Used here with [legēte, ēi, ēte katērtismenoi], though
expressed only once. All speak [legēte pantes]. Present
active subjunctive, that ye all keep on speaking. With the
divisions in mind. An idiom from Greek political life
(Lightfoot). This touch of the classical writers argues for
Paul’s acquaintance with Greek culture. There be no divisions
among you [mē ēi en humin schismata]. Present subjunctive,
that divisions may not continue to be (they already had them).
Negative statement of preceding idea. [Schisma] is from [schizō],
old word to split or rend, and so means a rent (Mt 9:16; Mr
2:21). Papyri use it for a splinter of wood and for ploughing.
Here we have the earliest instance of its use in a moral sense of
division, dissension, see also 1Co 11:18 where a less complete
change than [haireseis]; 12:25; Joh 7:43 (discord); 9:16;
10:19. “Here, faction, for which the classical word is [stasis]:
division within the Christian community” (Vincent). These
divisions were over the preachers (1:12-4:21), immorality
(5:1-13), going to law before the heathen (6:1-11),
marriage
(7:1-40), meats offered to idols (1Co 8-10), conduct of women
in church (11:1-16), the Lord’s Supper (11:17-34),
spiritual gifts (1Co 12-14), the resurrection (1Co 15).
But that ye be perfected together [ēte de katērtismenoi]. Periphrastic
perfect passive subjunctive. See this verb in Mt 4:21 (Mr
1:19) for mending torn nets and in moral sense already in 1Th
3:10. Galen uses it for a surgeon’s mending a joint and
Herodotus for composing factions. See 2Co 13:11; Ga 6:1. Mind
[noi], judgment [gnōmēi]. “Of these words [nous] denotes
the frame or state of mind, [gnōmē] the judgment, opinion or
sentiment, which is the outcome of [nous]” (Lightfoot).
1:11 For it hath been signified unto me [edēlōthē gar moi].
First aorist passive indicative of [dēloō] and difficult to
render into English. Literally, It was signified to me. By them
of Chloe [hupo tōn Chloēs]. Ablative case of the masculine
plural article [tōn], by the (folks) of Chloe (genitive case).
The words “which are of the household” are not in the Greek,
though they correctly interpret the Greek, “those of Chloe.”
Whether the children, the kinspeople, or the servants of Chloe we
do not know. It is uncertain also whether Chloe lived in Corinth
or Ephesus, probably Ephesus because to name her if in Corinth
might get her into trouble (Heinrici). Already Christianity was
working a social revolution in the position of women and slaves.
The name Chloe means tender verdure and was one of the epithets
of Demeter the goddess of agriculture and for that reason
Lightfoot thinks that she was a member of the freedman class like
Phoebe (Ro 16:1), Hermes (Ro 16:14), Nereus
(Ro 16:15). It
is even possible that Stephanas, Fortunatus, Achaicus (1Co
16:17) may have been those who brought Chloe the news of the
schisms in Corinth. Contentions [erides]. Unseemly wranglings
(as opposed to discussing, [dialegomai] that were leading to the
schisms. Listed in works of the flesh (Ga 5:19f.) and the
catalogues of vices (2Co 12:20;Ro 1:19f.; 1Ti 6:4).
1:12 Now this I mean [legō de touto]. Explanatory use of [legō]. Each has his party leader. [Apollō] is genitive of [Apollōs] (Ac 18:24), probably abbreviation of [Apollōnius]
as
seen in Codex Bezae for Ac 18:24. See on Acts for discussion of
this “eloquent Alexandrian” (Ellicott), whose philosophical and
oratorical preaching was in contrast “with the studied plainness”
of Paul (1Co 2:1; 2Co 10:10). People naturally have different
tastes about styles of preaching and that is well, but Apollos
refused to be a party to this strife and soon returned to Ephesus
and refused to go back to Corinth (1Co 16:12). [Cēphā] is the
genitive of [Cēphās], the Aramaic name given Simon by Jesus (Joh
1:42), [Petros] in Greek. Except in Ga 2:7,8 Paul calls him
Cephas. He had already taken his stand with Paul in the Jerusalem
Conference (Ac 15:7-11; Ga 2:7-10). Paul had to rebuke him
at
Antioch for his timidity because of the Judaizers (Ga 2:11-14),
but, in spite of Baur’s theory, there is no evidence of a schism
in doctrine between Paul and Peter. If 2Pe 3:15f. be accepted
as genuine, as I do, there is proof of cordial relations between
them and 1Co 9:5 points in the same direction. But there is no
evidence that Peter himself visited Corinth. Judaizers came and
pitted Peter against Paul to the Corinthian Church on the basis
of Paul’s rebuke of Peter in Antioch. These Judaizers made bitter
personal attacks on Paul in return for their defeat at the
Jerusalem Conference. So a third faction was formed by the use of
Peter’s name as the really orthodox wing of the church, the
gospel of the circumcision. And I of Christ [egō de
Christou]. Still a fourth faction in recoil from the partisan
use of Paul, Apollos, Cephas, with “a spiritually proud
utterance” (Ellicott) that assumes a relation to Christ not true
of the others. “Those who used this cry arrogated the common
watchword as their peculium” (Findlay). This partisan use of
the name of Christ may have been made in the name of unity
against the other three factions, but it merely added another
party to those existing. In scouting the names of the other
leaders they lowered the name and rank of Christ to their level.
1:13 Is Christ divided? [memeristai ho Christos;]. Perfect
passive indicative, Does Christ stand divided? It is not certain,
though probable, that this is interrogative like the following
clauses. Hofmann calls the assertory form a “rhetorical
impossibility.” The absence of [mē] here merely allows an
affirmative answer which is true. The fourth or Christ party
claimed to possess Christ in a sense not true of the others.
Perhaps the leaders of this Christ party with their arrogant
assumptions of superiority are the false apostles, ministers of
Satan posing as angels of light (2Co 11:12-15). Was Paul
crucified for you? [Mē Paulos estaurōthē huper humōn;]. An
indignant “No” is demanded by [mē]. Paul shows his tact by
employing himself as the illustration, rather than Apollos or
Cephas. Probably [huper], over, in behalf of, rather than [peri]
(concerning, around) is genuine, though either makes good sense
here. In the Koinē [huper] encroaches on [peri] as in 2Th
2:1. Were ye baptized into the name of Paul? [eis to onoma
Paulou ebaptisthēte;]. It is unnecessary to say into for [eis]
rather than in since [eis] is the same preposition originally
as [en] and both are used with [baptizō] as in Ac 8:16; 10:48
with no difference in idea (Robertson, Grammar, p. 592). Paul
evidently knows the idea in Mt 28:19 and scouts the notion of
being put on a par with Christ or the Trinity. He is no rival of
Christ. This use of [onoma] for the person is not only in the
LXX, but the papyri, ostraca, and inscriptions give numerous
examples of the name of the king or the god for the power and
authority of the king or god (Deissmann, Bible Studies, pp.
146ff., 196ff.; Light from the Ancient East, p. 121).
1:14 I thank God [eucharistō tōi theōi]. See verse 4,
though uncertain if [tōi theōi] is genuine here. Save Crispus
and Gaius [ei mē Krispon kai Gaion]. Crispus was the ruler
of
the synagogue in Corinth before his conversion (Ac 18:8), a
Roman cognomen, and Gaius a Roman praenomen, probably the host of
Paul and of the whole church in Corinth (Ro 16:23), possibly
though not clearly the hospitable Gaius of 3Jo 1:5,6. The
prominence and importance of these two may explain why Paul
baptized them.
1:15 Lest any man should say [hina mē tis eipēi]. Certainly
sub-final [hina] again or contemplated result as in 7:29; Joh
9:2. Ellicott thinks that already some in Corinth were laying
emphasis on the person of the baptizer whether Peter or some one
else. It is to be recalled that Jesus himself baptized no one
(Joh 4:2) to avoid this very kind of controversy. And yet there
are those today who claim Paul as a sacramentalist, an impossible
claim in the light of his words here.
1:16 Also the household of Stephanas [kai ton Stephanā
oikon]. Mentioned as an afterthought. Robertson and Plummer
suggest that Paul’s amanuensis reminded him of this case. Paul
calls him a first-fruit of Achaia (1Co 16:15) and so earlier
than Crispus and he was one of the three who came to Paul from
Corinth (16:17), clearly a family that justified Paul’s
personal attention about baptism. Besides [loipon].
Accusative of general reference, “as for anything else.” Added to
make clear that he is not meaning to omit any one who deserves
mention. See also 1Th 4:1; 1Co 4:2; 2Co 13:11; 2Ti 4:8.
Ellicott insists on a sharp distinction from [to loipon] “as for
the rest” (2Th 3:1; Php 3:1; 4:8; Eph 6:10). Paul casts no
reflection on baptism, for he could not with his conception of it
as the picture of the new life in Christ (Ro 6:2-6), but he
clearly denies here that he considers baptism essential to the
remission of sin or the means of obtaining forgiveness.
1:17 For Christ sent me not to baptize [ou gar apesteilen me
Christos baptizein]. The negative [ou] goes not with the
infinitive, but with [apesteilen] (from [apostellō, apostolos],
apostle). For Christ did not send me to be a baptizer (present
active infinitive, linear action) like John the Baptist. But to
preach the gospel [alla euaggelizesthai]. This is Paul’s idea
of his mission from Christ, as Christ’s apostle, to be a
gospelizer. This led, of course, to baptism, as a result, but
Paul usually had it done by others as Peter at Caesarea ordered
the baptism to be done, apparently by the six brethren with him
(Ac 10:48). Paul is fond of this late Greek verb from [euaggelion] and sometimes uses both verb and substantive as in 1Co 15:1 “the gospel which I gospelized unto you.” Not in
wisdom of words [ouk en sophiāi logou]. Note [ou], not [mē]
(the subjective negative), construed with [apesteilen] rather
than the infinitive. Not in wisdom of speech (singular).
Preaching was Paul’s forte, but it was not as a pretentious
philosopher or professional rhetorician that Paul appeared before
the Corinthians (1Co 2:1-5). Some who followed Apollos may
have
been guilty of a fancy for external show, though Apollos was not
a mere performer and juggler with words. But the Alexandrian
method as in Philo did run to dialectic subtleties and luxuriant
rhetoric (Lightfoot). Lest the cross of Christ should be made
void [hina mē kenōthēi ho stauros tou Christou]. Negative
purpose [hina mē] with first aorist passive subjunctive,
effective aorist, of [kenoō], old verb from [kenos], to make
empty. In Paul’s preaching the Cross of Christ is the central
theme. Hence Paul did not fall into the snare of too much
emphasis on baptism nor into too little on the death of Christ.
“This expression shows clearly the stress which St. Paul laid on
the death of Christ, not merely as a great moral spectacle, and
so the crowning point of a life of self-renunciation, but as in
itself the ordained instrument of salvation” (Lightfoot).
1:18 For the word of the cross [ho logos gar ho tou staurou].
Literally, “for the preaching (with which I am concerned as the
opposite of wisdom of word in verse 17) that (repeated
article [ho], almost demonstrative) of the cross.” “Through this
incidental allusion to preaching St. Paul passes to a new
subject. The discussions in the Corinthian Church are for a time
forgotten, and he takes the opportunity of correcting his
converts for their undue exaltation of human eloquence and
wisdom” (Lightfoot). To them that are perishing [tois
men
apollumenois]. Dative of disadvantage (personal interest).
Present middle participle is here timeless, those in the path to
destruction (not annihilation. See 2Th 2:10). Cf. 2Co 4:3.
Foolishness [mōria]. Folly. Old word from [mōros], foolish.
In N.T. only in 1Co 1:18,21,23; 2:14; 3:19. But unto us which
are being saved [tois sōzomenois hēmin]. Sharp contrast to
those that are perishing and same construction with the articular
participle. No reason for the change of pronouns in English. This
present passive participle is again timeless. Salvation is
described by Paul as a thing done in the past, “we were saved”
(Ro 8:24), as a present state, “ye have been saved” (Ep
2:5),
as a process, “ye are being saved” (1Co 15:2), as a future
result, “thou shalt be saved” (Ro 10:9). The power of God
[dunamis theou]. So in Ro 1:16. No other message has this
dynamite of God (1Co 4:20). God’s power is shown in the
preaching of the Cross of Christ through all the ages, now as
always. No other preaching wins men and women from sin to
holiness or can save them. The judgment of Paul here is the
verdict of every soul winner through all time.
1:19 I will destroy [apolō]. Future active indicative of [apollumi]. Attic future for [apolesō]. Quotation from Isa
29:14 (LXX). The failure of worldly statesmanship in the
presence of Assyrian invasion Paul applies to his argument with
force. The wisdom of the wise is often folly, the understanding
of the understanding is often rejected. There is such a thing as
the ignorance of the learned, the wisdom of the simple-minded.
God’s wisdom rises in the Cross sheer above human philosophizing
which is still scoffing at the Cross of Christ, the consummation
of God’s power.
1:20 Where is the wise? Where is the scribe? Where is the
disputer of this world? [Pou sophos; pou grammateus; pou
sunzētētēs tou aiōnos toutou;]. Paul makes use of Isa 33:18
without exact quotation. The sudden retreat of Sennacherib with
the annihilation of his officers. “On the tablet of Shalmaneser
in the Assyrian Gallery of the British Museum there is a
surprisingly exact picture of the scene described by Isaiah”
(Robertson and Plummer). Note the absence of the Greek article in
each of these rhetorical questions though the idea is clearly
definite. Probably [sophos] refers to the Greek philosopher, [grammateus] to the Jewish scribe and [sunzētētēs] suits both the
Greek and the Jewish disputant and doubter (Ac 6:9; 9:29; 17:18;
28:29). There is a note of triumph in these questions. The word [sunzētētēs] occurs here alone in the N.T. and elsewhere only in
Ignatius, Eph. 18 quoting this passage, but the papyri give the
verb [sunzēteō] for disputing (questioning together). Hath not
God made foolish? [ouchi emōranen ho theos;]. Strong negative
form with aorist active indicative difficult of precise
translation, “Did not God make foolish?” The old verb [mōrainō]
from [mōros], foolish, was to be foolish, to act foolish, then to
prove one foolish as here or to make foolish as in Ro 1:22. In Mt 5:13; Lu 14:34 it is used of salt that is tasteless. World
[kosmou]. Synonymous with [aiōn] (age), orderly arrangement,
then the non-Christian cosmos.
1:21 Seeing that [epeidē]. Since [epei] and [dē]
with
explanatory [gar]. Through its wisdom [dia tēs sophias].
Article here as possessive. The two wisdoms contrasted. Knew not
God [ouk egnō]. Failed to know, second aorist (effective)
active indicative of [ginōskō], solemn dirge of doom on both
Greek philosophy and Jewish theology that failed to know God. Has
modern philosophy done better? There is today even a godless
theology (Humanism). “Now that God’s wisdom has reduced the
self-wise world to ignorance” (Findlay). Through the foolishness
of the preaching [dia tēs mōrias tou kērugmatos]. Perhaps
“proclamation” is the idea, for it is not [kēruxis], the act of
heralding, but [kērugma], the message heralded or the
proclamation as in verse 23. The metaphor is that of the herald
proclaiming the approach of the king (Mt 3:1; 4:17). See also [kērugma] in 1Co 2:4; 2Ti 4:17. The proclamation of the Cross
seemed foolishness to the wiseacres then (and now), but it is
consummate wisdom, God’s wisdom and good-pleasure [eudokēsan].
The foolishness of preaching is not the preaching of foolishness.
To save them that believe [sōsai tous pisteuontas]. This
is
the heart of God’s plan of redemption, the proclamation of
salvation for all those who trust Jesus Christ on the basis of
his death for sin on the Cross. The mystery-religions all offered
salvation by initiation and ritual as the Pharisees did by
ceremonialism. Christianity reaches the heart directly by trust
in Christ as the Saviour. It is God’s wisdom.
1:22 Seeing that [epeidē]. Resumes from verse 21. The
structure is not clear, but probably verses23, 24 form a sort
of conclusion or apodosis to verse 22 the protasis. The
resumptive, almost inferential, use of [de] like [alla] in the
apodosis is not unusual. Ask for signs [sēmeia aitousin].
The
Jews often came to Jesus asking for signs (Mt 12:38; 16:1; Joh
6:30). Seek after wisdom [sophian zētousin]. “The
Jews
claimed to possess the truth: the Greeks were seekers,
speculators” (Vincent) as in Ac 17:23.
1:23 But we preach Christ crucified [hēmeis de kērussomen
Christon estaurōmenon]. Grammatically stated as a partial result
[de] of the folly of both Jews and Greeks, actually in sharp
contrast. We proclaim, “we do not discuss or dispute”
(Lightfoot). Christ (Messiah) as crucified, as in 2:2; Ga 3:1,
“not a sign-shower nor a philosopher” (Vincent). Perfect passive
participle of [stauroō]. Stumbling-block [skandalon]. Papyri
examples mean trap or snare which here tripped the Jews who
wanted a conquering Messiah with a world empire, not a condemned
and crucified one (Mt 27:42; Lu 24:21). Foolishness
[mōrian]. Folly as shown by their conduct in Athens (Ac
17:32).
1:24 But to them that are called [autois de tois klētois].
Dative case, to the called themselves. Christ [Christon].
Accusative case repeated, object of [kērussomen], both the power
of God [theou dunamin] and the wisdom of God [theou
sophian]. No article, but made definite by the genitive. Christ
crucified is God’s answer to both Jew and Greek and the answer is
understood by those with open minds.
1:25 The foolishness of God [to mōron tou theou]. Abstract
neuter singular with the article, the foolish act of God (the
Cross as regarded by the world). Wiser than men [sophōteron
tōn anthrōpōn]. Condensed comparison, wiser than the wisdom of
men. Common Greek idiom (Mt 5:20; Joh 5:36) and quite forcible,
brushes all men aside. The weakness of God [to asthenes tou
theou]. Same idiom here, the weak act of God, as men think,
is stronger [ischuroteron]. The Cross seemed God’s defeat.
It
is conquering the world and is the mightiest force on earth.
1:26 Behold [blepete]. Same form for imperative present
active plural and indicative. Either makes sense as in Joh 5:39 [eraunate] and 14:1 [pisteuete]. Calling [klēsin]. The act
of calling by God, based not on the external condition of those
called [klētoi], verse 2), but on God’s sovereign love. It is
a clinching illustration of Paul’s argument, an argumentum ad
hominen. How that [hoti]. Explanatory apposition to [klēsin]. After the flesh [kata sarka]. According to the
standards of the flesh and to be used not only with [sophoi]
(wise, philosophers), but also [dunatoi] (men of dignity and
power), [eugeneis] (noble, high birth), the three claims to
aristocracy (culture, power, birth). Are called. Not in the
Greek, but probably to be supplied from the idea in [klēsin].
1:27 God chose [exelexato ho theos]. First aorist middle
of [eklegō], old verb to pick out, to choose, the middle for
oneself. It expands the idea in [klēsin] (verse 26). Three
times this solemn verb occurs here with the purpose stated each
time. Twice the same purpose is expressed, that he might put to
shame [hina kataischunēi], first aorist active subjunctive with [hina] of old verb [kataischunō], perfective use of [kata]. The
purpose in the third example is that he might bring to naught
[hina katargēsēi], make idle, [argos], rare in old Greek, but
frequent in Paul). The contrast is complete in each paradox: the
foolish things [ta mōra], the wild men [tous
sophous];
the weak things [ta asthenē], the strong things
[ta
ischura]; the things that are not [ta mē onta],
and that
are despised [ta exouthenēmena], considered nothing, perfect
passive participle of [exoutheneō], the things that are [ta
onta]. It is a studied piece of rhetoric and powerfully put.
1:29 That no flesh should glory before God [hopōs mē
kauchēsētai pāsa sarx enōpion tou theou]. This is the further
purpose expressed by [hopōs] for variety and appeals to God’s
ultimate choice in all three instances. The first aorist middle
of the old verb [kauchaomai], to boast, brings out sharply that
not a single boast is to be made. The papyri give numerous
examples of [enōpion] as a preposition in the vernacular, from
adjective [en-ōpios], in the eye of God. One should turn to 2Co
4:7 for Paul’s further statement about our having this treasure
in earthen vessels that the excellency of the power may be of God
and not of us.
1:30 Of him [ex autou]. Out of God. He chose you. In
Christ
Jesus [en Christōi Iēsou]. In the sphere of Christ Jesus the
choice was made. This is God’s wisdom. Who was made unto us
wisdom from God [hos egenēthē sophia hēmin apo theou]. Note [egenēthē], became (first aorist passive and indicative), not [ēn], was, the Incarnation, Cross, and Resurrection. Christ is
the wisdom of God (Co 2:2f.) “both righteousness and
sanctification and redemption” [dikaiosunē te kai hagiasmos kai
apolutrōsis], as is made plain by the use of [te—kai—kai]. The
three words [dikaiosunē, hagiasmos, apolutrōsis] are thus shown
to be an epexegesis of [sophia] (Lightfoot). All the treasures of
wisdom and knowledge in Christ Jesus. We are made righteous,
holy, and redeemed in Christ Jesus. Redemption comes here last
for emphasis though the foundation of the other two. In Ro 1:17
we see clearly Paul’s idea of the God kind of righteousness
[dikaiosunē] in Christ. In Ro 3:24 we have Paul’s conception
of redemption [apolutrōsis], setting free as a ransomed slave)
in Christ. In Ro 6:19 we have Paul’s notion of holiness or
sanctification [hagiasmos] in Christ. These great theological
terms will call for full discussion in Romans, but they must not
be overlooked here. See also Ac 10:35; 24:25; 1Th 4:3-7; 1Co
1:2.
1:31 That [hina]. Probably ellipse [genētai] to
be supplied)
as is common in Paul’s Epistles (2Th 2:3; 2Co 8:13; Ga 1:20;
2:9; Ro 4:16; 13:1; 15:3). Some explain the imperative [kauchasthō] as an anacoluthon. The shortened quotation is from Jer 9:24. Deissmann notes the importance of these closing
verses concerning the origin of Paul’s congregations from the
lower classes in the large towns as “one of the most important
historical witnesses to Primitive Christianity” (New Light on
the N.T., p. 7; Light from the Ancient East, pp. 7, 14, 60,
142).
Chapter 2
2:1 Not with excellency of speech or of wisdom [ou kath’
huperochēn logou ē sophias]. [Huperochē] is an old word from the
verb [huperechō] (Php 4:7) and means preeminence, rising above.
In N.T. only here and 1Ti 2:2 of magistrates. It occurs in
inscriptions of Pergamum for persons of position (Deissmann,
Bible Studies, p. 255). Here it means excess or superfluity,
“not in excellence of rhetorical display or of philosophical
subtlety” (Lightfoot). The mystery of God [to mustērion
tou theou]. So Aleph A C Copt. like 2:7, but B D L P read [marturion] like 1:6. Probably mystery is correct. Christ
crucified is the mystery of God (Col 2:2). Paul did not
hesitate to appropriate this word in common use among the mystery
religions, but he puts into it his ideas, not those in current
use. It is an old word from [mueō], to close, to shut, to
initiate (Php 4:12). This mystery was once hidden from the
ages
(Col 1:26), but is now made plain in Christ (1Co
2:7; Ro 16:25f.). The papyri give many illustrations of the use of the
word for secret doctrines known only to the initiated (Moulton
and Milligan’s Vocabulary).
2:2 For I determined not to know anything among you [ou gar
ekrina ti eidenai en humin]. Literally, “For I did not decide to
know anything among you.” The negative goes with [ekrina], not
with [ti]. Paul means that he did not think it fit or his
business to know anything for his message beyond this “mystery of
God.” Save Jesus Christ [ei mē Iēsoun Christon]. Both the
person and the office (Lightfoot). I had no intent to go beyond
him and in particular, and him crucified [kai touton
estaurōmenon]. Literally, and this one as crucified (perfect
passive participle). This phase in particular (1:18)
was selected by Paul from the start as the centre of his gospel
message. He decided to stick to it even after Athens where he was
practically laughed out of court. The Cross added to the [scandalon] of the Incarnation, but Paul kept to the main track
on coming to Corinth.
2:3 I was with you [egenomēn pros humas]. Rather, “I came
to
you” (not [ēn], was). “I not only eschewed all affectation of
cleverness or grandiloquence, but I went to the opposite extreme
of diffidence and nervous self-effacement” (Robertson and
Plummer). Paul had been in prison in Philippi, driven out of
Thessalonica and Beroea, politely bowed out of Athens. It is a
human touch to see this shrinking as he faced the hard conditions
in Corinth. It is a common feeling of the most effective
preachers. Cool complacency is not the mood of the finest
preaching. See [phobos] (fear) and [tromos] (trembling)
combined
in 2Co 7:15; Php 2:12; Eph 6:5.
2:4 Not in persuasive words of wisdom [ouk en pithois sophias
logois]. This looks like a false disclaimer or mock modesty, for
surely the preacher desires to be persuasive. This adjective [pithos] (MSS. [peithos] has not yet been found elsewhere. It
seems to be formed directly from [peithō], to persuade, as [pheidos] [phidos] is from [pheidomai], to spare. The old Greek
form [pithanos] is common enough and is used by Josephus (Ant.
VIII. 9. 1) of “the plausible words of the lying prophet” in 1Ki
13. The kindred word [pithanologia] occurs in Col 2:4 for the
specious and plausible Gnostic philosophers. And gullible people
are easy marks for these plausible pulpiteers. Corinth put a
premium on the veneer of false rhetoric and thin thinking. But
in demonstration [all’ en apodeixei]. In contrast with the
plausibility just mentioned. This word, though an old one from [apodeiknumi], to show forth, occurs nowhere else in the New
Testament. Spirit [pneuma] here can be the Holy Spirit
or inward spirit as opposed to superficial expression and power
[dunamis] is moral power rather than intellectual acuteness
(cf. 1:18).
2:5 That your faith should not stand [hina hē pistis humōn mē
ēi]. Purpose of God, but [mē ēi] is “not be” merely. The only
secure place for faith to find a rest is in God’s power, not in
the wisdom of men. One has only to instance the changing theories
of men about science, philosophy, religion, politics to see this.
A sure word from God can be depended on.
2:6 Among the perfect [en tois teleiois]. Paul is not here
drawing a distinction between exoteric and esoteric wisdom as the
Gnostics did for their initiates, but simply to the necessary
difference in teaching for babes (3:1) and adults or grown
men
(common use of [teleios] for relative perfection, for adults, as
is in 1Co 14:20; Php 3:15; Eph 4:13; Heb 5:14). Some were
simply old babes and unable in spite of their years to digest
solid spiritual food, “the ample teaching as to the Person of
Christ and the eternal purpose of God. Such ‘wisdom’ we have in
the Epistles to the Ephesians and the Colossians especially, and
in a less degree in the Epistle to the Romans. This ‘wisdom’ is
discerned in the Gospel of John, as compared with the other
Evangelists” (Lightfoot). These imperfect disciples Paul wishes
to develop into spiritual maturity. Of this world [tou aiōnos
toutou]. This age, more exactly, as in 1:20. This wisdom does
not belong to the passing age of fleeting things, but to the
enduring and eternal (Ellicott). Which are coming to naught
[tōn katargoumenōn]. See on 1:28. Present passive participle
genitive plural of [katargeō]. The gradual nullification of these
“rulers” before the final and certain triumph of the power of
Christ in his kingdom.
2:7 God’s wisdom in a mystery [theou sophian en mustēriōi].
Two points are here sharply made. It is God’s wisdom (note
emphatic position of the genitive [theou] in contrast to the
wisdom of this age. Every age of the world has a conceit of its
own and it is particularly true of this twentieth century, but
God’s wisdom is eternal and superior to the wisdom of any age or
time. God’s wisdom is alone absolute. See on 2:1 for mystery.
It is not certain whether in a mystery is to be taken with
wisdom or we speak. The result does not differ greatly,
probably with wisdom, so long a secret and now at last revealed
(Col 1:26; 2Th 2:7). That hath been hidden [tēn
apokekrummenēn]. See Ro 16:25; Col 1:26; Eph 3:5. Articular
perfect passive participle of [apokruptō], more precisely
defining the indefinite [sophian] (wisdom). Foreordained before
the worlds [proōrisen pro tōn aiōnōn]. This relative clause
[hēn] defines still more closely God’s wisdom. Note [pro] with
both verb and substantive [aiōnōn]. Constative aorist of God’s
elective purpose as shown in Christ crucified (Co 1:18-24).
“It was no afterthought or change of plan” (Robertson and
Plummer). Unto our glory [eis doxan hēmōn]. “The
glory of
inward enlightenment as well as of outward exaltation”
(Lightfoot).
2:8 Knoweth [egnōken]. Has known, has discerned, perfect
active indicative of [ginōskō]. They have shown amazing ignorance
of God’s wisdom. For had they known it [ei gar egnōsan].
Condition of the second class, determined as unfulfilled, with
aorist active indicative in both condition [egnōsan] and
conclusion with [an] [ouk an estaurōsan]. Peter in the great
sermon at Pentecost commented on the “ignorance” [kata agnoian]
of the Jews in crucifying Christ (Ac 3:17) as the only hope
for
repentance on their part (Ac 3:19). The Lord of glory
[ton
Kurion tēs doxēs]. Genitive case [doxēs], means characterized by
glory, “bringing out the contrast between the indignity of the
Cross (Heb 12:2) and the majesty of the Victim (Lu
22:69;
23:43)” (Robertson and Plummer). See Jas 2:1; Ac 7:2; Eph 1:17;
Heb 9:5.
2:9 But as it is written [alla kathōs gegraptai]. Elliptical
sentence like Rom 15:3 where [gegonen] (it has happened) can be
supplied. It is not certain where Paul derives this quotation as
Scripture. Origen thought it a quotation from the Apocalypse of
Elias and Jerome finds it also in the Ascension of Isaiah. But
these books appear to be post-Pauline, and Jerome denies that
Paul obtained it from these late apocryphal books. Clement of
Rome finds it in the LXX text of Isa 64:4 and cites it as a
Christian saying. It is likely that Paul here combines freely Isa 64:4; 65:17; 52:15 in a sort of catena or free chain of
quotations as he does in Ro 3:10-18. There is also an
anacoluthon for [ha] (which things) occurs as the direct object
(accusative) with [eiden] (saw) and [ēkousan] (heard), but as the
subject (nominative) with [anebē] (entered, second aorist active
indicative of [anabainō], to go up). Whatsoever [hosa].
A
climax to the preceding relative clause (Findlay). Prepared
[hētoimasen]. First aorist active indicative of [hetoimazō].
The only instance where Paul uses this verb of God, though it
occurs of final glory (Lu 2:31; Mt 20:23; 25:34; Mr 10:40; Heb
11:16) and of final misery (Mt 25:41). But here undoubtedly
the dominant idea is the present blessing to these who love God
(1Co 1:5-7). Heart [kardian] here
as in Ro 1:21 is more
than emotion. The Gnostics used this passage to support their
teaching of esoteric doctrine as Hegesippus shows. Lightfoot
thinks that probably the apocryphal Ascension of Isaiah and
Apocalypse of Elias were Gnostic and so quoted this passage of
Paul to support their position. But the next verse shows that
Paul uses it of what is now revealed and made plain, not of
mysteries still unknown.
2:10 But unto us God revealed them [hēmin gar apekalupsen ho
theos]. So with [gar] B 37 Sah Cop read instead of [de] of Aleph
A C D. “[De] is superficially easier; [gar] intrinsically better”
(Findlay). Paul explains why this is no longer hidden, “for God
revealed unto us” the wonders of grace pictured in verse 9. We
do not have to wait for heaven to see them. Hence we can utter
those things hidden from the eye, the ear, the heart of man. This
revelation [apekalupsen], first aorist active indicative) took
place, at “the entry of the Gospel into the world,” not “when we
were admitted into the Church, when we were baptized” as
Lightfoot interprets it. Through the Spirit [dia tou
pneumatos]. The Holy Spirit is the agent of this definite
revelation of grace, a revelation with a definite beginning or
advent (constative aorist), an unveiling by the Spirit where
“human ability and research would not have sufficed” (Robertson
and Plummer), “according to the revelation of the mystery” (Ro
16:25), “the revelation given to Christians as an event that
began a new epoch in the world’s history” (Edwards). Searcheth
all things [panta eraunāi]. This is the usual form from A.D. 1
on rather than the old [ereunaō]. The word occurs (Moulton and
Milligan’s Vocabulary) for a professional searcher’s report and [eraunētai], searchers for customs officials. “The Spirit is the
organ of understanding between man and God” (Findlay). So in Ro
8:27 we have this very verb [eraunaō] again of God’s searching
our hearts. The Holy Spirit not merely investigates us, but he
searches “even the deep things of God” [kai ta bathē tou
theou]. Profunda Dei (Vulgate). Cf. “the deep things of
Satan”
(Re 2:24) and Paul’s language in Ro 11:33 “Oh the depth of
the riches and wisdom and knowledge of God.” Paul’s point is
simply that the Holy Spirit fully comprehends the depth of God’s
nature and his plans of grace and so is fully competent to make
the revelation here claimed.
2:11 Knoweth [oiden, egnōken]. Second perfect of root [id-],
to see and so know, first perfect of [ginōskō], to know by
personal experience, has come to know and still knows. See First
John for a clear distinction in the use of [oida] and [ginōskō].
The spirit of man that is in him [to pneuma tou anthrōpou to
en autōi]. The self-consciousness of man that resides in the man
or woman (generic term for mankind, [anthrōpos]. The Spirit of
God [to pneuma tou theou]. Note the absence of [to en autōi].
It is not the mere self-consciousness of God, but the personal
Holy Spirit in his relation to God the Father. Paul’s analogy
between the spirit of man and the Spirit of God does not hold
clear through and he guards it at this vital point as he does
elsewhere as in Ro 8:26 and in the full Trinitarian benediction
in 2Co 13:13. [Pneuma] in itself merely means breath or wind as
in Joh 3:8. To know accurately Paul’s use of the word in every
instance calls for an adequate knowledge of his theology, and
psychology. But the point here is plain. God’s Holy Spirit is
amply qualified to make the revelation claimed here in verses 6-10.
2:12 But we [hēmeis de]. We Christians like us
[hēmin] in
verse 10 of the revelation, but particularly Paul and the other
apostles. Received [elabomen]. Second aorist active
indicative of [lambanō] and so a definite event, though the
constative aorist may include various stages. Not the spirit of
the world [ou to pneuma tou kosmou]. Probably a reference to
the wisdom of this age in verse 6. See also Ro 8:4,6,7; 1Co
11:4 [the pneuma heteron]. But the spirit which is of God
[alla to pneuma to ek theou]. Rather, “from God” [ek],
which
proceeds from God. That we might know [hina eidōmen]. Second
perfect subjunctive with [hina] to express purpose. Here is a
distinct claim of the Holy Spirit for understanding
(Illumination) the Revelation received. It is not a senseless
rhapsody or secret mystery, but God expects us to understand “the
things that are freely given us by God” [ta hupo tou theou
charisthenta hēmin]. First aorist passive neuter plural
articular participle of [charizomai], to bestow. God gave the
revelation through the Holy Spirit and he gives us the
illumination of the Holy Spirit to understand the mind of the
Spirit. The tragic failures of men to understand clearly God’s
revealed will is but a commentary on the weakness and limitation
of the human intellect even when enlightened by the Holy Spirit.
2:13 Which things also we speak [ha kai laloumen]. This
onomatopoetic verb [laleō] (from [la-la], to utter sounds. In
the papyri the word calls more attention to the form of utterance
while [legō] refers more to the substance. But [laleō] in the
N.T. as here is used of the highest and holiest speech.
