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           Title: Word Pictures in the New Testament - 1 Corinthians
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  1 Corinthians

A. T. Robertson
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Chapter 1

   1:1 Called to be an apostle [kletos apostolos]. Verbal adjective
   [kletos] from [kaleO], 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
   thelematos tou theou]. The intermediate [dia, duo], two) agent between
   Paul's not being Christ's apostle and becoming one was God's will
   [thelema], 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 [tei ekklesiai 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 theOi], 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 [tei ousei
   en KorinthOi]. 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 [hegiasmenois]. Perfect
   passive participle of [hagiazO], late form for [hagizO], 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
   [hazO], to venerate). It is significant that Paul uses this word
   concerning the called saints or called to be saints [kletois hagiois]
   in Corinth. Cf. [kletos apostolos] in 1:1. It is because they are
   sanctified in Christ Jesus [en ChristOi Iesou]. He is the sphere in
   which this act of consecration takes place. Note plural, construction
   according to sense, because [ekklesia] is a collective substantive.
   With all that call upon [sun pasin 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 [autOn kai hemOn]. This is the
   interpretation of the Greek commentators and is the correct one, an
   afterthought and expansion [epanorthOsis] of the previous "our,"
   showing the universality of Christ.

   1:3 Identical language of 2Th 1:2 save absence of [hemOn] (our), Paul's
   usual greeting. See on 1Th 1:1.

   1:4 I thank my God [eucharistO tOi theOi]. 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 tei chariti
   tou theou tei dotheisei humin en ChristOi Iesou]. Upon the basis of
   [epi] God's grace, not in general, but specifically given [dotheisei],
   first aorist passive participle of [didOmi], 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 [eploutisthete en autOi]. First aorist passive
   indicative of [ploutizO], 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 logOi kai pasei gnOsei]. One detail in explanation
   of the riches in Christ. The outward expression [logOi] here is put
   before the inward knowledge [gnOsei] 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 [kathOs]. 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 [ebebaiOthe en
   humin]. First aorist passive of [bebaioO], old verb from [bebaios] and
   that from [bainO], 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 [hOste humas me hustereisthai en
   medeni charismati]. Consecutive clause with [hOste] 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 ten 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 [bebaiOsei]. Direct reference to the same word in
   verse 6. The relative [hos] (who) points to Christ. Unto the end [heOs
   telous]. End of the age till Jesus comes, final preservation of the
   saints. That ye be unreproveable [anegkletous]. Alpha privative and
   [egkaleO], to accuse, old verbal, only in Paul in N.T. Proleptic
   adjective in the predicate accusative agreeing with [humas] (you)
   without [hOste] 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
   koinOnian]. Old word from [koinOnos], 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 [parakalO de humas]. Old and common verb, over
   100 times in N.T., to call to one's side. Corresponds here to
   [eucharistO], 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 Koine (Robertson, Grammar,
   pp.991-4) like Mt 14:36. Used here with [legete, ei, ete
   katertismenoi], though expressed only once. All speak [legete 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 [me ei en humin
   schismata]. Present subjunctive, that divisions may not continue to be
   (they already had them). Negative statement of preceding idea.
   [Schisma] is from [schizO], 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 [ete de katertismenoi]. 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 [gnOmei]. "Of these words [nous] denotes the
   frame or state of mind, [gnOme] the judgment, opinion or sentiment,
   which is the outcome of [nous]" (Lightfoot).

   1:11 For it hath been signified unto me [edelOthe gar moi]. First
   aorist passive indicative of [deloO] and difficult to render into
   English. Literally, It was signified to me. By them of Chloe [hupo tOn
   Chloes]. Ablative case of the masculine plural article [tOn], 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 [legO de touto]. Explanatory use of [legO]. Each
   has his party leader. [ApollO] is genitive of [ApollOs] (Ac 18:24),
   probably abbreviation of [ApollOnius] 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).
   [Cepha] is the genitive of [Cephas], 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 [egO 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 [me] 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? [Me Paulos estaurOthe huper humOn;]. An indignant "No" is
   demanded by [me]. 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 Koine [huper] encroaches on [peri]
   as in 2Th 2:1. Were ye baptized into the name of Paul? [eis to onoma
   Paulou ebaptisthete;]. 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 [baptizO] 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 [eucharistO tOi theOi]. See verse 4, though uncertain
   if [tOi theOi] is genuine here. Save Crispus and Gaius [ei me 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 me tis eipei]. 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 Stephana 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 [apostellO, 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 sophiai logou]. Note [ou], not
   [me] (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 me kenOthei ho stauros tou Christou].
   Negative purpose [hina me] with first aorist passive subjunctive,
   effective aorist, of [kenoO], 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
   [mOria]. Folly. Old word from [mOros], foolish. In N.T. only in 1Co
   1:18,21,23; 2:14; 3:19. But unto us which are being saved [tois
   sOzomenois hemin]. 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 [apolO]. Future active indicative of [apollumi].
   Attic future for [apolesO]. 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 sunzetetes tou aiOnos
   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 [sunzetetes] 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 [sunzetetes]
   occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18
   quoting this passage, but the papyri give the verb [sunzeteO] for
   disputing (questioning together). Hath not God made foolish? [ouchi
   emOranen ho theos;]. Strong negative form with aorist active indicative
   difficult of precise translation, "Did not God make foolish?" The old
   verb [mOrainO] from [mOros], 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 [aiOn] (age), orderly arrangement, then the
   non-Christian cosmos.

   1:21 Seeing that [epeide]. Since [epei] and [de] with explanatory
   [gar]. Through its wisdom [dia tes sophias]. Article here as
   possessive. The two wisdoms contrasted. Knew not God [ouk egnO]. Failed
   to know, second aorist (effective) active indicative of [ginOskO],
   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 tes mOrias tou kerugmatos]. Perhaps "proclamation"
   is the idea, for it is not [keruxis], the act of heralding, but
   [kerugma], 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 [kerugma] 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 [eudokesan]. The
   foolishness of preaching is not the preaching of foolishness. To save
   them that believe [sOsai 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 [epeide]. 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 [semeia
   aitousin]. The Jews often came to Jesus asking for signs (Mt 12:38;
   16:1; Joh 6:30). Seek after wisdom [sophian zetousin]. "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 [hemeis de kerussomen Christon
   estaurOmenon]. 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 [stauroO]. 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 [mOrian].
   Folly as shown by their conduct in Athens (Ac 17:32).

   1:24 But to them that are called [autois de tois kletois]. Dative case,
   to the called themselves. Christ [Christon]. Accusative case repeated,
   object of [kerussomen], 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 mOron tou theou]. Abstract neuter
   singular with the article, the foolish act of God (the Cross as
   regarded by the world). Wiser than men [sophOteron tOn anthrOpOn].
   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 [klesin]. The act of calling by God, based not on
   the external condition of those called [kletoi], 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
   [klesin]. 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
   [klesin].

   1:27 God chose [exelexato ho theos]. First aorist middle of [eklegO],
   old verb to pick out, to choose, the middle for oneself. It expands the
   idea in [klesin] (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 kataischunei], first aorist active
   subjunctive with [hina] of old verb [kataischunO], perfective use of
   [kata]. The purpose in the third example is that he might bring to
   naught [hina katargesei], make idle, [argos], rare in old Greek, but
   frequent in Paul). The contrast is complete in each paradox: the
   foolish things [ta mOra], the wild men [tous sophous]; the weak things
   [ta asthene], the strong things [ta ischura]; the things that are not
   [ta me onta], and that are despised [ta exouthenemena], considered
   nothing, perfect passive participle of [exoutheneO], 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 [hopOs me kauchesetai pasa
   sarx enOpion tou theou]. This is the further purpose expressed by
   [hopOs] 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 [enOpion] as a preposition in the
   vernacular, from adjective [en-Opios], 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
   ChristOi Iesou]. In the sphere of Christ Jesus the choice was made.
   This is God's wisdom. Who was made unto us wisdom from God [hos
   egenethe sophia hemin apo theou]. Note [egenethe], became (first aorist
   passive and indicative), not [en], was, the Incarnation, Cross, and
   Resurrection. Christ is the wisdom of God (Co 2:2f.) "both
   righteousness and sanctification and redemption" [dikaiosune te kai
   hagiasmos kai apolutrOsis], as is made plain by the use of
   [te--kai--kai]. The three words [dikaiosune, hagiasmos, apolutrOsis]
   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 [dikaiosune]
   in Christ. In Ro 3:24 we have Paul's conception of redemption
   [apolutrOsis], 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 [genetai] 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 [kauchasthO] 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' huperochen
   logou e sophias]. [Huperoche] is an old word from the verb [huperechO]
   (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 musterion
   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 [mueO], 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 me Iesoun
   Christon]. Both the person and the office (Lightfoot). I had no intent
   to go beyond him and in particular, and him crucified [kai touton
   estaurOmenon]. 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 [egenomen pros humas]. Rather, "I came to you" (not
   [en], 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 [peithO], 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 he pistis humOn me ei].
   Purpose of God, but [me ei] 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 aiOnos 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 [tOn katargoumenOn]. See on
   1:28. Present passive participle genitive plural of [katargeO]. 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 musteriOi]. 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 [ten apokekrummenen]. See Ro 16:25; Col 1:26; Eph
   3:5. Articular perfect passive participle of [apokruptO], more
   precisely defining the indefinite [sophian] (wisdom). Foreordained
   before the worlds [proOrisen pro tOn aiOnOn]. This relative clause
   [hen] defines still more closely God's wisdom. Note [pro] with both
   verb and substantive [aiOnOn]. 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 hemOn]. "The glory of inward enlightenment as well as of
   outward exaltation" (Lightfoot).