Undoubtedly Paul employs the word purposely for the utterance of
the revelation which he has understood. That is to say, there is
revelation (verse 10), illumination (verse 12), and
inspiration (verse 13). Paul claims therefore the help of the
Holy Spirit for the reception of the revelation, for the
understanding of it, for the expression of it. Paul claimed this
authority for his preaching (1Th 4:2) and for his epistles
(2Th 3:14). Not in words which man’s wisdom teacheth
[ouk en
didaktois anthrōpinēs sophias logois]. Literally, “not in words
taught by human wisdom.” The verbal adjective [didaktois] (from [didaskō], to teach) is here passive in idea and is followed by
the ablative case of origin or source as in Joh 6:45, [esontai
pantes didaktoi theou] (from Isa 54:13), “They shall all be
taught by God.” The ablative in Greek, as is well known, has the
same form as the genitive, though quite different in idea
(Robertson, Grammar, p. 516). So then Paul claims the help of
the Holy Spirit in the utterance [laloumen] of the words,
“which the Spirit teacheth [en didaktois pneumatos], “in words
taught by the Spirit” (ablative [pneumatos] as above). Clearly
Paul means that the help of the Holy Spirit in the utterance of
the revelation extends to the words. No theory of inspiration is
here stated, but it is not mere human wisdom. Paul’s own
Epistles bear eloquent witness to the lofty claim here made. They
remain today after nearly nineteen centuries throbbing with the
power of the Spirit of God, dynamic with life for the problems of
today as when Paul wrote them for the needs of the believers in
his time, the greatest epistles of all time, surcharged with the
energy of God. Comparing spiritual things with spiritual
[pneumatikois pneumatika sunkrinontes]. Each of these words is
in dispute. The verb [sunkrinō], originally meant to combine, to
join together fitly. In the LXX it means to interpret dreams (Ge
40:8, 22; 41:12) possibly by comparison. In the later Greek it
may mean to compare as in 2Co 10:12. In the papyri Moulton and
Milligan (Vocabulary) give it only for “decide,” probably after
comparing. But “comparing,” in spite of the translations, does
not suit well here. So it is best to follow the original meaning
to combine as do Lightfoot and Ellicott. But what gender is [pneumatikois]? Is it masculine or neuter like [pneumatika]? If
masculine, the idea would be “interpreting (like LXX) spiritual
truths to spiritual persons” or “matching spiritual truths with
spiritual persons.” This is a possible rendering and makes good
sense in harmony with verse 14. If [pneumatikois] be taken as
neuter plural (associative instrumental case after [sun] in [sunkrinontes], the idea most naturally would be, “combining
spiritual ideas [pneumatika] with spiritual words”
[pneumatikois]. This again makes good sense in harmony with the
first part of verse 13. On the whole this is the most natural
way to take it, though various other possibilities exist.
2:14 Now the natural man [psuchikos de anthrōpos]. Note
absence of article here, “A natural man” (an unregenerate man).
Paul does not employ modern psychological terms and he exercises
variety in his use of all the terms here present as [pneuma] and [pneumatikos, psuchē] and [psuchikos, sarx] and [sarkinos] and [sarkikos]. A helpful discussion of the various uses of these
words in the New Testament is given by Burton in his New
Testament Word Studies, pp. 62-68, and in his Spirit, Soul, and
Flesh. The papyri furnish so many examples of [sarx, pneuma],
and [psuchē] that Moulton and Milligan make no attempt at an
exhaustive treatment, but give a few miscellaneous examples to
illustrate the varied uses that parallel the New Testament. [Psuchikos] is a qualitative adjective from [psuchē] (breath of
life like [anima], life, soul). Here the Vulgate renders it by
animalis and the German by sinnlich, the original sense of
animal life as in Jude 1:19; Jas 3:15. In 1Co 15:44,46 there
is the same contrast between [psuchikos] and [pneumatikos] as
here. The [psuchikos] man is the unregenerate man while the [pneumatikos] man is the renewed man, born again of the Spirit of
God. Receiveth not [ou dechetai]. Does not accept, rejects,
refuses to accept. In Ro 8:7 Paul definitely states the
inability [oude gar dunatai] of the mind of the flesh to
receive the things of the Spirit untouched by the Holy Spirit.
Certainly the initiative comes from God whose Holy Spirit makes
it possible for us to accept the things of the Spirit of God.
They are no longer “foolishness” [mōria] to us as was once the
case (1:23). Today one notes certain of the intelligentsia
who sneer at Christ and Christianity in their own blinded
ignorance. He cannot know them [ou dunatai gnōnai]. He
is not
able to get a knowledge (ingressive second aorist active
infinitive of [ginōskō]. His helpless condition calls for pity
in place of impatience on our part, though such an one usually
poses as a paragon of wisdom and commiserates the deluded
followers of Christ. They are spiritually judged [pneumatikōs
anakrinetai]. Paul and Luke are fond of this verb, though
nowhere else in the N.T. Paul uses it only in I Corinthians. The
word means a sifting process to get at the truth by investigation
as of a judge. In Ac 17:11 the Beroeans scrutinized the
Scriptures. These [psuchikoi] men are incapable of rendering a
decision for they are unable to recognize the facts. They judge
by the [psuchē] (mere animal nature) rather than by the [pneuma]
(the renewed spirit).
2:15 Judgeth all things [anakrinei panta]. The spiritual
man
[ho pneumatikos] is qualified to sift, to examine, to decide
rightly, because he has the eyes of his heart enlightened (Eph
1:18) and is no longer blinded by the god of this world (2Co
4:4). There is a great lesson for Christians who know by
personal experience the things of the Spirit of God. Men of
intellectual gifts who are ignorant of the things of Christ talk
learnedly and patronizingly about things of which they are
grossly ignorant. The spiritual man is superior to all this false
knowledge. He himself is judged of no man [autos de hup’
oudenos anakrinetai]. Men will pass judgment on him, but the
spiritual man refuses to accept the decision of his ignorant
judges. He stands superior to them all as Polycarp did when he
preferred to be burnt to saying, “Lord Caesar” in place of “Lord
Jesus.” He was unwilling to save his earthly life by the worship
of Caesar in place of the Lord Jesus. Polycarp was a [pneumatikos] man.
2:16 For who hath known the mind of the Lord [Tis gar egnō
noun Kuriou;]. Quotation from Isa 40:13. That he should
instruct him [hos sunbibasei auton]. This use of [hos]
(relative who) is almost consecutive (result).
The [pneumatikos] man is superior to others who attempt even to
instruct God himself. See on Ac 9:22; 16:10 for [sunbibazō], to
make go together. But we have the mind of Christ [hēmeis de
noun Christou echomen]. As he has already shown (verses 6-13).
Thus with the mind [nous]. Cf. Php 2:5; Ro 8:9,27). Hence Paul
and all [pneumatikoi] men are superior to those who try to shake
their faith in Christ, the mystery of God. Paul can say, “I know
him whom I have believed.” “I believe; therefore I have spoken.”
Chapter 3
3:1 But as unto carnal [all’ hōs sarkinois]. Latin carneus.
“As men o’ flesh,” Braid Scots; “as worldlings,” Moffatt. This
form in [-inos] like [lithinos] in 2Co 3:3 means the material
of flesh, “not on tablets of stone, but on fleshen tablets on
hearts.” So in Heb 7:16. But in Ro 7:14 Paul says, “I am
fleshen [sarkinos] sold under sin,” as if [sarkinos]
represented the extreme power of the [sarx]. Which does Paul mean
here? He wanted to speak the wisdom of God among the adults (1Co
2:6), the spiritual [hoi pneumatikoi], 2:15), but he was
unable to treat them as [pneumatikoi] in reality because of their
seditions and immoralities. It is not wrong to be [sarkinos], for
we all live in the flesh [en sarki], Ga 2:20), but we are not
to live according to the flesh [kata sarka], Ro 8:12). It is
not culpable to a babe in Christ [nēpios], 1Co 13:11), unless
unduly prolonged (1Co 14:20; Heb 5:13f.). It is one of the
tragedies of the minister’s life that he has to keep on speaking
to the church members “as unto babes in Christ” [hōs nēpiois en
Christōi], who actually glory in their long babyhood whereas
they ought to be teachers of the gospel instead of belonging to
the cradle roll. Paul’s goal was for all the babes to become
adults (Col 1:28).
3:2 I fed you with milk, not with meat [gala humas epotisa, ou
brōma]. Note two accusatives with the verb, [epotisa], first
aorist active indicative of [potizō], as with other causative
verbs, that of the person and of the thing. In the LXX and the
papyri the verb often means to irrigate. [Brōma] does not mean
meat (flesh) as opposed to bread, but all solid food as in “meats
and drinks” (Heb 9:7). It is a zeugma to use [epotisa] with [brōma]. Paul did not glory in making his sermons thin and
watery. Simplicity does not require lack of ideas or dulness. It
is pathetic to think how the preacher has to clip the wings of
thought and imagination because the hearers cannot go with him.
But nothing hinders great preaching like the dulness caused by
sin on the part of auditors who are impatient with the high
demands of the gospel.
3:3 For ye are yet carnal [eti gar sarkikoi este]. [Sarkikos], unlike [sarkinos], like [ikos] formations, means
adapted to, fitted for the flesh [sarx], one who lives
according to the flesh [kata sarka]. Paul by [psuchikos]
describes the unregenerate man, by [pneumatikos] the regenerate
man. Both classes are [sarkinoi] made in flesh, and both may be [sarkikoi] though the [pneumatikoi] should not be. The [pneumatikoi] who continue to be [sarkinoi] are still babes
[nēpioi], not adults [teleioi], while those who
are still [sarkikoi] (carnal) have given way to the flesh as if they were
still [psuchikoi] (unregenerate). It is a bold and cutting
figure, not without sarcasm, but necessary to reveal the
Corinthians to themselves. Jealousy and strife [zēlos kai
eris]. Zeal [zēlos] from [zeō], to boil) is not necessarily
evil, but good if under control. It may be not according to
knowledge (Ro 10:2) and easily becomes jealousy (same
root
through the French jaloux) as zeal. Ardour may be like the
jealousy of God (2Co 11:2) or the envy of men (Ac
5:17). [Eris] is an old word, but used only by Paul in N.T. (see on 1Co
1:11). Wrangling follows jealousy. These two voices of the
spirit are to Paul proof that the Corinthians are still [sarkikoi] and walking according to men, not according to the
Spirit of Christ.
3:4 For when one saith [hotan gar legēi tis]. Indefinite
temporal clause with the present subjunctive of repetition
(Robertson, Grammar, p. 972). Each instance is a case in point
and proof abundant of the strife. Of Paul [Paulou]. Predicate
genitive, belong to Paul, on Paul’s side. Of Apollos
[Apollō]. Same genitive, but the form is the so-called Attic
second declension. See the nominative [Apollōs] in verse 5.
Men [anthrōpoi]. Just mere human creatures [anthrōpoi],
generic term for mankind), in the flesh [sarkinoi], acting
like
the flesh [sarkikoi], not [pneumatikoi], as if still [psuchikoi]. It was a home-thrust. Paul would not even defend his
own partisans.
3:5 What then? [ti oun;]. He does not say [tis] (who),
but [ti] (what), neuter singular interrogative pronoun. Ministers
[diakonoi]. Not leaders of parties or sects, but merely
servants through whom ye believed. The etymology of the word
Thayer gives as [dia] and [konis] “raising dust by hastening.” In
the Gospels it is the servant (Mt 20:26) or waiter (Joh
2:5).
Paul so describes himself as a minister (Col 1:23,25). The
technical sense of deacon comes later (Php 1:1; 1Ti 3:8,12).
As the Lord gave to him [hōs ho Kurios edōken]. Hence no
minister of the Lord like Apollos and Paul has any basis for
pride or conceit nor should be made the occasion for faction and
strife. This idea Paul enlarges upon through chapters 1Co 3; 4
and it is made plain in chapter 1Co 12.
3:6 I planted [egō ephuteusa]. First aorist active indicative
of old verb [phuteuō]. This Paul did as Luke tells us in Ac
18:1-18. Apollos watered [Apollōs epotisen]. Apollos
irrigated the church there as is seen in Ac 18:24-19:1. Another
aorist tense as in verse 2. But God gave the increase [alla
ho theos ēuxanen]. Imperfect tense here (active indicative)
for
the continuous blessing of God both on the work of Paul and
Apollos, co-labourers with God in God’s field (verse 9).
Reports of revivals sometimes give the glory to the evangelist or
to both evangelist and pastor. Paul gives it all to God. He and
Apollos cooperated as successive pastors.
3:7 So then neither—neither—but [Hōste oute—oute—all’].
Paul applies his logic relentlessly to the facts. He had asked
what [ti] is Apollos or Paul (verse 5). The answer is here.
Neither is anything [ti] the one who plants nor the
one who
waters. God is the whole and we are not anything.
3:8 Are one [hen eisin]. The neuter singular again [hen],
not [heis] as with the interrogative [ti] and the indefinite [ti]. By this bold metaphor which Paul expands he shows how the
planter and the waterer work together. If no one planted, the
watering would be useless. If no one watered, the planting would
come to naught as the dreadful drouth of 1930 testifies while
these words are written. According to his own labour [kata ton
idion kopon]. God will bestow to each the reward that his labour
deserves. That is the pay that the preacher is sure to receive.
He may get too little or too much here from men. But the due
reward from God is certain and it will be adequate however
ungrateful men may be.
3:9 God’s fellow-workers [theou sunergoi]. This old word
(co-workers of God) has a new dignity here. God is the major
partner in the enterprise of each life, but he lets us work with
him. Witness the mother and God with the baby as the product.
God’s husbandry [theou geōrgion]. God’s tilled land [gē,
ergon]. The farmer works with God in God’s field. Without the
sun, the rains, the seasons the farmer is helpless. God’s
building [theou oikodomē]. God is the Great Architect. We work
under him and carry out the plans of the Architect. It is
building [oikos], house, [demō], to build). Let us never forget
that God sees and cares what we do in the part of the building
where we work for him.
3:10 As a wise masterbuilder [hōs sophos architektōn].
Paul
does not shirk his share in the work at Corinth with all the sad
outcome there. He absolves Apollos from responsibility for the
divisions. He denies that he himself is to blame. In doing so he
has to praise himself because the Judaizers who fomented the
trouble at Corinth had directly blamed Paul. It is not always
wise for a preacher to defend himself against attack, but it is
sometimes necessary. Factions in the church were now a fact and
Paul went to the bottom of the matter. God gave Paul the grace to
do what he did. This is the only New Testament example of the old
and common word [architektōn], our architect. [Tektōn] is from [tiktō], to beget, and means a begetter, then a worker in wood or
stone, a carpenter or mason (Mt 13:55; Mr 6:3). [Archi-] is
an
old inseparable prefix like [archaggelos] (archangel), [archepiscopos] (archbishop), [archiereus] (chiefpriest). [Architektōn] occurs in the papyri and inscriptions in an even
wider sense than our use of architect, sometimes of the chief
engineers. But Paul means to claim primacy as pastor of the
church in Corinth as is true of every pastor who is the architect
of the whole church life and work. All the workmen [tektones],
carpenters) work under the direction of the architect (Plato,
Statesman, 259). “As a wise architect I laid a foundation”
[themelion ethēka]. Much depends on the wisdom of the architect
in laying the foundation. This is the technical phrase (Lu 6:48;
14:29), a cognate accusative for [themelion]. The substantive [themelion] is from the same root [the] as [ethēka] [ti-thēmi].
We cannot neatly reproduce the idiom in English. “I placed a
placing” does only moderately well. Paul refers directly to the
events described by Luke in Ac 18:1-18. The aorist [ethēka] is
the correct text, not the perfect [tetheika]. Another buildeth
thereon [allos epoikodomei]. Note the preposition [epi] with
the verb each time (10, 11, 12, 14). The successor to Paul did
not
have to lay a new foundation, but only to go on building on that
already laid. It is a pity when the new pastor has to dig up the
foundation and start all over again as if an earthquake had come.
Take heed how he buildeth thereon [blepetō pōs epoikodomei].
The carpenters have need of caution how they carry out the plans
of the original architect. Successive architects of great
cathedrals carry on through centuries the original design. The
result becomes the wonder of succeeding generations. There is no
room for individual caprice in the superstructure.
3:11 Other foundation [themelion allon]. The gender of
the
adjective is here masculine as is shown by [allon]. If neuter, it
would be [allo]. It is masculine because Paul has Christ in mind.
It is not here [heteron] a different kind of gospel [heteron
euaggelion], Ga 1:6; 2Co 11:4) which is not another [allo], Ga 1:7)
in reality. But another Jesus (2Co 11:4, [allon
Iēsoun] is a reflection on the one Lord Jesus. Hence there is no
room on the platform with Jesus for another Saviour, whether
Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the
one foundation and it is gratuitous impudence for another to
assume the role of Foundation. Than that which is laid, which is
Christ Jesus [para ton keimenon, hos estin Iēsous Christos].
Literally, “alongside [para] the one laid [keimenon],”
already laid (present middle participle of [keimai], used here as
often as the perfect passive of [tithēmi] in place of [tetheimenon]. Paul scouts the suggestion that one even in the
interest of so-called “new thought” will dare to lay beside Jesus
another foundation for religion. And yet I have seen an article
by a professor in a theological seminary in which he advocates
regarding Jesus as a landmark, not as a goal, not as a
foundation. Clearly Paul means that on this one true foundation,
Jesus Christ, one must build only what is in full harmony with
the Foundation which is Jesus Christ. If one accuses Paul of
narrowness, it can be replied that the architect has to be narrow
in the sense of building here and not there. A broad foundation
will be too thin and unstable for a solid and abiding structure.
It can be said also that Paul is here merely repeating the claim
of Jesus himself on this very subject when he quoted Ps
118:22f. to the members of the Sanhedrin who challenged his
authority (Mr 11:10f.; Mt 21:42-45; Lu 20:17f.). Apostles and
prophets go into this temple of God, but Christ Jesus is the
chief corner stone [akrogōnaios], Eph 2:20). All believers are
living stones in this temple (1Pe 2:5). But there is only one
foundation possible.
3:12 Gold, silver, precious stones, wood, hay, stubble
[chrusion, argurion, lithous timious, xula, chorton, kalamēn].
The durable materials are three (gold, silver, marble or precious
stones), perishable materials (pieces of wood, hay, stubble),
“of
a palace on the one hand, of a mud hut on the other” (Lightfoot).
Gold was freely used by the ancients in their palaces. Their
marble and granite pillars are still the wonder and despair of
modern men. The wooden huts had hay [chortos], grass, as in Mr
6:39) and stubble [kalamē], old word for stubble after the
grain is cut, here alone in the N.T., though in LXX as Ex 5:12)
which were employed to hold the wood pieces together and to
thatch the roof. It is not made clear whether Paul’s metaphor
refers to the persons as in God’s building in verse 9 or to the
character of the teaching as in verse 13. Probably both ideas
are involved, for look at the penalty on shoddy work (verse 15)
and shoddy men (verse 17). The teaching may not always be
vicious and harmful. It may only be indifferent and worthless. A
co-worker with God in this great temple should put in his very
best effort.
3:13 The day [hē hēmera]. The day of judgment as in 1Th 5:4
(which see), Ro 13:12; Heb 10:25. The work [ergon] of each
will be made manifest. There is no escape from this final
testing. It is revealed in fire [en puri apokaluptetai].
Apparently “the day” is the subject of the verb, not the work,
not the Lord. See 2Th 1:8; 2:8. This metaphor of fire was
employed in the O.T. (Da 7:9f.; Mal 4:1) and by John the
Baptist (Mt 3:12; Lu 3:16f.). It is a metaphor that must not
be
understood as purgatorial, but simple testing (Ellicott) as every
fire tests (the fire itself will test, [to pur auto dokimasei]
the quality of the material used in the building, of what sort
it is [hopoion estin], qualitative relative pronoun. Men today
find, alas, that some of the fireproof buildings are not
fireproof when the fire actually comes.
3:14 If any man’s work shall abide [ei tinos to ergon menei].
Condition of the first class with future indicative, determined
as fulfilled, assumed as true. When the fire has done its work,
what is left? That is the fiery test that the work of each of us
must meet. Suitable reward (Mt 20:8) will come for the work
that stands this test (gold, silver, precious stones)
3:15 Shall be burned [katakaēsetai]. First-class condition
again, assumed as true. Second future (late form) passive
indicative of [katakaiō], to burn down, old verb. Note perfective
use of preposition [kata], shall be burned down. We usually say
“burned up,” and that is true also, burned up in smoke. He shall
suffer loss [zēmiōthēsetai]. First future passive indicative
of [zēmiō], old verb from [zēmia] (damage, loss), to suffer loss.
In Mt 16:26; Mr 8:36; Lu 9:25 the loss is stated to be the
man’s soul [psuchēn] or eternal life. But here there is no such
total loss as that. The man’s work [ergon] is burned up
(sermons, lectures, books, teaching, all dry as dust). But he
himself shall be saved [autos de sōthēsetai]. Eternal
salvation, but not by purgatory. His work is burned up completely
and hopelessly, but he himself escapes destruction because he is
really a saved man a real believer in Christ. Yet so as through
fire [houtōs de hōs dia puros]. Clearly Paul means with his
work burned down (verse 15). It is the tragedy of a fruitless
life, of a minister who built so poorly on the true foundation
that his work went up in smoke. His sermons were empty froth or
windy words without edifying or building power. They left no mark
in the lives of the hearers. It is the picture of a wasted life.
The one who enters heaven by grace, as we all do who are saved,
yet who brings no sheaves with him. There is no garnered grain
the result of his labours in the harvest field. There are no
souls in heaven as the result of his toil for Christ, no
enrichment of character, no growth in grace.
3:16 Ye are a temple of God [naos theou este]. Literally,
a sanctuary [naos], not [hieron], the sacred enclosure, but the
holy place and the most holy place) of God. The same picture of
building as in verse 9 [oikodomē], only here the sanctuary
itself. Dwelleth in you [en humin oikei]. The Spirit of God
makes his home [oikei] in us, not in temples made with hands
(Ac 7:48; 17:24).
3:17 Destroyeth [phtheirei]. The outward temple is merely
the
symbol of God’s presence, the Shechinah (the Glory). God makes
his home in the hearts of his people or the church in any given
place like Corinth. It is a terrible thing to tear down
ruthlessly a church or temple of God like an earthquake that
shatters a building in ruins. This old verb [phtheirō] means to
corrupt, to deprave, to destroy. It is a gross sin to be a
church-wrecker. There are actually a few preachers who leave
behind them ruin like a tornado in their path. Him shall God
destroy [phtherei touton ho theos]. There is a solemn
repetition of the same verb in the future active indicative. The
condition is the first class and is assumed to be true. Then the
punishment is certain and equally effective. The church-wrecker
God will wreck. What does Paul mean by “will destroy”? Does he
mean punishment here or hereafter? May it not be both? Certainly
he does not mean annihilation of the man’s soul, though it may
well include eternal punishment. There is warning enough here to
make every pastor pause before he tears a church to pieces in
order to vindicate himself. Holy [hagios]. Hence deserves
reverential treatment. It is not the building or house of which
Paul speaks as “the sanctuary of God” [ton naon tou theou], but
the spiritual organization or organism of God’s people in whom
God dwells, “which temple ye are” [hoitines este humeis]. The
qualitative relative pronoun [hoitines] is plural to agree with [humeis] (ye) and refers to the holy temple just mentioned. The
Corinthians themselves in their angry disputes had forgotten
their holy heritage and calling, though this failing was no
excuse for the ringleaders who had led them on. In 6:19 Paul
reminds the Corinthians again that the body is the temple
[naos], sanctuary) of the Holy Spirit, which fact they had
forgotten in their immoralities.
3:18 Let no man deceive himself [Mēdeis heauton exapatō].
A
warning that implied that some of them were guilty of doing it
[mē] and the present imperative). Excited partisans can easily
excite themselves to a pious phrenzy, hypnotize themselves with
their own supposed devotion to truth. Thinketh that he is wise
[dokei sophos einai]. Condition of first class and assumed to
be true. Predicate nominative [sophos] with the infinitive to
agree with subject of [dokei] (Robertson, Grammar, p. 1038).
Paul claimed to be “wise” himself in verse 10 and he desires
that the claimant to wisdom may become wise [hina genētai
sophos], purpose clause with [hina] and subjunctive) by becoming
a fool [mōros genesthō], second aorist middle imperative of [ginomai] as this age looks at him. This false wisdom of the
world (1:18-20, 23; 2:14), this self-conceit, has led to strife
and wrangling. Cut it out.
3:19 Foolishness with God [mōria para tōi theōi]. Whose
standard does a church (temple) of God wish, that of this world
or of God? The two standards are not the same. It is a pertinent
inquiry with us all whose idea rules in our church. Paul quotes Job 5:13. That taketh [ho drassomenos]. Old verb [drassomai], to grasp with the hand, is used here for the less
vivid word in the LXX [katalambanōn]. It occurs nowhere else in
the N.T., but appears in the papyri to lay hands on. Job is
quoted in the N.T. only here and in Ro 11:35 and both times
with variations from the LXX. This word occurs in Ecclesiasticus
26:7; 34:2. In Ps 2:12 the LXX has [draxasthe paideias], lay
hold on instruction. Craftiness [panourgiāi]. The [panourgos]
man is ready for any or all work (if bad enough). So it means
versatile cleverness (Robertson and Plummer), astutia
(Vulgate).
3:20 And again [kai palin]. Another confirmatory passage
from Ps 94:11. Reasonings [dialogismous]. More than
cogitationes (Vulgate), sometimes disputations (Php
2:14).
Paul changes “men” of LXX to wise [sophōn] in harmony with the
Hebrew context. Vain [mataioi]. Useless, foolish, from [matē], a futile attempt.
3:21 Wherefore let no one glory in men [hōste mēdeis
kauchasthō en anthrōpois]. The conclusion [hōste] from
the
self-conceit condemned. This particle here is merely inferential
with no effect on the construction [hōs+te] = and so) any more
than [oun] would have, a paratactic conjunction. There are thirty
such examples of [hōste] in the N.T., eleven with the imperative
as here (Robertson, Grammar, p. 999). The spirit of glorying in
party is a species of self-conceit and inconsistent with glorying
in the Lord (1:31).
3:22 Yours [humōn]. Predicate genitive, belong to you.
All the words in this verse and 23 are anarthrous, though not
indefinite, but definite. The English reproduces them all
properly without the definite article except [kosmos] (the
world), and even here just world will answer. Proper names do not
need the article to be definite nor do words for single objects
like world, life, death. Things present [enestōta], second
perfect participle of [enistēmi] and things to come divide two
classes. Few of the finer points of Greek syntax need more
attention than the absence of the article. We must not think of
the article as “omitted” (Robertson, Grammar, p. 790). The
wealth of the Christian includes all things, all leaders, past,
present, future, Christ, and God. There is no room for partisan
wrangling here.
Chapter 4
4:1 Ministers of Christ [hupēretas Christou]. Paul and
all ministers [diakonous] of the New Covenant (1Co 3:5)
are under-rowers, subordinate rowers of Christ, only here in Paul’s
Epistles, though in the Gospels (Lu 4:20 the attendant in the
synagogue) and the Acts (Ac 13:5) of John Mark. The
so [houtōs] gathers up the preceding argument (3:5-23)
and applies it directly by the as [hōs] that follows. Stewards
of the mysteries of God [oikonomous mustēriōn theou]. The
steward or house manager [oikos], house, [nemō], to manage, old
word) was a slave [doulos] under his lord [kurios], Lu
12:42), but a master (Lu 16:1) over the other slaves
in the
house (menservants [paidas], maidservants [paidiskas] Lu
12:45), an overseer [epitropos] over the rest (Mt
20:8).
Hence the under-rower [hupēretēs] of Christ has a position of
great dignity as steward [oikonomos] of the mysteries of God.
Jesus had expressly explained that the mysteries of the kingdom
were open to the disciples (Mt 13:11). They were entrusted
with
the knowledge of some of God’s secrets though the disciples were
not such apt pupils as they claimed to be (Mt 13:51; 16:8-12).
As stewards Paul and other ministers are entrusted with the
mysteries (see on 1Co 2:7 for this word) of God and are
expected to teach them. “The church is the [oikos] (1Ti 3:15),
God the [oikodespotēs] (Mt 13:52), the members the [oikeioi]
(Ga 6:10; Eph 2:19)” (Lightfoot). Paul had a
vivid sense of the
dignity of this stewardship [oikonomia] of God given to him
(Col 1:25; Eph 1:10). The ministry is more than a mere
profession or trade. It is a calling from God for stewardship.
4:2 Here [hōde]. Either here on earth or in this matter.
It
is always local. Moreover [loipon]. Like [loipon] in 1:16
which see, accusative of general reference, as for what is left,
besides. It is required [zēteitai]. It is sought. Many
MSS.
read [zēteite], ye seek, an easy change as [ai] and [e] came to
be pronounced alike (Robertson, Grammar, p. 186). That a man
be found faithful [hina pistos tis heurethēi]. Non-final use
of [hina] with first aorist passive subjunctive of [heuriskō],
the result of the seeking [zēteō]. Fidelity is the essential
requirement in all such human relationships, in other words,
plain honesty in handling money like bank-clerks or in other
positions of trust like public office.
4:3 But with me [emoi de]. The ethical dative of personal
relation and interest, “as I look at my own case.” Cf. Php
1:21. It is a very small thing [eis elachiston estin].
This
predicate use of [eis] is like the Hebrew, but it occurs also in
the papyri. The superlative [elachiston] is elative, very little,
not the true superlative, least. “It counts for very little with
me.” That I should be judged of you [hina huph’ humōn
anakrithō]. Same use of [hina] as in verse 2. For the verb
(first aorist passive subjunctive of [anakrinō] see on 1Co
2:14f. Paul does not despise public opinion, but he denies “the
competency of the tribunal” in Corinth (Robertson and Plummer) to
pass on his credentials with Christ as his Lord. Or of man’s
judgement [ē hupo anthrōpinēs hēmeras]. Or “by human day,”
in
contrast to the Lord’s Day (der Tag) in 3:13. “That is the
tribunal which the Apostle recognizes; a human tribunal he does
not care to satisfy” (Robertson and Plummer). Yea, I judge not
mine own self [all’ oude emauton anakrinō]. [Alla] here is
confirmatory, not adversative. “I have often wondered how it is
that every man sets less value on his own opinion of himself than
on the opinion of others” (M. Aurelius, xii. 4. Translated by
Robertson and Plummer). Paul does not even set himself up as
judge of himself.
4:4 For I know nothing against myself [ouden gar emautōi
sunoida]. Not a statement of fact, but an hypothesis to show the
unreliability of mere complacent self-satisfaction. Note the use
of [sunoida] (second perfect active indicative with dative
(disadvantage) of the reflexive pronoun) for guilty knowledge
against oneself (cf. Ac 5:2; 12:12; 14:6). Yet [all’].
Adversative use of [alla]. Am I not hereby justified [ouk en
toutōi dedikaiōmai]. Perfect passive indicative of state of
completion. Failure to be conscious of one’s own sins does not
mean that one is innocent. Most prisoners plead “not guilty.” Who
is the judge of the steward of the mysteries of God? It is the
Lord “that judgeth me” [ho anakrinōn me]. Probably, who
examines me and then passes on my fidelity [pistos] in verse 2).
4:5 Wherefore [hōste]. As in 3:21 which see. Judge
nothing [mē ti krinete]. Stop passing judgment, stop
criticizing as they were doing. See the words of Jesus in Mt
7:1. The censorious habit was ruining the Corinthian Church.
Before the time [pro kairou]. The day of the Lord in 3:13.
“Do not therefore anticipate the great judgment [krisis] by any
preliminary investigation [anakrisis] which must be futile and
incomplete” (Lightfoot). Until the Lord come [heōs
an elthēi
ho kurios]. Common idiom of [heōs] and the aorist subjunctive
with or without [an] for a future event. Simple futurity, but
held forth as a glorious hope, the Second Coming of the Lord
Jesus as Judge. Who will both bring to light [hos kai
phōtisei]. Future indicative of this late verb (in papyri also)
from [phōs] (light), to turn the light on the hidden things of
darkness. And make manifest [kai phanerōsei]. (Ionic
and
late) causative verb [phaneroō] from [phaneros]. By turning on
the light the counsels of all hearts stand revealed. His praise
[ho epainos]. The praise (note article) due him from
God (Ro
2:29) will come to each then [tote] and not till then.
Meanwhile Paul will carry on and wait for the praise from God.
4:6 I have in a figure transferred [meteschēmatisa]. First
aorist active (not perfect) indicative of [meta-schēmatizō], used
by Plato and Aristotle for changing the form of a thing (from [meta], after, and [schēma], form or habit, like Latin habitus
from [echō] and so different from [morphē] as in Php 2:7; Ro
12:2). For the idea of refashioning see Field, Notes, p. 169f.
and Preisigke, Fachworter). Both Greek and Latin writers
(Quintilian, Martial) used [schēma] for a rhetorical artifice.
Paul’s use of the word (in Paul only in N.T.) appears also
further in 2Co 11:13-15 where the word occurs three times,
twice of the false apostles posing and passing as apostles of
Christ and ministers of righteousness, and once of Satan as an
angel of light, twice with [eis] and once with [hōs]. In Php
3:21 the word is used for the change in the body of our
humiliation to the body of glory. But here it is clearly the
rhetorical figure for a veiled allusion to Paul and Apollos “for
your sakes” [dia humas]. That in us ye may learn [hina en
hēmin mathēte]. Final clause with [hina] and the second aorist
active subjunctive of [manthanō], to learn. As an object lesson
in our cases [en hēmin]. It is no more true of Paul and Apollos
than of other ministers, but the wrangles in Corinth started
about them. So Paul boldly puts himself and Apollos to the fore
in the discussion of the principles involved. Not to go beyond
the things which are written [to Mē huper ha gegraptai]. It
is
difficult to reproduce the Greek idiom in English. The article [to] is in the accusative case as the object of the verb [mathēte] (learn) and points at the words “[Mē huper ha
gegraptai],” apparently a proverb or rule, and elliptical in form
with no principal verb expressed with [mē], whether “think”
(Auth.) or “go” (Revised). There was a constant tendency
to
smooth out Paul’s ellipses as in 2Th 2:3; 1Co 1:26,31.
Lightfoot thinks that Paul may have in mind O.T. passages quoted
in 1Co 1:19,31; 3:19,20. That ye be not puffed up [hina mē
phusiousthe]. Sub-final use of [hina] (second use in this
sentence) with notion of result. It is not certain whether [phusiousthe] (late verb form like [phusiaō, phusaō], to blow up,
to inflate, to puff up), used only by Paul in the N.T., is
present indicative with [hina] like [zēloute] in Ga 4:17 (cf. [hina ginōskomen] in 1Jo 5:20) or the present subjunctive by
irregular contraction (Robertson, Grammar, pp. 203, 342f.),
probably the present indicative. [Phusioō] is from [phusis]
(nature) and so meant to make natural, but it is used by Paul
just like [phusaō] or [phusiaō] (from [phusa], a pair of
bellows), a vivid picture of self-conceit. One for the one
against the other [heis huper tou henos kata tou heterou].
This is the precise idea of this idiom of partitive apposition.
This is the rule with partisans. They are “for” [huper] the one
and “against” [kata], down on, the genitive case) the other
[tou heterou], not merely another or a second, but the different
sort, [heterodox].
4:7 Maketh thee to differ [se diakrinei]. Distinguishes
thee,
separates thee. [Diakrinō] means to sift or separate between
[dia] as in Ac 15:9 (which see) where [metaxu] is added to
make it plainer. All self-conceit rests on the notion of
superiority of gifts and graces as if they were self-bestowed or
self-acquired. Which thou didst not receive [ho ouk elabes].
“Another home-thrust” (Robertson and Plummer). Pride of
intellect, of blood, of race, of country, of religion, is thus
shut out. Dost thou glory [kauchasai]. The original second
person singular middle ending [-sai] is here preserved with
variable vowel contraction, [kauchaesai=kauchasai] (Robertson,
Grammar, p. 341). Paul is fond of this old and bold verb for
boasting. As if thou hadst not received it [hōs mē labōn].
This neat participial clause (second aorist active of [lambanō]
with [hōs] (assumption) and negative [mē] punctures effectually
the inflated bag of false pride. What pungent questions Paul has
asked. Robertson and Plummer say of Augustine, “Ten years before
the challenge of Pelagius, the study of St. Paul’s writings, and
especially of this verse and of Ro 9:16, had crystallized in
his mind the distinctively Augustinian doctrines of man’s total
depravity, of irresistible grace, and of absolute
predestination.” Human responsibility does exist beyond a doubt,
but there is no foundation for pride and conceit.
4:8 Already are ye filled? [ēdē kekoresmenoi este?]. Perfect
passive indicative, state of completion, of [korennumi], old
Greek verb to satiate, to satisfy. The only other example in N.T.
is Ac 27:38 which see. Paul may refer to De 31:20; 32:15. But
it is keen irony, even sarcasm. Westcott and Hort make it a
question and the rest of the sentence also. Already ye are
become rich [ēdē eploutēsate]. Note change to ingressive
aorist indicative of [plouteō], old verb to be rich (cf. 2Co
8:9). “The aorists, used instead of perfects, imply indecent
haste” (Lightfoot). “They have got a private millennium of their
own” (Robertson & Plummer) with all the blessings of the
Messianic Kingdom (Lu 22:29f.; 1Th 2:12; 2Ti 2:12). Ye
have
reigned without us [chōris hēmōn ebasileusate]. Withering
sarcasm. Ye became kings without our company. Some think that
Paul as in 3:21 is purposely employing Stoic phraseology though
with his own meanings. If so, it is hardly consciously done. Paul
was certainly familiar with much of the literature of his time,
but it did not shape his ideas. I would that ye did reign [kai
ophelon ge ebasileusate]. More exactly, “And would at least that
ye had come to reign (or become kings).” It is an unfulfilled
wish about the past expressed by [ophelon] and the aorist
indicative instead of [ei gar] and the aorist indicative (the
ancient idiom). See Robertson, Grammar, p. 1003, for the
construction with particle [ophelon] (an unaugmented second
aorist form). That we also might reign with you [hina kai
hēmeis humin sunbasileusōmen]. Ironical contrast to [chōris
hēmōn ebasileusate], just before. Associative instrumental case
of [humin] after [sun-].
4:9 Hath set forth us the apostles last [hēmas tous apostolous
eschatous apedeixen]. The first aorist active indicative of [apodeiknumi], old verb to show, to expose to view or exhibit
(Herodotus), in technical sense (cf. 2Th 2:4) for gladiatorial
show as in [ethēriomachēsa] (1Co 15:32). In this grand pageant
Paul and other apostles come last [eschatous], predicate
accusative after [apedeixen] as a grand finale. As men doomed
to die [hōs epithanatious]. Late word, here alone in N.T. The
LXX (Bel and the Dragon 31) has it for those thrown daily to the
lions. Dionysius of Halicarnassus (A.R. vii. 35) uses it of
those thrown from the Tarpeian Rock. The gladiators would say
morituri salutamus. All this in violent contrast to the kingly
Messianic pretensions of the Corinthians. A spectacle
[theatron]. Cf. Heb 11:33-40. The word, like our theatre,
means the place of the show (Ac 19:29,31). Then, it means the
spectacle shown there [theama] or [thea], and, as here, the man
exhibited as the show like the verb [theatrizomenoi], made a
spectacle (Heb 10:33). Sometimes it refers to the spectators
[theatai] like our “house” for the audience. Here the
spectators include “the world, both to angels and men” [tōi
kosmōi kai aggelois kai anthrōpois], dative case of personal
interest.
4:10 We—you [hēmeis—humeis]. Triple contrast in keenest
ironical emphasis. “The three antitheses refer respectively to
teaching, demeanour, and worldly position” (Robertson and
Plummer). The apostles were fools for Christ’s sake (2Co 4:11;
Php 3:7). They made “union with Christ the basis of worldly
wisdom” (Vincent). There is change of order (chiasm)
in the third
ironical contrast. They are over strong in pretension. [Endoxos],
illustrious, is one of the 103 words found only in Luke and Paul
in the N.T. Notion of display and splendour.
4:11 Even unto this present hour [achri tēs arti hōras]. [Arti] (just now, this very minute) accents the continuity of the
contrast as applied to Paul. Ten verbs and four participles from 11-13 give a graphic picture of Paul’s condition in Ephesus
when he is writing this epistle. We hunger [peinōmen],
we
thirst [dipsōmen], are naked [gumniteuomen],
late verb for
scant clothing from [gumnētēs], are buffeted
[kolaphizometha], to strike a blow with the fist from [kolaphos] and one of the few N.T. and ecclesiastical words and
see on Mt 26:67, have no certain dwelling place
[astatoumen] from [astatos], strolling about and only here save
Anthol. Pal. and Aquila in Isa 58:7. Field in Notes, p. 170
renders 1Co 4:11 “and are vagabonds” or spiritual hobos.
4:12 We toil [kopiōmen]. Common late verb for weariness
in
toil (Lu 5:5), working with our own hands [ergazomenoi
tais
idiais chersin] instrumental case [chersin] and not simply for
himself but also for Aquila and Priscilla as he explains in Ac
20:34. This personal touch gives colour to the outline. Paul
alludes to this fact often (1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co
11:7). “Greeks despised manual labour; St. Paul glories in it”
(Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317.
Being reviled we bless [loidoroumenoi eulogoumen]. Almost
the
language of Peter about Jesus (1Pe 2:23) in harmony with the
words of Jesus in Mt 5:44; Lu 6:27. Being persecuted we
endure [diōkomenoi anechometha]. We hold back and do not
retaliate. Turn to Paul’s other picture of his experiences in the
vivid contrasts in 2Co 4:7-10; 6:3-10 for an interpretation of
his language here.
4:13 Being defamed we intreat [dusphēmoumenoi parakaloumen].
The participle [dusphēmoumenoi] is an old verb (in I Macc. 7:41)
to use ill, from [dusphēmos], but occurs here only in the N.T.
Paul is opening his very heart now after the keen irony above.
As the filth of the world [hōs perikatharmata tou kosmou].
Literally, sweepings, rinsings, cleansings around, dust from the
floor, from [perikathairō], to cleanse all around (Plato and
Aristotle) and so the refuse thrown off in cleansing. Here only
in the N.T. and only twice elsewhere. [Katharma] was the refuse
of a sacrifice. In Pr 21:18 [perikatharma] occurs for the
scapegoat. The other example is Epictetus iii. 22,78, in the same
sense of an expiatory offering of a worthless fellow. It was the
custom in Athens during a plague to throw to the sea some wretch
in the hope of appeasing the gods. One hesitates to take it so
here in Paul, though Findlay thinks that possibly in Ephesus Paul
may have heard some such cry like that in the later martyrdoms
Christiani ad leones. At any rate in 1Co 15:32 Paul says “I
fought with wild beasts” and in 2Co 1:9 “I had the answer of
death.” Some terrible experience may be alluded to here. The word
shows the contempt of the Ephesian populace for Paul as is shown
in Ac 19:23-41 under the influence of Demetrius and the
craftsmen. The offscouring of all things [pantōn peripsēma].
Late word, here only in N.T., though in Tob. 5:18. The word was
used in a formula at Athens when victims were flung into the sea, [peripsēma hēmōn genou] (Became a [peripsēma] for us), in the
sense of expiation. The word merely means scraping around from [peripsaō], offscrapings or refuse. That is probably the idea
here as in Tob. 5:18. It came to have a complimentary sense for
the Christians who in a plague gave their lives for the sick. But
it is a bold figure here with Paul of a piece with [perikatharmata].
4:14 To shame you [entrepōn]. Literally, shaming you (present
active participle of [entrepō], old verb to turn one on himself
either middle or with reflexive pronoun and active, but the
reflexive [heautois] is not expressed here. See on 2Th 3:14.
The harsh tone has suddenly changed.
4:15 To admonish [nouthetōn]. Literally, admonishing (present
active participle of [noutheteō]. See on 1Th 5:12,14. For
though ye should have [ean gar echēte]. Third-class condition
undetermined, but with prospect of being determined [ean] and
present subjunctive), “for if ye have.” Tutors [paidagōgous].
This old word [pais], boy, [agōgos], leader) was used for the
guide or attendant of the child who took him to school as in Ga
3:24 (Christ being the schoolmaster) and also as a sort of tutor
who had a care for the child when not in school. The papyri
examples (Moulton and Milligan, Vocabulary) illustrate both
aspects of the paedagogue. Here it is the “tutor in Christ” who
is the Teacher. These are the only two N.T. examples of the
common word. I begot you [humas egennēsa]. Paul is their
spiritual father in Christ, while Apollos and the rest are
their tutors in Christ.
4:16 Be ye imitators of me [mimētai mou ginesthe]. “Keep
on
becoming (present middle imperative) imitators of me (objective
genitive).” [Mimētēs] is an old word from [mimeomai], to copy, to
mimic [mimos]. Paul stands for his rights as their spiritual
father against the pretensions of the Judaizers who have turned
them against him by the use of the names of Apollos and Cephas.
4:17 Have I sent [epempsa]. First aorist active indicative.
Probably Timothy had already gone as seems clear from 16:10f.
Apparently Timothy came back to Ephesus and was sent on to
Macedonia before the uproar in Ephesus (Ac 19:22). Probably
also Titus was then despatched to Corinth, also before the
uproar. In every church [en pasēi ekklēsiāi]. Paul expects
his teachings and practices to be followed in every church (1Co
14:33). Note his language here “my ways those in Christ Jesus.”
Timothy as Paul’s spokesman will remind [anamnēsei] the
Corinthians of Paul’s teachings.
4:18 Some are puffed up [ephusiōthēsan]. First aorist
(effective) passive indicative of [phusioō] which see on verse
6. As though I were not coming to you [hōs mē erchomenou mou
pros humas]. Genitive absolute with particle (assuming it as so)
with [mē] as negative.
4:19 If the Lord will [ean ho kurios thelēsēi]. Third-class
condition. See James 4:15; Ac 18:21; 1Co 16:7 for the use of
this phrase. It should represent one’s constant attitude, though
not always to be spoken aloud. But the power [alla tēn
dunamin]. The puffed up Judaizers did a deal of talking in
Paul’s absence. He will come and will know their real strength.
II Corinthians gives many evidences of Paul’s sensitiveness to
their talk about his inconsistencies and cowardice (in particular
chs. 2 Co 1; 2; 10; 11; 12; 13). He changed his plans to spare
them, not from timidity. It will become plain later that Timothy
failed on this mission and that Titus succeeded.
4:21 With a rod [en rabdōi]. The so-called instrumental
use of [en] like the Hebrew (1Sa 17:43). The shepherd leaned on
his rod, staff, walking stick. The paedagogue had his rod also.
Shall I come? [elthō;]. Deliberative subjunctive. Paul
gives them the choice. They can have him as their spiritual father or
as their paedagogue with a rod.
Chapter 5
5:1 Actually [holōs]. Literally, wholly, altogether,
like Latin omnino and Greek [pantōs] (1Co 9:22). So papyri have
it for “really” and also for “generally” or “everywhere” as is
possible here. See also 6:7. With a negative it has the sense
of “not at all” as in 15:29; Mt 5:34 the only N.T. examples,
though a common word. It is reported [akouetai]. Present
passive indicative of [akouō], to hear; so literally, it is
heard. “Fornication is heard of among you.” Probably the
household of Chloe (1:11) brought this sad news (Ellicott).
And such [kai toiautē]. Climactic qualitative pronoun showing
the revolting character of this particular case of illicit sexual
intercourse. [Porneia] is sometimes used (Ac 15:20,29) of such
sin in general and not merely of the unmarried whereas [moicheia]
is technically adultery on the part of the married (Mr 7:21).
As is not even among the Gentiles [hētis oude en tois
ethnesin]. Height of scorn. The Corinthian Christians were
actually trying to win pagans to Christ and living more loosely
than the Corinthian heathen among whom the very word
“Corinthianize” meant to live in sexual wantonness and license.
See Cicero pro Cluentio, v. 14. That one of you hath his
father’s wife [hōste gunaika tina tou patros echein]. “So as
(usual force of [hōste] for one to go on having [echein],
present infinitive) a wife of the (his) father.” It was probably
a permanent union (concubine or mistress) of some kind without
formal marriage like Joh 4:8. The woman probably was not the
offender’s mother (step-mother) and the father may have been dead
or divorced. The Jewish law prescribed stoning for this crime
(Le 18:8; 22:11; De 22:30). But the rabbis (Rabbi Akibah)
invented a subterfuge in the case of a proselyte to permit such a
relation. Perhaps the Corinthians had also learned how to split
hairs over moral matters in such an evil atmosphere and so to
condone this crime in one of their own members. Expulsion Paul
had urged in 2Th 3:6 for such offenders.
5:2 And ye are puffed up [kai humeis pephusiōmenoi este].
Emphatic position of [humeis] (you). It may be understood as a
question. Perfect passive periphrastic indicative of the same
verb [phusioō] used already of the partisans in Corinth
(4:6, 19, 20). Those of the same faction with this scoundrel
justified his rascality. Did not rather mourn [kai ouchi
mallon epenthēsate]. Possibly question also and note strong
negative form [ouchi], which favours it. The very least that they
could have done [mallon] rather than be puffed up) was to mourn
for shame [pentheō], old verb for lamentation) as if for one
dead. That he might be taken away [hina arthēi]. The
sub-final use of [hina] of desired result (1:15) so common
in
the Koinē. First aorist passive subjunctive of [airō], to lift
up, to carry off. Decent self-respect should have compelled the
instant expulsion of the man instead of pride in his rascality.
5:3 For I verily [egō men gar]. Emphatic statement of Paul’s
own attitude of indignation, [egō] in contrast with [humeis]. He
justifies his demand for the expulsion of the man. Being absent
[apōn] Although absent (concessive participle) and
so of [parōn] though present. Each with locative case [tōi sōmati, tōi
pneumati]. Have already judged [ēdē kekrika].
Perfect active
indicative of [krinō]. I have already decided or judged, as
though present [hōs parōn]. Paul felt compelled to reach a
conclusion about the case and in a sentence of much difficulty
seems to conceive an imaginary church court where the culprit has
been tried and condemned. There are various ways of punctuating
the clauses in this sentence in verses 3-5. It is not merely
Paul’s individual judgment. The genitive absolute clause in verse 4, ye being gathered together [sunachthentōn humōn], first
aorist passive participle of [sunagō], in regular assembly) and
my spirit [kai tou emou pneumatos] with the assembly (he
means) and meeting in the name of our Lord Jesus [en tōi
onomati tou Kuriou [hēmōn] Iēsou] with the power of the Lord
Jesus [sun tēi dunamei tou Kuriou hēmōn Iēsou], though this
clause can be taken with the infinitive to deliver
[paradounai]. It makes good syntax and sense taken either way.
The chief difference is that, if taken with “gathered together”
[sunachthentōn] Paul assumes less apostolic prerogative to
himself. But he did have such power and used it against Elymas
(Ac 13:8ff.) as Peter did against Ananias and Sapphira (Ac
5:1ff.).
5:5 To deliver such an one unto Satan [paradounai ton toiouton
tōi Satanāi]. We have the same idiom in 1Ti 1:20 used of
Hymenius and Alexander. In 2Co 12:7 Paul speaks of his own
physical suffering as a messenger [aggelos] of Satan. Paul
certainly means expulsion from the church (verse 2) and
regarding him as outside of the commonwealth of Israel (Eph
2:11f.). But we are not to infer that expulsion from the local
church means the damnation of the offender. The wilful offenders
have to be expelled and not regarded as enemies, but admonished
as brothers (2Th 3:14f.). For the destruction of the flesh
[eis olethron tēs sarkos]. Both for physical suffering as in
the case of Job (Job 2:6) and for conquest of the fleshly sins,
remedial punishment. That the spirit may be saved [hina to
pneuma sōthēi]. The ultimate purpose of the expulsion as
discipline. Note the use of [to pneuma] in contrast with [sarx]
as the seat of personality (cf. 3:15). Paul’s motive is not
merely vindictive, but the reformation of the offender who is not
named here nor in 2Co 2:5-11 if the same man is meant, which is
very doubtful. The final salvation of the man in the day of
Christ is the goal and this is to be attained not by condoning
his sin.
5:6 Not good [ou kalon]. Not beautiful, not seemly, in
view
of this plague spot, this cancer on the church. They needed a
surgical operation at once instead of boasting and pride (puffed
up). [Kauchēma] is the thing gloried in. A little leaven
leaveneth the whole lump [mikra zumē holon to phurama zumoi].
This proverb occurs verbatim in Ga 5:9. [Zumē] (leaven) is a
late word from [zeō], to boil, as is [zumoō], to leaven. The
contraction is regular [-oei=oi] for the third person singular
present indicative. See the parables of Jesus for the pervasive
power of leaven (Mt 13:33). Some of the members may have argued
that one such case did not affect the church as a whole, a
specious excuse for negligence that Paul here answers. The
emphasis is on the “little” [mikra], note position). Lump
[phurama] from [phuraō], to mix, late word, in the papyri mixing
a medical prescription) is a substance mixed with water and
kneaded like dough. Compare the pervasive power of germs of
disease in the body as they spread through the body.
5:7 Purge out [ekkatharate]. First aorist (effective)
active
imperative of [ekkathairō], old verb to cleanse out [ek], to
clean completely. Aorist tense of urgency, do it now and do it
effectively before the whole church is contaminated. This turn to
the metaphor is from the command to purge out the old [palaian],
now old and decayed) leaven before the passover feast (Ex
12:15f.; 13:7; Zep 1:12). Cf. modern methods of disinfection
after a contagious disease. A new lump [neon phurama].
Make a
fresh start as a new community with the contamination removed. [Neos] is the root for [neaniskos], a young man, not yet old
[gēraios]. So new wine [oinon neon] Mt 9:17). [Kainos] is
fresh as compared with the ancient [palaios]. See the
distinction in Col 3:10; Eph 4:22ff.; 2Co 5:17. Unleavened
[azumoi]. Without [a] privative) leaven, the normal
and ideal
state of Christians. Rare word among the ancients (once in
Plato). They are a new creation [kainē ktisis], “exemplifying
Kant’s maxim that you should treat a man as if he were what you
would wish him to be” (Robertson and Plummer). For our passover
also hath been sacrificed, even Christ [kai gar to pascha hēmōn
etuthē Christos]. First aorist passive indicative of [thuō], old
verb to sacrifice. Euphony of consonants, [th] to [t] because of [-thē]. Reference to the death of Christ on the Cross as the
Paschal Lamb (common use of [pascha] as Mr 14:12; Lu 22:7), the
figure used long before by the Baptist of Jesus (Joh 1:29).
Paul means that the Lamb was already slain on Calvary and yet you
have not gotten rid of the leaven.
5:8 Wherefore let us keep the feast [hōste heortazōmen].
Present active subjunctive (volitive). Let us keep on keeping the
feast, a perpetual feast (Lightfoot), and keep the leaven out. It
is quite possible that Paul was writing about the time of the
Jewish passover, since it was before pentecost (1Co 16:8).
But,
if so, that is merely incidental, and his language here is not a
plea for the observance of Easter by Christians. With the leaven
of malice and wickedness [en zumēi kakias kai ponērias].
Vicious disposition and evil deed. With the unleavened bread of
sincerity and truth [en azumois eilikrinias kai alētheias].
No
word for “bread.” The plural of [azumois] may suggest “elements”
or “loaves.” [Eilikrinia] (sincerity) does not occur in the
ancient Greek and is rare in the later Greek. In the papyri it
means probity in one example. The etymology is uncertain. Boisacq
inclines to the notion of [heilē] or [helē], sunlight, and [krinō], to judge by the light of the sun, holding up to the
light. [Alētheia] (truth) is a common word from [alēthēs] (true)
and this from [a] privative and [lēthō] [lathein, lanthanō], to
conceal or hide) and so unconcealed, not hidden. The Greek idea
of truth is out in the open. Note Ro 1:18 where Paul pictures
those who are holding down the truth in unrighteousness.
5:9 I wrote unto you in my epistle [egrapsa humin en tēi
epistolēi]. Not the epistolary aorist, but a reference to an
epistle to the Corinthians earlier than this one (our First
Corinthians), one not preserved to us. What a “find” it would be
if a bundle of papyri in Egypt should give it back to us? To
have no company with fornicators [mē sunanamignusthai
pornois]. Present middle infinitive with [mē] in an indirect
command of a late double compound verb used in the papyri to mix
up with [sun-ana-mignusthai], a [mi] verb). It is in the N.T.
only here and verse 11; 2Th 3:14 which see. It is used here
with the associative instrumental case [pornois], from [peraō,
pernēmi], to sell, men and women who sell their bodies for lust).
It is a pertinent question today how far modern views try to put
a veneer over the vice in men and women.
5:10 Not altogether [ou pantōs]. Not absolutely, not in
all
circumstances. Paul thus puts a limitation on his prohibition and
confines it to members of the church. He has no jurisdiction over
the outsiders (this world, [tou kosmou toutou]. The covetous
[tois pleonektais]. Old word for the over-reachers, those
avaricious for more and more [pleon, echō], to have more). In
N.T. only here, 6:10; Eph 5:5. It always comes in bad company
(the licentious and the idolaters) like the modern gangsters who
form a combination of liquor, lewdness, lawlessness for money and
power. Extortioners [harpaxin]. An old adjective with only
one gender, rapacious (Mt 7:15; Lu 18:11), and as a substantive
robber or extortioner (here and 6:10). Bandits, hijackers,
grafters they would be called today. Idolaters
[eidōlolatrais]. Late word for hirelings [latris]
of the
idols [eidōlon], so our very word idolater. See 6:9; 10:7; Eph
5:5; Re 21:8; 22:15. Nageli regards this word as a Christian
formation. For then must ye needs [epei ōpheilete oun].
This
neat Greek idiom of [epei] with the imperfect indicative
[ōpheilete], from [opheilō], to be under obligation) is really
the conclusion of a second-class condition with the condition
unexpressed (Robertson, Grammar, p. 965). Sometimes [an] is
used also as in Heb 10:2, but with verbs of obligation or
necessity [an] is usually absent as here (cf. Heb 9:20). The
unexpressed condition here would be, “if that were true”
(including fornicators, the covetous, extortioners, idolaters of
the outside world). [Ara] means in that case.
5:11 But now I write unto you [nun de egrapsa humin]. This
is the epistolary aorist referring to this same epistle and not to a
previous one as in verse 9. As it is (when you read it) I did
write unto you. If any man that is named a brother be [ean tis
adelphos onomazomenos ēi]. Condition of the third class, a
supposable case. Or a reviler or a drunkard [ē loidoros ē
methusos]. [Loidoros] occurs in Euripides as an adjective and in
later writings. In N.T. only here and 6:10. For the verb see 1Co 4:12. [Methusos] is an old Greek word for women and even
men (cf. [paroinos], of men, 1Ti 3:3). In N.T. only here and 6:10. Cf. Ro 13:13. Deissmann (Light from the Ancient East,
p. 316) gives a list of virtues and vices on counters for Roman
games that correspond remarkably with Paul’s list of vices here
and in 6:10. Chrysostom noted that people in his day complained
of the bad company given by Paul for revilers and drunkards as
being men with more “respectable” vices! With such a one, no,
not to eat [tōi toioutōi mēde sunesthiein]. Associative
instrumental case of [toioutōi] after [sunesthiein], “not even to
eat with such a one.” Social contacts with such “a brother” are
forbidden
5:12 For what have I to do? [ti gar moi;]. “For what is
it to
me (dative) to judge those without [tous exo]?” They
are
outside the church and not within Paul’s jurisdiction. God passes
judgment on them.
5:13 Put away the wicked man [exarate ton ponēron]. By
this
quotation from De 17:7 Paul clinches the case for the expulsion
of the offender (5:2). Note [ex] twice and effective aorist
tense.
Chapter 6
6:1 Dare any of you? [tolmāi tis humōn;]. Does any one
of you dare? Rhetorical question with present indicative of [tolmaō],
old verb from [tolma], daring. Bengel: grandi verbo notatur
laesa majestas Christianorum. “The word is an argument in
itself” (Robertson and Plummer). Apparently Paul has an actual
case in mind as in chapter 1Co 5 though no name is called.
Having a matter against his neighbour [pragma echōn pros ton
heteron]. Forensic sense of [pragma] (from [prassō], to do, to
exact, to extort as in Lu 3:13), a case, a suit (Demosthenes
1020, 26), with the other or the neighbour as in 10:24; 14:17;
Ga 6:4; Ro 2:1. Go to law [krinesthai]. Present middle
or
passive (ch. Ro 3:4) in the same forensic sense as [krithēnai]
in Mt 5:40. [Kritēs], judge, is from this verb. Before the
unrighteous [epi tōn adikōn]. This use of [epi] with the
genitive for “in the presence of” is idiomatic as in 2Co 7:14, [epi Titou], in the case of Titus. The Jews held that to bring a
lawsuit before a court of idolaters was blasphemy against the
law. But the Greeks were fond of disputatious lawsuits with each
other. Probably the Greek Christians brought cases before pagan
judges.
6:2 Shall judge the world [ton kosmon krinousin]. Future
active indicative. At the last day with the Lord Jesus (Mt
19:28; Lu 22:30). Are ye unworthy to judge the smallest
matters? [anaxioi este kritēriōn elachistōn;]. [Anaxios] is
an old word [an] and [axios], though only here in the N.T. There
is dispute as to the meaning of [kritēria] here and in verse 4,
old word, but nowhere else in N.T. save in Jas 2:6. Naturally,
like other words in [-tērion] [akroatērion], auditorium, Ac
25:23), this word means the place where judgment is rendered, or
court. It is common in the papyri in the sense of tribunal. In
the Apost. Const. ii. 45 we have [mē erchesthō epi kritērion
ethnikon] (Let him not come before a heathen tribunal). Hence
here it would mean, “Are ye unworthy of the smallest tribunals?”
That is, of sitting on the smallest tribunals, of forming courts
yourselves to settle such things?
6:3 How much more, things that pertain to this life? [Mēti ge
biōtika;]. The question expects the answer no and [ge] adds
sharp point to Paul’s surprised tone, “Need I so much as say?” It
can be understood also as ellipsis, “let me not say” [mētige
legō], not to say. [Biōtika] occurs first in Aristotle, but is
common afterwards. In the papyri it is used of business matters.
It is from [bios] (manner of life in contrast to [zōē], life
principle).
6:4 If then ye have to judge things pertaining to this life
[biōtika men oun kritēria ean echēte]. Note emphatic position
(proleptic) of [biōtika kritēria] (tribunals pertaining to this
life, as above). “If ye have tribunals pertaining to this life”
(condition of third class, [ean echēte]. If [kathizete] (do
ye
set) is indicative and interrogative, then by “who are of no
account in the church” [tous exouthenēmenous en tēi ekklēsiāi]
Paul means the heathen as in verse 1. If [kathizete] be
imperative, then Paul means the least esteemed members of the
church for such unwished for work. It is a harsh term for the
heathen, but one of indignation toward Christians.
6:5 I say this to move you to shame [pros entropēn humin
legō]. Old word [entropē] from [entrepō], to turn in (1Co
4:14
which see). In N.T. only here and 15:34. One wise man
[sophos]. From sarcasm to pathos Paul turns. Does there not
exist [eni], short form for [enesti]? With double negative [ouk—oudeis], expecting the answer yes. Surely one such man
exists in the church. Who [hos]. Almost consecutive in
idea,
of such wisdom that he will be able. To decide between his
brethren [diakrinai ana meson tou adelphou autou]. [Krinai]
is
to judge or decide (first aorist active infinitive of [krinō] and [dia] (two) carries on the idea of between. Then [ana meson]
makes it still plainer, in the midst as arbitrator between
brother and brother like [ana meson emou kai sou] (Ge 23:15).
It is even so a condensed expression with part of it unexpressed
[ana meson kai tou adelphou autou] between brother and his
brother. The use of [adelphos] has a sharp reflection on them for
their going to heathen judges to settle disputes between brothers
in Christ.
6:6 And that before unbelievers [kai touto epi apistōn].
Climactic force of [kai]. The accusative of general reference
with [touto]. “That there should be disputes about [biōtika] is
bad; that Christian should go to law with Christian is worse;
that Christians should do this before unbelievers is worst of
all” (Robertson and Plummer).
6:7 Nay, already it is altogether a defect among you [ēdē men
oun holōs hēttēma humin estin]. “Indeed therefore there is to
you already (to begin with, [ēdē], before any question of courts)
wholly defeat.” [Hēttēma] (from [hēttaomai] is only here, Ro
11:12; Isa 31:8 and ecclesiastical writers. See [hēttaomai]
(from [hēttōn], less) in 2Co 12:13; 2Pe 2:19f. [Nikē] was
victory and [hētta] defeat with the Greeks. It is defeat for
Christians to have lawsuits [krimata], usually decrees or
judgments) with one another. This was proof of the failure of
love and forgiveness (Col 3:13). Take wrong [adikeisthe].
Present middle indicative, of old verb [adikeō] (from [adikos],
not right). Better undergo wrong yourself than suffer defeat in
the matter of love and forgiveness of a brother. Be defrauded
[apostereisthe]. Permissive middle again like [adikeisthe].
Allow yourselves to be robbed (old verb to deprive, to rob)
rather than have a lawsuit.
6:8 Nay, but ye yourselves do wrong and defraud [alla humeis
adikeite kai apostereite]. “But (adversative [alla], on the
contrary) you (emphatic) do the wronging and the robbing” (active
voices) “and that your brethren” [kai touto adelphous].
Same
idiom as at close of verse 6. The very climax of wrong-doings,
to stoop to do this with one’s brethren in Christ.
6:9 The unrighteous [adikoi]. To remind them of the verb [adikeō] just used. The Kingdom of God [theou basileian].
Precisely, God’s kingdom. Be not deceived [mē planāsthe].
Present passive imperative with negative [mē]. Do not be led
astray by plausible talk to cover up sin as mere animal
behaviourism. Paul has two lists in verses 9, 10, one with
repetition of [oute], neither (fornicators, idolaters,
adulterers, effeminate, or [malakoi], abusers of themselves with
men or [arsenokoitai] or sodomites as in 1Ti 1:10 a late word
for this horrid vice, thieves, covetous), the other with [ou] not
(drunkards, revilers, extortioners). All these will fall short of
the kingdom of God. This was plain talk to a city like Corinth.
It is needed today. It is a solemn roll call of the damned even
if some of their names are on the church roll in Corinth whether
officers or ordinary members.
6:11 And such were some of you [kai tauta tines ēte]. A
sharp
homethrust. Literally, “And these things [tauta], neuter plural)
were ye (some of you).” The horror is shown by [tauta], but by [tines] Paul narrows the picture to some, not all. But that was
in the past [ēte], imperfect indicative) like Ro 6:17. Thank
God the blood of Jesus does cleanse from such sins as these. But
do not go back to them. But ye were washed [apelousasthe].
First aorist middle indicative, not passive, of [apolouō]. Either
direct middle, ye washed yourselves, or indirect middle, as in Ac 22:16, ye washed your sins away (force of [apo]. This was
their own voluntary act in baptism which was the outward
expression of the previous act of God in cleansing
[hēgiasthēte], ye were sanctified or cleansed before the
baptism) and justified [edikaiōthēte], ye were put right with
God before the act of baptism). “These twin conceptions of the
Christian state in its beginning appear commonly in the reverse
order” (Findlay). The outward expression is usually mentioned
before the inward change which precedes it. In this passage the
Trinity appear as in the baptismal command in Mt 28:19.
6:12 Lawful [exestin]. Apparently this proverb may have
been
used by Paul in Corinth (repeated in 10:23), but not in the
sense now used by Paul’s opponents. The “all things” do not
include such matters as those condemned in chapter 1Co 5; 6:1-11. Paul limits the proverb to things not immoral, things
not wrong per se. But even here liberty is not license. But
not all things are expedient [all’ ou panta sumpherei]. Old
word [sumpherei], bears together for good and so worthwhile. Many
things, harmless in themselves in the abstract, do harm to others
in the concrete. We live in a world of social relations that
circumscribe personal rights and liberties. But I will not be
brought under the power of any [all ouk egō exousiasthēsomai
hupo tinos]. Perhaps a conscious play on the verb [exestin] for [exousiazō] is from [exousia] and that from [exestin]. Verb from
Aristotle on, though not common (Dion. of Hal., LXX and
inscriptions). In N.T. only here, 7:4; Lu 22:25. Paul is
determined not to be a slave to anything harmless in itself. He
will maintain his self-control. He gives a wholesome hint to
those who talk so much about personal liberty.
6:13 But God shall bring to nought both it and them [ho de
theos kai tautēn kai tauta katargēsei]. Another proverb about
the adaptation of the belly [koilia] and food [brōmata],
not
just flesh), which had apparently been used by some in Corinth to
justify sexual license (fornication and adultery). These Gentiles
mixed up matters not alike at all (questions of food and
sensuality). “ We have traces of this gross moral confusion in
the circumstances which dictated the Apostolic Letter (Ac
15:23-29), where things wholly diverse are combined, as
directions about meats to be avoided and a prohibition of
fornication” (Lightfoot). Both the belly [tautēn]
and the foods
[tauta] God will bring to an end by death and change. But the
body is not for fornication, but for the Lord, and the Lord for
the body [to de sōma ou tēi porneiāi alla tōi kuriōi, kai ho
kurios tōi sōmati]. Paul here boldly shows the fallacy in the
parallel about appetite of the belly for food. The human body has
a higher mission than the mere gratification of sensual appetite.
Sex is of God for the propagation of the race, not for
prostitution. Paul had already stated that God dwells in us as
the sanctuary of the Holy Spirit (3:16f.). This higher function
of the body he here puts forward against the debased Greek
philosophy of the time which ignored completely Paul’s idea, “the
body for the Lord and the Lord for the body” (dative of personal
interest in both cases). “The Lord Jesus and [porneia] contested
for the bodies of Christian men; loyal to him they must renounce
that, yielding to that they renounce him” (Findlay).
6:14 Will raise up us [hēmas exegerei]. Future active
indicative of [exegeirō] though the MSS. vary greatly, some
having the present and some even the aorist. But the resurrection
of the body gives added weight to Paul’s argument about the
dignity and destiny of the body (quanta dignitas, Bengel) which
should not be prostituted to sensuality.
6:15 Members of Christ [melē Christou]. Old word for limbs,
members. Even the Stoics held the body to be common with the
animals (Epictetus, Diss. l. iii. 1) and only the reason like
the gods. Without doubt some forms of modern evolution have
contributed to the licentious views of animalistic sex
indulgence, though the best teachers of biology show that in the
higher animals monogamy is the rule. The body is not only adapted
for Christ (verse 13), but it is a part of Christ, in vital
union with him. Paul will make much use of this figure further on
(12:12-31; Eph 4:11-16; 5:30). Shall I then take away?