   2:8 Knoweth [egnOken]. Has known, has discerned, perfect active
   indicative of [ginOskO]. They have shown amazing ignorance of God's
   wisdom. For had they known it [ei gar egnOsan]. Condition of the second
   class, determined as unfulfilled, with aorist active indicative in both
   condition [egnOsan] and conclusion with [an] [ouk an estaurOsan]. 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
   tes doxes]. Genitive case [doxes], 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 kathOs 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 [ekousan] (heard), but as the
   subject (nominative) with [anebe] (entered, second aorist active
   indicative of [anabainO], to go up). Whatsoever [hosa]. A climax to the
   preceding relative clause (Findlay). Prepared [hetoimasen]. First
   aorist active indicative of [hetoimazO]. 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 [hemin 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 eraunai]. This is the usual form
   from A.D. 1 on rather than the old [ereunaO]. The word occurs (Moulton
   and Milligan's Vocabulary) for a professional searcher's report and
   [eraunetai], 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 [eraunaO] 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 bathe 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, egnOken]. Second perfect of root [id-], to see and
   so know, first perfect of [ginOskO], 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 [ginOskO]. The spirit of man that
   is in him [to pneuma tou anthrOpou to en autOi]. The self-consciousness
   of man that resides in the man or woman (generic term for mankind,
   [anthrOpos]. The Spirit of God [to pneuma tou theou]. Note the absence
   of [to en autOi]. 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 [hemeis de]. We Christians like us [hemin] in verse 10 of
   the revelation, but particularly Paul and the other apostles. Received
   [elabomen]. Second aorist active indicative of [lambanO] 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 eidOmen]. 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 hemin]. 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 [laleO] (from [la-la], to utter sounds. In the papyri the word
   calls more attention to the form of utterance while [legO] refers more
   to the substance. But [laleO] 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 anthrOpines sophias logois].
   Literally, "not in words taught by human wisdom." The verbal adjective
   [didaktois] (from [didaskO], 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 [sunkrinO],
   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 anthrOpos]. 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, psuche] 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 [psuche] 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 [psuche] (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" [mOria]
   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 gnOnai]. He is not
   able to get a knowledge (ingressive second aorist active infinitive of
   [ginOskO]. 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 [pneumatikOs 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 [psuche] (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 egnO 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
   [sunbibazO], to make go together. But we have the mind of Christ
   [hemeis 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' hOs 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
   [nepios], 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" [hOs
   nepiois en ChristOi], 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 brOma].
   Note two accusatives with the verb, [epotisa], first aorist active
   indicative of [potizO], 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. [BrOma] 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 [brOma]. 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 [nepioi], 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 [zelos kai eris].
   Zeal [zelos] from [zeO], 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 legei 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 [ApollO]. Same genitive, but the form is the so-called
   Attic second declension. See the nominative [ApollOs] in verse 5. Men
   [anthrOpoi]. Just mere human creatures [anthrOpoi], 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 [hOs ho Kurios edOken]. 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 [egO ephuteusa]. First aorist active indicative of old
   verb [phuteuO]. This Paul did as Luke tells us in Ac 18:1-18. Apollos
   watered [ApollOs 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 euxanen]. 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 [HOste 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 geOrgion]. God's
   tilled land [ge, 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 oikodome]. God is the Great Architect. We work under
   him and carry out the plans of the Architect. It is building [oikos],
   house, [demO], 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 [hOs sophos architektOn]. 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 [architektOn], our architect.
   [TektOn] is from [tiktO], 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). [ArchitektOn]
   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 etheka]. 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 [etheka] [ti-themi]. 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 [etheka] 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 [blepetO pOs 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 Iesoun] 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 Iesous Christos]. Literally, "alongside
   [para] the one laid [keimenon]," already laid (present middle
   participle of [keimai], used here as often as the perfect passive of
   [tithemi] 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
   [akrogOnaios], 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, kalamen]. 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 [kalame], 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 [he hemera]. 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 [katakaesetai]. First-class condition again,
   assumed as true. Second future (late form) passive indicative of
   [katakaiO], 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 [zemiOthesetai].
   First future passive indicative of [zemiO], old verb from [zemia]
   (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 [psuchen] 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 sOthesetai]. 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 [houtOs de hOs 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
   [oikodome], 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
   [phtheirO] 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 [Medeis heauton exapatO]. A warning
   that implied that some of them were guilty of doing it [me] 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 genetai sophos],
   purpose clause with [hina] and subjunctive) by becoming a fool [mOros
   genesthO], 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 [mOria para tOi theOi]. 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 [katalambanOn]. 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 [panourgiai]. 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 [sophOn] in
   harmony with the Hebrew context. Vain [mataioi]. Useless, foolish, from
   [mate], a futile attempt.

   3:21 Wherefore let no one glory in men [hOste medeis kauchasthO en
   anthrOpois]. The conclusion [hOste] from the self-conceit condemned.
   This particle here is merely inferential with no effect on the
   construction [hOs+te] = and so) any more than [oun] would have, a
   paratactic conjunction. There are thirty such examples of [hOste] 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 [humOn]. 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 [enestOta],
   second perfect participle of [enistemi] 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 [huperetas 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 [houtOs] gathers up the preceding argument (3:5-23) and
   applies it directly by the as [hOs] that follows. Stewards of the
   mysteries of God [oikonomous musteriOn theou]. The steward or house
   manager [oikos], house, [nemO], 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 [huperetes] 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 [oikodespotes] (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 [hOde]. 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
   [zeteitai]. It is sought. Many MSS. read [zeteite], 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 heurethei].
   Non-final use of [hina] with first aorist passive subjunctive of
   [heuriskO], the result of the seeking [zeteO]. 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'
   humOn anakrithO]. Same use of [hina] as in verse 2. For the verb (first
   aorist passive subjunctive of [anakrinO] 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 [e hupo anthrOpines
   hemeras]. 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 anakrinO]. [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 emautOi 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 toutOi dedikaiOmai]. 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 anakrinOn me]. Probably, who examines me and then
   passes on my fidelity [pistos] in verse 2).

   4:5 Wherefore [hOste]. As in 3:21 which see. Judge nothing [me 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 [heOs an elthei ho
   kurios]. Common idiom of [heOs] 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 phOtisei]. Future indicative of this late
   verb (in papyri also) from [phOs] (light), to turn the light on the
   hidden things of darkness. And make manifest [kai phanerOsei]. (Ionic
   and late) causative verb [phaneroO] 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 [meteschematisa]. First aorist
   active (not perfect) indicative of [meta-schematizO], used by Plato and
   Aristotle for changing the form of a thing (from [meta], after, and
   [schema], form or habit, like Latin habitus from [echO] and so
   different from [morphe] 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 [schema] 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 [hOs]. 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 hemin mathete]. Final clause with [hina] and the second aorist
   active subjunctive of [manthanO], to learn. As an object lesson in our
   cases [en hemin]. 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
   Me 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 [mathete] (learn) and points at the words "[Me huper ha
   gegraptai]," apparently a proverb or rule, and elliptical in form with
   no principal verb expressed with [me], 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 me 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 [phusiaO, phusaO], to blow up, to
   inflate, to puff up), used only by Paul in the N.T., is present
   indicative with [hina] like [zeloute] in Ga 4:17 (cf. [hina ginOskomen]
   in 1Jo 5:20) or the present subjunctive by irregular contraction
   (Robertson, Grammar, pp. 203, 342f.), probably the present indicative.
   [PhusioO] is from [phusis] (nature) and so meant to make natural, but
   it is used by Paul just like [phusaO] or [phusiaO] (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. [DiakrinO] 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 [hOs me labOn]. This neat participial clause (second aorist
   active of [lambanO] with [hOs] (assumption) and negative [me] 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? [ede 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 [ede eploutesate]. Note
   change to ingressive aorist indicative of [plouteO], 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 [chOris hemOn 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 hemeis humin sunbasileusOmen]. Ironical
   contrast to [chOris hemOn ebasileusate], just before. Associative
   instrumental case of [humin] after [sun-].

   4:9 Hath set forth us the apostles last [hemas 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 [etheriomachesa] (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 [hOs 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" [tOi kosmOi kai
   aggelois kai anthrOpois], dative case of personal interest.

   4:10 We--you [hemeis--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 tes arti hOras]. [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 [peinOmen], we thirst [dipsOmen], are naked
   [gumniteuomen], late verb for scant clothing from [gumnetes], 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 [kopiOmen]. 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 [diOkomenoi
   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 [dusphemoumenoi parakaloumen]. The
   participle [dusphemoumenoi] is an old verb (in I Macc. 7:41) to use
   ill, from [dusphemos], 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 [hOs perikatharmata tou kosmou]. Literally, sweepings, rinsings,
   cleansings around, dust from the floor, from [perikathairO], 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 [pantOn peripsema]. 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, [peripsema hemOn genou]
   (Became a [peripsema] for us), in the sense of expiation. The word
   merely means scraping around from [peripsaO], 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 [entrepOn]. Literally, shaming you (present active
   participle of [entrepO], 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 [nouthetOn]. Literally, admonishing (present active
   participle of [noutheteO]. See on 1Th 5:12,14. For though ye should
   have [ean gar echete]. Third-class condition undetermined, but with
   prospect of being determined [ean] and present subjunctive), "for if ye
   have." Tutors [paidagOgous]. This old word [pais], boy, [agOgos],
   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 egennesa]. Paul is their spiritual father in Christ,
   while Apollos and the rest are their tutors in Christ.

   4:16 Be ye imitators of me [mimetai mou ginesthe]. "Keep on becoming
   (present middle imperative) imitators of me (objective genitive)."
   [Mimetes] 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 pasei ekklesiai]. 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 [anamnesei] the Corinthians of Paul's
   teachings.

   4:18 Some are puffed up [ephusiOthesan]. First aorist (effective)
   passive indicative of [phusioO] which see on verse 6. As though I were
   not coming to you [hOs me erchomenou mou pros humas]. Genitive absolute
   with particle (assuming it as so) with [me] as negative.