[aras
oun;]. First aorist active participle of [airō], old verb to
snatch, carry off like Latin rapio (our rape). Make
[poiēsō]. Can be either future active indicative or first
aorist active subjunctive (deliberative). Either makes good
sense. The horror of deliberately taking “members of Christ” and
making them “members of a harlot” in an actual union staggers
Paul and should stagger us. God forbid [mē genoito]. Optative
second aorist in a negative wish for the future. May it not
happen! The word “God” is not here. The idiom is common in
Epictetus though rare in the LXX. Paul has it thirteen times and
Luke once (Lu 20:16).
6:16 One body [hen sōma]. With the harlot. That union is
for
the harlot the same as with the wife. The words quoted from Ge
2:24 describing the sexual union of husband and wife, are also
quoted and explained by Jesus in Mt 19:5f. which see for
discussion of the translation Hebraism with use of [eis]. Saith
he [phēsin]. Supply either [ho theos] (God) or [hē graphē]
(the Scripture).
6:17 One spirit [hen pneuma]. With the Lord, the inner
vital
spiritual union with the Lord Jesus (Eph 4:4; 5:30).
6:18 Flee [pheugete]. Present imperative. Have the habit
of fleeing without delay or parley. Note abruptness of the asyndeton
with no connectives. Fornication violates Christ’s rights in our
bodies (verses 13-17) and also ruins the body itself. Without
the body [ektos tou sōmatos]. Even gluttony and drunkenness
and the use of dope are sins wrought on the body, not “within the
body” [entos tou sōmatos] in the same sense as fornication.
Perhaps the dominant idea of Paul is that fornication, as already
shown, breaks the mystic bond between the body and Christ and
hence the fornicator [ho porneuōn] sins against his own body
[eis to idion sōma hamartanei] in a sense not true of other
dreadful sins. The fornicator takes his body which belongs to
Christ and unites it with a harlot. In fornication the body is
the instrument of sin and becomes the subject of the damage
wrought. In another sense fornication brings on one’s own body
the two most terrible bodily diseases that are still incurable
(gonorrhea and syphilis) that curse one’s own body and transmit
the curse to the third and fourth generation. Apart from the high
view given here by Paul of the relation of the body to the Lord
no possible father or mother has the right to lay the hand of
such terrible diseases and disaster on their children and
children’s children. The moral and physical rottenness wrought by
immorality defy one’s imagination.
6:19 Your body is a temple [to sōma humōn naos estin].
A sanctuary as in 3:16 which see. Our spirits dwell in our bodies
and the Holy Spirit dwells in our spirits. Some of the Gnostics
split hairs between the sins of the body and fellowship with God
in the spirit. Paul will have none of this subterfuge. One’s body
is the very shrine for the Holy Spirit. In Corinth was the temple
to Aphrodite in which fornication was regarded as consecration
instead of desecration. Prostitutes were there as priestesses of
Aphrodite, to help men worship the goddess by fornication. Ye
are not your own [ouk este heautōn]. Predicate genitive. Ye
do
not belong to yourselves, even if you could commit fornication
without personal contamination or self-violation. Christianity
makes unchastity dishonour in both sexes. There is no double
standard of morality. Paul’s plea here is primarily to men to be
clean as members of Christ’s body.
6:20 For ye were bought with a price [ēgorasthēte gar timēs].
First aorist passive indicative of [agorazō], old verb to buy in
the marketplace [agora]. With genitive of price. Paul does not
here state the price as Peter does in 1Pe 1:19 (the blood of
Christ) and as Jesus does in Mt 20:28 (his life a ransom). The
Corinthians understood his meaning. Glorify God therefore in
your body [doxasate dē ton theon en tōi sōmati humōn].
Passionate conclusion to his powerful argument against sexual
uncleanness. [Dē] is a shortened form of [ēdē] and is an urgent
inferential particle. See on Lu 2:15. Paul holds to his high
ideal of the destiny of the body and urges glorifying God in it.
Some of the later Christians felt that Paul’s words could be
lightened a bit by adding “and in your spirits which are his,”
but these words are found only in late MSS. and are clearly not
genuine. Paul’s argument stands four-square for the dignity of
the body as the sanctuary of the Holy Spirit united to the Lord
Jesus.
Chapter 7
7:1 Now concerning the things whereof ye wrote [peri de hōn
egrapsate]. An ellipsis of [peri toutōn], the antecedent of [peri hōn], is easily supplied as in papyri. The church had
written Paul a letter in which a number of specific problems
about marriage were raised. He answers them seriatim. The
questions must be clearly before one in order intelligently to
interpret Paul’s replies. The first is whether a single life is
wrong. Paul pointedly says that it is not wrong, but good
[kalon]. One will get a one-sided view of Paul’s teaching on
marriage unless he keeps a proper perspective. One of the marks
of certain heretics will be forbidding to marry (1Ti 4:3).
Paul
uses marriage as a metaphor of our relation to Christ (2Co 11:2;
Ro 7:4; Eph 5:28-33). Paul is not here opposing marriage. He is
only arguing that celibacy may be good in certain limitations.
The genitive case with [haptesthai] (touch) is the usual
construction.
7:2 Because of fornications [dia tas porneias]. This is
not
the only reason for marriage, but it is a true one. The main
purpose of marriage is children. Mutual love is another. The
family is the basis of all civilization. Paul does not give a low
view of marriage, but is merely answering questions put to him
about life in Corinth.
7:3 Render the due [tēn opheilēn apodidotō]. Marriage is
not simply not wrong, but for many a duty. Both husband and wife have
a mutual obligation to the other. “This dictum defends marital
intercourse against rigorists, as that of ver. 1 commends
celibacy against sensualists” (Findlay).
7:4 The wife [hē gunē]. The wife is mentioned first, but
the
equality of the sexes in marriage is clearly presented as the way
to keep marriage undefiled (Heb 13:4). “In wedlock separate
ownership of the person ceases” (Robertson and Plummer).
7:5 Except it be by consent for a season [ei mēti [an] ek
sumphōnou pros kairon]. If [an] is genuine, it can either be
regarded as like [ean] though without a verb or as loosely added
after [ei mēti] and construed with it. That ye may give
yourselves unto prayer [hina scholasēte tēi proseuchēi]. First
aorist active subjunctive of [scholazō], late verb from [scholē],
leisure (our “school”), and so to have leisure (punctiliar act
and not permanent) for prayer. Note private devotions here. That
Satan tempt you not [hina mē peirazēi]. Present subjunctive,
that Satan may not keep on tempting you. Because of your
incontinency [dia tēn akrasian [humōn]]. A late word from
Aristotle on for [akrateia] from [akratēs] (without self-control, [a] privative and [krateō], to control, common old word). In N.T.
only here and Mt 23:25 which see.
7:6 By way of permission [kata sungnōmēn]. Old word for
pardon, concession, indulgence. Secundum indulgentiam
(Vulgate). Only here in N.T., though in the papyri for pardon.
The word means “knowing together,” understanding, agreement, and
so concession. Not of commandment [ou kat’ epitagēn]. Late
word (in papyri) from [epitassō], old word to enjoin. Paul has
not commanded people to marry. He has left it an open question.
7:7 Yet I would [thelō de]. “But I wish.” Followed by
accusative and infinitive [anthrōpous einai]. This is Paul’s
personal preference under present conditions (7:26). Even
as I
myself [hōs kai emauton]. This clearly means that Paul was
not
then married and it is confirmed by 9:5. Whether he had been
married and was now a widower turns on the interpretation of Ac
26:10 “I cast my vote.” If this is taken literally (the obvious
way to take it) as a member of the Sanhedrin, Paul was married at
that time. There is no way to decide. His own gift from God
[idion charisma ek theou]. So each must decide for himself. See
on 1:7 for [charisma], a late word from [charizomai].
7:8 To the unmarried and to the widows [tois agamois kai tais
chērais]. It is possible that by “the unmarried” (masculine
plural) the apostle means only men since widows are added and
since virgins receive special treatment later (verse 25) and in
verse 32 [ho agamos] is the unmarried man. It is hardly likely
that Paul means only widowers and widows and means to call
himself a widower by [hōs kagō] (even as I). After discussing
marital relations in verses 2-7 he returns to the original
question in verse 1 and repeats his own personal preference as
in verse 7. He does not say that it is better to be
unmarried, but only that it is good [kalon] as in verse 1)
for them to remain unmarried. [Agamos] is an old word and in N.T.
occurs only in this passage. In verses 11, 34 it is used of
women where the old Greeks would have used [anandros], without a
husband.
7:9 But if they have not continency [ei de ouk
egkrateuontai]. Condition of the first class, assumed as true.
Direct middle voice [egkrateuontai], hold themselves in, control
themselves. Let them marry [gamēsatōsan]. First aorist
(ingressive) active imperative. Usual Koinē form in [-tōsan]
for third plural. Better [kreitton]. Marriage is better
than
continued sexual passion. Paul has not said that celibacy is
better than marriage though he has justified it and expressed
his own personal preference for it. The metaphorical use of [purousthai] (present middle infinitive) for sexual passion is
common enough as also for grief (2Co 11:29).
7:10 To the married [tois gegamēkosin]. Perfect active
participle of [gameō], old verb, to marry, and still married as
the tense shows. I give charge [paraggellō]. Not mere wish
as
in verses 7, 8. Not I, but the Lord [ouk egō alla ho
kurios]. Paul had no commands from Jesus to the unmarried (men
or women), but Jesus had spoken to the married (husbands and
wives) as in Mt 5:31f.; 19:3-12; Mr 10:9-12; Lu 16:18. The
Master had spoken plain words about divorce. Paul reenforces his
own inspired command by the command of Jesus. In Mr 10:9 we
have from Christ: “What therefore God joined together let not man
put asunder” [mē chorizetō]. That the wife depart not from her
husband [gunaika apo andros mē choristhēnai]. First aorist
passive infinitive (indirect command after [paraggellō] of [chorizō], old verb from adverbial preposition [chōris],
separately, apart from, from. Here used of divorce by the wife
which, though unusual then, yet did happen as in the case of
Salome (sister of Herod the Great) and of Herodias before she
married Herod Antipas. Jesus also spoke of it (Mr 10:12). Now
most of the divorces are obtained by women. This passive
infinitive is almost reflexive in force according to a constant
tendency in the Koinē (Robertson, Grammar, p. 817).
7:11 But and if she depart [ean de kai chōristhēi]. Third
class condition, undetermined. If, in spite of Christ’s clear
prohibition, she get separated (ingressive passive subjunctive),
let her remain unmarried [menetō agamos]. Paul here makes
no
allowance for remarriage of the innocent party as Jesus does by
implication. Or else be reconciled to her husband [ē tōi andri
katallagētō]. Second aorist (ingressive) passive imperative
of [katallassō], old compound verb to exchange coins as of equal
value, to reconcile. One of Paul’s great words for reconciliation
with God (2Co 5:18-20; Ro 5:10). [Diallassō] (Mt
5:24 which
see) was more common in the older Greek, but [katallassō] in the
later. The difference in idea is very slight, [dia-] accents
notion of exchange, [kat-] the perfective idea (complete
reconciliation). Dative of personal interest is the case of [andri]. This sentence is a parenthesis between the two
infinitives [chōristhēnai] and [aphienai] (both indirect commands
after [paraggellō]. And that the husband leave not his wife
[kai andra mē aphienai]. This is also part of the Lord’s
command (Mr 10:11). [Apoluō] occurs in Mark of the husband’s
act and [aphienai] here, both meaning to send away. Bengel
actually stresses the difference between [chōristhēnai] of the
woman as like separatur in Latin and calls the wife “pars
ignobilior” and the husband “nobilior.” I doubt if Paul would
stand for that extreme.
7:12 But to the rest say I, not the Lord [tois de loipois legō
egō, ouch ho Kurios]. Paul has no word about marriage from Jesus
beyond the problem of divorce. This is no disclaimer of
inspiration. He simply means that here he is not quoting a
command of Jesus. An unbelieving wife [gunaika apiston].
This
is a new problem, the result of work among the Gentiles, that did
not arise in the time of Jesus. The form [apiston] is the same as
the masculine because a compound adjective. Paul has to deal with
mixed marriages as missionaries do today in heathen lands. The
rest [hoi loipoi] for Gentiles (Eph 2:3) we
have already had
in 1Th 4:13; 5:6 which see. The Christian husband married his
wife when he himself was an unbeliever. The word [apistos]
sometimes means unfaithful (Lu 12:46), but not here (cf. Joh
20:27). She is content [suneudokei]. Late compound
verb to
be pleased together with, agree together. In the papyri. Let him
not leave her [mē aphietō autēn]. Perhaps here and in verses 11, 13 [aphiēmi] should be translated “put away” like [apoluō]
in Mr 10:1. Some understand [aphiēmi] as separation from bed
and board, not divorce.
7:13 Which hath an unbelieving husband [hētis echei andra
apiston]. Relative clause here, while a conditional one in verse 12 [ei tis], if any one). Paul is perfectly fair in stating
both sides of the problem of mixed marriages.
7:14 Is sanctified in the wife [hēgiastai en tēi gunaiki].
Perfect passive indicative of [hagiazō], to set apart, to hallow,
to sanctify. Paul does not, of course, mean that the unbelieving
husband is saved by the faith of the believing wife, though Hodge
actually so interprets him. Clearly he only means that the
marriage relation is sanctified so that there is no need of a
divorce. If either husband or wife is a believer and the other
agrees to remain, the marriage is holy and need not be set aside.
This is so simple that one wonders at the ability of men to get
confused over Paul’s language. Else were your children unclean
[epei ara ta tekna akatharta]. The common ellipse of the
condition with [epei]: “since, accordingly, if it is otherwise,
your children are illegitimate [akatharta].” If the relations
of the parents be holy, the child’s birth must be holy also (not
illegitimate). “He is not assuming that the child of a Christian
parent would be baptized; that would spoil rather than help his
argument, for it would imply that the child was not [hagios] till
it was baptized. The verse throws no light on the question of
infant baptism” (Robertson and Plummer).
7:15 Is not under bondage [ou dedoulōtai]. Perfect passive
indicative of [douloō], to enslave, has been enslaved, does not
remain a slave. The believing husband or wife is not at liberty
to separate, unless the disbeliever or pagan insists on it.
Wilful desertion of the unbeliever sets the other free, a case
not contemplated in Christ’s words in Mt 5:32; 19:9. Luther
argued that the Christian partner, thus released, may marry
again. But that is by no means clear, unless the unbeliever
marries first. But God hath called us in peace [en de eirēnēi
keklēken hēmas] or [humas]. Perfect active indicative of [kaleō], permanent call in the sphere or atmosphere of peace. He
does not desire enslavement in the marriage relation between the
believer and the unbeliever.
7:16 For how knowest thou? [ti gar oidas;]. But what does
Paul mean? Is he giving an argument against the believer
accepting divorce or in favour of doing so? The syntax allows
either interpretation with [ei] (if) after [oidas]. Is the idea
in [ei] (if) hope of saving the other or fear of not saving
and hence peril in continuing the slavery of such a bondage? The
latter idea probably suits the context best and is adopted by
most commentators. And yet one hesitates to interpret Paul as
advocating divorce unless strongly insisted on by the
unbeliever. There is no problem at all unless the unbeliever
makes it. If it is a hopeless case, acquiescence is the only wise
solution. But surely the believer ought to be sure that there is
no hope before he agrees to break the bond. Paul raises the
problem of the wife first as in verse 10.
7:17 Only [ei mē]. This use of [ei mē] as an elliptical
condition is very common (7:5; Ga 1:7,19; Ro 14:14), “except
that” like [plēn]. Paul gives a general principle as a limitation
to what he has just said in verse 15. “It states the general
principle which determines these questions about marriage, and
this is afterwards illustrated by the cases of circumcision and
slavery” (Robertson and Plummer). He has said that there is to be
no compulsory slavery between the believer and the disbeliever
(the Christian and the pagan). But on the other hand there is to
be no reckless abuse of this liberty, no license. As the Lord
hath distributed to each man [hekastōi hōs memeriken ho
kurios]. Perfect active indicative of [merizō], old verb from [meros], apart. Each has his lot from the Lord Jesus, has his
call from God. He is not to seek a rupture of the marriage
relation if the unbeliever does not ask for it. And so ordain I
[kai houtōs diatassomai]. Military term, old word, to arrange
in all the churches (distributed, [dia-]. Paul is conscious of
authoritative leadership as the apostle of Christ to the
Gentiles.
7:18 Let him not become uncircumcized [mē epispasthō].
Present middle imperative of [epispaō], old verb to draw on. In
LXX (I Macc. 1:15) and Josephus (Ant. XII, V. I) in
this sense.
Here only in N.T. The point is that a Jew is to remain a Jew, a
Gentile to be a Gentile. Both stand on an equality in the
Christian churches. This freedom about circumcision illustrates
the freedom about Gentile mixed marriages.
7:19 But the keeping of the commandments of God [alla tērēsis
entolōn theou]. Old word in sense of watching (Ac 4:3).
Paul’s
view of the worthlessness of circumcision or of uncircumcision is
stated again in Ga 5:6; 6:15; Ro 2:25-29 (only the inward or
spiritual Jew counts).
7:20 Wherein he was called [hēi eklēthē]. When he was called
by God and saved, whether a Jew or a Gentile, a slave or a
freeman.
7:21 Wast thou called being a bondservant? [doulos
eklēthēs;]. First aorist passive indicative. Wast thou, a slave,
called? Care not for it [mē soi meletō]. “Let it not be
a
care to thee.” Third person singular (impersonal) of [melei], old
verb with dative [soi]. It was usually a fixed condition and a
slave could be a good servant of Christ (Col 3:22; Eph 6:5; Tit
2:9), even with heathen masters. Use it rather [mallon
chrēsai]. Make use of what? There is no “it” in the Greek. Shall
we supply [eleutheriāi] (instrumental case after [chrēsai] or [douleiāi]? Most naturally [eleutheriāi], freedom, from [eleutheros], just before. In that case [ei kai] is not taken as
although, but [kai] goes with [dunasai], “But if thou canst also
become free, the rather use your opportunity for freedom.” On the
whole this is probably Paul’s idea and is in full harmony with
the general principle above about mixed marriages with the
heathen. [Chrēsai] is second person singular aorist middle
imperative of [chraomai], to use, old and common verb.
7:22 The Lord’s freedman [apeleutheros Kuriou]. [Apeleutheros] is an old word for a manumitted slave, [eleutheros] from [erchomai], to go and so go free, [ap-] from
bondage. Christ is now the owner of the Christian and Paul
rejoices to call himself Christ’s slave [doulos]. But Christ
set us free from sin by paying the ransom [lutron] of his life
on the Cross (Mt 20:28; Ro 8:2; Ga 5:1). Christ is thus the
patronus of the libertus who owes everything to his
patronus. He is no longer the slave of sin (Ro 6:6,18), but
a
slave to God (Ro 6:22). Likewise the freeman when called
is
Christ’s slave [homoiōs ho eleutheros klētheis doulos estin
Christou]. Those who were not slaves, but freemen, when
converted, are as much slaves of Christ as those who were and
still were slaves of men. All were slaves of sin and have been
set free from sin by Christ who now owns them all.
7:23 Ye were bought with a price [timēs ēgorasthēte]. See
on
6:20 for this very phrase, here repeated. Both classes (slaves
and freemen) were purchased by the blood of Christ. Become not
bondservants of men [mē ginesthe douloi anthrōpōn]. Present
middle imperative of [ginomai] with negative [mē]. Literally,
stop becoming slaves of men. Paul here clearly defines his
opposition to human slavery as an institution which comes out so
powerfully in the Epistle to Philemon. Those already free from
human slavery should not become enslaved.
7:24 With God [para theōi]. There is comfort in that. Even
a slave can have God at his side by remaining at God’s side.
7:25 I have no commandment of the Lord [epitagēn Kuriou ouk
echō]. A late word from [epitassō], old Greek verb to enjoin, to
give orders to. Paul did have (verse 10) a command from the
Lord as we have in Matthew and Mark. It was quite possible for
Paul to know this command of Jesus as he did other sayings of
Jesus (Ac 20:35) even if he had as yet no access to a written
gospel or had received no direct revelation on the subject from
Jesus (1Co 11:23). Sayings of Jesus were passed on among the
believers. But Paul had no specific word from Jesus on the
subject of virgins. They call for special treatment, young
unmarried women only Paul means (7:25, 28, 34, 36-38) and not
as in Re 14:4 (metaphor). It is probable that in the letter
(7:1) the Corinthians had asked about this problem. But
I give my judgment [gnōmēn de didōmi]. About mixed marriages
(12-16) Paul had the command of Jesus concerning divorce to
guide him. Here he has nothing from Jesus at all. So he gives no
“command,” but only “a judgment,” a deliberately formed decision
from knowledge (2Co 8:10), not a mere passing fancy. As
one
that hath obtained mercy of the Lord to be faithful [hōs
ēleēmenos hupo kuriou pistos einai]. Perfect passive participle
of [eleeō], old verb to receive mercy [eleos]. [Pistos] is
predicate nominative with infinitive [einai]. This language, so
far from being a disclaimer of inspiration, is an express claim
to help from the Lord in the forming of this duly considered
judgment, which is in no sense a command, but an inspired
opinion.
7:26 I think therefore [nomizō oun]. Paul proceeds to express
therefore the previously mentioned judgment [gnōmēn] and calls
it his opinion, not because he is uncertain, but simply because
it is not a command, but advice. By reason of the present
distress [dia tēn enestōsan anagkēn]. The participle [enestōsan] is second perfect active of [enistēmi] and means
“standing on” or “present” (cf. Ga 1:4; Heb 9:9). It occurs in 2Th 2:2 of the advent of Christ as not “present.” Whether Paul
has in mind the hoped for second coming of Jesus in this verse we
do not certainly know, though probably so. Jesus had spoken of
those calamities which would precede his coming (Mt 24:8ff.)
though Paul had denied saying that the advent was right at hand
(2Th 2:2). [Anagkē] is a strong word (old and common),
either
for external circumstances or inward sense of duty. It occurs
elsewhere for the woes preceding the second coming (Lu 21:23)
and also for Paul’s persecutions (1Th 3:7; 2Co 6:4; 12:10).
Perhaps there is a mingling of both ideas here. Namely. This
word is not in the Greek. The infinitive of indirect discourse
[huparchein] after [nomizō] is repeated with recitative [hoti],
“That the being so is good for a man” [hoti kalon anthrōpōi to
houtōs einai]. The use of the article [to] with [einai] compels
this translation. Probably Paul means for one [anthrōpōi],
generic term for man or woman) to remain as he is whether married
or unmarried. The copula [estin] is not expressed. He uses [kalon] (good) as in 7:1.
7:27 Art thou bound to a wife? [dedesai gunaiki;]. Perfect
passive indicative of [deō], to bind, with dative case [gunaiki].
Marriage bond as in Ro 7:2. Seek not to be loosed [mē zētei
lusin]. Present active imperative with negative [mē], “Do not be
seeking release” [lusin] from the marriage bond, old word, here
only in N.T. Seek not a wife [mē zētei gunaika]. Same
construction, Do not be seeking a wife. Bachelors as well as
widowers are included in [lelusai] (loosed, perfect passive
indicative of [luō]. This advice of Paul he only urges “because
of the present necessity” (verse 26). Whether he held on to
this opinion later one does not know. Certainly he gives the
noblest view of marriage in Eph 5:22-33. Paul does not present
it as his opinion for all men at all times. Men feel it their
duty to seek a wife.
7:28 But and if thou marry [ean de kai gamēsēis]. Condition
of the third class, undetermined with prospect of being
determined, with the ingressive first aorist (late form) active
subjunctive with [ean]: “But if thou also commit matrimony or get
married,” in spite of Paul’s advice to the contrary. Thou hast
not sinned [ouch hēmartes]. Second aorist active indicative
of [hamartanō], to sin, to miss a mark. Here either Paul uses the
timeless (gnomic) aorist indicative or by a swift transition he
changes the standpoint (proleptic) in the conclusion from the
future (in the condition) to the past. Such mixed conditions are
common (Robertson, Grammar, pp. 1020, 1023). Precisely the same
construction occurs with the case of the virgin [parthenos]
except that the old form of the first aorist subjunctive
[gēmēi] occurs in place of the late [gamēsēi] above. The MSS.
interchange both examples. There is no special point in the
difference in the forms. Shall have tribulation in the flesh
[thlipsin tēi sarki hexousin]. Emphatic position of [thlipsin]
(pressure). See 2Co 12:7 [skolops tēi sarki] (thorn in the
flesh). And I would spare you [egō de humōn pheidomai].
Possibly conative present middle indicative, I am trying to spare
you like [agei] in Ro 2:4 and [dikaiousthe] in Ga 5:4.
7:29 But this I say [touto de phēmi]. Note [phēmi] here rather
than [legō] (verses 8, 12). A new turn is here given to the
argument about the present necessity. The time is shortened
[ho kairos sunestalmenos estin]. Perfect periphrastic passive
indicative of [sustellō], old verb to place together, to draw
together. Only twice in the N.T., here and Ac 5:6 which see.
Found in the papyri for curtailing expenses. Calvin takes it for
the shortness of human life, but apparently Paul pictures the
foreshortening of time (opportunity) because of the possible
nearness of and hope for the second coming. But in Philippians
Paul faces death as his fate (Php 1:21-26), though still
looking for the coming of Christ (3:20). That henceforth
[to
loipon hina]. Proleptic position of [to loipon] before [hina]
and in the accusative of general reference and [hina] has the
notion of result rather than purpose (Robertson, Grammar, p.
997). As though they had none [hōs mē echontes].
This use of [hōs] with the participle for an assumed condition is regular and [mē] in the Koinē is the normal negative of the participle. So
the idiom runs on through verse 31.
7:30 As though they possessed not [hōs mē katechontes].
See
this use of [katechō], old verb to hold down (Lu 14:9), to
keep
fast, to possess, in 2Co 6:10. Paul means that all earthly
relations are to hang loosely about us in view of the second
coming.
7:31 Those that use the world [hoi chrōmenoi ton kosmon].
Old
verb [chraomai], usually with the instrumental case, but the
accusative occurs in some Cretan inscriptions and in late writers
according to a tendency of verbs to resume the use of the
original accusative (Robertson, Grammar, p. 468). As not
abusing it [hōs mē katachrēmenoi]. Perfective use of [kata]
in
composition, old verb, but here only in N.T., to use up, use to
the full. Papyri give examples of this sense. This is more likely
the idea than “abusing” it. For the fashion of this world
passeth away [paragei gar to schēma tou kosmou toutou]. Cf. 1Jo 2:17. [Schēma] is the habitus, the outward appearance,
old word, in N.T. only here and Php 2:7f. [Paragei] (old word)
means “passes along” like a moving panorama (movie show!). Used
of Jesus passing by in Jericho (Mt 20:30).
7:32 Free from cares [amerimnous]. Old compound adjective
[a] privative and [merimna], anxiety). In N.T. only here and Mt
28:14 which see. The things of the Lord [ta tou Kuriou].
The ideal state (so as to the widow and the virgin in verse 33),
but even the unmarried do let the cares of the world choke the
word (Mr 4:19). How he may please the Lord [pōs
aresēi tōi
Kuriōi]. Deliberative subjunctive with [pōs] retained in an
indirect question. Dative case of [Kuriōi]. Same construction in
verse 33 with [pōs aresēi tēi gunaiki] (his wife) and in 34 [pōs aresēi tōi andri] (her husband).
7:34 And there is a difference also between the wife and the
virgin [kai memeristai kai hē gunē kai hē parthenos]. But the
text here is very uncertain, almost hopelessly so. Westcott and
Hort put [kai memeristai] in verse 33 and begin a new sentence
with [kai hē gunē] and add [hē agamos] after [hē gunē], meaning
“the widow and the virgin each is anxious for the things of the
Lord” like the unmarried man [ho agamos], bachelor or widow) in
verse 32. Possibly so, but the MSS. vary greatly at every
point. At any rate Paul’s point is that the married woman is more
disposed to care for the things of the world. But, alas, how many
unmarried women (virgins and widows) are after the things of the
world today and lead a fast and giddy life.
7:35 For your own profit [pros to humōn autōn sumphoron].
Old
adjective, advantageous, with neuter article here as substantive,
from verb [sumpherō]. In N.T. here only and 10:33. Note
reflexive plural form [humōn autōn]. Not that I may cast a snare
upon you [ouch hina brochon humin epibalō]. [Brochon] is a
noose or slip-knot used for lassoing animals, old word, only here
in N.T. Papyri have an example “hanged by a noose.” [Epibalō] is
second aorist active subjunctive of [epiballō], old verb to cast
upon. Paul does not wish to capture the Corinthians by lasso and
compel them to do what they do not wish about getting married.
For that which is seemly [pros to euschēmon]. Old adjective
[eu], well, [schēmōn], shapely, comely, from [schēma], figure).
For the purpose of decorum. Attend upon the Lord
[euparedron]. Adjective construed with [pros to], before, late
word (Hesychius) from [eu], well, and [paredros], sitting beside,
“for the good position beside the Lord” (associative instrumental
case of [Kuriōi]. Cf. Mary sitting at the feet of Jesus (Lu
10:39). Without distraction [aperispastōs]. Late
adverb
(Polybius, Plutarch, LXX) from the adjective [aperispastos]
(common in the papyri) from [a] privative and [perispaō], to draw
around (Lu 10:40).
7:36 That he behaveth himself unseemly [aschēmonein]. Old
verb, here only in N.T., from [aschēmōn] (1Co 12:23), from [a]
privative and [schēma]. Occurs in the papyri. Infinitive in
indirect discourse after [nomizei] (thinks) with [ei] (condition
of first class, assumed as true). If she be past the flower of
her age [ean ēi huperakmos]. Old word, only here in N.T., from [huper] (over) and [akmē] (prime or bloom of life),
past the
bloom of youth, superadultus (Vulgate). Compound adjective with
feminine form like masculine. Apparently the Corinthians had
asked Paul about the duty of a father towards his daughter old
enough to marry. If need so requireth [kai houtōs opheilei
ginesthai]. “And it ought to happen.” Paul has discussed the
problem of marriage for virgins on the grounds of expediency. Now
he faces the question where the daughter wishes to marry and
there is no serious objection to it. The father is advised to
consent. Roman and Greek fathers had the control of the marriage
of their daughters. “My marriage is my father’s care; it is not
for me to decide about that” (Hermione in Euripides’
Andromache, 987). Let them marry [gameitōsan].
Present
active plural imperative (long form).
7:37 To keep his own virgin daughter [tērein tēn heautou
parthenon]. This means the case when the virgin daughter does
not wish to marry and the father agrees with her, he shall do
well [kalōs poiēsei].
7:38 Doeth well [kalōs poiei]. So Paul commends the father
who gives his daughter in marriage [gamizei]. This verb [gamizō] has not been found outside the N.T. See on Mt 22:30.
Shall do better [kreisson poiēsei]. In view of the present
distress (7:26) and the shortened time (7:29).
And yet, when
all is said, Paul leaves the whole problem of getting married an
open question to be settled by each individual case.
7:39 For so long time as her husband liveth [eph’ hoson
chronon zēi ho anēr autēs]. While he lives [tōi zōnti andri]
Paul says in Ro 7:2. This is the ideal and is pertinent today
when husbands meet their ex-wives and wives meet their
ex-husbands. There is a screw loose somewhere. Paul here treats
as a sort of addendum the remarriage of widows. He will discuss
it again in 1Ti 5:9-13 and then he will advise younger widows
to marry. Paul leaves her free here also to be married again,
“only in the Lord” [monon en Kuriōi]. Every marriage ought to
be “in the Lord.” To be married [gamēthēnai] is first aorist
passive infinitive followed by the dative relative [hōi] with
unexpressed antecedent [toutōi].
7:40 Happier [makariōterā]. Comparative of [makarios] used
in the Beatitudes (Mt 5:3ff.). After my judgment [kata tēn emēn
gnōmēn]. The same word used in verse 25, not a command. I
think [dokō]. From [dokeō], not [nomizō] of verse 26. But he
insists that he has “the spirit of God” [pneuma theou] in the
expression of his inspired judgment on this difficult,
complicated, tangled problem of marriage. But he has discharged
his duty and leaves each one to decide for himself.
Chapter 8
8:1 Now concerning things sacrificed to idols [peri de
tōn eidōlothutōn]. Plainly the Corinthians had asked also about this problem in
their letter to Paul (7:1). This compound adjective [eidōlon], idol, [thutos],
verbal adjective from [thuō], to sacrifice) is still found only in the N.T. and
ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned
in the decision of the Jerusalem Conference (Ac 15:29; 21:25). The connection
between idolatry and impurity was very close, especially in Corinth. See both topics
connected in Re 2:14, 20. By [eidōlothuta] was meant the portion of the flesh
left over after the heathen sacrifices. The heathen called it [hierothuton] (1Co
10:28). This leftover part “was either eaten sacrificially, or taken home for
private meals, or sold in the markets” (Robertson and Plummer). What were Christians
to do about eating such portions either buying in the market or eating in the home
of another or at the feast to the idol? Three questions are thus involved and Paul
discusses them all. There was evidently difference of opinion on the subject among
the Corinthian Christians. Aspects of the matter come forward not touched on in
the Jerusalem Conference to which Paul does not here allude, though he does treat
it in Ga 2:1-10. There was the more enlightened group who acted on the basis
of their superior knowledge about the non-existence of the gods represented by the
idols. Ye know that we all have knowledge [oidamen hoti pantes gnōsin echomen].
This may be a quotation from the letter (Moffatt, Lit. of N.T., p. 112). Since
their conversion to Christ, they know the emptiness of idol-worship. Paul admits
that all Christians have this knowledge (personal experience, [gnōsis], but this
problem cannot be solved by knowledge.
8:2 Puffeth up [phusioi]. From [phusioō] (present indicative
active). See on 4:6. Pride may be the result, not edification [oikodomei]
which comes from love. Note article [hē] with both [gnōsis] and [agapē], making
the contrast sharper. See on 1Th 5:11 for the verb [oikodomeō], to build up.
Love is the solution, not knowledge, in all social problems. That he knoweth
anything [egnōkenai ti]. Perfect active infinitive in indirect discourse after
[dokei] (condition of first class with [ei]. So “has acquired knowledge” (cf.
3:18), has gone to the bottom of the subject. He knoweth not yet [oupō
egnō]. Second aorist active indicative, timeless aorist, summary (punctiliar) statement
of his ignorance. As he ought to know [kathōs dei gnōnai]. Second aorist
active infinitive, ingressive aorist (come to know). Newton’s remark that he was
only gathering pebbles on the shore of the ocean of truth is pertinent. The really
learned man knows his ignorance of what lies beyond. Shallow knowledge is like the
depth of the mud hole, not of the crystal spring.
8:3 The same is known of him [houtos egnōstai hup’ autou].
Loving God (condition of first class again) is the way to come to know God. It is
not certain whether [houtos] refers to the man who loves God or to God who is loved.
Both are true. God knows those that are his (2Ti 2:19; Ex 33:12). Those who
know God are known of God (Ga 4:9). We love God because he first loved us
(1Jo 4:19). But here Paul uses both ideas and both verbs. [Egnōstai] is perfect
passive indicative of [ginōskō], an abiding state of recognition by [hup’] God.
No one is acquainted with God who does not love him (1Jo 4:8). God sets the
seal of his favour on the one who loves him. So much for the principle.
8:4 No idol is anything in the world [ouden eidōlon en
kosmōi]. Probably correct translation, though no copula is expressed. On [eidōlon]
(from [eidos], old word, see on Ac 7:41; 15:20; 1Th 1:9. The idol was a mere
picture or symbol of a god. If the god has no existence, the idol is a non-entity.
This Gentile Christians had come to know as Jews and Jewish Christians already knew.
No God but one [oudeis theos ei mē heis]. This Christians held as firmly
as Jews. The worship of Jesus as God’s Son and the Holy Spirit does not recognize
three Gods, but one God in three Persons. It was the worship of Mary the Mother
of Jesus that gave Mahomet his cry: “Allah is One.” The cosmos, the ordered universe,
can only be ruled by one God (Ro 1:20).
8:5 For though there be [kai gar eiper eisi]. Literally,
“ For even if indeed there are” (a concessive clause, condition of first class, assumed
to be true for argument’s sake). Called gods [legomenoi theoi]. So-called
gods, reputed gods. Paul denied really the existence of these so-called gods and
held that those who worshipped idols (non-entities) in reality worshipped demons
or evil spirits, agents of Satan (1Co 10:19-21).
8:6 Yet to us there is one God, the Father [all’ hēmin
heis theos ho patēr]. B omits [all’] here, but the sense calls for it anyhow in
this apodosis, a strong antithesis to the protasis (even if at least, [kai
eiper]. Of whom [ex hou]. As the source [ex] of the universe [ta panta]
as in Ro 11:36; Col 1:16f.) and also our goal is God [eis auton] as in
Ro 11:36 where [di’ autou] is added whereas here [di’ hou] (through whom)
and [di’ autou] (through him) point to Jesus Christ as the intermediate agent in
creation as in Col 1:15-20; Joh 1:3f. Here Paul calls Jesus Lord [Kurios]
and not God [theos], though he does apply that word to him in Ro 9:5;
Tit 2:13; Col 2:9; Ac 20:28.
8:7 Howbeit in all men there is not that knowledge [all’
ouk en pasin hē gnōsis]. The knowledge [hē gnōsis] of which Paul is speaking.
Knowledge has to overcome inheritance and environment, prejudice, fear, and many
other hindrances. Being used until now to the idol [tēi sunētheiƒi heōs
arti tou eidōlou]. Old word [sunētheia] from [sunēthēs] [sun, ēthos], accustomed
to, like Latin consuetudo, intimacy. In N.T. only here and Joh 18:39; 1Co 11:16.
It is the force of habit that still grips them when they eat such meat. They eat
it “as an idol sacrifice” [hōs eidōlothuton], though they no longer believe in
idols. The idol-taint clings in their minds to this meat. Being weak [asthenēs
ousa]. “It is defiled, not by the partaking of polluted food, for food cannot pollute
(Mr 7:18f.; Lu 11:41), but by the doing of something which the unenlightened
conscience does not allow” (Robertson and Plummer). For this great word [suneidēsis]
(conscientia, knowing together, conscience) see on Ac 23:1. It is important
in Paul’s Epistles, Peter’s First Epistle, and Hebrews. Even if unenlightened, one
must act according to his conscience, a sensitive gauge to one’s spiritual condition.
Knowledge breaks down as a guide with the weak or unenlightened conscience. For
[asthenēs], weak (lack of strength) see on Mt 26:41. Defiled [molunetai].
Old word [molunō], to stain, pollute, rare in N.T. (1Ti 3:9; Re 3:4).
8:8 Will not commend [ou parastēsei]. Future active indicative
of [paristēmi], old word to present as in Ac 1:3; Lu 2:22; Col 1:28. Food
[brōma] will not give us an entree to God for commendation or condemnation, whether
meat-eaters or vegetarians. Are we the worse [husteroumetha]. Are we left
behind, do we fall short. Both conditions are of the third class [ean mē, ean]
undetermined. Are we the better [perisseuometha]. Do we overflow, do we
have excess of credit. Paul here disposes of the pride of knowledge (the enlightened
ones) and the pride of prejudice (the unenlightened). Each was disposed to look
down upon the other, the one in scorn of the other’s ignorance, the other in horror
of the other’s heresy and daring.
8:9 Take heed [blepete]. A warning to the enlightened.
Lest by any means [mē pōs]. Common construction after verbs of caution
or fearing, [mē pōs] with aorist subjunctive [genētai]. This liberty of yours
[hē exousia humōn hautē]. [Exousia], from [exestin], means a grant, allowance,
authority, power, privilege, right, liberty. It shades off easily. It becomes a
battle cry, personal liberty does, to those who wish to indulge their own whims
and appetites regardless of the effect upon others. A stumbling-block to the
weak [proskomma tois asthenesin]. Late word from [proskoptō], to cut against,
to stumble against. So an obstacle for the foot to strike. In Ro 14:13 Paul
uses [skandalon] as parallel with [proskomma]. We do not live alone. This principle
applies to all social relations in matters of law, of health, of morals. Noblesse
oblige. The enlightened must consider the welfare of the unenlightened, else he
does not have love.
8:10 If a man see thee which hast knowledge sitting at meat
in an idol’s temple [ean gar tis idēi [se] ton echonta gnōsin en eidōleiōi
katakeimenon]. Condition of third class, a possible case. Paul draws the picture
of the enlightened brother exercising his “liberty” by eating in the idol’s temple.
Later he will discuss the peril to the man’s own soul in this phase of the matter
(10:14-22), but here he considers only the effect of such conduct on the
unenlightened or weak brother. This bravado at a sacrificial banquet is in itself
idolatrous as Paul will show. But our weak brother will be emboldened [oikodomēthēsetai],
future passive indicative, will be built up) to go on and do what he still believes
to be wrong, to eat things sacrificed to idols [eis to ta eidōlothuta esthiein].
Alas, how often that has happened. Defiance is flung in the face of the unenlightened
brother instead of loving consideration.
8:11 Through thy knowledge [en tēi sēi gnōsei]. Literally,
in thy knowledge. Surely a poor use to put one’s superior knowledge. Perisheth
[apollutai]. Present middle indicative of the common verb [apollumi], to destroy.
Ruin follows in the wake of such daredevil knowledge. For whose sake Christ died
[di’ hon Christos apethanen]. Just as much as for the enlightened brother with
his selfish pride. The accusative [hon] with [di’] gives the reason, not the agent
as with the genitive in 8:6 [di’ hou]. The appeal to the death [apethanen],
second aorist active indicative of [apothnēskō] of Christ is the central fact that
clinches Paul’s argument.
8:12 Wounding their conscience [tuptontes autōn tēn suneidēsin].
Old verb [tuptō], to smite with fist, staff, whip. The conscience is sensitive to
a blow like that, a slap in the face. Ye sin against Christ [eis Christon
hamartanete]. That fact they were overlooking. Jesus had said to Saul that he was
persecuting him when he persecuted his disciples (Ac 9:5). One may wonder
if Paul knew the words of Jesus in Mt 25:40, “ye did it unto me.”
8:13 Meat [brōma]. Food it should be, not flesh [krea].
Maketh my brother to stumble [skandalizei ton adelphon mou]. Late verb
(LXX and N.T.) to set a trap-stick (Mt 5:29) or stumbling-block like [proskomma]
in verse 9 (cf. Ro 14:13, 21). Small boys sometimes set snares for
other boys, not merely for animals to see them caught. I will eat no flesh for
evermore [ou mē phagō krea eis ton aiōna]. The strong double negative [ou
mē] with the second aorist subjunctive. Here Paul has flesh [krea] with
direct reference to the flesh offered to idols. Old word, but in N.T. only here
and Ro 14:21. This is Paul’s principle of love (verse 2) applied to
the matter of eating meats offered to idols. Paul had rather be a vegetarian than
to lead his weak brother to do what he considered sin. There are many questions
of casuistry today that can only be handled wisely by Paul’s ideal of love.
Chapter 9
9:1 Am I not free? [Ouk eimi eleutheros;]. Free as a
Christian from Mosaic ceremonialism (cf. 9:19) as much as any
Christian and yet he adapts his moral independence to the
principle of considerate love in 8:13. Am I not an apostle?
[ouk eimi apostolos;]. He has the exceptional privileges as an
apostle to support from the churches and yet he foregoes these.
Have I not seen Jesus our Lord? [ouchi Iēsoun ton Kurion hēmōn
heoraka;]. Proof (15:8; Ac 9:17, 27; 18:9;
22:14, 17f.; 2Co 12:1ff.) that he has the qualification of an apostle (Ac 1:22)
though not one of the twelve. Note strong form of the negative [ouchi] here. All these questions expect an affirmative answer.
The perfect active [heoraka] from [horaō], to see, does not here
have double reduplication as in Joh 1:18.
Are not ye? [ou humeis este;]. They were themselves proof
of
his apostleship.
9:2 Yet at least I am to you [alla ge humin eimi]. An
argumentum ad hominem and a pointed appeal for their support.
Note use of [alla ge] in the apodosis (cf. 8:6).
9:3 My defence [hē emē apologia]. Original sense, not idea
of
apologizing as we say. See on Ac 22:1; 25:16. Refers to what
precedes and to what follows as illustration of 8:13. To them
that examine me [tois eme anakrinousin]. See on 1Co 2:15;
4:3. The critics in Corinth were “investigating” Paul with sharp
eyes to find faults. How often the pastor is under the critic’s
spy-glass.
9:4 Have we no right? [Mē ouk echomen exousian;]. Literary
plural here though singular in 1-3. The [mē] in this double
negative expects the answer “No” while [ouk] goes with the verb [echomen]. “Do we fail to have the right?” Cf. Ro 10:18f.
(Robertson, Grammar, p. 1173).
9:5 Have we no right? [Mē ouk echomen exousian;]. Same
idiom.
To lead about a wife that is a believer? [adelphēn gunaika
periagein;]. Old verb [periagō], intransitive in Ac 13:11. Two
substantives in apposition, a sister a wife, a common Greek
idiom. This is a plea for the support of the preacher’s wife and
children. Plainly Paul has no wife at this time. And Cephas
[kai Kēphās]. Why is he singled out by name? Perhaps because of
his prominence and because of the use of his name in the
divisions in Corinth (1:12). It was well known that Peter was
married (Mt 8:14). Paul mentions James by name in Ga 1:19 as
one of the Lord’s brothers. All the other apostles were either
married or had the right to be.
9:6 Have we not a right to forbear working? [ouk echomen
exousian mē ergazesthai;]. By [ē] (or) Paul puts the other
side about Barnabas (the only allusion since the dispute in Ac
15:39, but in good spirit) and himself. Perhaps (Hofmann)
Paul has in mind the fact that in the first great mission tour (Ac
13; 14), Barnabas and Paul received no help from the church in
Antioch, but were left to work their way along at their own
charges. It was not till the Philippian Church took hold that
Paul had financial aid (Php 4:15). Here both negatives have
their full force. Literally, Do we not have [ouk echomen],
expecting the affirmative reply) the right not [mē], negative of
the infinitive [ergazesthai] to do manual labour (usual meaning
of [ergazomai] as in 4:12)?” There was no more compulsion on
Paul and Barnabas to support themselves than upon the other
workers for Christ. They renounced no rights in being voluntarily
independent.
9:7 What soldier ever serveth? [tis strateuetai pote;].
“Who
ever serves as a soldier?” serves in an army [stratos]. Present
middle of old verb [strateuō]. At his own charges [idiois
opsōniois]. This late word [opsōnion] (from [opson], cooked meat
or relish with bread, and [ōneomai], to buy) found in Menander,
Polybius, and very common in papyri and inscriptions in the sense
of rations or food, then for the soldiers’ wages (often
provisions) or the pay of any workman. So of the wages of sin
(Ro 6:23). Paul uses [labōn opsōnion] (receiving wages,
the
regular idiom) in 2Co 11:8. See Moulton and Milligan,
Vocabulary; Deissmann, Bible Studies, pp. 148,266; Light
from the Ancient East, p. 168. To give proof of his right to
receive pay for preaching Paul uses the illustrations of the
soldier (verse 7), the husbandman (verse 7), the shepherd
(verse 7), the ox treading out the grain (8), the ploughman
(verse 10), the priests in the temple (13), proof enough
in
all conscience, and yet not enough for some churches who even
today starve their pastors in the name of piety. Who planteth a
vineyard? [tis phuteuei ampelōna;]. [Ampelōn] no earlier than
Diodorus, but in LXX and in papyri. Place of vines [ampelos],
meaning of ending [-ōn]. Who feedeth a flock? [tis poimainei
poimnēn;]. Cognate accusative, both old words. Paul likens the
pastor to a soldier, vinedresser, shepherd. He contends with the
world, he plants churches, he exercises a shepherd’s care over
them (Vincent).
9:8 Do I speak these things after the manner of men? [Mē kata
anthrōpon tauta lalō;]. Negative answer expected. Paul uses [kata anthrōpon] six times (1Co 3:3; 9:8; 15:32; Gal 1:11; 3:15;
Ro 3:5). The illustrations from human life are pertinent, but he
has some of a higher order, from Scripture. The law also [kai
ho nomos]. Perhaps objection was made that the Scripture does
not support the practice of paying preachers. That objection is
still made by the stingy.
9:9 Thou shalt not muzzle the ox when he treadeth out the corn
[ou phimōseis boun aloōnta]. Quotation from De 25:4.
Prohibition by [ou] and the volitive future indicative. [Phimoō],
to muzzle (from [phimos], a muzzle for dogs and oxen), appears
first in Aristophanes (Clouds, 592) and not again till LXX and
N.T., though in the papyri also. Evidently a vernacular word,
perhaps a slang word. See metaphorical use in Mt 22:12,34. [Aloōnta] is present active participle of the old verb [aloaō],
occurs in the N.T. only here (and verse 10) and 1Ti 5:18
where it is also quoted. It is probably derived from [halos] or [halon], a threshing-floor, or the disc of a shield or of the sun
and moon. The Egyptians according to the monuments, used oxen to
thresh out the grain, sometimes donkeys, by pulling a drag over
the grain. The same process may be found today in Andalusia,
Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:
“Thresh ye yourselves, O oxen,
Measures of grain for yourselves,
Measures of grain for your masters.”
Note [mē melei] expects the negative answer, impersonal verb with
dative and genitive cases [theoi], God, [boōn], oxen).
Altogether [pantōs]. But here probably with the notion
of doubtless or assuredly. The editors differ in the verse divisions
here. The Canterbury Version puts both these questions in verse 10, the American Standard the first in verse 9, the second in
verse 10.
9:10 He that plougheth [ho arotriōn]. Late verb [arotriaō],
to plough, for the old [aroō] from [arotron] (plough), in LXX and
rare in papyri. In hope of partaking [ep’ elpidi tou
metechein]. The infinitive [aloāin] is not repeated nor is [opheilei] though it is understood, “He that thresheth ought to
thresh in hope of partaking.” He that ploughs hardly refers to
the ox at the plough as he that threshes does. The point is that
all the workers (beast or man) share in the fruit of the toil.
9:11 Is it a great matter? [mega;]. The copula [estin]
has to
be supplied. Note two conditions of first class with [ei], both
assumed to be true. On [pneumatika] and [sarkika] see on 2:14;
3:3. This point comes out sharply also in Ga 6:6.
9:12 Over you [humōn]. Objective genitive after [exousian].
Do not we yet more? [ou mallon hēmeis;]. Because of Paul’s
peculiar relation to that church as founder and apostle. But we
bear all things [alla panta stegomen]. Old verb to cover
[stegē], roof) and so to cover up, to conceal, to endure (1Co
13:7 of love). Paul deliberately declined to use (usual
instrumental case with [chraomai] his right to pay in Corinth.
That we may cause no hindrance [hina mē tina enkopēn dōmen].
Late word [enkopē], a cutting in (cf. radio or telephone) or
hindrance from [enkoptō], to cut in, rare word (like [ekkopē]
here only in N.T. and once in Vettius Valens. How considerate
Paul is to avoid “a hindrance to the gospel of Christ” [tōi
euaggeliōi tou Christou], dative case and genitive) rather than
insist on his personal rights and liberties, an eloquent example
for all modern men.
9:13 Sacred things [ta hiera]. Of the temple
[tou
hierou]. Play on the same word [hierou] (sacred). See Nu
18:8-20 for the details. This is a very pertinent illustration.
They which wait upon the altar [hoi tōi thusiastēriōi
paredreuontes]. Old word [paredreuō], to sit beside, from [par—edros], like Latin assidere, and so constant attendance.
Only here in the N.T. Locative case [thusiastēriōi], late word
found so far only in LXX, Philo, Josephus, N.T., and
ecclesiastical writers. See on Mt 5:23.
9:14 Even so did the Lord ordain [houtōs kai ho Kurios
dietaxen]. Just as God gave orders about the priests in the
temple, so did the Lord Jesus give orders for those who preach
the gospel to live out of the gospel [ek tou euaggeliou zēin].
Evidently Paul was familiar with the words of Jesus in Mt 10:10;
Lu 10:7f. either in oral or written form. He has made his
argument for the minister’s salary complete for all time.
9:15 For it were good for me to die, than that any man should
make my glorying void [kalon gar moi mallon apothanein ē to
kauchēma mou oudeis kenōsei]. The tangled syntax of this
sentence reflects the intensity of Paul’s feeling on the subject.
He repeats his refusal to use his privileges and rights to a
salary by use of the present perfect middle indicative
[kechrēmai]. By the epistolary aorist [egrapsa]
he explains
that he is not now hinting for a change on their part towards him
in the matter, “in my case” [en emoi]. Then he gives his reason
in vigorous language without a copula [ēn], were): “For good for
me to die rather than,” but here he changes the construction by a
violent anacoluthon. Instead of another infinitive [kenōsai]
after [ē] (than) he changes to the future indicative without [hoti] or [hina], “No one shall make my glorying void,” viz., his
independence of help from them. [Kenoō] is an old verb, from [kenos], empty, only in Paul in N.T. See on 1Co 1:17.
9:16 For if I preach [ean gar euaggelizōmai]. Third class
condition, supposable case. Same construction in verse 16 [ean
mē]. For necessity is laid upon me [anagkē gar moi
epikeitai]. Old verb, lies upon me (dative case [moi]. Jesus
had called him (Ac 9:6, 15; Ga 1:15f.; Ro 1:14). He could do
no
other and deserves no credit for doing it. Woe is me [ouai gar
moi]. Explaining the [anagkē] (necessity). Paul had to heed
the
call of Christ that he had heard. He had a real call to the
ministry. Would that this were the case with every modern
preacher.
9:17 Of mine own will [hekōn] —not of mine own will
[akōn]. Both common adjectives, but only here in N.T. save [hekōn], also in Ro 8:20. The argument is not wholly clear.
Paul’s call was so clear that he certainly did his work
willingly and so had a reward (see on Mt 6:1 for [misthos];
but the only reward that he had for his willing work (Marcus
Dods) was to make the gospel free of expense [adapanon],
verse 18, rare word, here only in N.T., once in inscription at
Priene). This was his [misthos]. It was glorying [kauchēma], to
be able to say so as in Ac 20:33f.). I have a stewardship
intrusted to me [oikonomian pepisteumai]. Perfect passive
indicative with the accusative retained. I have been intrusted
with a stewardship and so would go on with my task like any [oikonomos] (steward) even if [akōn] (unwilling).
9:18 So as not to use to the full [eis to mē
katachrēsasthai]. [Eis to] for purpose with articular infinitive
and perfective use of [kata] (as in 7:31) with [chrēsasthai]
(first aorist middle infinitive).
9:19 I brought myself under bondage [emauton edoulōsa].
Voluntary bondage, I enslaved myself to all, though free.
Causative verb in [-oō] [douloō], from [doulos]. The more
[tous pleionas]. Than he could have done otherwise. Every
preacher faces this problem of his personal attitude and conduct.
Note [kerdēsō] (as in verses 20, 21, 22, but once [hina kerdanō]
in 21, regular liquid future of [kerdainō] with [hina] is
probably future active indicative (Jas 4:13), though Ionic
aorist active subjunctive from [kerdaō] is possible (Mt 18:15).
“He refuses payment in money that he may make the greater gain in
souls” (Edwards).
9:20 As a Jew [hōs Ioudaios]. He was a Jew and was not
ashamed of it (Ac 18:18; 21:26). Not being myself under
the
law [mē ōn autos hupo nomon]. He was emancipated from the law
as a means of salvation, yet he knew how to speak to them because
of his former beliefs and life with them (Ga 4:21). He knew
how
to put the gospel to them without compromise and without offence.
9:21 To them that are without law [tois anomois]. The
heathen, those outside the Mosaic law (Ro 2:14), not lawless
(Lu 22:37; Ac 2:23; 1Ti 1:9). See how Paul bore himself with
the pagans (Ac 14:15; 17:23; 24:25), and how he quoted heathen
poets. “Not being an outlaw of God, but an inlaw of Christ”
(Evans, Estius has it exlex, inlex, [mē ōn anomos theou, all’
ennomos Christou]. The genitive case of [theou] and [Christou]
(specifying case) comes out better thus, for it seems unusual
with [anomos] and [ennomos], both old and regular adjectives.
9:22 I became weak [egenomēn asthenēs]. This is the chief
point, the climax in his plea for the principle of love on the
part of the enlightened for the benefit of the unenlightened
(chapter 1Co 8). He thus brings home his conduct about
renouncing pay for preaching as an illustration of love (8:13).
All things [panta] to all men [tois pasin],
the whole
number) by all means [pantōs]. Pointed play on
the word all,
that I may save some [hina tinas sōsō]. This his goal and
worth all the cost of adaptation. In matters of principle Paul
was adamant as about Titus the Greek (Ga 2:5). In matters of
expediency as about Timothy (Ac 16:3) he would go half way
to
win and to hold. This principle was called for in dealing with
the problem of eating meat offered to idols (Ro 14:1; 15:1; 1Th
5:14).
9:23 That I may be a joint partaker thereof [hina sunkoinōnos
autou genōmai]. Literally, That I may become co-partner with
others in the gospel. The point is that he may be able to share
the gospel with others, his evangelistic passion. [Sunkoinōnos]
is a compound word [sun], together with, [koinōnos], partner or
sharer). We have two genitives with it in Php 1:7, though [en]
and the locative is used in Re 1:9. It is found only in the
N.T. and a late papyrus. Paul does not wish to enjoy the gospel
just by himself.
9:24 In a race [en stadiōi]. Old word from [histēmi], to
place. A stated or fixed distance, 606 3/4 feet, both masculine [stadioi] (Mt 14:24; Lu 24:13) and neuter as here. Most of
the
Greek cities had race-courses for runners like that at Olympia.
The prize [to brabeion]. Late word, in inscriptions and
papyri. Latin brabeum. In N. T. only here and Php 3:14. The
victor’s prize which only one could receive. That ye may attain
[hina katalabēte]. Final use of [hina] and perfective use of [kata-] with [labēte] (effective aorist active subjunctive, grasp
and hold). Old verb [katalambanō] and used in Php 3:12ff.
9:25 That striveth in the games [ho agōnizomenos]. Common
verb for contest in the athletic games [agōn], sometimes with
the cognate accusative, [agōna agōnizomai] as in 1Ti 6:12; 2Ti
4:7. Probably Paul often saw these athletic games. Is temperate
in all things [panta egkrateuetai]. Rare verb, once in
Aristotle and in a late Christian inscription, and 1Co 7:9 and
here, from [egkratēs], common adjective for one who controls
himself. The athlete then and now has to control himself (direct
middle) in all things (accusative of general reference). This
is
stated by Paul as an athletic axiom. Training for ten months was
required under the direction of trained judges. Abstinence from
wine was required and a rigid diet and regimen of habits.
A corruptible crown [phtharton stephanon]. [Stephanos]
(crown) is from [stephō], to put around the head, like the Latin
corona, wreath or garland, badge of victory in the games. In
the Isthmian games it was of pine leaves, earlier of parsley, in
the Olympian games of the wild olive. “Yet these were the most
coveted honours in the whole Greek world” (Findlay). For the
crown of thorns on Christ’s head see Mt 27:29; Mr 15:17; Joh
19:2,5. [Diadēma] (diadem) was for kings (Re 12:3).
Favourite
metaphor in N.T., the crown of righteousness (2Ti 4:8), the
crown of life (Jas 1:12), the crown of glory (1Pe
5:4), the
crown of rejoicing (1Th 2:9), description of the Philippians
(Php 4:1). Note contrast between [phtharton] (verbal
adjective
from [phtheirō], to corrupt) like the garland of pine leaves,
wild olive, or laurel, and [aphtharton] (same form with [a]
privative) like the crown of victory offered the Christian, the
amaranthine (unfading rose) crown of glory (1Pe 5:4).
9:26 So [houtōs]. Both with [trechō] (run)
and [pukteuō]
(fight). As not uncertainly [hōs ouk adēlōs].
Instead of
exhorting them further Paul describes his own conduct as a runner
in the race. He explains [houtōs]. [Adēlōs] old adverb, only here
in N.T. His objective is clear, with Christ as the goal (Php
3:14). He kept his eye on Christ as Christ watched him. Fight
[pukteuō]. Paul changes the metaphor from the runner to the
boxer. Old verb (only here in N.T.) from [puktēs] (pugilist)
and
that from [pugmē] (fist). See on Mr 7:3). As not beating
the
air [hōs ouk aera derōn]. A boxer did this when practising
without an adversary (cf. doing “the daily dozen”) and this was
called “shadow-fighting” [skiamachia]. He smote something more
solid than air. Probably [ou] negatives [aera], though it still
occurs with the participle as a strong and positive negative.
9:27 But I buffet my body [alla hupōpiazō mou to sōma].
In
Aristophanes, Aristotle, Plutarch, from [hupōpion], and that from [hupo] and [ops] (in papyri), the part of the face under the
eyes, a blow in the face, to beat black and blue. In N.T. only
here and Lu 18:5 which see. Paul does not, like the Gnostics,
consider his [sarx] or his [sōma] sinful and evil. But “it is
like the horses in a chariot race, which must be kept well in
hand by whip and rein if the prize is to be secured” (Robertson
and Plummer). The boxers often used boxing gloves [cestus], of
ox-hide bands) which gave telling blows. Paul was not willing for
his body to be his master. He found good as the outcome of this
self-discipline (2Co 12:7; Ro 8:13; Col 2:23; 3:5). And
bring
it into bondage [kai doulagōgō]. Late compound verb from [doulagōgos], in Diodorus Siculus, Epictetus and substantive in
papyri. It is the metaphor of the victor leading the vanquished
as captive and slave. Lest by any means [mē pōs]. Common
conjunction for negative purpose with subjunctive as here
[genōmai], second aorist middle). After that I have preached
to
others [allois kēr–xas]. First aorist active participle of [kērussō] (see on 1:23), common verb to preach, from word [kērux] (herald) and that is probably the idea here. A [kērux] at
the games announced the rules of the game and called out the
competitors. So Paul is not merely a herald, but a competitor
also. I myself should be rejected [autos adokimos genōmai].
Literally, “I myself should become rejected.” [Adokimos] is an
old adjective used of metals, coin, soil (Heb 6:8) and in a
moral sense only by Paul in N.T. (1Co 9:27; 2Co 13:5-7; Ro 1:28;
Tit 1:16; 2Ti 3:8). It means not standing the test [dokimos]
from [dokimazō]. Paul means rejected for the prize, not for
the entrance to the race. He will fail to win if he breaks the
rules of the game (Mt 7:22f.). What is the prize before Paul?
Is it that reward [misthos] of which he spoke in verse 18,
his glorying of preaching a free gospel? So Edwards argues. Most
writers take Paul to refer to the possibility of his rejection in
his personal salvation at the end of the race. He does not claim
absolute perfection (Php 3:12) and so he presses on. At the
end he has serene confidence (2Ti 4:7) with the race run and won.
It is a humbling thought for us all to see this wholesome fear
instead of smug complacency in this greatest of all heralds of
Christ.
Chapter 10
10:1 For [gar]. Correct text, not [de]. Paul appeals
to the experience of the Israelites in the wilderness in confirmation of
his statement concerning himself in 9:26f. and as a powerful
warning to the Corinthians who may be tempted to flirt with the
idolatrous practices of their neighbours. It is a real, not an
imaginary peril. All under the cloud [pantes hupo tēn
nephelēn]. They all marched under the pillar of cloud by day
(Ex 13:21; 14:19) which covered the host (Nu 14:14;
Ps
95:39). This mystic cloud was the symbol of the presence of the
Lord with the people.
10:2 Were all baptized unto Moses in the cloud and in the sea
[pantes eis ton Mōusēn ebaptisanto en tēi nephelēi kai en tēi
thalassēi]. The picture is plain enough. The mystic cloud
covered the people while the sea rose in walls on each side of
them as they marched across. B K L P read [ebaptisanto]
(causative first aorist middle, got themselves baptized) while
Aleph A C D have [ebaptisthēsan] (first aorist passive, were
baptized). The immersion was complete for all of them in the sea
around them and the cloud over them. Moses was their leader then
as Christ is now and so Paul uses [eis] concerning the relation
of the Israelites to Moses as he does of our baptism in relation
to Christ (Ga 3:27).
10:3 The same spiritual meat [to auto pneumatikon brōma].
Westcott and Hort needlessly bracket to [auto]. [Brōma] is food,
not just flesh. The reference is to the manna (Ex 16:13ff.)
which is termed “spiritual” by reason of its supernatural
character. Jesus called himself the true bread from heaven (Joh
6:35) which the manna typified.
10:4 For they drank of a spiritual rock that followed them
[epinon ek pneumatikēs akolouthousēs petras]. Change to the
imperfect [epinon] shows their continual access to the
supernatural source of supply. The Israelites were blessed by the
water from the rock that Moses smote at Rephidim (Ex 17:6)
and
at Kadesh (Nu 20:11) and by the well of Beer (Nu
21:16). The
rabbis had a legend that the water actually followed the
Israelites for forty years, in one form a fragment of rock
fifteen feet high that followed the people and gushed out water.
Baur and some other scholars think that Paul adopts this
“Rabbinical legend that the water-bearing Rephidim rock journeyed
onwards with the Israelites” (Findlay). That is hard to believe,
though it is quite possible that Paul alludes to this fancy and
gives it a spiritual turn as a type of Christ in allegorical
fashion. Paul knew the views of the rabbis and made use of
allegory on occasion (Ga 4:24). And the rock was Christ
[hē
petra de ēn ho Christos]. He definitely states here in symbolic
form the preexistence of Christ. But surely “we must not disgrace
Paul by making him say that the pre-incarnate Christ followed the
march of Israel in the shape of a lump of rock” (Hofmann). He
does mean that Christ was the source of the water which saved the
Israelites from perishing (Robertson and Plummer) as he is the
source of supply for us today.
10:5 With most of them [en tois pleiosin autōn]. “A mournful
understatement,” for only two (Caleb and Joshua) actually reached
the Promised Land (Nu 14:30-32). All the rest were rejected
or [adokimoi] (9:27). Were overthrown [katestrōthēsan].
First
aorist passive indicative of [katastrōnnumi], old compound verb,
to stretch or spread down as of a couch, to lay low (Euripides),
as if by a hurricane. Powerful picture of the desolation wrought
by the years of disobedience and wanderings in the desert by this
verb quoted from Nu 14:16.
10:6 Were our examples [tupoi hēmōn egenēthēsan]. More
exactly, examples for us (objective genitive [hēmōn], not
subjective genitive, of us). The word [tupoi] (our types)
comes
from [tuptō], to strike, and meant originally the mark of a blow
as the print of the nails (Joh 20:25), then a figure formed
by
a blow like images of the gods (Ac 7:43), then an example to
be
imitated (1Pe 5:3; 1Ti 4:12; 1Th 1:7; 2Th 3:9), or to be
avoided as here, and finally a type in a doctrinal sense (Ro
5:14; Heb 9:24). To the intent we should not lust after [eis
to mē einai hēmas epithumētas]. Purpose expressed by [eis] with
the articular infinitive [to einai] and the accusative of general
reference with [epithumētas] (lusters) in the predicate.
10:7 Neither be ye idolaters [mēde eidōlolatrai ginesthe].
Literally, stop becoming idolaters, implying that some of them
had already begun to be. The word [eidōlolatrēs] seems to be a
Christian formation to describe the Christian view. Eating [ta
eidōlothuta] might become a stepping-stone to idolatry in some
instances. Drink [pein]. Short form for [piein], sometimes
even [pin] occurs (Robertson, Grammar, p. 204). To play
[paizein]. This old verb to play like a child occurs nowhere
else in the N.T., but is common in the LXX and it is quoted here
from Ex 32:6. In idolatrous festivals like that witnessed by
Moses when he saw the people singing and dancing around the
golden calf (Ex 32:18f.).
10:8 Neither let us commit fornication [mēde porneuōmen].
More exactly, And let us cease practicing fornication as some
were already doing (1Co 6:11; 7:2). The connection between
idolatry and fornication was very close (see Jowett, Epistles of
Paul, II, p. 70) and see about Baal-Peor (Nu 25:1-9).
It was
terribly true of Corinth where prostitution was part of the
worship of Aphrodite. In one day [miāi hēmerāi]. An item
that
adds to horror of the plague in Nu 25:9 where the total number
is 24,000 instead of 23,000 as here for one day.
10:9 Neither let us tempt the Lord [mēde ekpeirazōmen ton
Kurion]. So the best MSS. instead of Christ. This compound
occurs in LXX and in N.T. always about Christ (here and Mt 4:7;
Lu 4:12; 10:25). Let us cease sorely [ek-] tempting the
Lord
by such conduct. And perished by the serpents [kai hupo tōn
opheōn apōllunto]. Vivid imperfect middle (cf. aorist middle [apōlonto] in verse 10), were perishing day by day. The story
is told in Nu 21:6. The use of [hupo] for agent with the
intransitive middle of [apollumi] is regular. Note the Ionic
uncontracted genitive plural [opheōn] rather than [ophōn].
10:10 Neither murmur ye [mēde gogguzete]. Implying that
some
of them were murmuring. For this late picturesque onomatopoetic
verb see on Mt 20:11. The reference seems to be to Nu 16:41f.
after the punishment of Korah. By the destroyer [hupo tou
olothreutou]. This word, from [olothreuō] (late verb from [olethros], destruction) occurs only here, so far as known. The
reference is to the destroying angel of Ex 12:23 [ho
olothreuōn].
10:11 Now these things happened unto them [tauta de sunebainon
ekeinois]. Imperfect tense because they happened from time to
time. By way of example [tupikōs]. Adverb in sense of [tupoi]
in verse 6. Only instance of the adverb except in
ecclesiastical writers after this time, but adjective [tupikos]
occurs in a late papyrus. For our admonition [pros nouthesian
hēmōn]. Objective genitive [hēmōn] again. [Nouthesia] is
late
word from [noutheteō] (see on Ac 20:31; 1Th 5:12,14) for
earlier [nouthetēsis] and [nouthetia]. The ends of the ages have
come [ta telē tōn aiōnōn katēntēken]. Cf. Heb 9:26 [hē
sunteleia tōn aiōnōn], the consummation of the ages (also Mt
13:40). The plural seems to point out how one stage succeeds
another in the drama of human history. [Katēntēken] is perfect
active indicative of [katantaō], late verb, to come down to (see
on Ac 16:1). Does Paul refer to the second coming of Christ as
in 7:26? In a sense the ends of the ages like a curtain have
come down to all of us.
10:12 Lest he fall [mē pesēi]. Negative purpose with [mē]
and
second aorist active subjunctive of [piptō].
10:13 Hath taken [eilēphen]. Perfect active indicative
of [lambanō]. But such as man can bear [ei mē anthrōpinos].
Except a human one. Old adjective meaning falling to the lot of
man. Above that ye are able [huper ho dunasthe]. Ellipsis,
but plain. There is comfort in that God is faithful, trustworthy
[pistos]. The way of escape [tēn ekbasin].