   4:19 If the Lord will [ean ho kurios thelesei]. 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 ten 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 rabdOi]. 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? [elthO;].
   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 [holOs]. Literally, wholly, altogether, like Latin omnino
   and Greek [pantOs] (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 [akouO], 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 toiaute].
   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 [hetis 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 [hOste gunaika tina tou
   patros echein]. "So as (usual force of [hOste] 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 pephusiOmenoi este]. Emphatic
   position of [humeis] (you). It may be understood as a question. Perfect
   passive periphrastic indicative of the same verb [phusioO] 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 epenthesate]. 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
   [pentheO], old verb for lamentation) as if for one dead. That he might
   be taken away [hina arthei]. The sub-final use of [hina] of desired
   result (1:15) so common in the Koine. First aorist passive subjunctive
   of [airO], 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 [egO men gar]. Emphatic statement of Paul's own
   attitude of indignation, [egO] in contrast with [humeis]. He justifies
   his demand for the expulsion of the man. Being absent [apOn] Although
   absent (concessive participle) and so of [parOn] though present. Each
   with locative case [tOi sOmati, tOi pneumati]. Have already judged [ede
   kekrika]. Perfect active indicative of [krinO]. I have already decided
   or judged, as though present [hOs parOn]. 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 [sunachthentOn humOn], first aorist passive participle of
   [sunagO], 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 tOi onomati tou Kuriou [hemOn] Iesou] with the power of the Lord
   Jesus [sun tei dunamei tou Kuriou hemOn Iesou], 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" [sunachthentOn] 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 tOi
   Satanai]. 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
   tes 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 sOthei]. 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). [Kauchema]
   is the thing gloried in. A little leaven leaveneth the whole lump
   [mikra zume holon to phurama zumoi]. This proverb occurs verbatim in Ga
   5:9. [Zume] (leaven) is a late word from [zeO], to boil, as is [zumoO],
   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 [phuraO],
   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 [ekkathairO], 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
   [geraios]. 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 [kaine 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
   hemOn etuthe Christos]. First aorist passive indicative of [thuO], old
   verb to sacrifice. Euphony of consonants, [th] to [t] because of
   [-the]. 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 [hOste heortazOmen]. 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 zumei kakias
   kai ponerias]. Vicious disposition and evil deed. With the unleavened
   bread of sincerity and truth [en azumois eilikrinias kai aletheias]. 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
   [heile] or [hele], sunlight, and [krinO], to judge by the light of the
   sun, holding up to the light. [Aletheia] (truth) is a common word from
   [alethes] (true) and this from [a] privative and [lethO] [lathein,
   lanthanO], 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 tei epistolei].
   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
   [me sunanamignusthai pornois]. Present middle infinitive with [me] 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 [peraO, pernemi], 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 pantOs]. 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, echO], 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 [eidOlolatrais]. Late
   word for hirelings [latris] of the idols [eidOlon], 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 Opheilete
   oun]. This neat Greek idiom of [epei] with the imperfect indicative
   [Opheilete], from [opheilO], 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 ei].
   Condition of the third class, a supposable case. Or a reviler or a
   drunkard [e loidoros e 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 [tOi toioutOi mede sunesthiein]. Associative
   instrumental case of [toioutOi] 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 poneron]. 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? [tolmai tis humOn;]. Does any one of you dare?
   Rhetorical question with present indicative of [tolmaO], 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 echOn pros ton heteron]. Forensic sense of [pragma] (from
   [prassO], 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 [krithenai] in Mt
   5:40. [Krites], judge, is from this verb. Before the unrighteous [epi
   tOn adikOn]. 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 kriteriOn
   elachistOn;]. [Anaxios] is an old word [an] and [axios], though only
   here in the N.T. There is dispute as to the meaning of [kriteria] here
   and in verse 4, old word, but nowhere else in N.T. save in Jas 2:6.
   Naturally, like other words in [-terion] [akroaterion], 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 [me erchesthO epi kriterion 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? [Meti ge
   biOtika;]. 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" [metige legO], not to say. [BiOtika]
   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 [zOe], life principle).

   6:4 If then ye have to judge things pertaining to this life [biOtika
   men oun kriteria ean echete]. Note emphatic position (proleptic) of
   [biOtika kriteria] (tribunals pertaining to this life, as above). "If
   ye have tribunals pertaining to this life" (condition of third class,
   [ean echete]. If [kathizete] (do ye set) is indicative and
   interrogative, then by "who are of no account in the church" [tous
   exouthenemenous en tei ekklesiai] 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 entropen humin legO]. Old
   word [entrope] from [entrepO], 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 [krinO] 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 apistOn]. Climactic
   force of [kai]. The accusative of general reference with [touto]. "That
   there should be disputes about [biOtika] 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 [ede men oun holOs
   hettema humin estin]. "Indeed therefore there is to you already (to
   begin with, [ede], before any question of courts) wholly defeat."
   [Hettema] (from [hettaomai] is only here, Ro 11:12; Isa 31:8 and
   ecclesiastical writers. See [hettaomai] (from [hettOn], less) in 2Co
   12:13; 2Pe 2:19f. [Nike] was victory and [hetta] 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 [adikeO] (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 [adikeO] just
   used. The Kingdom of God [theou basileian]. Precisely, God's kingdom.
   Be not deceived [me planasthe]. Present passive imperative with
   negative [me]. 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 ete]. 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 [ete],
   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 [apolouO]. 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
   [hegiasthete], ye were sanctified or cleansed before the baptism) and
   justified [edikaiOthete], 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 egO exousiasthesomai hupo tinos]. Perhaps a
   conscious play on the verb [exestin] for [exousiazO] 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
   tauten kai tauta katargesei]. Another proverb about the adaptation of
   the belly [koilia] and food [brOmata], 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 [tauten] 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 sOma ou
   tei porneiai alla tOi kuriOi, kai ho kurios tOi sOmati]. 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 [hemas exegerei]. Future active indicative of
   [exegeirO] 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 [mele 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 [airO], old verb to snatch, carry off
   like Latin rapio (our rape). Make [poiesO]. 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 [me 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 sOma]. 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 [phesin]. Supply either [ho theos] (God) or
   [he graphe] (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
   sOmatos]. Even gluttony and drunkenness and the use of dope are sins
   wrought on the body, not "within the body" [entos tou sOmatos] 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 porneuOn] sins against his own
   body [eis to idion sOma 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 sOma humOn 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 heautOn]. 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 [egorasthete gar times]. First
   aorist passive indicative of [agorazO], 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 de ton theon en
   tOi sOmati humOn]. Passionate conclusion to his powerful argument
   against sexual uncleanness. [De] is a shortened form of [ede] 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 hOn egrapsate].
   An ellipsis of [peri toutOn], the antecedent of [peri hOn], 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 [ten opheilen apodidotO]. 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 [he gune]. 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 meti [an] ek sumphOnou
   pros kairon]. If [an] is genuine, it can either be regarded as like
   [ean] though without a verb or as loosely added after [ei meti] and
   construed with it. That ye may give yourselves unto prayer [hina
   scholasete tei proseuchei]. First aorist active subjunctive of
   [scholazO], late verb from [schole], 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 me peirazei].
   Present subjunctive, that Satan may not keep on tempting you. Because
   of your incontinency [dia ten akrasian [humOn]]. A late word from
   Aristotle on for [akrateia] from [akrates] (without self-control, [a]
   privative and [krateO], to control, common old word). In N.T. only here
   and Mt 23:25 which see.

   7:6 By way of permission [kata sungnOmen]. 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' epitagen]. Late word (in papyri) from [epitassO],
   old word to enjoin. Paul has not commanded people to marry. He has left
   it an open question.

   7:7 Yet I would [thelO de]. "But I wish." Followed by accusative and
   infinitive [anthrOpous einai]. This is Paul's personal preference under
   present conditions (7:26). Even as I myself [hOs 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 cherais].
   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 [hOs kagO] (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
   [gamesatOsan]. First aorist (ingressive) active imperative. Usual Koine
   form in [-tOsan] 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 gegamekosin]. Perfect active participle of
   [gameO], old verb, to marry, and still married as the tense shows. I
   give charge [paraggellO]. Not mere wish as in verses 7, 8. Not I, but
   the Lord [ouk egO 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"
   [me chorizetO]. That the wife depart not from her husband [gunaika apo
   andros me choristhenai]. First aorist passive infinitive (indirect
   command after [paraggellO] of [chorizO], old verb from adverbial
   preposition [chOris], 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 Koine
   (Robertson, Grammar, p. 817).

   7:11 But and if she depart [ean de kai chOristhei]. Third class
   condition, undetermined. If, in spite of Christ's clear prohibition,
   she get separated (ingressive passive subjunctive), let her remain
   unmarried [menetO agamos]. Paul here makes no allowance for remarriage
   of the innocent party as Jesus does by implication. Or else be
   reconciled to her husband [e tOi andri katallagetO]. Second aorist
   (ingressive) passive imperative of [katallassO], 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). [DiallassO]
   (Mt 5:24 which see) was more common in the older Greek, but
   [katallassO] 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
   [chOristhenai] and [aphienai] (both indirect commands after
   [paraggellO]. And that the husband leave not his wife [kai andra me
   aphienai]. This is also part of the Lord's command (Mr 10:11). [ApoluO]
   occurs in Mark of the husband's act and [aphienai] here, both meaning
   to send away. Bengel actually stresses the difference between
   [chOristhenai] 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 legO egO,
   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 [me aphietO
   auten]. Perhaps here and in verses 11, 13 [aphiemi] should be
   translated "put away" like [apoluO] in Mr 10:1. Some understand
   [aphiemi] as separation from bed and board, not divorce.