“The way out” is
always there right along with [sun] the temptation. This old
word only here in N.T. and Heb 13:7 about death. It is cowardly
to yield to temptation and distrustful of God.
10:14 Wherefore [dioper]. Powerfully Paul applies the example
of the Israelites to the perilous state of the Corinthians about
idolatry. See on verse 7 for word [eidōlolatreia].
10:15 As to wise men [hōs phronimois]. No sarcasm as in 2Co
11:19, but plea that they make proper use of the mind [phren]
given them.
10:16 The cup of blessing [to potērion tēs eulogias]. The
cup
over which we pronounce a blessing as by Christ at the
institution of the ordinance. A communion of the blood of
Christ [koinōnia tou haimatos tou Christou]. Literally, a
participation in (objective genitive) the blood of Christ. The
word [koinōnia] is an old one from [koinōnos], partner, and so
here and Php 2:1; 3:10. It can mean also fellowship (Ga 2:9)
or contribution (2Co 8:4; Php 1:5). It is, of course, a
spiritual participation in the blood of Christ which is
symbolized by the cup. Same meaning for [koinōnia] in reference
to “the body of Christ.” The bread which we break [ton arton
hon klōmen]. The loaf. Inverse attraction of the antecedent
[arton] to the case (accusative) of the relative
[hon]
according to classic idiom (Robertson, Grammar, p. 488). [Artos] probably from [arō], to join or fit (flour mixed with
water and baked). The mention of the cup here before the bread
does not mean that this order was observed for see the regular
order of bread and then cup in 11:24-27.
10:17 One bread [heis artos]. One loaf. Who are many
[hoi polloi]. The many. We all [hoi pantes]. We the
all, the whole number, [hoi pantes] being in apposition with the subject
we [hēmeis] unexpressed). Partake [metechomen].
Have a part with or in, share in. See on 9:12; Heb 2:14; 5:13
(partaking of milk). Of the one bread [tou henos artou].
Of the one loaf, the article [tou] referring to one loaf already
mentioned. One body [hen sōma]. Here the mystical spiritual
body of Christ as in 12:12f., the spiritual kingdom or church
of which Christ is head (Col 1:18; Eph 5:23).
10:18 After the flesh [kata sarka]. The literal Israel, the
Jewish people, not the spiritual Israel [Israēl kata pneuma]
composed of both Jews and Gentiles, the true children of faith
(Ro 2:28; 9:8; Gal 3:7). Communion with the altar
[koinōnoi
tou thusiastēriou]. Same idea in [koinōnoi] participators in,
partners in, sharers in (with objective genitive). The word [thusiastērion] is from late verb [thusiazō], to offer sacrifice,
and that from [thusia], sacrifice, and that from [thuō], common
verb to slay, to sacrifice (verse 20). The Israelites who offer
sacrifices have a spiritual participation in the altar.
10:19 A thing sacrificed to idols [eidōlothuton]. See on
Ac 15:29; 1Co 8:1, 4. Idol [eidōlon]. Image of a god. See on
Ac 7:41; 15:20; 1Co 8:4, 7.
10:20 But I say that [all’ hoti]. The verb [phēmi] (I say)
must be repeated from verse 19 before [hoti]. To demons, and
not to God [daimoniois kai ou theōi]. Referring to LXX text
of De 32:17. It is probable that by [ou theōi] Paul means “to a
no-god” as also in De 32:21 [ep’ ouk ethnei] (by a no-people).
This is Paul’s reply to the heathen who claimed that they
worshipped the gods represented by the images and not the mere
wood or stone or metal idols. The word [daimonia] is an adjective [daimonios] from [daimōn], an inferior deity, and with same idea
originally, once in this sense in N.T. (Ac 17:18). Elsewhere
in
N.T. it has the notion of evil spirits as here, those spiritual
forces of wickedness (Eph 6:12) that are under the control
of
Satan. The word [daimonia], so common in the Gospels, occurs in
Paul’s writings only here and 1Ti 4:1. Demonology is a deep and
dark subject here pictured by Paul as the explanation of
heathenism which is a departure from God (Ro 1:19-23) and a
substitute for the worship of God. It is a terrible indictment
which is justified by the licentious worship associated with
paganism then and now.
10:21 Ye cannot [ou dunasthe]. Morally impossible to drink
the Lord’s cup and the cup of demons, to partake of the Lord’s
table and the table of demons. Of the table of the Lord
[trapezēs Kuriou]. No articles, but definite idea. [Trapeza] is
from [tetra] (four) and [peza] (a foot), four-footed.
Here
table means, as often, what is on the table. See Lu 22:30
where Jesus says “at my table” [epi tēs trapezēs mou],
referring to the spiritual feast hereafter. Here the reference is
plainly to the Lord’s Supper [Kuriakon deipnon], 1Co 11:20).
See allusions in O.T. to use of the table in heathen idol feasts
(Isa 65:11; Jer 7:18; Eze 16:18f.;
23:41). The altar of
burnt-offering is called the table of the Lord in Mal 1:7
(Vincent).
10:22 Provoke to jealousy [parazēloumen]. The very word
used in De 32:21 of the insolence of the old Israelites. Quoted in Ro 10:19. Such double-dealing now will do this very thing.
Stronger than he [ischuroteroi autou]. Comparative adjective
followed by the ablative.
10:23 See on 6:12 for lawful [exestin] and expedient
[sumpherei]. Edify not [ouk oikodomei].
Build up.
Explanation of expedient [sumpherei].
10:24 Let no man seek his own [mēdeis to heautou zēteitō].
This is Paul’s rule for social relations (1Co 13:5; Ga 6:2; Ro
14:7; 15:2; Php 2:1ff.) and is the way to do what is expedient
and what builds up. His neighbour’s good [to tou heterou].
Literally, “the affair of the other man.” Cf. [ton heteron] in Ro 13:8 for this idea of [heteros] like [ho plēsion] (the nigh
man, the neighbour) in Ro 15:2. This is loving your neighbour
as yourself by preferring your neighbour’s welfare to your own
(Php 2:4).
10:25 In the shambles [en makellōi]. Only here in N.T.
A
transliterated Latin word macellum, possibly akin to [maceria]
and the Hebrew word for enclosure, though occurring in Ionic and
Laconian and more frequent in the Latin. It occurs in Dio Cassius
and Plutarch and in the papyri and inscriptions for “the
provision market.”; Deissmann (Light from the Ancient East, p.
276) says: “In the Macellum at Pompeii we can imagine to
ourselves the poor Christians buying their modest pound of meat
in the Corinthian Macellum (1Co 10:25), with the same life-like
reality with which the Diocletian maximum tariff called up the
picture of the Galilean woman purchasing her five sparrows.”
Asking no questions for conscience sake [mēden anakrinontes
dia tēn suneidēsin]. As to whether a particular piece of meat
had been offered to idols before put in the market. Only a part
was consumed in the sacrifices to heathen gods. The rest was sold
in the market. Do not be over-scrupulous. Paul here champions
liberty in the matter as he had done in 8:4.
10:26 This verse gives the reason for Paul’s advice. It is a
quotation from Ps 24:1 and was a common form of grace before
meals. Fulness [plērōma]. Old word from [plēroō], to fill,
here that with which a thing is filled, whatever fills the earth.
10:27 Biddeth you [kalei humas]. To a general banquet,
but
not to a temple feast (8:10) which is prohibited. If a pagan
invites Christians to their homes to a banquet, one is to act
like a gentleman.
10:28 But if any man say unto you [ean de tis humin eipēi].
Condition of third class. Suppose at such a banquet a “weak”
brother makes the point to you: “This hath been offered in
sacrifice” [touto hierothuton estin]. [Hierothuton], late word
in Plutarch, rare in inscriptions and papyri, only here in N.T.
Eat not [mē esthiete]. Present imperative with [mē]
prohibiting the habit of eating then. Pertinent illustration to
the point of doing what is expedient and edifying. That shewed
it [ton mēnusanta]. First aorist active articular participle
(accusative case because of [dia] from [mēnuō], old verb, to
point out, to disclose. See Lu 20:37.
10:29 For why is my liberty judged by another conscience?
[hina ti gar hē eleutheria mou krinetai hupo allēs
suneidēseōs;]. Supply [genētai] (deliberative subjunctive)
after [ti]. Paul deftly puts himself in the place of the strong brother
at such a banquet who is expected to conform his conscience to
that of the weak brother who makes the point about a particular
piece of meat. It is an abridgment of one’s personal liberty in
the interest of the weak brother. Two individualities clash. The
only reason is love which builds up (8:2 and all of chapter 1Co 13). There is this eternal collision between the forces of
progress and reaction. If they work together, they must consider
the welfare of each other.
10:30 Paul carries on the supposed objective to his principle of
love. Why incur the risk of being evil spoken of
[blasphēmoumai] for the sake of maintaining one’s liberty? Is
it worth it? See Ro 14:6 where Paul justifies the conscience of
one who eats the meat and of one who does not. Saying grace over
food that one should not eat seems inconsistent. We have this
very word blaspheme in English.
10:31 To the glory of God [eis doxan theou]. This is the
ruling motive in the Christian’s life, not just having his own
way about whims and preferences.
10:32 Give no occasion of stumbling [aproskopoi]. Late
word and in papyri, only three times in N.T. (here; Php 1:10; Ac
24:16). See on Acts 24:16. Here in active sense, not tripping
others by being a stumbling-block, as in Sirach 32:21, but
passive in Ac 24:16.
10:33 Mine own profit [to emoutou sumpheron]. Old word
from [sumpherō], to bear together, and explains use of verb in verse 23. That they may be saved [hina sōthōsin]. First
aorist passive subjunctive of [sōzō], to save, with [hina] purpose
clause with same high motive as in 9:22. This is the ruling
passion of Paul in his dealings with men.
Chapter 11
11:1 Imitators of me [mimētai mou]. In the principle
of considerate love as so clearly shown in chapters 1Co 8-10 and
in so far as [kathōs] Paul is himself an imitator of Christ.
The preacher is a leader and is bound to set an example or
pattern [tupos] for others (Tit 2:7). This
verse clearly
belongs to the preceding chapter and not to chapter 11.
11:2 Hold fast the traditions [tas paradoseis katechete].
Hold down as in 15:2. [Paradosis] (tradition) from [paradidōmi]
[paredōka], first aorist active indicative) is an old word and
merely something handed on from one to another. The thing handed
on may be bad as in Mt 15:2f. (which see) and contrary to the
will of God (Mr 7:8f.) or it may be wholly good as here. There
is a constant conflict between the new and the old in science,
medicine, law, theology. The obscurantist rejects all the new and
holds to the old both true and untrue. New truth must rest upon
old truth and is in harmony with it.
11:3 But I would have you know [thelō de humas eidenai].
But
I wish you to know, censure in contrast to the praise in verse 2. The head of Christ is God [kephalē tou Christou ho
theos]. Rather, God is the head of Christ, since [kephalē] is
anarthrous and predicate.
11:4 Having his head covered [kata kephalēs echōn].
Literally, having a veil [kalumma] understood) down from the
head [kephalēs] ablative after [kata] as with [kata] in Mr
5:13; Ac 27:14). It is not certain whether the Jews at this time
used the tallith, “a four-corned shawl having fringes
consisting of eight threads, each knotted five times” (Vincent)
as they did later. Virgil (Aeneid iii., 545) says: “And our
heads are shrouded before the altar with a Phrygian vestment.”
The Greeks (both men and women) remained bareheaded in public
prayer and this usage Paul commends for the men.
11:5 With her head unveiled [akatakaluptōi tēi kephalēi].
Associative instrumental case of manner and the predicative
adjective (compound adjective and feminine form same as
masculine), “with the head unveiled.” Probably some of the women
had violated this custom. “Amongst Greeks only the [hetairai], so
numerous in Corinth, went about unveiled; slave-women wore the
shaven head—also a punishment of the adulteress” (Findlay). Cf. Nu 5:18. One and the same thing as if she were shaven [hen
kai to auto tēi exurēmenēi]. Literally, “One and the same thing
with the one shaven” (associative instrumental case again,
Robertson, Grammar, p. 530). Perfect passive articular
participle of the verb [xuraō], later form for the old [xureō].
It is public praying and prophesying that the Apostle here has in
mind. He does not here condemn the act, but the breach of custom
which would bring reproach. A woman convicted of adultery had her
hair shorn (Isa 7:20). The Justinian code prescribed shaving
the head for an adulteress whom the husband refused to receive
after two years. Paul does not tell Corinthian Christian women to
put themselves on a level with courtesans.
11:6 Let her also be shorn [kai keirasthō]. Aorist middle
imperative of [keirō], to shear (as sheep). Let her cut her hair
close. A single act by the woman. If it is a shame [ei de
aischron]. Condition of first class assumed to be true. [Aischron] is old adjective from [aischos], bareness, disgrace.
Clearly Paul uses such strong language because of the effect on a
woman’s reputation in Corinth by such conduct that proclaimed her
a lewd woman. Social custom varied in the world then as now, but
there was no alternative in Corinth. To be shorn or shaven [to
keirasthai kai xurasthai]. Articular infinitives subject of
copula [estin] understood, [keirasthai] first aorist middle, [xurasthai] present middle. Note change in tense. Let her be
veiled [katakaluptesthō]. Present middle imperative of old
compound [kata-kaluptō], here alone in N.T. Let her cover up
herself with the veil (down, [kata], the Greek says, the veil
hanging down from the head).
11:7 The image and glory of God [eikōn kai doxa theou].
Anarthrous substantives, but definite. Reference to Ge 1:28;
2:26 whereby man is made directly in the image [eikōn] of God.
It is the moral likeness of God, not any bodily resemblance.
Ellicott notes that man is the glory [doxa] of God as the crown
of creation and as endowed with sovereignty like God himself.
The glory of the man [doxa andros]. Anarthrous also, man’s
glory. In Ge 2:26 the LXX has [anthrōpos] (Greek word for both
male and female), not [anēr] (male) as here. But the woman
[gunē] was formed from the man [anēr] and this priority
of
the male (verse 8) gives a certain superiority to the male. On
the other hand, it is equally logical to argue that woman is the
crown and climax of all creation, being the last.
11:9 For the woman [dia tēn gunaika]. Because of [dia] with
accusative case) the woman. The record in Genesis gives the man
[anēr] as the origin [ek] of the woman and the reason
for
[dia] the creation [ektisthē], first aorist passive of [ktizō], old verb to found, to create, to form) of woman.
11:10 Ought [opheilei]. Moral obligation therefore [dia
touto], rests on woman in the matter of dress that does not [ouk
opheilei] in verse 7) rest on the man.) To have a sign of
authority [exousian echein]. He means [sēmeion exousias]
(symbol of authority) by [exousian], but it is the sign of
authority of the man over the woman. The veil on the woman’s head
is the symbol of the authority that the man with the uncovered
head has over her. It is, as we see it, more a sign of subjection
[hypotagēs], 1Ti 2:10) than of authority [exousias].
Because of the angels [dia tous aggelous]. This startling
phrase has caused all kinds of conjecture which may be dismissed.
It is not preachers that Paul has in mind, nor evil angels who
could be tempted (Ge 6:1f.), but angels present in worship
(cf. 1Co 4:9; Ps 138:1) who would be shocked at the conduct of the
women since the angels themselves veil their faces before Jehovah
(Isa 6:2).
11:11 Howbeit [plēn]. This adversative clause limits the
preceding statement. Each sex is incomplete without [chōris],
apart from, with the ablative case) the other. In the Lord [en
Kuriōi]. In the sphere of the Lord, where Paul finds the
solution of all problems.
11:12 Of [ek] —by [dia]. Ever
since the first creation
man has come into existence by means of [dia] with genitive) the
woman. The glory and dignity of motherhood. Cf. The Fine Art of
Motherhood by Ella Broadus Robertson.
11:13 Is it seemly? [prepon estin;]. Periphrastic present
indicative rather than [prepei]. See on Mt 3:15. Paul appeals
to the sense of propriety among the Corinthians.
11:14 Nature itself [hē phusis autē]. He reenforces the
appeal to custom by the appeal to nature in a question that
expects the affirmative answer [oude]. [Phusis], from old verb [phuō], to produce, like our word nature (Latin natura), is
difficult to define. Here it means native sense of propriety (cf. Ro 2:14) in addition to mere custom, but one that rests on the
objective difference in the constitution of things.
11:15 Have long hair [komāi]. Present active subjunctive
of [komaō] (from [komē], hair), old verb, same contraction
[-aēi=āi] as the indicative [aei = āi], but subjunctive
here
with [ean] in third class condition. Long hair is a glory to a
woman and a disgrace to a man (as we still feel). The long-haired
man! There is a papyrus example of a priest accused of letting
his hair grow long and of wearing woollen garments. For a
covering [anti peribolaiou]. Old word from [periballō] to
fling around, as a mantle (Heb 1:12) or a covering or veil
as
here. It is not in the place of a veil, but answering to [anti],
in the sense of [anti] in Joh 1:16), as a permanent endowment
[dedotai], perfect passive indicative).
11:16 Contentious [philoneikos]. Old adjective [philos,
neikos], fond of strife. Only here in N.T. If he only existed in
this instance, the disputatious brother. Custom [sunētheian].
Old word from [sunēthēs] [sun, ēthos], like Latin consuetudo,
intercourse, intimacy. In N.T. only here and 8:7 which see. “In
the sculptures of the catacombs the women have a close-fitting
head-dress, while the men have the hair short” (Vincent).
11:17 This [touto]. Probably the preceding one about the
head-dress of women, and transition to what follows. I praise
you not [ouk epainō]. In contrast to the praise in 11:2.
For the better [eis to kreisson]. Neuter articular
comparative of [kratus], but used as comparative of [kalos],
good. Attic form [kreitton]. For the worse [eis to hēsson].
Old comparative from [hēka], softly, used as comparative of [kakos], bad. In N.T. only here and 2Co 12:15.
11:18 First of all [prōton men]. There is no antithesis
[deuteron de], secondly, or [epeita de], in the next place)
expressed. This is the primary reason for Paul’s condemnation and
the only one given. When ye come together in the church
[sunerchomenōn hēmōn en ekklēsiāi]. Genitive absolute. Here [ekklēsia] has the literal meaning of assembly. Divisions
[schismata]. Accusative of general reference with the
infinitive [huparchein] in indirect discourse. Old word for
cleft, rent, from [schizō]. Example in papyri for splinter of
wood. See on 1:10. Not yet formal cleavages into two or more
organizations, but partisan divisions that showed in the
love-feasts and at the Lord’s Supper. Partly [meros ti].
Accusative of extent (to some part) like [panta] in 10:33. He
could have said [ek merous] as in 13:9. The rumours of strife
were so constant (I keep on hearing, [akouō].
11:19 Must be [dei einai]. Since moral conditions are so
bad
among you (cf. chapters 1 to 6). Cf. Mt 18:7. Heresies
[haireseis]. The schisms naturally become factions or
parties. Cf. strifes [erides] in 1:11. See on Ac 15:5 for [haireseis], a choosing, taking sides, holding views of one
party, heresy (our word). “Heresy is theoretical schism, schism
practical heresy.” Cf. Tit 3:10; 2Pe 2:1. In Paul only here and Ga 5:20. That [hina]. God’s purpose in these factions
makes
the proved ones [hoi dokimoi] become manifest
[phaneroi].
“These [haireseis] are a magnet attracting unsound and unsettled
minds” (Findlay). It has always been so. Instance so-called
Christian Science, Russellism, New Thought, etc., today.
11:20 To eat the Lord’s Supper [Kuriakon deipnon phagein]. [Kuriakos], adjective from [Kurios], belonging to or pertaining
to the Lord, is not just a biblical or ecclesiastical word, for
it is found in the inscriptions and papyri in the sense of
imperial (Deissmann, Light from the Ancient East, p. 358), as
imperial finance, imperial treasury. It is possible that here the
term applies both to the [Agapē] or Love-feast (a sort of church
supper or club supper held in connection with, before or after,
the Lord’s Supper) and the Eucharist or Lord’s Supper. [Deipnon],
so common in the Gospels, only here in Paul. The selfish conduct
of the Corinthians made it impossible to eat a Lord’s Supper at
all.
11:21 Taketh before [prolambanei]. Before others. Old verb
to
take before others. It was conduct like this that led to the
complete separation between the Love-feast and the Lord’s Supper.
It was not even a common meal together [koinon deipnon], not to
say a Lord’s [deipnon]. It was a mere grab-game. This one is
hungry [hos de peināi]. Demonstrative [hos]. Nothing is left
for him at the love-feast. Another is drunken [hos de
methuei]. Such disgusting conduct was considered shameful in
heathen club suppers. “Hungry poor meeting intoxicated rich, at
what was supposed to be a supper of the Lord” (Robertson and
Plummer). On [methuō], to be drunk, see on Mt 24:49; Ac 2:15.
11:22 What? Have ye not houses? [Mē gar oikias ouk echete;]
The double negative [mē—ouk] in the single question is like
the idiom in 9:4f. which see. [Mē] expects a negative answer
while [ouk] negatives the verb [echete]. “For do you fail to have
houses?” Paul is not approving gluttony and drunkenness but only
expressing horror at their sacrilege (despising, [kataphroneite]
of the church of God. That have not [tous mē echontas].
Not
those without houses, but those who have nothing, “the have-nots”
(Findlay) like 2Co 8:12, in contrast with [hoi echontes] “the
haves” (the men of property). What shall I say to you? [ti
eipō humin;] Deliberative subjunctive that well expresses Paul’s
bewilderment.
11:23 For I received of the Lord [ego gar parelabon apo tou
Kuriou]. Direct claim to revelation from the Lord Jesus on the
origin of the Lord’s Supper. Luke’s account (Lu 22:17-20) is
almost identical with this one. He could easily have read I
Corinthians before he wrote his Gospel. See 15:3 for use of
both [parelabon] and [paredōka]. Note [para] in both verbs. Paul
received the account from [para—apo] the Lord and passed it on
from himself to them, a true [paradosis] (tradition) as in 11:2. He was betrayed [paredideto]. Imperfect passive
indicative (irregular form for [paredidoto], Robertson,
Grammar, p. 340). Same verb as [paredōka] (first aorist active
indicative just used for “I delivered”).
11:24 When he had given thanks [eucharistēsas]. First aorist
active participle of [eucharisteō] from which word our word
Eucharist comes, common late verb (see on 1:14). Which is for
you [to huper humōn]. [Klōmenon] (broken) of
the Textus
Receptus (King James Version) is clearly not genuine. Luke (Lu
22:19) has [didomenon] (given) which is the real idea here.
As a
matter of fact the body of Jesus was not broken (Joh 19:36).
The bread was broken, but not the body of Jesus. In remembrance
of me [eis tēn emēn anamnēsin]. The objective use of the
possessive pronoun [emēn]. Not my remembrance of you, but your
remembrance of me. [Anamnēsis], from [anamimnēskō], to remind or
to recall, is an old word, but only here in N.T. save Lu 22:19
which see.
11:25 After supper [meta to deipnēsai]. [Meta] and the
articular aorist active infinitive, “after the dining” (or the
supping) as in Lu 22:20. The new covenant [hē kainē
diathēkē]. For [diathēkē] see on Mt 26:28. For [kainos] see on
Lu 5:38; 22:20. The position of [estin] before [en tōi haimati]
(in my blood) makes it a secondary or additional predicate and
not to be taken just with [diathēkē] (covenant or will). As oft
as ye drink it [hosakis an pinēte]. Usual construction for
general temporal clause of repetition [an] and the present
subjunctive with [hosakis]. So in verse 26.
11:26 Till he come [achri hou elthēi]. Common idiom (with or
without [an] with the aorist subjunctive for future time
(Robertson, Grammar, p. 975). In Lu 22:18 we have [heōs hou
elthēi]. The Lord’s Supper is the great preacher [kataggellete]
of the death of Christ till his second coming (Mt 26:29).
11:27 Unworthily [anaxiōs]. Old adverb, only here in N.T.,
not genuine in verse 29. Paul defines his meaning in verse 29f. He does not say or imply that we ourselves must be
“worthy” [axioi] to partake of the Lord’s Supper. No one would
ever partake on those terms. Many pious souls have abstained from
observing the ordinance through false exegesis here. Shall be
guilty [enochos estai]. Shall be held guilty as in Mt 5:21f.
which see. Shall be guilty of a crime committed against the body
and blood of the Lord by such sacrilege (cf. Heb 6:6; 10:29).
11:28 Let a man prove himself [dokimazetō anthrōpos heauton].
Test himself as he would a piece of metal to see if genuine. Such
examination of one’s motives would have made impossible the
disgraceful scenes in verses 20ff.
11:29 If he discern not the body [mē diakrinōn to sōma].
So-called conditional use of the participle, “not judging the
body.” Thus he eats and drinks judgment [krima] on himself. The
verb [dia-krinō] is an old and common word, our dis-cri-minate,
to distinguish. Eating the bread and drinking the wine as symbols
of the Lord’s body and blood in death probes one’s heart to the
very depths.
11:30 And not a few sleep [kai koimōntai hikanoi]. Sufficient
number [hikanoi] are already asleep in death because of their
desecration of the Lord’s table. Paul evidently had knowledge of
specific instances. A few would be too many.
11:31 But if we discerned ourselves [ei de heautous
diekrinomen]. This condition of the second class, determined as
unfulfilled, assumes that they had not been judging themselves
discriminatingly, else they would not be judged [ekrinometha].
Note distinction in the two verbs.
11:32 Ye are chastened of the Lord [hupo tou Kuriou
paideuometha]. On this sense of [paideuō], from [pais], child,
to train a child (Ac 7:22), to discipline with words (2Ti
2:25), to chastise with scourges see on Lu 23:16 (Heb 12:7),
and so by afflictions as here (Heb 12:6). [Hupo tou Kuriou]
can
be construed with [krinomenoi] instead of with [paideuometha].
With the world [sun tōi kosmōi]. Along with the world.
Afflictions are meant to separate us from the doom of the wicked
world. Final use of [hina mē] here with [katakrithōmen] (first
aorist passive subjunctive).
11:33 Wait one for another [allēlous ekdechesthe]. As in Joh
5:3; Ac 17:16. That is common courtesy. Wait in turn. Vulgate
has invicem expectate.
11:34 At home [en oikōi]. If so hungry as all that (verse 22). The rest [ta loipa]. He has found much
fault with this church, but he has not told all. I will set in order
[diataxomai]. Not even Timothy and Titus can do it all.
Whensoever I come [hōs an elthō]. Common idiom for temporal
clause of future time (conjunction like [hōs] with [an] and
aorist subjunctive [elthō].
Chapter 12
12:1 Now concerning spiritual gifts [peri de tōn
pneumatikōn]. Clearly one of the items asked about in the letter
to Paul (7:1) and introduced precisely as the problem of meats
offered to idols (8:1). This question runs to the end of
chapter 14. Plainly much trouble had arisen in Corinth in the
exercise of these gifts.
12:2 Ye were led away [apagomenoi]. The copula [ēte] is
not
expressed (common ellipsis) with the participle (periphrastic
imperfect passive), but it has to be supplied to make sense. Some
scholars would change [hote] (when) to [pote] (once)
and so remove the difficulty. Unto those dumb idols [pros ta eidōla
ta aphōna]. “Unto the idols the dumb.” See Ps 95:5-7 for the
voicelessness [a-phōna], old adjective, without voice, [phōnē]
of the idols. Pagans were led astray by demons (1Co 10:19f.).
Howsoever ye might be led [hōs an ēgesthe]. Rather, “as
often as ye were led.” For this use of [hōs an] for the notion of
repetition, regular Koinē idiom, see Robertson, Grammar, p.
974. Cf. [hopou an] in Mr 6:56.
12:3 Wherefore I give you to understand [dio gnōrizō humin].
Causative idea (only in Aeschylus in old Greek) in papyri (also
in sense of recognize) and N.T., from root [gnō] in [ginōskō], to
know. Speaking in the Spirit of God [en pneumati theou
lalōn]. Either sphere or instrumentality. No great distinction
here between [laleō] (utter sounds) and [legō] (to say).
Jesus
is anathema [anathema Iēsous]. On distinction between [anathema] (curse) and [anathēma] (offering Lu 21:5) see
discussion there. In LXX [anathēma] means a thing devoted to God
without being redeemed, doomed to destruction (Le 27:28f.; Jos
6:17; 7:12). See 1Co 16:22; Ga 1:8f.; Ro 9:3. This blasphemous
language against Jesus was mainly by the Jews (Ac 13:45; 18:6).
It is even possible that Paul had once tried to make Christians
say [Anathema Iēsous] (Ac 26:11). Jesus is Lord [Kurios
Iēsous]. The term [Kurios], as we have seen, is common in the
LXX for God. The Romans used it freely for the emperor in the
emperor worship. “Most important of all is the early
establishment of a polemical parallelism between the cult of
Christ and the cult of Caesar in the application of the term [Kurios], ‘lord.’ The new texts have here furnished quite
astonishing revelations” (Deissmann, Light from the Ancient
East, p. 349). Inscriptions, ostraca, papyri apply the term to
Roman emperors, particularly to Nero when Paul wrote this very
letter (ib., p. 353f.): “One with ‘Nero Kurios’ quite in the
manner of a formula (without article, like the ‘Kurios Jesus’ in 1Co 12:3.” “The battle-cries of the spirits of error and of
truth contending at Corinth” (Findlay). One is reminded of the
demand made by Polycarp that he say [Kurios Caesar] and how each
time he replied [Kurios Iēsous]. He paid the penalty for his
loyalty with his life. Lighthearted men today can say “Lord
Jesus” in a flippant or even in an irreverent way, but no Jew or
Gentile then said it who did not mean it.
12:4 Diversities [diaireseis]. Old word for distinctions,
differences, distributions, from [diaireō], to distribute, as [diairoun] (dividing, distributing) in verse 11. Only here in
the N.T. Of gifts [charismatōn]. Late word and chiefly
in
Paul (cf. Ro 12:6) in N.T. (except 1Pe 4:19), but some
examples in papyri. It means a favour (from [charizomai]
bestowed or received without any merit as in Ro 1:11.
12:5 Of ministrations [diakoniōn]. This old word is from [diakonos] and has a general meaning of service as here (Ro
11:13) and a special ministration like that of Martha (Lu
10:40) and the collection (1Co 16:15; 2Co 8:4).
12:6 Of workings [energēmatōn]. Late word, here only in
N.T.,
the effect of a thing wrought (from [energeō], to operate,
perform, energize). Paul uses also the late kindred word [energeia] (Col 1:29; 2:12) for efficiency. Who worketh
all
things in all [ho energōn ta panta en pasin]. Paul is not
afraid to say that God is the Energy and the Energizer of the
Universe. “I say that the magnet floats in space by the will of
God” (Dr. W. R. Whitney, a world figure in science). This is his
philosophic and scientific theory of the Cosmos. No one has shown
Paul’s philosophy and science to be wrong. Here he is speaking
only of spiritual gifts and results as a whole, but he applies
this principle to the universe [ta panta] in Col 1:16 (of
Christ) and in Ro 11:36 (of God). Note the Trinity in these
verses: the same Spirit (verse 4), the same Lord (Jesus) in
verse 5, the same God (the Father) in verse 6.
12:7 Manifestation [phanerōsis]. Late word, in papyri,
in
N.T. only here and 2Co 4:2, from [phaneroō], to make manifest
[phaneros]. Each instance of the whole (verse 6) is
repeatedly given [didotai], present passive indicative of [didōmi]. To profit withal [pros to sumpheron].
See on 6:12; 10:23, 33
for Paul’s guiding principle in such matters.
12:8 To one [hōi men]. Demonstrative [hos] with [men] in
dative case, to this one. The distribution or correlation is
carried on by [allōi de] (verses 8, 9, 10), [heterōi de] (verses 9, 10) for variety, nine manifestations of the Spirit’s work in
verses 8-10. The Word of wisdom [logos sophias]. Old words. [Logos] is reason, then speech. Wisdom is intelligence, then
practical action in accord with it. Here it is speech full of
God’s wisdom (2:7) under the impulse of the Spirit of God.
This
gift is placed first (revelation by the Spirit). The word of
knowledge [logos gnōseōs]. This gift is insight (illumination)
according to [kata] the same Spirit.
12:9 Faith [pistis]. Not faith of surrender, saving faith,
but wonder-working faith like that in 13:2 (Mt 17:20; 21:21).
Note here [en tōi autōi pneumati] (in the same Spirit) in
contrast with [dia] and [kata] in verse 8. Gifts of healings
[charismata iamatōn]. [Iama], old word from [iaomai], common in
LXX, in N.T. only in this chapter. It means acts of healing as in Ac 4:30 (cf. Jas 5:14) and Lu 7:21 (of Jesus). Note [en]
here as just before.
12:10 Workings of miracles [energēmata dunameōn]. Workings
of
powers. Cf. [energōn dunameis] in Ga 3:5; Heb 2:4 where all
three words are used [sēmeia], signs, [terata], wonders, [dunameis], powers). Some of the miracles were not healings as
the blindness on Elymas the sorcerer. Prophecy [prophēteia].
Late word from [prophētēs] and [prophēmi], to speak forth. Common
in papyri. This gift Paul will praise most (chapter 1Co 14).
Not always prediction, but a speaking forth of God’s message
under the guidance of the Holy Spirit. Discernings of spirits
[diakriseis pneumatōn]. [Diakrisis] is old word from [diakrinō]
(see 11:29) and in N.T. only here; Ro 14:1; Heb 5:14. A most
needed gift to tell whether the gifts were really of the Holy
Spirit and supernatural (cf. so-called “gifts” today) or merely
strange though natural or even diabolical (1Ti 4:1; 1Jo 4:1f.).
Divers kinds of tongues [genē glōssōn]. No word for “divers”
in the Greek. There has arisen a great deal of confusion
concerning the gift of tongues as found in Corinth. They prided
themselves chiefly on this gift which had become a source of
confusion and disorder. There were varieties (kinds, [genē] in
this gift, but the gift was essentially an ecstatic utterance of
highly wrought emotion that edified the speaker (14:4) and
was intelligible to God (14:2, 28). It was not always true that
the speaker in tongues could make clear what he had said to those who
did not know the tongue (14:13): It was not mere gibberish
or
jargon like the modern “tongues,” but in a real language that
could be understood by one familiar with that tongue as was seen
on the great Day of Pentecost when people who spoke different
languages were present. In Corinth, where no such variety of
people existed, it required an interpreter to explain the tongue
to those who knew it not. Hence Paul placed this gift lowest of
all. It created wonder, but did little real good. This is the
error of the Irvingites and others who have tried to reproduce
this early gift of the Holy Spirit which was clearly for a
special emergency and which was not designed to help spread the
gospel among men. See on Ac 2:13-21; 10:44-46; 19:6. The
interpretation of tongues [hermēneia glōssōn]. Old word, here
only and 14:26 in N.T., from [hermēneuō] from [Hermēs] (the god
of speech). Cf. on [diermēneuō] in Lu 24:27; Ac 9:36. In case
there was no one present who understood the particular tongue it
required a special gift of the Spirit to some one to interpret it
if any one was to receive benefit from it.
12:11 Worketh [energei]. The same word that was used in
verse 6 of God. Severally [idiāi]. Separately. Even
as he will
[kathōs bouletai]. Hence there is no occasion for conceit,
pride, or faction (4:7).