   7:13 Which hath an unbelieving husband [hetis 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 [hegiastai en tei gunaiki]. Perfect
   passive indicative of [hagiazO], 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 dedoulOtai]. Perfect passive indicative
   of [douloO], 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 eirenei kekleken
   hemas] or [humas]. Perfect active indicative of [kaleO], 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 me]. This use of [ei me] as an elliptical condition is
   very common (7:5; Ga 1:7,19; Ro 14:14), "except that" like [plen]. 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 [hekastOi hOs memeriken ho kurios].
   Perfect active indicative of [merizO], 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 houtOs 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 [me epispasthO]. Present middle
   imperative of [epispaO], 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 teresis entolOn
   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 [hei eklethe]. 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 eklethes;]. First
   aorist passive indicative. Wast thou, a slave, called? Care not for it
   [me soi meletO]. "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 chresai]. Make use of what? There is no "it" in the Greek.
   Shall we supply [eleutheriai] (instrumental case after [chresai] or
   [douleiai]? Most naturally [eleutheriai], 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. [Chresai] 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 [homoiOs ho
   eleutheros kletheis 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 [times egorasthete]. 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 [me
   ginesthe douloi anthrOpOn]. Present middle imperative of [ginomai] with
   negative [me]. 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 theOi]. 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 [epitagen Kuriou ouk echO]. A
   late word from [epitassO], 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 [gnOmen de didOmi]. 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 [hOs eleemenos hupo kuriou
   pistos einai]. Perfect passive participle of [eleeO], 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 [nomizO oun]. Paul proceeds to express therefore
   the previously mentioned judgment [gnOmen] 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 ten enestOsan
   anagken]. The participle [enestOsan] is second perfect active of
   [enistemi] 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). [Anagke] 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 [nomizO] is repeated with recitative [hoti], "That
   the being so is good for a man" [hoti kalon anthrOpOi to houtOs einai].
   The use of the article [to] with [einai] compels this translation.
   Probably Paul means for one [anthrOpOi], 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 [deO], to bind, with dative case [gunaiki]. Marriage bond
   as in Ro 7:2. Seek not to be loosed [me zetei lusin]. Present active
   imperative with negative [me], "Do not be seeking release" [lusin] from
   the marriage bond, old word, here only in N.T. Seek not a wife [me
   zetei gunaika]. Same construction, Do not be seeking a wife. Bachelors
   as well as widowers are included in [lelusai] (loosed, perfect passive
   indicative of [luO]. 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 gameseis]. 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 hemartes]. Second
   aorist active indicative of [hamartanO], 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 [gemei] occurs in place of
   the late [gamesei] above. The MSS. interchange both examples. There is
   no special point in the difference in the forms. Shall have tribulation
   in the flesh [thlipsin tei sarki hexousin]. Emphatic position of
   [thlipsin] (pressure). See 2Co 12:7 [skolops tei sarki] (thorn in the
   flesh). And I would spare you [egO de humOn 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 phemi]. Note [phemi] here rather than
   [legO] (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 [sustellO], 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 [hOs me
   echontes]. This use of [hOs] with the participle for an assumed
   condition is regular and [me] in the Koine is the normal negative of
   the participle. So the idiom runs on through verse 31.

   7:30 As though they possessed not [hOs me katechontes]. See this use of
   [katechO], 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 chrOmenoi 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 [hOs me katachremenoi].
   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 schema tou kosmou toutou]. Cf. 1Jo
   2:17. [Schema] 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 [pOs
   aresei tOi KuriOi]. Deliberative subjunctive with [pOs] retained in an
   indirect question. Dative case of [KuriOi]. Same construction in verse
   33 with [pOs aresei tei gunaiki] (his wife) and in 34 [pOs aresei tOi
   andri] (her husband).

   7:34 And there is a difference also between the wife and the virgin
   [kai memeristai kai he gune kai he 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 he gune] and
   add [he agamos] after [he gune], 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 humOn autOn sumphoron]. Old
   adjective, advantageous, with neuter article here as substantive, from
   verb [sumpherO]. In N.T. here only and 10:33. Note reflexive plural
   form [humOn autOn]. Not that I may cast a snare upon you [ouch hina
   brochon humin epibalO]. [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." [EpibalO] is second aorist active subjunctive of
   [epiballO], 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 euschemon]. Old
   adjective [eu], well, [schemOn], shapely, comely, from [schema],
   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 [KuriOi]. Cf. Mary
   sitting at the feet of Jesus (Lu 10:39). Without distraction
   [aperispastOs]. Late adverb (Polybius, Plutarch, LXX) from the
   adjective [aperispastos] (common in the papyri) from [a] privative and
   [perispaO], to draw around (Lu 10:40).

   7:36 That he behaveth himself unseemly [aschemonein]. Old verb, here
   only in N.T., from [aschemOn] (1Co 12:23), from [a] privative and
   [schema]. 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 ei huperakmos]. Old
   word, only here in N.T., from [huper] (over) and [akme] (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 houtOs 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 [gameitOsan]. Present active plural
   imperative (long form).

   7:37 To keep his own virgin daughter [terein ten 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 [kalOs poiesei].

   7:38 Doeth well [kalOs poiei]. So Paul commends the father who gives
   his daughter in marriage [gamizei]. This verb [gamizO] has not been
   found outside the N.T. See on Mt 22:30. Shall do better [kreisson
   poiesei]. 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 zei ho
   aner autes]. While he lives [tOi zOnti 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 KuriOi]. Every marriage ought to be "in
   the Lord." To be married [gamethenai] is first aorist passive
   infinitive followed by the dative relative [hOi] with unexpressed
   antecedent [toutOi].

   7:40 Happier [makariOtera]. Comparative of [makarios] used in the
   Beatitudes (Mt 5:3ff.). After my judgment [kata ten emen gnOmen]. The
   same word used in verse 25, not a command. I think [dokO]. From
   [dokeO], not [nomizO] 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 tOn
   eidOlothutOn]. Plainly the Corinthians had asked also about this
   problem in their letter to Paul (7:1). This compound adjective
   [eidOlon], idol, [thutos], verbal adjective from [thuO], 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 [eidOlothuta] 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 gnOsin
   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, [gnOsis], but this problem cannot be
   solved by knowledge.

   8:2 Puffeth up [phusioi]. From [phusioO] (present indicative active).
   See on 4:6. Pride may be the result, not edification [oikodomei] which
   comes from love. Note article [he] with both [gnOsis] and [agape],
   making the contrast sharper. See on 1Th 5:11 for the verb [oikodomeO],
   to build up. Love is the solution, not knowledge, in all social
   problems. That he knoweth anything [egnOkenai 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 [oupO egnO]. Second
   aorist active indicative, timeless aorist, summary (punctiliar)
   statement of his ignorance. As he ought to know [kathOs dei gnOnai].
   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 egnOstai 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. [EgnOstai] is perfect passive indicative of [ginOskO], 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 eidOlon en kosmOi].
   Probably correct translation, though no copula is expressed. On
   [eidOlon] (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 me 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' hemin heis theos ho
   pater]. 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
   he gnOsis]. The knowledge [he gnOsis] 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 [tei
   sunethei?i heOs arti tou eidOlou]. Old word [sunetheia] from [sunethes]
   [sun, ethos], 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"
   [hOs eidOlothuton], though they no longer believe in idols. The
   idol-taint clings in their minds to this meat. Being weak [asthenes
   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 [suneidesis] (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 [asthenes], weak (lack of strength) see
   on Mt 26:41. Defiled [molunetai]. Old word [molunO], to stain, pollute,
   rare in N.T. (1Ti 3:9; Re 3:4).

   8:8 Will not commend [ou parastesei]. Future active indicative of
   [paristemi], old word to present as in Ac 1:3; Lu 2:22; Col 1:28. Food
   [brOma] 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 me, 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 [me pOs]. Common construction after verbs of caution or fearing,
   [me pOs] with aorist subjunctive [genetai]. This liberty of yours [he
   exousia humOn haute]. [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 [proskoptO], 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 idei [se] ton echonta gnOsin en eidOleiOi
   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
   [oikodomethesetai], 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 eidOlothuta 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 tei sei gnOsei]. 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 [apothneskO] of Christ is the central fact that
   clinches Paul's argument.

   8:12 Wounding their conscience [tuptontes autOn ten suneidesin]. Old
   verb [tuptO], 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 [brOma]. 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 me phagO krea eis ton aiOna]. The strong double
   negative [ou me] 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 Iesoun
   ton Kurion hemOn 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 [horaO], 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 [he eme 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? [Me ouk echomen exousian;]. Literary plural here
   though singular in 1-3. The [me] 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? [Me ouk echomen exousian;]. Same idiom. To lead
   about a wife that is a believer? [adelphen gunaika periagein;]. Old
   verb [periagO], 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 Kephas]. 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 me
   ergazesthai;]. By [e] (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 [me], 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 [strateuO]. At his own charges [idiois opsOniois]. This late
   word [opsOnion] (from [opson], cooked meat or relish with bread, and
   [Oneomai], 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 [labOn opsOnion] (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 ampelOna;]. [AmpelOn] no earlier than Diodorus, but in
   LXX and in papyri. Place of vines [ampelos], meaning of ending [-On].
   Who feedeth a flock? [tis poimainei poimnen;]. 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? [Me kata anthrOpon
   tauta lalO;]. Negative answer expected. Paul uses [kata anthrOpon] 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
   phimOseis boun aloOnta]. Quotation from De 25:4. Prohibition by [ou]
   and the volitive future indicative. [PhimoO], 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. [AloOnta] is present active participle of the old verb
   [aloaO], 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 [me melei] expects the negative answer, impersonal verb with
   dative and genitive cases [theoi], God, [boOn], oxen). Altogether
   [pantOs]. 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 arotriOn]. Late verb [arotriaO], to plough,
   for the old [aroO] from [arotron] (plough), in LXX and rare in papyri.
   In hope of partaking [ep' elpidi tou metechein]. The infinitive
   [aloain] 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 [humOn]. Objective genitive after [exousian]. Do not we
   yet more? [ou mallon hemeis;]. 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 [stege], 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 me tina enkopen dOmen].
   Late word [enkope], a cutting in (cf. radio or telephone) or hindrance
   from [enkoptO], to cut in, rare word (like [ekkope] here only in N.T.
   and once in Vettius Valens. How considerate Paul is to avoid "a
   hindrance to the gospel of Christ" [tOi euaggeliOi 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 tOi
   thusiasteriOi paredreuontes]. Old word [paredreuO], to sit beside, from
   [par--edros], like Latin assidere, and so constant attendance. Only
   here in the N.T. Locative case [thusiasteriOi], 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 [houtOs 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 zein]. 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 e to kauchema mou oudeis
   kenOsei]. 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 [kechremai]. 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 [en], were): "For good for me to die
   rather than," but here he changes the construction by a violent
   anacoluthon. Instead of another infinitive [kenOsai] after [e] (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.
   [KenoO] 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 euaggelizOmai]. Third class condition,
   supposable case. Same construction in verse 16 [ean me]. For necessity
   is laid upon me [anagke 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 [anagke] (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 [hekOn] --not of mine own will [akOn]. Both
   common adjectives, but only here in N.T. save [hekOn], 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 [kauchema], 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 [akOn] (unwilling).

   9:18 So as not to use to the full [eis to me katachresasthai]. [Eis to]
   for purpose with articular infinitive and perfective use of [kata] (as
   in 7:31) with [chresasthai] (first aorist middle infinitive).

   9:19 I brought myself under bondage [emauton edoulOsa]. Voluntary
   bondage, I enslaved myself to all, though free. Causative verb in [-oO]
   [douloO], from [doulos]. The more [tous pleionas]. Than he could have
   done otherwise. Every preacher faces this problem of his personal
   attitude and conduct. Note [kerdesO] (as in verses 20, 21, 22, but once
   [hina kerdanO] in 21, regular liquid future of [kerdainO] with [hina]
   is probably future active indicative (Jas 4:13), though Ionic aorist
   active subjunctive from [kerdaO] 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 [hOs Ioudaios]. He was a Jew and was not ashamed of it
   (Ac 18:18; 21:26). Not being myself under the law [me On 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, [me On
   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 [egenomen asthenes]. 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 [pantOs]. Pointed play on the
   word all, that I may save some [hina tinas sOsO]. 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 sunkoinOnos autou
   genOmai]. 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. [SunkoinOnos] is a compound word
   [sun], together with, [koinOnos], 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 stadiOi]. Old word from [histemi], 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 katalabete]. Final use of [hina] and
   perfective use of [kata-] with [labete] (effective aorist active
   subjunctive, grasp and hold). Old verb [katalambanO] and used in Php
   3:12ff.

   9:25 That striveth in the games [ho agOnizomenos]. Common verb for
   contest in the athletic games [agOn], sometimes with the cognate
   accusative, [agOna agOnizomai] 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 [egkrates], 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
   [stephO], 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. [Diadema] (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 [phtheirO], 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 [houtOs]. Both with [trechO] (run) and [pukteuO] (fight). As
   not uncertainly [hOs ouk adelOs]. Instead of exhorting them further
   Paul describes his own conduct as a runner in the race. He explains
   [houtOs]. [AdelOs] 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 [pukteuO]. Paul changes the metaphor from the
   runner to the boxer. Old verb (only here in N.T.) from [puktes]
   (pugilist) and that from [pugme] (fist). See on Mr 7:3). As not beating
   the air [hOs ouk aera derOn]. 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 hupOpiazO mou to sOma]. In
   Aristophanes, Aristotle, Plutarch, from [hupOpion], 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
   [sOma] 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 doulagOgO]. Late compound verb from [doulagOgos], 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 [me pOs]. Common conjunction for negative purpose
   with subjunctive as here [genOmai], second aorist middle). After that I
   have preached to others [allois ker-xas]. First aorist active
   participle of [kerussO] (see on 1:23), common verb to preach, from word
   [kerux] (herald) and that is probably the idea here. A [kerux] 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 genOmai]. 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 [dokimazO]. 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 ten nephelen]. 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 MOusen ebaptisanto en tei nephelei kai en tei thalassei]. 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 [ebaptisthesan] (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 brOma]. Westcott and
   Hort needlessly bracket to [auto]. [BrOma] 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
   pneumatikes akolouthouses 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 [he
   petra de en 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 autOn]. "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 [katestrOthesan]. First aorist passive
   indicative of [katastrOnnumi], 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 hemOn egenethesan]. More exactly,
   examples for us (objective genitive [hemOn], not subjective genitive,
   of us). The word [tupoi] (our types) comes from [tuptO], 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 me
   einai hemas epithumetas]. Purpose expressed by [eis] with the articular
   infinitive [to einai] and the accusative of general reference with
   [epithumetas] (lusters) in the predicate.

   10:7 Neither be ye idolaters [mede eidOlolatrai ginesthe]. Literally,
   stop becoming idolaters, implying that some of them had already begun
   to be. The word [eidOlolatres] seems to be a Christian formation to
   describe the Christian view. Eating [ta eidOlothuta] 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 [mede porneuOmen]. 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 [miai hemerai]. 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 [mede ekpeirazOmen 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 tOn opheOn apOllunto]. Vivid imperfect middle
   (cf. aorist middle [apOlonto] 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 [opheOn] rather than [ophOn].

   10:10 Neither murmur ye [mede 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
   [olothreuO] (late verb from [olethros], destruction) occurs only here,
   so far as known. The reference is to the destroying angel of Ex 12:23
   [ho olothreuOn].

   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 [tupikOs]. 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 hemOn]. Objective genitive [hemOn] again.
   [Nouthesia] is late word from [noutheteO] (see on Ac 20:31; 1Th
   5:12,14) for earlier [nouthetesis] and [nouthetia]. The ends of the
   ages have come [ta tele tOn aiOnOn katenteken]. Cf. Heb 9:26 [he
   sunteleia tOn aiOnOn], 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. [Katenteken] is perfect active indicative of
   [katantaO], 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 [me pesei]. Negative purpose with [me] and second
   aorist active subjunctive of [piptO].

   10:13 Hath taken [eilephen]. Perfect active indicative of [lambanO].
   But such as man can bear [ei me anthrOpinos]. 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 [ten 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 [eidOlolatreia].

   10:15 As to wise men [hOs 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 poterion tes 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 [koinOnia tou haimatos
   tou Christou]. Literally, a participation in (objective genitive) the
   blood of Christ. The word [koinOnia] is an old one from [koinOnos],
   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 [koinOnia] in reference to "the body of Christ." The
   bread which we break [ton arton hon klOmen]. 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 [arO], 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 [hemeis] 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 sOma]. 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 [Israel 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 [koinOnoi tou thusiasteriou]. Same idea in
   [koinOnoi] participators in, partners in, sharers in (with objective
   genitive). The word [thusiasterion] is from late verb [thusiazO], to
   offer sacrifice, and that from [thusia], sacrifice, and that from
   [thuO], 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 [eidOlothuton]. See on Ac 15:29; 1Co
   8:1, 4. Idol [eidOlon]. 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 [phemi] (I say) must be
   repeated from verse 19 before [hoti]. To demons, and not to God
   [daimoniois kai ou theOi]. Referring to LXX text of De 32:17. It is
   probable that by [ou theOi] 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 [daimOn], 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 [trapezes 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 tes trapezes 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 [parazeloumen]. 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 [medeis to heautou zeteitO]. 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
   plesion] (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 makellOi]. 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 [meden anakrinontes dia ten suneidesin]. 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
   [plerOma]. Old word from [pleroO], 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 eipei]. 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 [me esthiete]. Present imperative
   with [me] prohibiting the habit of eating then. Pertinent illustration
   to the point of doing what is expedient and edifying. That shewed it
   [ton menusanta]. First aorist active articular participle (accusative
   case because of [dia] from [menuO], 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
   he eleutheria mou krinetai hupo alles suneideseOs;]. Supply [genetai]
   (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 [blasphemoumai] 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 [sumpherO],
   to bear together, and explains use of verb in verse 23. That they may
   be saved [hina sOthOsin]. First aorist passive subjunctive of [sOzO],
   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 [mimetai mou]. In the principle of considerate
   love as so clearly shown in chapters 1Co 8-10 and in so far as [kathOs]
   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 [paradidOmi] [paredOka], 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 [thelO de humas eidenai]. But I wish you
   to know, censure in contrast to the praise in verse 2. The head of
   Christ is God [kephale tou Christou ho theos]. Rather, God is the head
   of Christ, since [kephale] is anarthrous and predicate.

   11:4 Having his head covered [kata kephales echOn]. Literally, having a
   veil [kalumma] understood) down from the head [kephales] 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 [akatakaluptOi tei kephalei]. 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 tei exuremenei]. 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 [xuraO], later form for the old [xureO]. 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 keirasthO]. Aorist middle imperative of
   [keirO], 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
   [katakaluptesthO]. Present middle imperative of old compound
   [kata-kaluptO], 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 [eikOn kai doxa theou]. Anarthrous
   substantives, but definite. Reference to Ge 1:28; 2:26 whereby man is
   made directly in the image [eikOn] 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 [anthrOpos] (Greek word for both
   male and female), not [aner] (male) as here. But the woman [gune] was
   formed from the man [aner] 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 ten gunaika]. Because of [dia] with accusative
   case) the woman. The record in Genesis gives the man [aner] as the
   origin [ek] of the woman and the reason for [dia] the creation
   [ektisthe], first aorist passive of [ktizO], 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 [semeion 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 [hypotages], 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 [plen]. This adversative clause limits the preceding
   statement. Each sex is incomplete without [chOris], apart from, with
   the ablative case) the other. In the Lord [en KuriOi]. 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 [he phusis aute]. He reenforces the appeal to
   custom by the appeal to nature in a question that expects the
   affirmative answer [oude]. [Phusis], from old verb [phuO], 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 [komai]. Present active subjunctive of [komaO]
   (from [kome], hair), old verb, same contraction [-aei=ai] as the
   indicative [aei = ai], 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 [periballO]
   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 [sunetheian]. Old word from [sunethes]
   [sun, ethos], 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 epainO].
   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 hesson].
   Old comparative from [heka], softly, used as comparative of [kakos],
   bad. In N.T. only here and 2Co 12:15.

   11:18 First of all [prOton 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 [sunerchomenOn hemOn en ekklesiai].
   Genitive absolute. Here [ekklesia] 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 [schizO]. 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, [akouO].

   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 [Agape] 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 peinai].
   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 [methuO], to be drunk, see on Mt 24:49; Ac 2:15.

   11:22 What? Have ye not houses? [Me gar oikias ouk echete;] The double
   negative [me--ouk] in the single question is like the idiom in 9:4f.
   which see. [Me] 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
   me 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 eipO 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 [paredOka]. 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 [paredOka] (first aorist active indicative just used
   for "I delivered").