12:12 So also is Christ [houtōs kai ho Christos]. One would
naturally expect Paul here to say [houtōs kai to sōma tou
Christou] (so also is the body of Christ). He will later call
Christ the Head of the Body the Church as in Col 1:18,24; Eph
5:23,30. Aristotle had used [sōma] of the state as the body
politic. What Paul here means is Christ as the Head of the Church
has a body composed of the members who have varied gifts and
functions like the different members of the human body. They are
all vitally connected with the Head of the body and with each
other. This idea he now elaborates in a remarkable manner.
12:13 Were we all baptized into one body [hēmeis pantes eis
hen sōma ebaptisthēmen]. First aorist passive indicative of [baptizō] and so a reference to a definite past event with each
of them of different races, nations, classes, when each of them
put on the outward badge of service to Christ, the symbol of the
inward changes already wrought in them by the Holy Spirit (Ga
3:27; Ro 6:2ff.). And were all made to drink of one Spirit
[kai pantes hen pneuma epotisthēmen]. First aorist passive
indicative of [potizō], old verb, to give to drink. The
accusative [hen pneuma] is retained in the passive as often with
verbs that in the active take two accusatives. The reference is
to a definite act in the past, probably to the inward experience
of the Holy Spirit symbolized by the act of baptism.
12:14 Is not one member [ouk estin hen melos]. The point
sounds like a truism, but it is the key to the whole problem of
church life both local and general. Vincent refers to the fable
of the body and the members by Menenius Agrippa (Livy, II, 32),
but it was an old parable. Socrates pointed out how absurd it
would be if feet and hands should work against one another when
God made them to cooperate (Xen., Mem. II. iii. 18). Seneca
alludes to it as does Marcus Aurelius and Marcus Antoninus.
12:15 If the foot shall say [ean eipēi ho pous]. Condition
of
third class [ean] and second aorist subjunctive [eipēi]. In
case the foot say. I am not of the body [ouk eimi ek tou
sōmatos]. I am independent of the body, not dependent on the
body. It is not therefore not of the body [ou para touto ouk
estin ek tou sōmatos]. Thinking or saying so does not change the
fact. [Para touto] here means “alongside of this” (cf. IV Macc.
10:19) and so “because of,” a rare use (Robertson, Grammar, p.
616). The two negatives [ou—ouk] do not here destroy one
another. Each retains its full force.
12:16 Points explained precisely as in verse 15.
12:17 If the whole body were an eye [ei holon to sōma
ophthalmos]. The eye is the most wonderful organ and supremely
useful (Nu 10:31), the very light of the body (Lu
11:34). And
yet how grotesque it would be if there were nothing else but a
great round rolling eye! A big “I” surely! The smelling [hē
osphrēsis]. Old word from [osphrainomai], to smell. Here alone
in N.T.
12:18 But now [nun de]. But as things are, in contrast
to
that absurdity. Hath God set [ho theos etheto]. Second
aorist
middle indicative. God did it and of himself. Even as it pleased
him [kathōs ēthelēsen]. Why challenge God’s will? Cf. Ro
9:20.
12:19 One member [hen melos]. Paul applies the logic of
verse 17 to any member of the body. The application to members of the
church is obvious. It is particularly pertinent in the case of a
“church boss.”
12:20 Many members, but one body [polla melē, hen de sōma].
The argument in a nutshell, in one epigram.
12:21 Cannot say [ou dunatai eipein]. And be truthful.
The
superior organs need the inferior ones (the eye, the hand, the
head, the feet).
12:22 Nay, much rather [alla pollōi mallon]. Adversative
sense of [alla], on the contrary. So far from the more dignified
members like the eye and the head being independent of the
subordinate ones like the hands and feet, they are “much more”
(argumentum a fortiori, “by much more” [pollōi mallon],
instrumental case) in need of therm. Those members of the body
which seem to be more feeble are necessary [ta dokounta melē
tou sōmatos asthenestera huparchein anagkaia estin]. Things are
not always what they seem. The vital organs (heart, lungs, liver,
kidneys) are not visible, but life cannot exist without them.
12:23 We bestow [peritithemen]. Literally, We place around
as
if a garland (Mr 15:17) or a garment (Mt 27:28).
More
abundant comeliness [euschēmosunēn perissoteran]. One need
only mention the mother’s womb and the mother’s breast to see the
force of Paul’s argument here. The word, common in old Greek,
from [euschēmōn] [eu], well, [schēma], figure), here only in
N.T. One may think of the coal-miner who digs under the earth for
the coal to keep us warm in winter. So [aschēmōn] (deformed,
uncomely), old word, here only in N.T., but see 7:36 for [aschēmoneō].
12:24 Tempered the body together [sunekerasen to sōma].
First
aorist active indicative of [sunkerannumi], to mix together, old
word, but in N.T. only here and Heb 4:2. Plato used this very
word of the way God compounded [sunekerasato] the various
elements of the body in creating soul and body. Paul rejects the
idea of the later Gnostics that matter is evil and the physical
organs degrading. He gives a noble picture of the body with its
wonderful organs planned to be the temple of God’s Spirit
(6:19) in opposition to the Epicurean sensualists in Corinth.
To that part which lacked [tōi husteroumenōi]. It is a
true
instinct that gives superior honour to the unseen organs of life.
12:25 That there should be no schism [hina mē ēi schisma].
Purpose of God in his plan for the body. Trouble in one organ
affects the whole body. A headache may be due to trouble
elsewhere and usually is. Have the same care [to auto
merimnōsin]. The very verb [merimnaō] used by Jesus of our
anxiety (Mt 6:27,31). Paul here personifies the parts of the
body as if each one is anxious for the others. The modern
knowledge of the billions of cells in the body co-working for the
whole confirms Paul’s argument.
12:26 Suffer with it [sunpaschei]. Medical term in this
sense
in Hippocrates and Galen. In N.T only here and Ro 8:17 (of our
suffering with Christ). One of Solon’s Laws allowed retaliation
by any one for another’s injuries. Plato (Republic, V, 462)
says the body politic “feels the hurt” as the whole body feels a
hurt finger. Rejoice with it [sunchairei]. This is
fortunately true also. One may tingle with joy all over the body
thanks to the wonderful nervous system and to the relation
between mind and matter. See 13:6 for joy of love with truth.
12:27 Severally [ek merous]. See Ro 11:25 [apo merous] (in
part). Each has his own place and function in the body of Christ.
12:28 God hath set some [hous men etheto ho theos]. See
verse 18 for [etheto ho theos]. Note middle voice (for his own use).
Paul begins as if he means to say [hous men apostolous, hous de
prophētas] (some apostles, some prophets), but he changes the
construction and has no [hous de], but instead [prōton, deuteron,
epeita] (first, second, then, etc.). In the church [en tēi
ekklēsiāi]. The general sense of [ekklēsia] as in Mt 16:18 and
later in Col 1:18,24; Eph 5:23,32; Heb 12:23. See list also in Eph 4:11.
See on Mt 10:2 for [apostolous], the official title
given the twelve by Jesus, and claimed by Paul though not one of
the twelve. Prophets [prophētas]. For-speakers for God
and Christ. See the list of prophets and teachers in Ac 13:1 with
Barnabas first and Saul last. Prophets are needed today if men
will let God’s Spirit use them, men moved to utter the deep
things of God. Teachers [didaskalous]. Old word from [didaskō], to teach. Used to the Baptist (Lu 3:12), to Jesus
(Joh 3:10; 13:13), and of Paul by himself along with [apostolos] (1Ti 2:7). It is a calamity when the preacher is
no longer a teacher, but only an exhorter. See Eph 4:11. Then
miracles [epeita dunameis]. Here a change is made from the
concrete to the abstract. See the reverse in Ro 12:7. See these
words [dunameis, iamētōn, glōssōn] in verses 9, 10 with [glōssōn], last again. But these two new terms (helps,
governments). Helps [antilēmpseis]. Old word, from [antilambanomai], to lay hold of. In LXX, common in papyri, here
only in N.T. Probably refers to the work of the deacons, help
rendered to the poor and the sick. Governments [kubernēseis].
Old word from [kubernaō] (cf. [Kubernētēs] in Ac 27:11) like
Latin gubernare, our govern. So a governing. Probably Paul has
in mind bishops [episcopoi] or elders [presbuteroi],
the
outstanding leaders [hoi proistamenoi] in 1Th 5:12; Ro 12:8; [hoi hēgoumenoi] in Ac 15:22; Heb 13:7,17,24). Curiously
enough, these two offices (pastors and deacons) which are not
named specifically are the two that survive today. See Php 1:1
for both officers.
12:29 Are all [mē pantes]. The [mē] expects a negative
answer with each group.
12:30 Do all interpret? [mē pantes diermēneuousin?]. He
adds this query to the list in 28, but it is in 10.
12:31 The greater gifts [ta charismata ta meizona]. Paul
unhesitatingly ranks some spiritual gifts above others. [Zēloō]
here has good sense, not that of envy as in Ac 7:9; 1Co 13:4.
And a still more excellent way [kai eti kath’ huperbolēn
hodon]. In order to gain the greater gifts. “I show you a way
par excellence,” beyond all comparison (superlative idea in
this adjunct, not comparative), like [kath’ huperbolēn eis
huperbolēn] (2Co 4:17). [Huperbolē] is old word from [huperballō], to throw beyond, to surpass, to excel (2Co 3:10;
Eph 1:19). “I show you a supremely excellent way.” Chapter 1Co
13 is this way, the way of love already laid down in 8:1
concerning the question of meats offered to idols (cf. 1Jo
4:7). Poor division of chapters here. This verse belongs with
chapter 1Co 13.
Chapter 13
13:1 With the tongues [tais glōssais]. Instrumental
case. Mentioned first because really least and because the Corinthians
put undue emphasis on this gift. Plato (Symposium, 197) and
many others have written on love, but Paul has here surpassed
them all in this marvellous prose-poem. It comes like a sweet
bell right between the jangling noise of the gifts in chapters 12
and 14. It is a pity to dissect this gem or to pull to pieces
this fragrant rose, petal by petal. Fortunately Paul’s language
here calls for little comment, for it is the language of the
heart. “The greatest, strongest, deepest thing Paul ever wrote”
(Harnack). The condition [ean] and present subjunctive, [lalō
kai mē echō], though the form is identical with present
indicative) is of the third class, a supposable case. But have
not love [agapēn de mē echō]. This is the crux of the
chapter. Love is the way par excellence of 12:31. It is not
yet clearly certain that [agapē] (a back-formation from [agapaō]
occurs before the LXX and the N.T. Plutarch used [agapēsis].
Deissmann (Bible Studies, p. 198) once suspected it on an
inscription in Pisidia. It is still possible that it occurs in
the papyri (Prayer to Isis). See Light from the Ancient East,
p. 75 for details. The rarity of [agapē] made it easier for
Christians to use this word for Christian love as opposed to [erōs] (sexual love). See also Moffatt’s Love in the N.T. (1930)
for further data. The word is rare in the Gospels, but common in
Paul, John, Peter, Jude. Paul does not limit [agapē] at all (both
toward God and man). Charity (Latin caritas) is wholly
inadequate. “Intellect was worshipped in Greece, and power in
Rome; but where did St. Paul learn the surpassing beauty of
love?” (Robertson and Plummer). Whether Paul had ever seen Jesus
in the flesh, he knows him in the spirit. One can substitute
Jesus for love all through this panegyric. I am become
[gegona]. Second perfect indicative in the conclusion rather
than the usual future indicative. It is put vividly, “I am
already become.” Sounding brass [chalchos ēchōn]. Old words.
Brass was the earliest metal that men learned to use. Our word
echoing is [ēchōn], present active participle. Used in Lu
21:25 of the roaring of the sea. Only two examples in N.T.
Clanging cymbal [kumbalon alalazon]. Cymbal old word, a
hollow basin of brass. [Alalazō], old onomatopoetic word to ring
loudly, in lament (Mr 5:38), for any cause as here. Only two
N.T. examples.
13:2 The ecstatic gifts (verse 1) are worthless. Equally so are
the teaching gifts (prophecy, knowledge of mysteries, all
knowledge). Crasis here in [kan=kai ean]. Paul is not condemning
these great gifts. He simply places love above them and essential
to them. Equally futile is wonder-working faith “so as to remove
mountains” [hōste orē methistanein] without love. This may have
been a proverb or Paul may have known the words of Jesus (Mt
17:20; 21:21). I am nothing [outhen eimi]. Not [outheis],
nobody, but an absolute zero. This form in [th] rather than [d]
[ouden] had a vogue for a while (Robertson, Grammar, p.
219).
13:3 Bestow to feed [Psōmisō]. First aorist active
subjunctive of [psōmizō], to feed, to nourish, from [psōmos],
morsel or bit, and so to feed, by putting a morsel into the mouth
like infant (or bird). Old word, but only here in N.T. To be
burned [hina kauthēsōmai]. First future passive subjunctive
(Textus Receptus), but D [kauthēsomai] (future passive indicative
of [kaiō], old word to burn). There were even some who courted
martyrdom in later years (time of Diocletian). This Byzantine
future subjunctive does not occur in the old MSS. (Robertson,
Grammar, p. 876). Aleph A B here read [kauchēsōmai], first
aorist middle subjunctive of [kauchaomai] (so Westcott and Hort),
“that I may glory.” This is correct. It profiteth me nothing
[ouden ōpheloumai]. Literally, I am helped nothing. [Ouden] in
the accusative case retained with passive verb. See two
accusatives with [ōpheleō] in 14:6. Verb is old and from [ophelos] (profit).
13:4 verses 4-7 picture the character or conduct of love in
marvellous rhapsody. Suffereth long [makrothumei]. Late
Koinē word (Plutarch) from [makros], long, [thumos], passion,
ardour. Cf. Jas 5:7f. Is kind [chrēsteuetai]. From [chrēstos] (useful, gracious, kind) and that from [chraomai], to
use. Not found elsewhere save in Clement of Rome and Eusebius.
“Perhaps of Paul’s coining” (Findlay). Perhaps a vernacular word
ready for Paul. Gentle in behaviour. Envieth not [ou zēloi].
Present active indicative of [zēloō] (contraction [oei=oi], same
as subjunctive and optative forms). Bad sense of [zēlos] from [zeō], to boil, good sense in 12:31. Love is neither jealous
nor envious (both ideas). Vaunteth not itself [ou
perpereuetai]. From [perperos], vainglorious, braggart
(Polybius, Epictetus) like Latin perperus. Only here in N.T.
and earliest known example. It means play the braggart. Marcus
Anton. V. 5 uses it with [areskeuomai], to play the toady. Is
not puffed up [ou phusioutai]. Present direct middle
indicative of [phusioō] from [phusis] (late form for [phusaō,
phusiaō] from [phusa], bellows), to puff oneself out like a pair
of bellows. This form in Herodas and Menander. Is not arrogant.
See on 4:6.
13:5 Doth not behave itself unseemly [ouk aschēmonei]. Old
verb from [aschēmōn] (12:23). In N.T. only here and 7:36. Not
indecent. Seeketh not its own [ou zētei ta heautēs]. Its
own interests (10:24, 33). Is not provoked [ou paroxunetai].
Old word. In N.T. only here and Ac 17:16 which see. Irritation or
sharpness of spirit. And yet Paul felt it in Athens
(exasperation) and he and Barnabas had [paroxusmos] (paroxysm)
in
Antioch (15:39). See good sense of [paroxusmos] in Heb 10:24.
Taketh not account of evil [ou logizetai to kakon]. Old
verb
from [logos], to count up, to take account of as in a ledger or
note-book, “the evil” [to kakon] done to love with a view to
settling the account.
13:6 Rejoiceth not in unrighteousness [ou chairei]. See Ro
1:32 for this depth of degradation. There are people as low as
that whose real joy is in the triumph of evil. But rejoiceth
with the truth [sunchairei de tēi alētheiāi]. Associative
instrumental case after [sun-] in composition. Truth personified
as opposed to unrighteousness (2Th 2:12; Ro 2:8). Love is on
the side of the angels. Paul returns here to the positive side of
the picture (verse 4) after the remarkable negatives.
13:7 Beareth all things [panta stegei]. [Stegō] is old
verb
from [stegē], roof, already in 1Co 9:12; 1Th 3:1,5 which see.
Love covers, protects, forbears (suffert, Vulgate). See 1Pe
4:8 “because love covers a multitude of sins” [hoti agapē
kaluptei phēthos hamartiōn], throws a veil over. Believeth all
things [panta pisteuei]. Not gullible, but has faith in men.
Hopeth all things [panta elpizei]. Sees the bright side
of
things. Does not despair. [Endureth all things] [panta
hupomenei]. Perseveres. Carries on like a stout-hearted soldier.
If one knows Sir Joshua Reynolds’s beautiful painting of the
Seven Virtues (the four cardinal virtues of the
Stoics—temperance, prudence, fortitude, justice—and the three
Christian graces—faith, hope, love), he will find them all
exemplified here as marks of love (the queen of them all).
13:8 Love never faileth [Hē agapē oudepote piptei]. New
turn
for the perpetuity of love. [Piptei] correct text, not [ekpiptei], as in Lu 16:17. Love survives everything. They
shall be done away [katargēthēsontai]. First future passive
of [katargeō]. Rare in old Greek, to make idle [argos],
inoperative. All these special spiritual gifts will pass. It is
amazing how little of human work lasts. They shall cease
[pausontai]. Future middle indicative of [pauō], to make cease.
They shall make themselves cease or automatically cease of
themselves.
13:9 In part [ek merous]. See on 12:27. As opposed to
the
whole.
13:10 That which is perfect [to teleion]. The perfect,
the
full-grown [telos], end), the mature. See on 2:6. [Hotan
elthēi] is second aorist subjunctive with [hotan], temporal
clause for indefinite future time.
13:11 A child [nēpios]. See on 3:1 for [nēpios] in contrast
with [teleios] (adult). I spake [elaloun].
Imperfect active,
I used to talk. I felt [ephronoun]. Imperfect active, I
used
to think. Better, I used to understand. I thought
[elogizomēn]. Imperfect middle, I used to reason or calculate.
Now that I am become [hote gegona]. Perfect active indicative [gegona], I have become a man [anēr] and remain so (Eph
4:14). I have put away [katērgēka]. Perfect active
indicative. I have made inoperative (verse 8) for good.
13:12 In a mirror [di’ esoptrou]. By means of a mirror
[esoptron], from [optō], old word, in papyri). Ancient mirrors
were of polished metal, not glass, those in Corinth being famous.
Darkly [en ainigmati]. Literally, in an enigma. Old word
from [ainissomai], to express obscurely. This is true of all ancient
mirrors. Here only in N.T., but often in LXX. “To see a friend’s
face in a cheap mirror would be very different from looking at
the friend” (Robertson and Plummer). Face to face [prosōpon
pros prosōpon]. Note triple use of [pros] which means facing one
as in Joh 1:1. [Prosōpon] is old word from [pros] and [ops],
eye, face. Shall I know [epignōsomai]. I shall fully [epi-]
know. Future middle indicative as [ginōskō] (I know) is present
active and [epegnōsthēn] (I was fully known) is first aorist
passive (all three voices).
13:13 Abideth [menei]. Singular, agreeing in number with [pistis] (faith), first in list. The greatest of these [meizōn
toutōn]. Predicative adjective and so no article. The form of [meizōn] is comparative, but it is used as superlative, for the
superlative form [megistos] had become rare in the Koinē
(Robertson, Grammar, pp. 667ff.). See this idiom in Mt 11:11;
18:1; 23:11. The other gifts pass away, but these abide forever.
Love is necessary for both faith and hope. Does not love keep on
growing? It is quite worth while to call attention to Henry
Drummond’s famous sermon The Greatest Thing in the World and to
Dr. J.D. Jones’s able book The Greatest of These. Greatest, Dr.
Jones holds, because love is an attribute of God.
Chapter 14
14:1 Follow after love [diōkete tēn agapēn]. As if a
veritable chase. Paul comes back to the idea in 12:31 (same use
of [zēloute] and proves the superiority of prophecy to the other
spiritual gifts not counting faith, hope, love of 13:13. But
rather that ye may prophesy [mallon de hina prophēteuēte].
Distinct aim in view as in verse 5. Old verb from [prophētēs],
common in N.T. Present subjunctive, “that ye may keep on
prophesying.”
14:2 For no man understandeth [oudeis gar akouei]. Literally,
hears, gets the sense, understands. Verb [akouō] used either of
hearing the sound only or getting the idea (cf. Ac 9:7; 22:9).
Mysteries [mustēria]. Unexplained mysteries (1Co
2:7).
14:3 Edification [oikodomēn]. Building up. Comfort
[paraklēsin]. Encouragement, calling to one’s side.
Consolation [paramuthian]. Old word (from [para,
muthos,
paramutheomai] 1Th 2:12 which see, a stimulating word), nowhere
else in N.T., but [paramuthion] in Php 2:1 with [paraklēsis] as
here. Edification, cheer, incentive in these words.
14:4 The church [ekklēsian]. No article, literally, “a
church” (local use). Not [hē ekklēsia].
14:5 Except he interpret [ektos ei mē diermēneuēi].
Pleonastic combination of [ektos] (preposition except) and [ei
mē] (if not, unless) as in 15:2; 1Ti 5:19. For use of [ei] with
subjunctive rather than [ean] see Php 3:12 (common enough in
the Koinē, Robertson, Grammar, pp. 1017f., condition of third
class). On the verb see on 12:30; Lu 24:27; Ac 9:36. Receive
[labēi]. Second aorist (ingressive) active subjunctive
of [lambanō], may get edification.
14:6 If I come [ean elthō]. Third class condition, supposable
case (aorist subjunctive). What shall I profit you [ti humas
ōphelēsō]. Two accusatives with this verb (see 13:3). Unless
I speak [ean mē lalēsō]. Second condition (also third
class)
with the one conclusion (cf. 1Ti 2:5).
14:7 Things without life [apsucha]. Without a soul [a]
privative, [psuchē] or life. Old word only here in N.T. Pipe
[aulos]. Old word (from [aō, auō], to blow), only
here in N.T.
Harp [kithara]. Old word. Stringed instrument as pipe,
a wind
instrument. If they give not a distinction in the sounds [ean
diastolēn tois phthoggois mē dōi]. Third class condition with
second aorist active subjunctive [dōi] from [didōmi]. Common word
in late Greek for difference [diastellō], to send apart). In
N.T. only here and Ro 3:22; 10:12. [Phthoggos] old word (from [phtheggomai] for musical sounds vocal or instrumental. In N.T.
only here and Ro 10:18.
14:8 An uncertain voice [adēlon phōnēn]. Old adjective
[a]
privative, [dēlos], manifest). In N.T. only here and Lu 11:44.
Military trumpet [salpigx] is louder than pipe or harp. Shall
prepare himself [paraskeuasetai]. Direct middle future
indicative of [paraskeuazō], old verb, in N.T. only here, 2Co
9:2ff.; Ac 10:10. From [para, skeuē] (preparation).
14:9 Unless ye utter speech easy to be understood [ean mē
eusēmon logon dōte]. Condition of third class again [ean] and
aorist subjunctive). [Eusēmon] [eu], well, [sēma], sign)
is old
word, here only in N.T., well-marked, distinct, clear. Good
enunciation, a hint for speakers. Ye will be speaking into the
air [esesthe eis aera lalountes]. Periphrastic future
indicative (linear action). Cf. [aera derōn] (beating the air)
in 9:26. Cf. our talking to the wind. This was before the days of
radio.
14:10 It may be [ei tuchoi]. Condition of fourth class
[ei]
and aorist optative of [tugchanō], if it should happen. Common
enough idiom. Cf. [tuchon] in 16:6. Without signification
[aphōnon]. Old adjective [a] privative and [phōnē].
Without
the faculty of speech (12:2; Ac 8:32; 2Pe 2:16).
14:11 The meaning of the voice [tēn dunamin tēs phōnēs].
The
power (force) of the voice. A barbarian [barbaros].
Jargon, [bar-bar]. The Egyptians called all [barbarous] who did not speak
their tongue. The Greeks followed suit for all ignorant of Greek
language and culture. They divided mankind into Hellenes and
Barbarians. Unto me [en emoi]. In my case, almost like
a
dative.
14:12 Zealous of spiritual gifts [zēlōtai pneumatōn]. Zealots
for spirits. So it looked. That ye may abound [hina
perisseuēte]. Purpose clause with the object by prolepsis stated
beforehand “for the edification of the church.”
14:13 Let him pray that he may interpret [proseuchesthō hina
diermēneuēi]. Else he had better cease talking in a tongue.
14:14 But my understanding is unfruitful [ho de nous mou
akarpos]. My intellect [nous] gets no benefit [akarpos],
without fruit) from rhapsodical praying that may even move my
spirit [pneuma].
14:15 With the understanding also [kai tōi no‹]. Instrumental
case of [nous]. Paul is distinctly in favour of the use of the
intellect in prayer. Prayer is an intelligent exercise of the
mind. And I will sing with the understanding also [psalō de
kai tōi no‹]. There was ecstatic singing like the rhapsody of
some prayers without intelligent words. But Paul prefers singing
that reaches the intellect as well as stirs the emotions. Solos
that people do not understand lose more than half their value in
church worship. [Psallō] originally meant to play on strings,
then to sing with an accompaniment (Eph 5:19), and here
apparently to sing without regard to an instrument.
14:16 Else if thou bless with the spirit [epei ean eulogēis en
pneumati]. Third class condition. He means that, if one is
praying and praising God (10:16) in an ecstatic prayer, the
one
who does not understand the ecstasy will be at a loss when to say
“amen” at the close of the prayer. In the synagogues the Jews
used responsive amens at the close of prayers (Neh 5:13; 8:6;
1Ch 16:36; Ps 106:48). He that filleth the place of the
unlearned [ho anaplērōn ton topon tou idiōtou]. Not a special
part of the room, but the position of the [idiōtou] (from [idios], one’s own), common from Herodotus for private person
(Ac 4:13), unskilled (2Co 11:6), uninitiated
(unlearned) in
the gift of tongues as here and verses 23f. At thy giving of
thanks [epi tēi sēi eucharistiāi]. Just the prayer, not the
Eucharist or the Lord’s Supper, as is plain from verse 17.
14:18 More than you all [pantōn humōn mallon]. Ablative
case
after [mallon]. Astonishing claim by Paul that doubtless had a
fine effect.
14:19 Howbeit in church [alla en ekklēsiāi]. Private ecstasy
is one thing (cf. 2Co 12:1-9) but not in church worship. That
I may instruct [hina katēchēsō]. Final clause with [hina].
For
the rare verb [katēcheō] see on Lu 1:4; Ac 18:25.
14:20 Be not children in mind [mē paidia ginesthe tais
phresin]. “Cease becoming children in your intellects,” as some
of them evidently were. Cf. Heb 5:11-14 for a like complaint of
intellectual dulness for being old babies. In malice be ye
babes [tēi kakiāi nēpiazete]. Be men [teleioi
ginesthe].
Keep on becoming adults in your minds. A noble and a needed
command, pertinent today.
14:21 In the law it is written [en tōi nomōi gegraptai]. Isa
28:11f. Freely quoted.
14:22 For a sign [eis sēmeion]. Like the Hebrew and
occasional Koinē idiom also.
14:23 Will they not say that ye are mad? [ouk erousin hoti
mainesthe?]. These unbelievers unacquainted [idiōtai] with
Christianity will say that the Christians are raving mad (see on
Ac 12:15; 26:24). They will seem like a congregation of
lunatics.
14:24 He is reproved by all [elegchetai hupo pantōn]. Old
word for strong proof, is undergoing conviction. Is judged
[anakrinetai]. Is tested. Cf. 1Co 2:15; 4:3f.
14:25 That God is among you indeed [hoti ontōs en humin
estin]. Recitative [hoti] and direct quotation from Isa 45:15
(Hebrew rather than the LXX). “Really [ontōs] Lu 24:34) God is
in you.”
14:26 When ye come together [hotan sunerchēsthe]. Present
middle subjunctive, repetition, whenever ye come together, in
contrast with special case [ean sunelthēi], second aorist
subjunctive) in verse 23.
14:27 By two [kata duo]. According to two, ratio. Or
at
most [ē to pleiston]. Adverbial accusative, “or at the most.”
Three [treis]. [Kata] to be repeated. And that in turn
[kai ana meros]. One at a time and not over three in all.
14:28 But if there be no interpreter [ean de mē ēi
diermēneutēs]. Third class condition. Earliest known instance
and possibly made by Paul from verb in verse 27. Reappears in
Byzantine grammarians. Keep silence in church [sigatō en
ekklēsiāi]. Linear action (present active imperative). He
is not
even to speak in a tongue once. He can indulge his private
ecstasy with God.
14:29 By two or three [duo ē treis]. No [kata] here as
in verse 27. Let two or three prophets speak. Let the others
discern [hoi alloi diakrinetōsan]. Whether what is said is
really of the Spirit. Cf. 12:10 [diakriseis pneumatōn].
14:30 Let the first keep silence [ho prōtos sigatō]. To
give
the next one a chance.
14:31 One by one [kath’ ena]. Regular idiom.
14:32 The spirits of the prophets are subject to the prophets
[pneumata prophētōn prophētais hupotassetai]. A principle that
some had forgotten.
14:33 Not of confusion [ou—katastasias]. God is not a
God of
disorder, but of peace. We need this reminder today. As in all
the churches of the saints [hōs en pasais tais ekklēsiais tōn
hagiōn]. Orderly reverence is a mark of the churches. This is a
proper conclusion of his argument as in 11:16.
14:34 Keep silence in the churches [en tais ekklēsiais
sigatōsan]. The same verb used about the disorders caused by
speakers in tongues (verse 28) and prophets (30). For some
reason some of the women were creating disturbance in the public
worship by their dress (11:2-16) and now by their speech. There
is no doubt at all as to Paul’s meaning here. In church the women
are not allowed to speak [lalein] nor even to ask questions.
They are to do that at home [en oikōi]. He calls it a shame
[aischron] as in 11:6 (cf. Eph 5:12; Tit 1:11). Certainly
women are still in subjection [hupotassesthōsan] to their
husbands (or ought to be). But somehow modern Christians have
concluded that Paul’s commands on this subject, even 1Ti 2:12,
were meant for specific conditions that do not apply wholly now.
Women do most of the teaching in our Sunday schools today. It is
not easy to draw the line. The daughters of Philip were
prophetesses. It seems clear that we need to be patient with each
other as we try to understand Paul’s real meaning here.
14:37 The commandment of the Lord [Kuriou entolē]. The
prophet or the one with the gift of tongues or the disturbing
woman would be quick to resent the sharp words of Paul. He claims
inspiration for his position.
14:40 Decently and in order [euschēmonōs kai kata taxin].
That is surely a good rule for all matters of church life and
worship. It applies also to the function of women in church
service.
Chapter 15
15:1 I make known [gnōrizō]. See on 12:3 for this common
verb. As if in reproach. The gospel which I preached unto you
[to euaggelion ho euēggelisamēn humin]. Cognate accusative,
“the gospel which I gospelized unto you.” Note augment [ē] after [eu-] like compound verb with preposition. Note repetition of
relative [ho, en hōi, di hou], and [tini] like relative) without [kai] (and), asyndeton.
15:2 In what words I preached it unto you [tini logoi
euēggelisamēn humin]. Almost certainly [tis] [tini logoi],
locative or instrumental, in or with) here is used like the
relative [hos] as is common in papyri (Moulton, Prolegomena, p.
93f.; Robertson, Grammar, p. 737f.). Even so it is not clear
whether the clause depends on [gnōrizō] like the other relatives,
but most likely so. If we hold it fast [ei katechete].
Condition of first class. Paul assumes that they are holding it
fast. Except ye believed in vain [ektos ei mē eikēi
episteusate]. For [ektos ei mē] see on 14:5. Condition of
first class, unless in fact ye did believe to no purpose
[eikēi], old adverb, only in Paul in N.T.). Paul holds this
peril over them in their temptation to deny the resurrection.
15:3 First of all [en prōtois]. Among first things. In
primis. Not to time, but to importance. Which I also received
[ho kai parelabon]. Direct revelation claimed as about the
institution of the Lord’s Supper (11:23) and same verbs used
[paredōka, parelabon]. Four items given by Paul in explaining
“the gospel” which Paul preached. Stanley calls it (verses 1-11) the creed of the early disciples, but “rather a sample of
the exact form of the apostle’s early teaching, than a profession
of faith on the part of converts” (Vincent). The four items are
presented by four verbs (died, [apethanen], was buried, [etaphē],
hath been raised, [egēgertai], appeared, [ōphthē]. Christ died
[Christos apethanen]. Historical fact and crucial event. For
our sins [huper tōn hamartiōn hēmōn]. [Huper] means literally
over, in behalf, even instead of (Ga 3:13), where used of
persons. But here much in the sense of [peri] (Ga 1:14) as
is
common in Koinē. In 1Pe 3:18 we have [peri hamartiōn, huper
adikōn]. According to the Scriptures [kata tas graphas].
As Jesus showed (Lu 22:37; 24:25) and as Peter pointed out (Ac
2:25-27; 3:35) and as Paul had done (Ac 13:24f.; 17:3).
Cf. Ro 1:2ff.
15:4 And that he was buried [kai hoti etaphē]. Note [hoti]
repeated before each of the four verbs as a separate item. Second
aorist passive indicative of [thaptō], old verb, to bury. This
item is an important detail as the Gospels show. And that he
hath been raised [kai hoti egēgertai]. Perfect passive
indicative, not [ēgerthē] like rose of the King James’ Version.
There is reason for this sudden change of tense. Paul wishes to
emphasize the permanence of the resurrection of Jesus. He is
still risen. On the third day [tēi hēmerāi tēi tritēi].
Locative case of time. Whether Paul had seen either of the
Gospels we do not know, but this item is closely identified with
the fact of Christ’s resurrection. We have it in Peter’s speech
(Ac 10:40) and Jesus points it out as part of prophecy (Lu
24:46). The other expression occasionally found “after three
days” (Mr 10:34) is merely free vernacular for the same idea
and not even Mt 12:40 disturbs it. See on Lu 24:1 for record
of the empty tomb on the first day of the week (the third day).
15:5 And that he appeared to Cephas [kai hoti ōphthē Kēphāi].
First aorist passive indicative of the defective verb [horaō], to
see. Paul means not a mere “vision,” but actual appearance. John
uses [ephanerōthē] (Joh 21:14) from [phaneroō], to make
manifest, of Christ’s appearance to the seven by the Sea of
Galilee. Peter was listed first [prōtos] among the Apostles
(Mt 10:2). Jesus had sent a special message to him (Mr
16:7)
after his resurrection. This special appearance to Peter is made
the determining factor in the joyful faith of the disciples (Lu
24:34), though mentioned incidentally here. Paul had told all
these four facts to the Corinthians in his preaching. He gives
further proof of the fact of Christ’s resurrection. There are ten
appearances given besides the one to Paul. Nine are in the
Gospels (Mary Magdalene in John and Mark, the other women in
Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and
I Corinthians, the ten apostles and others in Luke and John and
Mark, the eleven and others in John, the seven by the sea in
John, to over five hundred in Galilee in Matthew and Paul and
Mark, to the apostles in Jerusalem in Luke and Mark and Acts and
I Corinthians) and one in I Corinthians above (to James).
It will
be seen that Paul mentions only five of the ten, one, that to
James, not given elsewhere. What he gives is conclusive evidence
of the fact, particularly when re-enforced by his own experience
(the sixth appearance mentioned by Paul). The way to prove this
great fact is to start with Paul’s own witness given in this
undoubted Epistle. The natural way to understand Paul’s adverbs
of time here is chronological: then [eita], then
[epeita], then [epeita], then
[eita], last of all
[eschaton pantōn]. To the twelve [tois dōdeka].