   11:24 When he had given thanks [eucharistesas]. First aorist active
   participle of [eucharisteO] from which word our word Eucharist comes,
   common late verb (see on 1:14). Which is for you [to huper humOn].
   [KlOmenon] (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 ten emen anamnesin]. The objective use of the
   possessive pronoun [emen]. Not my remembrance of you, but your
   remembrance of me. [Anamnesis], from [anamimneskO], 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 deipnesai]. [Meta] and the articular aorist
   active infinitive, "after the dining" (or the supping) as in Lu 22:20.
   The new covenant [he kaine diatheke]. For [diatheke] see on Mt 26:28.
   For [kainos] see on Lu 5:38; 22:20. The position of [estin] before [en
   tOi haimati] (in my blood) makes it a secondary or additional predicate
   and not to be taken just with [diatheke] (covenant or will). As oft as
   ye drink it [hosakis an pinete]. 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 elthei]. Common idiom (with or without
   [an] with the aorist subjunctive for future time (Robertson, Grammar,
   p. 975). In Lu 22:18 we have [heOs hou elthei]. The Lord's Supper is
   the great preacher [kataggellete] of the death of Christ till his
   second coming (Mt 26:29).

   11:27 Unworthily [anaxiOs]. 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 [dokimazetO anthrOpos 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 [me diakrinOn to sOma]. So-called
   conditional use of the participle, "not judging the body." Thus he eats
   and drinks judgment [krima] on himself. The verb [dia-krinO] 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 koimOntai 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 [paideuO], 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 tOi kosmOi]. Along with the world.
   Afflictions are meant to separate us from the doom of the wicked world.
   Final use of [hina me] here with [katakrithOmen] (first aorist passive
   subjunctive).

   11:33 Wait one for another [allelous 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 oikOi]. 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 [hOs an elthO]. Common idiom for
   temporal clause of future time (conjunction like [hOs] with [an] and
   aorist subjunctive [elthO].
     __________________________________________________________________

Chapter 12

   12:1 Now concerning spiritual gifts [peri de tOn pneumatikOn]. 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 [ete] 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 eidOla ta aphOna]. "Unto the idols the dumb." See
   Ps 95:5-7 for the voicelessness [a-phOna], old adjective, without
   voice, [phOne] of the idols. Pagans were led astray by demons (1Co
   10:19f.). Howsoever ye might be led [hOs an egesthe]. Rather, "as often
   as ye were led." For this use of [hOs an] for the notion of repetition,
   regular Koine idiom, see Robertson, Grammar, p. 974. Cf. [hopou an] in
   Mr 6:56.

   12:3 Wherefore I give you to understand [dio gnOrizO humin]. Causative
   idea (only in Aeschylus in old Greek) in papyri (also in sense of
   recognize) and N.T., from root [gnO] in [ginOskO], to know. Speaking in
   the Spirit of God [en pneumati theou lalOn]. Either sphere or
   instrumentality. No great distinction here between [laleO] (utter
   sounds) and [legO] (to say). Jesus is anathema [anathema Iesous]. On
   distinction between [anathema] (curse) and [anathema] (offering Lu
   21:5) see discussion there. In LXX [anathema] 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
   Iesous] (Ac 26:11). Jesus is Lord [Kurios Iesous]. 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 Iesous]. 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 [diaireO], to distribute, as [diairoun] (dividing,
   distributing) in verse 11. Only here in the N.T. Of gifts
   [charismatOn]. 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 [diakoniOn]. 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 [energematOn]. Late word, here only in N.T., the
   effect of a thing wrought (from [energeO], 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 energOn 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 [phanerOsis]. Late word, in papyri, in N.T. only
   here and 2Co 4:2, from [phaneroO], to make manifest [phaneros]. Each
   instance of the whole (verse 6) is repeatedly given [didotai], present
   passive indicative of [didOmi]. 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 [hOi men]. Demonstrative [hos] with [men] in dative case,
   to this one. The distribution or correlation is carried on by [allOi
   de] (verses 8, 9, 10), [heterOi 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 gnOseOs]. 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
   tOi autOi pneumati] (in the same Spirit) in contrast with [dia] and
   [kata] in verse 8. Gifts of healings [charismata iamatOn]. [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 [energemata dunameOn]. Workings of powers.
   Cf. [energOn dunameis] in Ga 3:5; Heb 2:4 where all three words are
   used [semeia], signs, [terata], wonders, [dunameis], powers). Some of
   the miracles were not healings as the blindness on Elymas the sorcerer.
   Prophecy [propheteia]. Late word from [prophetes] and [prophemi], 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 pneumatOn]. [Diakrisis] is old word from [diakrinO] (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 [gene
   glOssOn]. 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, [gene] 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 [hermeneia
   glOssOn]. Old word, here only and 14:26 in N.T., from [hermeneuO] from
   [Hermes] (the god of speech). Cf. on [diermeneuO] 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 [idiai]. Separately. Even as he will [kathOs bouletai]. Hence
   there is no occasion for conceit, pride, or faction (4:7).

   12:12 So also is Christ [houtOs kai ho Christos]. One would naturally
   expect Paul here to say [houtOs kai to sOma 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 [sOma] 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 [hemeis pantes eis hen sOma
   ebaptisthemen]. First aorist passive indicative of [baptizO] 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 epotisthemen]. First aorist
   passive indicative of [potizO], 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 eipei ho pous]. Condition of third
   class [ean] and second aorist subjunctive [eipei]. In case the foot
   say. I am not of the body [ouk eimi ek tou sOmatos]. 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 sOmatos]. 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 sOma 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 [he osphresis]. 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 [kathOs
   ethelesen]. 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 mele, hen de sOma]. 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 pollOi 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" [pollOi mallon], instrumental case) in need of therm. Those
   members of the body which seem to be more feeble are necessary [ta
   dokounta mele tou sOmatos 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
   [euschemosunen 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 [euschemOn] [eu], well, [schema],
   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 [aschemOn]
   (deformed, uncomely), old word, here only in N.T., but see 7:36 for
   [aschemoneO].

   12:24 Tempered the body together [sunekerasen to sOma]. 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 [tOi husteroumenOi]. It is a true instinct that
   gives superior honour to the unseen organs of life.

   12:25 That there should be no schism [hina me ei 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 merimnOsin]. The very verb [merimnaO] 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 prophetas] (some
   apostles, some prophets), but he changes the construction and has no
   [hous de], but instead [prOton, deuteron, epeita] (first, second, then,
   etc.). In the church [en tei ekklesiai]. The general sense of
   [ekklesia] 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 [prophetas]. 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 [didaskO], 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,
   iametOn, glOssOn] in verses 9, 10 with [glOssOn], last again. But these
   two new terms (helps, governments). Helps [antilempseis]. 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 [kuberneseis]. Old word from
   [kubernaO] (cf. [Kubernetes] 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 hegoumenoi] 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 [me pantes]. The [me] expects a negative answer with each
   group.

   12:30 Do all interpret? [me pantes diermeneuousin?]. 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. [ZeloO] 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' huperbolen 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' huperbolen eis
   huperbolen] (2Co 4:17). [Huperbole] is old word from [huperballO], 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 glOssais]. 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, [lalO kai me echO], though the form is identical with
   present indicative) is of the third class, a supposable case. But have
   not love [agapen de me echO]. This is the crux of the chapter. Love is
   the way par excellence of 12:31. It is not yet clearly certain that
   [agape] (a back-formation from [agapaO] occurs before the LXX and the
   N.T. Plutarch used [agapesis]. 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 [agape] made it easier for Christians
   to use this word for Christian love as opposed to [erOs] (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 [agape] 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
   echOn]. Old words. Brass was the earliest metal that men learned to
   use. Our word echoing is [echOn], 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.
   [AlalazO], 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" [hOste ore
   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 [PsOmisO]. First aorist active subjunctive of
   [psOmizO], to feed, to nourish, from [psOmos], 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 kauthesOmai]. First
   future passive subjunctive (Textus Receptus), but D [kauthesomai]
   (future passive indicative of [kaiO], 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 [kauchesOmai], first
   aorist middle subjunctive of [kauchaomai] (so Westcott and Hort), "that
   I may glory." This is correct. It profiteth me nothing [ouden
   Opheloumai]. Literally, I am helped nothing. [Ouden] in the accusative
   case retained with passive verb. See two accusatives with [OpheleO] 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 Koine word (Plutarch) from
   [makros], long, [thumos], passion, ardour. Cf. Jas 5:7f. Is kind
   [chresteuetai]. From [chrestos] (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 zeloi].
   Present active indicative of [zeloO] (contraction [oei=oi], same as
   subjunctive and optative forms). Bad sense of [zelos] from [zeO], 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
   [phusioO] from [phusis] (late form for [phusaO, phusiaO] 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 aschemonei]. Old verb from
   [aschemOn] (12:23). In N.T. only here and 7:36. Not indecent. Seeketh
   not its own [ou zetei ta heautes]. 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 tei aletheiai]. 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]. [StegO] is old verb from
   [stege], 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 agape kaluptei phethos hamartiOn], 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 [He agape 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
   [katargethesontai]. First future passive of [katargeO]. 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 [pauO], 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 elthei] is second aorist
   subjunctive with [hotan], temporal clause for indefinite future time.

   13:11 A child [nepios]. See on 3:1 for [nepios] 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 [elogizomen]. Imperfect middle, I used to
   reason or calculate. Now that I am become [hote gegona]. Perfect active
   indicative [gegona], I have become a man [aner] and remain so (Eph
   4:14). I have put away [katergeka]. 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
   [optO], 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 [prosOpon pros prosOpon]. Note triple use of [pros] which means
   facing one as in Joh 1:1. [ProsOpon] is old word from [pros] and [ops],
   eye, face. Shall I know [epignOsomai]. I shall fully [epi-] know.
   Future middle indicative as [ginOskO] (I know) is present active and
   [epegnOsthen] (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 [meizOn toutOn].
   Predicative adjective and so no article. The form of [meizOn] is
   comparative, but it is used as superlative, for the superlative form
   [megistos] had become rare in the Koine (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 [diOkete ten agapen]. As if a veritable chase.
   Paul comes back to the idea in 12:31 (same use of [zeloute] 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 propheteuete]. Distinct aim in view as in verse 5. Old verb from
   [prophetes], 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 [akouO] used either of hearing the
   sound only or getting the idea (cf. Ac 9:7; 22:9). Mysteries
   [musteria]. Unexplained mysteries (1Co 2:7).

   14:3 Edification [oikodomen]. Building up. Comfort [paraklesin].
   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 [paraklesis] as here. Edification, cheer, incentive in these
   words.

   14:4 The church [ekklesian]. No article, literally, "a church" (local
   use). Not [he ekklesia].

   14:5 Except he interpret [ektos ei me diermeneuei]. Pleonastic
   combination of [ektos] (preposition except) and [ei me] (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 Koine, Robertson,
   Grammar, pp. 1017f., condition of third class). On the verb see on
   12:30; Lu 24:27; Ac 9:36. Receive [labei]. Second aorist (ingressive)
   active subjunctive of [lambanO], may get edification.

   14:6 If I come [ean elthO]. Third class condition, supposable case
   (aorist subjunctive). What shall I profit you [ti humas OphelesO]. Two
   accusatives with this verb (see 13:3). Unless I speak [ean me lalesO].
   Second condition (also third class) with the one conclusion (cf. 1Ti
   2:5).

   14:7 Things without life [apsucha]. Without a soul [a] privative,
   [psuche] or life. Old word only here in N.T. Pipe [aulos]. Old word
   (from [aO, auO], 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 diastolen tois phthoggois me dOi]. Third
   class condition with second aorist active subjunctive [dOi] from
   [didOmi]. Common word in late Greek for difference [diastellO], 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 [adelon phOnen]. Old adjective [a] privative,
   [delos], 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 [paraskeuazO], old
   verb, in N.T. only here, 2Co 9:2ff.; Ac 10:10. From [para, skeue]
   (preparation).

   14:9 Unless ye utter speech easy to be understood [ean me eusemon logon
   dOte]. Condition of third class again [ean] and aorist subjunctive).
   [Eusemon] [eu], well, [sema], 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 derOn]
   (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 [tugchanO], if it should happen. Common enough idiom. Cf.
   [tuchon] in 16:6. Without signification [aphOnon]. Old adjective [a]
   privative and [phOne]. Without the faculty of speech (12:2; Ac 8:32;
   2Pe 2:16).

   14:11 The meaning of the voice [ten dunamin tes phOnes]. 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 [zelOtai pneumatOn]. Zealots for
   spirits. So it looked. That ye may abound [hina perisseuete]. Purpose
   clause with the object by prolepsis stated beforehand "for the
   edification of the church."

   14:13 Let him pray that he may interpret [proseuchesthO hina
   diermeneuei]. 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 tOi 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 [psalO de kai tOi 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. [PsallO] 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 eulogeis 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 anaplerOn ton topon tou
   idiOtou]. Not a special part of the room, but the position of the
   [idiOtou] (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
   tei sei eucharistiai]. Just the prayer, not the Eucharist or the Lord's
   Supper, as is plain from verse 17.

   14:18 More than you all [pantOn humOn mallon]. Ablative case after
   [mallon]. Astonishing claim by Paul that doubtless had a fine effect.

   14:19 Howbeit in church [alla en ekklesiai]. Private ecstasy is one
   thing (cf. 2Co 12:1-9) but not in church worship. That I may instruct
   [hina katechesO]. Final clause with [hina]. For the rare verb
   [katecheO] see on Lu 1:4; Ac 18:25.

   14:20 Be not children in mind [me 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 [tei kakiai nepiazete]. 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 tOi nomOi gegraptai]. Isa 28:11f.
   Freely quoted.

   14:22 For a sign [eis semeion]. Like the Hebrew and occasional Koine
   idiom also.

   14:23 Will they not say that ye are mad? [ouk erousin hoti mainesthe?].
   These unbelievers unacquainted [idiOtai] 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 pantOn]. 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 ontOs en humin estin].
   Recitative [hoti] and direct quotation from Isa 45:15 (Hebrew rather
   than the LXX). "Really [ontOs] Lu 24:34) God is in you."

   14:26 When ye come together [hotan sunerchesthe]. Present middle
   subjunctive, repetition, whenever ye come together, in contrast with
   special case [ean sunelthei], second aorist subjunctive) in verse 23.

   14:27 By two [kata duo]. According to two, ratio. Or at most [e 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 me ei diermeneutes]. Third
   class condition. Earliest known instance and possibly made by Paul from
   verb in verse 27. Reappears in Byzantine grammarians. Keep silence in
   church [sigatO en ekklesiai]. 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 e treis]. No [kata] here as in verse 27. Let
   two or three prophets speak. Let the others discern [hoi alloi
   diakrinetOsan]. Whether what is said is really of the Spirit. Cf. 12:10
   [diakriseis pneumatOn].

   14:30 Let the first keep silence [ho prOtos sigatO]. 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
   prophetOn prophetais 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 [hOs en pasais tais ekklesiais tOn hagiOn]. 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 ekklesiais sigatOsan]. 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 oikOi]. He calls it a shame
   [aischron] as in 11:6 (cf. Eph 5:12; Tit 1:11). Certainly women are
   still in subjection [hupotassesthOsan] 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 entole]. 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 [euschemonOs 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 [gnOrizO]. See on 12:3 for this common verb. As if in
   reproach. The gospel which I preached unto you [to euaggelion ho
   eueggelisamen humin]. Cognate accusative, "the gospel which I
   gospelized unto you." Note augment [e] after [eu-] like compound verb
   with preposition. Note repetition of relative [ho, en hOi, di hou], and
   [tini] like relative) without [kai] (and), asyndeton.

   15:2 In what words I preached it unto you [tini logoi eueggelisamen
   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 [gnOrizO] 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 me eikei episteusate]. For [ektos
   ei me] see on 14:5. Condition of first class, unless in fact ye did
   believe to no purpose [eikei], 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 prOtois]. 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 [paredOka, 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, [etaphe], hath been
   raised, [egegertai], appeared, [Ophthe]. Christ died [Christos
   apethanen]. Historical fact and crucial event. For our sins [huper tOn
   hamartiOn hemOn]. [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 Koine. In 1Pe 3:18 we have [peri
   hamartiOn, huper adikOn]. 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 etaphe]. Note [hoti] repeated
   before each of the four verbs as a separate item. Second aorist passive
   indicative of [thaptO], old verb, to bury. This item is an important
   detail as the Gospels show. And that he hath been raised [kai hoti
   egegertai]. Perfect passive indicative, not [egerthe] 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 [tei hemerai tei tritei]. 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 Ophthe Kephai]. First
   aorist passive indicative of the defective verb [horaO], to see. Paul
   means not a mere "vision," but actual appearance. John uses
   [ephanerOthe] (Joh 21:14) from [phaneroO], to make manifest, of
   Christ's appearance to the seven by the Sea of Galilee. Peter was
   listed first [prOtos] 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 pantOn]. To the twelve [tois dOdeka]. 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 [epanO pentakosiois
   adelphois ephapax]. [EpanO] 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 [IakObOi]. 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 [hOsperei tOi ektrOmati].
   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 [titrOskO]
   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 [ektrOma] just used. See Eph 3:8 where
   he calls himself "less than the least of all saints" and 1Ti 1:15 the
   "chief" [prOtos] 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 [ediOxa ten ekklesian 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 autOn pantOn 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 [houtOs kerussomen, kai houtOs
   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 [kerussetai]. Personal use of the verb, Christ is
   preached. How say some among you? [pOs 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--kerussetai].
   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 egegertai]. 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
   [pseudomartureO], 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 emarturesamen 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 [maten] (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 humOn]. 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
   [apOlonto]. 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 [elpikotes 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
   [aparche]. 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 [tOn
   kekoimemenOn]. 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' anthrOpou]. 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 [zOopoiethesontai]. First future passive
   indicative of [zOopoieO], late verb (Aristotle) to give life, to
   restore to life as here. In verse 36 [zOopoieitai] 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 [tassO], to arrange, here
   only in N.T. Each in his own division, troop, rank. At his coming [en
   tei parousiai]. 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
   paradidOi]. Present active subjunctive (not optative) of [paradidOmi]
   with [hotan], whenever, and so quite indefinite and uncertain as to
   time. Present subjunctive rather than aorist [paradOi] because it
   pictures a future proceeding. To God, even the Father [tOi theOi 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
   katargesei]. 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 [katargeO] see 1Co 6:13;
   13:8,10,11. Rule [archen], 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 thei]. Second aorist active
   subjunctive of [tithemi], "till he put" (no sense in saying "hath put,"
   merely effective aorist tense for climax. [Achri (hou), mechri (hou),
   heOs (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 [hupotassO], 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 eipei]. 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 [eipei]
   (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 [delon 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 hupotagei ta
   panta]. Second aorist passive subjunctive of [hupotassO], 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 ei
   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 tOn nekrOn]. 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 [holOs]. See on 5:1.

   15:30 Why do we also stand in jeopardy every hour? [ti kai hemeis
   kinduneuomen pasan hOran?]. 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 hOran] naturally means all through every hour
   (extension).

   15:31 I protest by that glorying in you [ne ten humeteran kauchesin].
   No word for "I protest." Paul takes solemn oath by the use of [ne]
   (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 [kauchesis] see on 1Th 2:19. The possessive pronoun
   [humeteran] is objective as [emen] in 1Co 11:24. I die daily [kath'
   hemeran apothneskO]. I am in daily peril of death (2Co 4:11; 11:23; Ro
   8:36).

   15:32 After the manner of men [kata anthrOpon]. Like men, for applause,
   money, etc. (4:9ff.; Php 3:7). If I fought with wild beasts at Ephesus
   [ei etheriomachesa en EphesOi]. Late verb from [theriomachos], 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 [theriomachos]. 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 [phagOmen kai
   piOmen]. Volitive second aorist subjunctives of [esthiO] and [pinO].
   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 [me planasthe]. Do not be led astray [planaO] 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 [ethe]. 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 [eknepsate dikaiOs]. Wake up as if from
   drunkenness. [EknephO], only here in N.T. sin not [me hamartanete].
   Stop sinning. No knowledge of God [agnOsian 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 [entropen], turning in on oneself). See on 6:5 for [entrope].

   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 [pOs]. 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 [poiOi sOmati]. 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. [SOma] here is an organism. Flesh [sarx] is the [sOma] for
   the natural man, but there is spiritual [pneumatikon] [sOma] for the
   resurrection.

   15:36 Thou foolish one [aphrOn]. Old word [a] privative, [phren], 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 me
   apothanei]. 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 sOma to genesomenon].
   Articular future participle of [ginomai], literally, "not the body that
   will become." The new body [sOma] 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 sOma]. 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 [speirO], to sow, see
   on Mt 13:24f.