The
technical name. Only ten were present, for Judas was dead and
Thomas was absent (Joh 20:24).
15:6 To above five hundred brethren at once [epanō
pentakosiois adelphois ephapax]. [Epanō] here is just an adverb
with no effect on the case. As a preposition with the ablative
see Mt 5:14. This incident is the one described in Mt 28:16
the prearranged meeting on the mountain in Galilee. The strength
of this witness lies in the fact that the majority [hoi
pleious] of them were still living when Paul wrote this Epistle,
say spring of A.D. 54 or 55, not over 25 years after Christ’s
resurrection.
15:7 To James [Iakōbōi]. The brother of the Lord. This
fact
explains the presence of the brothers of Jesus in the upper room
(Ac 1:14). To all the apostles [tois apostolois
pasin]. The
Ascension of Christ from Olivet.
15:8 As unto one born out of due time [hōsperei tōi
ektrōmati]. Literally, as to the miscarriage (or untimely
birth). Word first occurs in Aristotle for abortion or
miscarriage and occurs in LXX (Nu 12:12; Job 3:16) and papyri
(for miscarriage by accident). The verb [titrōskō] means to wound
and [ek] is out. Paul means that the appearance to him came after
Jesus had ascended to heaven.
15:9 The least [ho elachistos]. True superlative, not
elative. Explanation of the strong word [ektrōma] just used. See Eph 3:8 where he calls himself “less than the least of all
saints” and 1Ti 1:15 the “chief” [prōtos] of sinners. Yet
under attack from the Judaizers Paul stood up for his rank as
equal to any apostle (2Co 11:5f., 23). Because I persecuted
the
church of God [ediōxa tēn ekklēsian tou theou]. There were
times when this terrible fact confronted Paul like a nightmare.
Who does not understand this mood of contrition?
15:10 What I am [ho eimi]. Not, who [hos],
but what
[ho], neuter singular. His actual character and attainments.
All “by the grace of God” [chariti theou]. I laboured more
abundantly than they all [perissoteron autōn pantōn ekopiasa].
This is sober fact as shown by the Acts and Paul’s Epistles. He
had tremendous energy and used it. Genius is work, Carlyle said.
Take Paul as a specimen.
15:11 So we preach, and so ye believed [houtōs kērussomen, kai
houtōs episteusate]. This is what matters both for preacher and
hearers. This is Paul’s gospel. Their conduct in response to his
message was on record.
15:12 Is preached [kērussetai]. Personal use of the verb,
Christ is preached. How say some among you? [pōs legousin en
humin tines?]. The question springs naturally from the proof of
the fact of the resurrection of Christ (verses 1-11) and the
continual preaching which Paul here assumes by condition of the
first class [ei—kērussetai]. There were sceptics in Corinth,
possibly in the church, who denied the resurrection of dead
people just as some men today deny that miracles happen or ever
did happen. Paul’s answer is the resurrection of Christ as a
fact. It all turns on this fact.
15:13 Neither hath Christ been raised [oude Christos
egēgertai]. He turns the argument round with tremendous force.
But it is fair.
15:14 Vain [kenon]. Inanis, Vulgate. Old word, empty.
Both
Paul’s preaching and their faith are empty if Christ has not been
raised. If the sceptics refuse to believe the fact of Christ’s
resurrection, they have nothing to stand on.
15:15 False witnesses of God [pseudomartures tou theou].
Late
word, but [pseudomartureō], to bear false witness, old and
common. The genitive [tou theou] can be either subjective (in
God’s service) or objective (concerning God). Either makes
good
sense. Because we witnessed of God [hoti emarturēsamen kata
tou theou]. Vulgate has adversus Deum. This is the more
natural way to take [kata] and genitive, against God not as
equal to [peri] (concerning). He would indeed make God play false
in that case, if so be that the dead are not raised [eiper ara
nekroi ouk egeirontai]. Condition of first class, assumed as
true. Note both [per] intensive particle indeed and [ara]
inferential particle therefore.
15:16 Repeats the position already taken in verse 13.
15:17 Vain [mataia]. Old word from adverb [matēn] (Mt
15:9), devoid of truth, a lie. Stronger word than [kenon] in
verse 14. Ye are yet in your sins [eti este en tais
hamartiais humōn]. Because the death of Christ has no atoning
value if he did not rise from the dead. In that case he was only
a man like other men and did not die for our sins (verse 3).
15:18 Then also [ara kai]. Inevitable inference. Have
perished [apōlonto]. Did perish. Second aorist middle
indicative of [apollumi], to destroy, middle, to perish
(delivered up to eternal misery). Cf. 8:11.
15:19 We have hoped [ēlpikotes esmen]. Periphrastic perfect
active indicative. Hope limited to this life even if “in Christ.”
Only [monon] qualifies the whole clause. Most pitiable
[eleeinoteroi]. Comparative form, not superlative, of old
adjective [eleeinos], to be pitied, pitiable. If our hope is
limited to this life, we have denied ourselves what people call
pleasures and have no happiness beyond. The Epicureans have the
argument on us. Paul makes morality turn on the hope of
immortality. Is he not right? Witness the breaking of moral ties
today when people take a merely animal view of life.
15:20 But now [nuni de]. Emphatic form of [nun] with [-i]
added (cf. 12:18). It is the logical triumph of Paul after the
reductio ad impossibile (Findlay) of the preceding argument.
The first-fruits [aparchē]. Old word from [aparchomai],
to
offer firstlings or first-fruits. In LXX for first-fruits. In
papyri for legacy-duty, entrance-fee, and also first-fruits as
here. See also verse 23; 16:15; Ro 8:23, etc. Christ is
“first-born from the dead” (Col 1:18). Others raised from the
dead died again, but not so Jesus. That sleep [tōn
kekoimēmenōn]. Perfect middle participle as in Mt 27:52 which
see. Beautiful picture of death from which word [koimaomai]
comes our [cemetery].
15:21 By man also [dai di’ anthrōpou]. That is Jesus, the
God-man, the Second Adam (Ro 5:12). The hope of the
resurrection of the dead rests in Christ.
15:22 Shall be made alive [zōopoiēthēsontai]. First future
passive indicative of [zōopoieō], late verb (Aristotle) to give
life, to restore to life as here. In verse 36 [zōopoieitai] is
used in the sense of natural life as in Joh 5:21; 6:63 of
spiritual life. It is not easy to catch Paul’s thought here. He
means resurrection (restoration) by the verb here, but not
necessarily eternal life or salvation. So also [pantes] may not
coincide in both clauses. All who die die in Adam, all who will
be made alive will be made alive (restored to life) in Christ.
The same problem occurs in Ro 5:18 about “all,” and in verse 19 about “the many.”
15:23 Order [tagmati]. Old military term from [tassō],
to
arrange, here only in N.T. Each in his own division, troop, rank.
At his coming [en tēi parousiāi]. The word [parousia] was
the
technical word “for the arrival or visit of the king or emperor”
and can be traced from the Ptolemaic period into the second
century A.D. (Deissmann, Light from the Ancient East, p. 368).
“Advent-coins were struck after a parousia of the emperor.” Paul
is only discussing “those that are Christ’s” (3:23; Ga 5:24)
and so says nothing about judgment (cf. 1Th 2:19; 3:13; 4:15; 5:23).
15:24 Then cometh the end [eita to telos]. No verb [ginetai]
in the Greek. Supply “at his coming,” the end or consummation of
the age or world (Mt 13:39,49; 1Pe 4:7), When he shall
deliver
up [hotan paradidōi]. Present active subjunctive (not
optative) of [paradidōmi] with [hotan], whenever, and so quite
indefinite and uncertain as to time. Present subjunctive rather
than aorist [paradōi] because it pictures a future proceeding.
To God, even the Father [tōi theōi kai patri]. Better,
“to
the God and Father” or to “His God and Father.” The Kingdom
belongs to the Father. When he shall have abolished [hotan
katargēsēi]. First aorist active subjunctive with [hotan],
indefinite future time. Simply, “whenever he shall abolish,” no
use in making it future perfect, merely aorist subjunctive. On [katargeō] see 1Co 6:13; 13:8,10,11. Rule [archēn],
authority [exousian], power [dunamin].
All forms of power
opposing the will of God. Constative aorist tense covering the
whole period of conflict with final victory as climax.
15:25 Till he hath put [achri hou thēi]. Second aorist
active
subjunctive of [tithēmi], “till he put” (no sense in saying “hath
put,” merely effective aorist tense for climax. [Achri (hou),
mechri (hou), heōs (hou)] all are used for the same
idea of
indefinite future time.)
15:26 The last enemy that shall be abolished is death
[eschatos echthros katargeitai ho thanatos]. A rather free
translation. Literally, “death (note article, and so subject) is
done away (prophetic or futuristic use of present tense of same
verb as in verse 24), the last enemy” (predicate and only one
“last” and so no article as in 1Jo 2:18).
15:27 He put [hupetaxen]. First aorist active of [hupotassō],
to subject. Supply God [theos] as subject (Ps 8:7).
See Heb
2:5-9 for similar use. Cf. Ps 8. But when he saith [hotan
de eipēi]. Here Christ must be supplied as the subject if the
reference is to his future and final triumph. The syntax more
naturally calls for God as the subject as before. Either way
makes sense. But there is no need to take [eipēi] (second aorist
active subjunctive) as a futurum exactum, merely “whenever he
shall say.” Are put in subjection [hupotetaktai]. Perfect
passive indicative, state of completion, final triumph. It is
evident that [dēlon hoti]. Supply [estin] (is)
before [hoti].
He is excepted who did subject [ektos tou hupotaxantos].
“Except the one (God) who did subject (articular aorist active
participle) the all things to him (Christ).”
15:28 And when all things have been subjected [hotan de
hupotagēi ta panta]. Second aorist passive subjunctive of [hupotassō], not perfect. Merely, “when the all things are
subjected unto him.” The aorist subjunctive has given translators
a deal of needless trouble in this passage. It is prophecy, of
course. That God may be all in all [hina ēi ho theos panta en
pasin]. The final goal of all God’s redemptive plans as Paul has
so well said in Ro 11:36. Precisely this language Paul will use
of Christ (Col 3:11).
15:29 Else [epei]. Otherwise, if not true. On this use
of [epei] with ellipsis see on 5:10; 7:14. Which are baptized for
the dead [hoi baptizomenoi huper tōn nekrōn]. This passage
remains a puzzle. Stanley gives thirteen interpretations, no one
of which may be correct. Over thirty have been suggested. The
Greek expositors took it to be about the dead [huper] in sense
of [peri] as often as in 2Co 1:6) since baptism is a burial and
a resurrection (Ro 6:2-6). Tertullian tells of some heretics
who took it to mean baptized in the place of dead people
(unsaved) in order to save them. Some take it to be baptism over
the dead. Others take it to mean that Paul and others were in
peril of death as shown by baptism (see verse 30). At all
[holōs]. See on 5:1.
15:30 Why do we also stand in jeopardy every hour? [ti kai
hēmeis kinduneuomen pasan hōran?]. We also as well as those who
receive baptism which symbolizes death. Old verb from [kindunos]
(peril, danger), in N.T. only here and Lu 8:23. Paul’s Epistles
and Acts (especially chapter Ac 19) throw light on Paul’s
argument. He was never out of danger from Damascus to the last
visit to Rome. There are perils in Ephesus of which we do not
know (2Co 1:8f.) whatever may be true as to an Ephesian
imprisonment. G. S. Duncan (St. Paul’s Ephesian Ministry, 1930)
even argues for several imprisonments in Ephesus. The accusative
of time [pasan hōran] naturally means all through every hour
(extension).
15:31 I protest by that glorying in you [nē tēn humeteran
kauchēsin]. No word for “I protest.” Paul takes solemn oath by
the use of [nē] (common in Attic) with the accusative. Only here
in N.T., but in LXX (Ge 42:15f.). For other solemn oaths by
Paul see 2Co 1:18, 23; 11:10f., 31; Ro 9:1. For [kauchēsis] see
on 1Th 2:19. The possessive pronoun [humeteran] is objective
as [emēn] in 1Co 11:24. I die daily [kath’ hēmeran
apothnēskō]. I am in daily peril of death (2Co 4:11; 11:23;
Ro
8:36).
15:32 After the manner of men [kata anthrōpon]. Like men,
for applause, money, etc. (4:9ff.; Php 3:7). If I fought with
wild
beasts at Ephesus [ei ethēriomachēsa en Ephesōi]. Late verb
from [thēriomachos], a fighter with wild beasts. Found in
inscriptions and in Ignatius. Those who argue for an Ephesian
imprisonment for Paul and Ephesus as the place where he wrote the
imprisonment epistles (see Duncan’s book just mentioned) take the
verb literally. There is in the ruins of Ephesus now a place
called St. Paul’s Prison. But Paul was a Roman citizen and it was
unlawful to make such a one be a [thēriomachos]. If he were cast
to the lions unlawfully, he could have prevented it by claiming
his citizenship. Besides, shortly after this Paul wrote II
Corinthians, but he does not mention so unusual a peril in the
list in 2Co 11:23f. The incident, whatever it was, whether
literal or figurative language, took place before Paul wrote I
Corinthians. What doth it profit me? [ti moi to ophelos?].
What the profit to me? Let us eat and drink [phagōmen kai
piōmen]. Volitive second aorist subjunctives of [esthiō] and [pinō]. Cited from Isa 22:13. It is the outcry of the people of
Jerusalem during the siege of Jerusalem by the Assyrians. At
Anchiale near Tarsus is a statue of Sardanapalus with the
inscription: “Eat, drink, enjoy thyself. The rest is nothing.”
This was the motto of the Epicureans. Paul is not giving his own
view, but that of people who deny the resurrection.
15:33 Be not deceived [mē planāsthe]. Do not be led astray
[planaō] by such a false philosophy of life. Evil company
[homiliai kakai]. Evil companionships. Old word, [homilia],
from [homilos] (a crowd, gang, bunch). Only here in N.T. Good
manners [ēthē]. Old word (kin to [ethos] custom,
usage,
morals. Good morals here. This line of poetry (iambic) occurs in
Menander. It may be a current proverb. Paul could have gotten it
from either source.
15:34 Awake up righteously [eknēpsate dikaiōs]. Wake up
as if
from drunkenness. [Eknēphō], only here in N.T. sin not [mē
hamartanete]. Stop sinning. No knowledge of God [agnōsian
theou]. Old word for ignorance, in N.T. only here and 1Pe
2:15. Ignorance of God, agnosticism. Some today (agnostics) even
take pride in it instead of shame [entropēn], turning in on
oneself). See on 6:5 for [entropē].
15:35 But some one will say [alla erei tis]. Paul knows
what the sceptics were saying. He is a master at putting the
standpoint of the imaginary adversary. How [pōs]. This
is still the great objection to the resurrection of our bodies.
Granted that Jesus rose from the dead, for the sake of argument,
these sceptics refuse to believe in the possibility of our
resurrection. It is the attitude of Matthew Arnold who said,
“Miracles do not happen.” Scientifically we know the “how” of few
things. Paul has an astounding answer to this objection. Death
itself is the way of resurrection as in the death of the seed for
the new plant (verses 36f.). With what manner of body [poiōi
sōmati]. This is the second question which makes plainer the
difficulty of the first. The first body perishes. Will that body
be raised? Paul treats this problem more at length (verses 38-54) and by analogy of nature (Cf. Butler’s famous
Analogy). It is a spiritual, not a natural, body that is
raised. [Sōma] here is an organism. Flesh [sarx] is the [sōma] for the natural man, but there is spiritual
[pneumatikon] [sōma] for the resurrection.
15:36 Thou foolish one [aphrōn]. Old word [a] privative, [phrēn], lack of sense. It is a severe term and justified by the
implication “that the objector plumes himself on his acuteness”
(Robertson and Plummer). Proleptic position of [su] (thou)
sharpens the point. Sceptics (agnostics) pose as unusually
intellectual (the intelligentsia), but the pose does not make one
intelligent. Except it die [ean mē apothanēi]. Condition
of
third class, possibility assumed. This is the answer to the “how”
question. In plant life death precedes life, death of the seed
and then the new plant.
15:37 Not the body which shall be [ou to sōma to
genēsomenon]. Articular future participle of [ginomai],
literally, “not the body that will become.” The new body
[sōma] is not yet in existence, but only the seed [kokkos],
grain, old word, as in Mt 13:31). It may chance [ei
tuchoi]. Fourth class condition as in 14:10 which see. Paul is
rich in metaphors here, though usually not so (Howson, Metaphors
of St. Paul). Paul was a city man. We sow seeds, not plants
(bodies). The butterfly comes out of the dying worm.
15:38 A body of its own [idion sōma]. Even under the
microscope the life cells or germ plasm may seem almost
identical, but the plant is quite distinct. On [sperma], seed,
old word from [speirō], to sow, see on Mt 13:24f.
15:39 The same flesh [hē autē sarx]. Paul takes up animal
life to show the great variety there is as in the plant kingdom.
Even if evolution should prove to be true, Paul’s argument
remains valid. Variety exists along with kinship. Progress is
shown in the different kingdoms, progress that even argues for a
spiritual body after the body of flesh is lost. Of beasts
[ktēnōn]. Old word, from [ktaomai], to possess, and so
property. See Lu 10:34. Of birds [ptēnōn]. Old word from [petomai], to fly, winged, flying. Only here in N.T.
15:40 Celestial [epourania]. Old word, from [epi], upon, [ouranos], heaven, existing in heaven. Paul now rises higher in
the range of his argument, above the merely terrestrial
[epigeia], upon earth, [epi, ge] bodies. He has shown
differences in the bodies here on earth in plants and in the
animal kingdom and now he indicates like differences to be seen
in the heavens above us. Is one [hetera men] —is another
[hetera de]. Antithesis that admits glory for bodies on earth
and bodies in the heavens. Experience does not argue against a
glory for the spiritual body (Php 3:21).
15:41 For one star differeth from another star in glory [astēr
gar asteros diapherei en doxēi]. A beautiful illustration of
Paul’s point. [Asteros] is the ablative case after [diapherei]
(old verb [diapherō], Latin differo, our differ, bear apart).
On [astēr] see Mt 2:7 and [astron] Lu 21:25. Stars differ in
magnitude and brilliancy. The telescope has added more force to
Paul’s argument. In glory [en doxēi]. Old word from [dokeō],
to think, to seem. So opinion, estimate, then the shekinah glory
of God in the LXX, glory in general. It is one of the great words
of the N.T. Jesus is termed the glory in Jas 2:1.
15:42 So is the resurrection of the dead [houtōs kai hē
anastasis tōn nekrōn]. Paul now applies his illustrations to his
argument to prove the kind of body we shall have after the
resurrection. He does it by a series of marvellous contrasts that
gather all his points. The earthly and the risen beings differ in
duration, value, power (Wendt). It is sown [speiretai].
In
death, like the seed (37). In incorruption [en
aphtharsiāi]. Late word from [a] privative and [phtheirō], to
corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic
gospel, and quotation from Epicurus. Vulgate incorruptio. The
resurrection body has undergone a complete change as compared
with the body of flesh like the plant from the seed. It is
related to it, but it is a different body of glory.
15:43 In weakness [en astheneiāi]. Lack of strength as
shown
in the victory of death. In power [en dunamei]. Death can
never conquer this new body, “conformed to the body of His glory”
(Php 3:21).
15:44 A natural body [sōma psuchikon]. See on 2:14 for
this
word, a difficult one to translate since [psuchē] has so many
meanings. Natural is probably as good a rendering as can be made,
but it is not adequate, for the body here is not all [psuchē]
either as soul or life. The same difficulty exists as to a
spiritual body [sōma pneumatikon]. The resurrection body is not
wholly [pneuma]. Caution is needed here in filling out details
concerning the [psuchē] and the [pneuma]. But certainly he means
to say that the “spiritual body” has some kind of germinal
connection with the “natural body,” though the development is
glorious beyond our comprehension though not beyond the power of
Christ to perform (Php 3:21). The force of the argument remains
unimpaired though we cannot follow fully into the thought beyond
us. If there is [ei estin]. “If there exists” [estin]
means
this with accent on first syllable), a condition of first class
assumed as true. There is also [estin kai]. There exists
also.
15:45 Became a living soul [egeneto eis psuchēn zōsan].
Hebraistic use of [eis] in predicate from LXX. God breathed a
soul [psuchē] into “the first man.” The last Adam became a
life-giving spirit [ho eschatos Adam eis pneuma zōopoioun].
Supply [egeneto] (became). Christ is the crown of humanity and
has power to give us the new body. In Ro 5:12-19 Paul calls
Christ the Second Adam.
15:46 Howbeit that is not first which is spiritual, but that
which is natural [all’ ou prōton to pneumatikon, alla to
psuchikon]. Literally, “But not first the spiritual, but the
natural.” This is the law of growth always.
15:47 Earthly [cho‹kos]. Late rare word, from [chous],
dust.
The second man from heaven [ho deuteros anthrōpos ex
ouranou]. Christ had a human [psuchikon] body, of course,
but
Paul makes the contrast between the first man in his natural body
and the Second Man in his risen body. Paul saw Jesus after his
resurrection and he appeared to him “from heaven.” He will come
again from heaven.
15:48 As is the earthly [hoios ho choikos]. Masculine gender
because of [anthrōpos] and correlative pronouns [hoios,
toioutoi] of character or quality. All men of dust [cho‹koi]
correspond to “the man of dust” [ho cho‹kos], the first Adam.
As is the heavenly [hoios ho epouranios]. Christ in his
ascended state (1Th 4:16; 2Th 1:7; Eph 2:6,20; Php 3:20f.).
15:49 We shall also bear [phoresomen kai]. Old MSS. (so
Westcott and Hort) read [phoresōmen kai]. Volitive aorist active
subjunctive, Let us also bear. Ellicott strongly opposes the
subjunctive. It may be merely the failure of scribes to
distinguish between long o and short o. Paul hardly means to say
that our attaining the resurrection body depends on our own
efforts! A late frequentative form of [pherō].
15:50 Cannot inherit [klēronomēsai ou dunantai]. Hence
there
must be a change by death from the natural body to the spiritual
body. In the case of Christ this change was wrought in less than
three days and even then the body of Jesus was in a transition
state before the Ascension. He ate and could be handled and yet
he passed through closed doors. Paul does not base his argument
on the special circumstances connected with the risen body of
Jesus.
15:51 A mystery [mustērion]. He does not claim that he
has
explained everything. He has drawn a broad parallel which opens
the door of hope and confidence. We shall not all sleep
[pantes ou koimēthēsometha]. Future passive indicative of [koimaomai], to sleep. Not all of us shall die, Paul means. Some
people will be alive when he comes. Paul does not affirm that he
or any then living will be alive when Jesus comes again. He
simply groups all under the phrase “we all.” But we shall all be
changed [pantes de allagēsometha]. Second future passive
indicative of [allassō]. Both living and dead shall be changed
and so receive the resurrection body. See this same idea at more
length in 1Th 4:13-18.
15:52 In a moment [en atomōi]. Old word, from [a] privative
and [temnō], to cut, indivisible: Scientific word for atom
which was considered indivisible, but that was before the day of
electrons and protons. Only here in N.T. In the twinkling of an
eye [en ripēi ophthalmou]. Old word [ripē] from [riptō], to
throw. Only here in N.T. Used by the Greeks for the flapping of a
wing, the buzz of a gnat, the quivering of a harp, the twinkling
of a star. At the last trump [en tēi eschatēi salpiggi].
Symbolical, of course. See on 1Th 4:16; Mt 24:31.
15:53 Must put on [dei endusasthai]. Aorist (ingressive)
middle infinitive, put on as a garment. Immortality
[athanasian]. Old word from [athanatos], undying, and that from [a] privative and [thnēskō], to die. In N.T.
only here and 1Ti 6:16 where God is described as having immortality.
15:54 Shall have put on [endusētai]. First aorist middle
subjunctive with [hotan] whenever, merely indefinite future, no
futurum exactum, merely meaning, “whenever shall put on,” not
“shall have put on.” Is swallowed up [katepothē]. First
aorist passive indicative of [katapinō], old verb to drink down,
swallow down. Perfective use of [kata-] where we say “up,”
“swallow up.”; Timeless use of the aorist tense. Paul changes the
active voice [katepien] in Isa 25:8 to the passive. Death is no
longer victory. Theodotion reads the Hebrew verb (bulla, for
billa,) as passive like Paul. It is the “final overthrow of the
king of Terrors” (Findlay) as shown in Heb 2:15.
15:55 Victory [nikos]. Late form of [nikē]. O death
[thanate]. Second instance. Here Paul changes Hades of the LXX
for Hebrew Sheol (Hos 13:14) to death. Paul never uses Hades.
Thy sting [sou to kentron]. Old word from [kentreō], to
prick, as in Ac 26:14. In Re 9:10 of the sting of locusts,
scorpions. The serpent death has lost his poison fangs.
15:56 The power of sin [hē dunamis tēs hamartias]. See Ro
4:15; 5:20; 6:14; 7; Ga 2:16; 3:1-5:4 for Paul’s ideas here
briefly expressed. In man’s unrenewed state he cannot obey God’s
holy law.
15:57 But thanks be to God [tōi de theōi charis]. Exultant
triumph through Christ over sin and death as in Ro 7:25.
15:58 Be ye steadfast, unmovable [hedraioi ginesthe,
ametakinētoi]. “Keep on becoming steadfast, unshaken.” Let the
sceptics howl and rage. Paul has given rational grounds for faith
and hope in Christ the Risen Lord and Saviour. Note practical
turn to this great doctrinal argument. Work [ergon],
labour
[kopos], toil). The best answer to doubt is work.
Chapter 16
16:1 Now concerning the collection for the saints [peri de tēs
logias tēs eis tous hagious]. Paul has discussed all the
problems raised by the Corinthians. Now he has on his own heart
the collection for the saints in Jerusalem (see chapters 2Co 8;
9). This word [logia] (or [-eia] is now known to be derived
from a late verb [logeuō], to collect, recently found in papyri
and inscriptions (Deissmann, Bible Studies, p. 143). The word [logia] is chiefly found in papyri, ostraca, and inscriptions
that tell of religious collections for a god or a temple
(Deissmann, Light from the Ancient East, p. 105). The
introduction of this topic may seem sudden, but the Corinthians
were behind with their part of it. They may even have asked
further about it. Paul feels no conflict between discussion of
the resurrection and the collection. So also do ye [houtōs kai
humas poiēsate]. Paul had given orders [dietaxa] to the
churches of Galatia and now gives them like commands. As a matter
of fact, they had promised a long time before this (2Co 8:10;
9:1-5). Now do what you pledged.
16:2 Upon the first day of the week [kata mian sabbatou].
For
the singular [sabbatou] (sabbath) for week see Lu 18:12; Mr
16:9. For the use of the cardinal [mian] in sense of ordinal [prōtēn] after Hebrew fashion in LXX (Robertson, Grammar, p.
672) as in Mr 16:2; Lu 24:1; Ac 20:7. Distributive use of [kata] also. Lay by him in store [par’ heautōi tithetō
thēsaurizōn]. By himself, in his home. Treasuring it (cf. Mt
6:19f. for [thēsaurizō]. Have the habit of doing it, [tithetō]
(present imperative). As he may prosper [hoti ean
euodōtai].
Old verb from [eu], well, and [hodos], way or journey, to have a
good journey, to prosper in general, common in LXX. In N.T. only
here and Ro 1:10; 3Jo 1:2. It is uncertain what form [euodōtai]
is, present passive subjunctive, perfect passive indicative, or
even perfect passive subjunctive (Moulton, Prolegomena, p. 54).
The old MSS. had no accents. Some MSS. even have [euodōthēi]
(first aorist passive subjunctive). But the sense is not altered. [Hoti] is accusative of general reference and [ean] can occur
either with the subjunctive or indicative. This rule for giving
occurs also in 2Co 8:12. Paul wishes the collections to be made
before he comes.
16:3 When I arrive [hotan paragenōmai]. Whenever I arrive,
indefinite temporal conjunction [hotan] and second aorist middle
subjunctive. Whomsoever ye shall approve by letters [hous ean
dokimasēte di’ epistolōn]. Indefinite relative with [ean] and
aorist subjunctive of [dokimazō] (to test and so approve as in Php 1:10). “By letters” to make it formal and regular and Paul
would approve their choice of messengers to go with him to
Jerusalem (2Co 8:20ff.). Curiously enough no names from Corinth
occur in the list in Ac 20:4. To carry [apenegkein]. Second
aorist active infinitive of [apopherō], to bear away. Bounty
[charin]. Gift, grace, as in 2Co 8:4-7. As a matter of fact,
the messengers of the churches [apostoloi ekklēsiōn] 2Co 8:23)
went along with Paul to Jerusalem (Ac 20:4f.).
16:4 And if it be meet for me to go also [ean de axion ēi tou
kame poreuesthai]. “If the collection be worthy of the going as
to me also.” Condition of third class [ean—ēi] and the
articular infinitive in the genitive [tou] after [axion]. The
accusative of general reference [kame], me also) with the
infinitive. So the awkward phrase clears up.
16:5 When I shall have passed through Macedonia [hotan
Makedonian dielthō]. “Whenever I pass through (second aorist
active subjunctive of [dierchomai] Macedonia” (see construction
in verse 3). I do pass through [dierchomai]. I plan
to pass
through, futuristic use of present indicative.
16:6 It may be [tuchon]. Neuter accusative of second aorist
active participle of [tugchanō] used as an adverb (in Plato and
Xenophon, but nowhere else in N.T.). Or even winter [ē kai
paracheimasō]. Future active of late verb [paracheimazō]
[cheimōn], winter). See on Ac 27:12; 28:11; Tit 3:12. He did
stay in Corinth for three months (Ac 20:3), probably the coming
winter. Whithersoever I go [hou ean poreuōmai]. Indefinite
local clause with subjunctive. As a matter of fact, Paul had to
flee from a conspiracy in Corinth (Ac 20:3).
16:7 Now by the way [arti en parodōi]. Like our “by the
way”
[parodos], incidentally. If the Lord permit [ean
ho Kurios
epitrepsēi]. Condition of the third class. Paul did everything [en Kuriōi] (Cf. Ac 18:21).
16:8 Until Pentecost [heōs tēs Pentēkostēs]. He writes
them
in the spring before pentecost. Apparently the uproar by
Demetrius hurried Paul away from Ephesus (Ac 20:1).
16:9 For a great and effectual door is opened unto me [thura
gar moi aneōigen megalē kai energēs]. Second perfect active
indicative of [anoigō], to open. Intransitive, stands wide open
at last after his years there (Ac 20:31). A wide open door.
What does he mean by [energēs]? It is a late word in the Koinē.
In the papyri a medical receipt has it for “tolerably strong.”
The form [energos] in the papyri is used of a mill “in working
order,” of “tilled land,” and of “wrought iron.” In the N.T. it
occurs in Phm 1:6; Heb 4:12 of “the word of God” as “[energēs]”
(powerful). Paul means that he has at least a great opportunity
for work in Ephesus. And there are many adversaries [kai
antikeimenoi polloi]. “And many are lying opposed to me,” lined
up against me. These Paul mentions as a reason for staying in,
not for leaving, Ephesus. Read Ac 19 and see the opposition
from Jews and Gentiles with the explosion under the lead of
Demetrius. And yet Paul suddenly leaves. He hints of much of
which we should like to know more (1Co 15:32; 2Co 1:8f.).
16:10 That he be without fear [hina aphobōs genētai].
Evidently he had reason to fear the treatment that Timothy might
receive in Corinth as shown in 4:17-21.
16:11 For I expect him [ekdechomai gar auton]. Apparently
later Timothy had to return to Ephesus without much success
before Paul left and was sent on to Macedonia with Erastus (Ac
19:22) and Titus sent to Corinth whom Paul then arranged to meet
in Troas (2Co 2:12).
16:12 And it was not at all his will to come now [kai pantōs
ouk ēn thelēma hina nun elthēi]. Adversative use of [kai] =
“but.” Apollos had left Corinth in disgust over the strife there
which involved him and Paul (1Co 1-4). He had had enough of
partisan strife over preachers.
16:13 Watch ye [grēgoreite]. Stay awake. Late present from [egrēgora] second perfect of [egeirō], to awake. Quit you like
men [andrizesthe]. Play the man. Middle voice, show yourselves
men. From [anēr], a man.
16:15 Ye know [oidate]. Koinē form for second perfect
indicative used as present of [horaō]. Parenthetic clause through
rest of the verse. Stephanas is mentioned also in 1:16 and in 16:17. For [aparchē] see on 15:20,23. They have set
themselves [etaxan heautous]. Remarkable statement worthy of
attention today. This noble family appointed themselves to be
ministers to the saints that needed it (the poor and needy).
Personal work for Christ is still the only way to win the world
for Christ, voluntary personal work. If all Christians did it!
16:16 That ye also be in subjection unto such [hina kai humeis
hupotassēsthe tois toioutois]. This is the exhortation begun in
verse 15. The family of Stephanas took the lead in good works.
Do ye also follow such leaders. This is our great problem today,
to find great leaders and many loyal followers. This would solve
all church problems, great leadership and great following. Lend a
hand.
16:17 At the coming [epi tēi parousiāi]. At the coming
here of Stephanas, etc., the very word used of the [parousia] of
Christ (15:23). That which was lacking on your part they
supplied [to humeteron husterēma houtoi aneplērōsan]. Either
“these filled up my lack of you” or “these filled up your lack of
me.” Either makes perfectly good sense and both were true. Which
Paul meant we cannot tell.
16:18 For they refreshed my spirit and yours [anepausan gar to
emon pneuma kai to humōn]. They did both. The very verb used by
Jesus in Mt 11:28 for the refreshment offered by him to those
who come to him, fellowship with Jesus, and here fellowship with
each other.
16:19 The churches of Asia [hai ekklēsiai tēs Asias]. True
of
the Roman province (Ac 10:10,26; Col 1:6; 2:1; 4:13,16). The
gospel spread rapidly from Ephesus. With the church that is in
their house [sun tēi kat’ oikon autōn ekklēsiāi]. Paul had
long ago left the synagogue for the school house of Tyrannus (Ac
19:9). But Aquila and Prisca opened their house here for the
services. The churches had to meet where they could. Paul had
laboured and lived with this family in Corinth (Ac 18:2) and
now again in Ephesus (Ac 18:19; 20:34). It was their habit
wherever they lived (Ro 16:5).
16:20 With a holy kiss [en philēmati hagiōi]. In the
synagogue men kissed men and women kissed women. This was the
Christian custom at a later date and apparently so here. See 1Th
5:26; 2Co 13:12; Ro 3:8; 1Pe 5:14. It seems never to have been
promiscuous between the sexes.
16:21 Of me Paul with mine own hand [tēi emēi cheiri Paulou].
Literally, “With the hand of me Paul.” The genitive [Paulou] is
in apposition with the possessive pronoun [emēi] which is in the
instrumental case just as in 2Th 3:17, the sign in every
Epistle. He dictated, but signed at the end. If we only had that
signature on that scrap of paper.
16:22 [Anathema]. The word seems a bit harsh to us, but the
refusal to love Christ [ou philei] on the part of a nominal
Christian deserves [anathema] (see on 12:3 for this word). [Maran atha]. This Aramaic phrase means “Our Lord [maran]
cometh [atha]” or, used as a proleptic perfect, “has come.” It
seems to be a sort of watchword (cf. 1Th 4:14ff.; Jas 5:7f.; Php
4:5; Re 1:7; 3:11; 22:20), expressing the lively hope that the
Lord will come. It was a curious blunder in the King James
Version that connected [Maran atha] with [Anathema].
Indexes
Index of Scripture References
Index of Scripture Commentary