   15:39 The same flesh [he aute 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 [ktenOn]. Old word, from [ktaomai], to possess, and
   so property. See Lu 10:34. Of birds [ptenOn]. 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 [aster gar
   asteros diapherei en doxei]. A beautiful illustration of Paul's point.
   [Asteros] is the ablative case after [diapherei] (old verb [diapherO],
   Latin differo, our differ, bear apart). On [aster] 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 doxei].
   Old word from [dokeO], 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 [houtOs kai he anastasis tOn
   nekrOn]. 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
   aphtharsiai]. Late word from [a] privative and [phtheirO], 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 astheneiai]. 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 [sOma psuchikon]. See on 2:14 for this word, a
   difficult one to translate since [psuche] 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 [psuche] either as soul or life. The same
   difficulty exists as to a spiritual body [sOma pneumatikon]. The
   resurrection body is not wholly [pneuma]. Caution is needed here in
   filling out details concerning the [psuche] 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 psuchen zOsan]. Hebraistic use
   of [eis] in predicate from LXX. God breathed a soul [psuche] into "the
   first man." The last Adam became a life-giving spirit [ho eschatos Adam
   eis pneuma zOopoioun]. 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 prOton 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 anthrOpos 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
   [anthrOpos] 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 [phoresOmen 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 [pherO].

   15:50 Cannot inherit [kleronomesai 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 [musterion]. 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 koimethesometha].
   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 allagesometha]. Second future passive indicative of
   [allassO]. 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 atomOi]. Old word, from [a] privative and
   [temnO], 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 ripei
   ophthalmou]. Old word [ripe] from [riptO], 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 tei
   eschatei 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 [thneskO],
   to die. In N.T. only here and 1Ti 6:16 where God is described as having
   immortality.

   15:54 Shall have put on [endusetai]. 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 [katepothe]. First aorist passive indicative of
   [katapinO], 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 [nike]. 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 [kentreO], 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 [he dunamis tes 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 [tOi de theOi charis]. Exultant triumph
   through Christ over sin and death as in Ro 7:25.

   15:58 Be ye steadfast, unmovable [hedraioi ginesthe, ametakinetoi].
   "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 tes logias
   tes 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 [logeuO], 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 [houtOs kai humas poiesate]. 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 [prOten] 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'
   heautOi tithetO thesaurizOn]. By himself, in his home. Treasuring it
   (cf. Mt 6:19f. for [thesaurizO]. Have the habit of doing it, [tithetO]
   (present imperative). As he may prosper [hoti ean euodOtai]. 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 [euodOtai] 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 [euodOthei] (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 paragenOmai]. Whenever I arrive, indefinite
   temporal conjunction [hotan] and second aorist middle subjunctive.
   Whomsoever ye shall approve by letters [hous ean dokimasete di'
   epistolOn]. Indefinite relative with [ean] and aorist subjunctive of
   [dokimazO] (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 [apopherO], to bear
   away. Bounty [charin]. Gift, grace, as in 2Co 8:4-7. As a matter of
   fact, the messengers of the churches [apostoloi ekklesiOn] 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 ei tou kame
   poreuesthai]. "If the collection be worthy of the going as to me also."
   Condition of third class [ean--ei] 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
   dielthO]. "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 [tugchanO] used as an adverb (in Plato and Xenophon, but
   nowhere else in N.T.). Or even winter [e kai paracheimasO]. Future
   active of late verb [paracheimazO] [cheimOn], 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 poreuOmai].
   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 parodOi]. Like our "by the way" [parodos],
   incidentally. If the Lord permit [ean ho Kurios epitrepsei]. Condition
   of the third class. Paul did everything [en KuriOi] (Cf. Ac 18:21).

   16:8 Until Pentecost [heOs tes Pentekostes]. 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
   aneOigen megale kai energes]. Second perfect active indicative of
   [anoigO], to open. Intransitive, stands wide open at last after his
   years there (Ac 20:31). A wide open door. What does he mean by
   [energes]? It is a late word in the Koine. 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 "[energes]" (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 aphobOs genetai]. 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 pantOs ouk en
   thelema hina nun elthei]. 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 [gregoreite]. Stay awake. Late present from [egregora]
   second perfect of [egeirO], to awake. Quit you like men [andrizesthe].
   Play the man. Middle voice, show yourselves men. From [aner], a man.

   16:15 Ye know [oidate]. Koine form for second perfect indicative used
   as present of [horaO]. Parenthetic clause through rest of the verse.
   Stephanas is mentioned also in 1:16 and in 16:17. For [aparche] 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
   hupotassesthe 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 tei parousiai]. 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 husterema houtoi aneplerOsan]. 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 humOn]. 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 ekklesiai tes 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 tei
   kat' oikon autOn ekklesiai]. 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 philemati hagiOi]. 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 [tei emei cheiri Paulou].
   Literally, "With the hand of me Paul." The genitive [Paulou] is in
   apposition with the possessive pronoun [emei] 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

   Genesis

   [1]1:28   [2]2:24   [3]2:26   [4]2:26   [5]6:1   [6]12:8   [7]23:15
   [8]40:8   [9]40:22   [10]41:12   [11]42:15

   Exodus

   [12]5:12   [13]12:15   [14]12:23   [15]13:7   [16]13:21   [17]14:19
   [18]16:13   [19]17:6   [20]32:6   [21]32:18   [22]33:12

   Leviticus

   [23]18:8   [24]22:11   [25]27:28

   Numbers

   [26]5:18   [27]10:31   [28]12:12   [29]14:14   [30]14:16
   [31]14:30-32   [32]16:41   [33]18:8-20   [34]20:11   [35]21:6
   [36]21:16   [37]25:1-9   [38]25:9

   Deuteronomy

   [39]17:7   [40]22:30   [41]25:4   [42]31:20   [43]32:15   [44]32:17
   [45]32:21   [46]32:21

   Joshua

   [47]6:17   [48]7:12

   1 Samuel

   [49]17:43

   1 Kings

   [50]13

   1 Chronicles

   [51]16:36

   Nehemiah

   [52]5:13   [53]8:6

   Job

   [54]2:6   [55]3:16   [56]5:13

   Psalms

   [57]2:12   [58]8   [59]8:7   [60]24:1   [61]94:11   [62]95:5-7
   [63]95:39   [64]106:48   [65]118:22   [66]138:1

   Proverbs

   [67]21:18

   Isaiah

   [68]6:2   [69]7:20   [70]22:13   [71]25:8   [72]28:11   [73]29:14
   [74]31:8   [75]33:18   [76]40:13   [77]45:15   [78]52:15   [79]54:13
   [80]58:7   [81]64:4   [82]64:4   [83]65:11   [84]65:17

   Jeremiah

   [85]7:18   [86]9:24

   Ezekiel

   [87]16:18   [88]23:41

   Daniel

   [89]7:9

   Hosea

   [90]13:14

   Zephaniah

   [91]1:12

   Zechariah

   [92]13:9

   Malachi

   [93]1:7   [94]4:1

   Matthew

   [95]2:7   [96]3:1   [97]3:12   [98]3:15   [99]4:7   [100]4:17
   [101]4:21   [102]5:3   [103]5:13   [104]5:14   [105]5:20   [106]5:21
   [107]5:23   [108]5:24   [109]5:29   [110]5:31   [111]5:32   [112]5:34
   [113]5:40   [114]5:44   [115]6:1   [116]6:19   [117]6:27   [118]6:31
   [119]7:1   [120]7:15   [121]7:22   [122]8:14   [123]9:16   [124]9:17
   [125]10:2   [126]10:2   [127]10:10   [128]11:11   [129]11:28
   [130]12:38   [131]12:40   [132]13:11   [133]13:24   [134]13:31
   [135]13:33   [136]13:39   [137]13:40   [138]13:49   [139]13:51
   [140]13:52   [141]13:55   [142]14:24   [143]14:36   [144]15:2
   [145]15:9   [146]16:1   [147]16:8-12   [148]16:18   [149]16:26
   [150]17:20   [151]17:20   [152]18:1   [153]18:7   [154]18:15
   [155]19:3-12   [156]19:5   [157]19:9   [158]19:20   [159]19:28
   [160]20:8   [161]20:8   [162]20:11   [163]20:23   [164]20:26
   [165]20:28   [166]20:28   [167]20:30   [168]21:21   [169]21:21
   [170]21:42-45   [171]22:12   [172]22:30   [173]22:34   [174]23:11
   [175]23:25   [176]24:8   [177]24:31   [178]24:49   [179]25:34
   [180]25:40   [181]25:41   [182]26:28   [183]26:29   [184]26:41
   [185]26:67   [186]27:28   [187]27:29   [188]27:42   [189]27:52
   [190]28:14   [191]28:16   [192]28:19   [193]28:19

   Mark

   [194]1:19   [195]2:21   [196]4:19   [197]5:13   [198]5:38   [199]6:3
   [200]6:39   [201]6:56   [202]7:3   [203]7:8   [204]7:18   [205]7:21
   [206]8:36   [207]10:1   [208]10:9   [209]10:9-12   [210]10:11
   [211]10:12   [212]10:21   [213]10:34   [214]10:40   [215]11:10
   [216]14:12   [217]15:17   [218]15:17   [219]16:2   [220]16:7
   [221]16:9

   Luke

   [222]1:4   [223]2:6   [224]2:15   [225]2:22   [226]2:31   [227]3:1
   [228]3:12   [229]3:13   [230]3:16   [231]4:12   [232]4:20   [233]5:5
   [234]5:38   [235]6:27   [236]6:48   [237]7:21   [238]8:23   [239]9:25
   [240]10:7   [241]10:25   [242]10:34   [243]10:39   [244]10:40
   [245]10:40   [246]11:34   [247]11:41   [248]11:44   [249]12:27
   [250]12:42   [251]12:45   [252]12:46   [253]14:9   [254]14:29
   [255]14:34   [256]16:1   [257]16:17   [258]16:18   [259]18:5
   [260]18:11   [261]18:12   [262]20:16   [263]20:17   [264]20:37
   [265]21:5   [266]21:23   [267]21:25   [268]21:25   [269]22:7
   [270]22:17-20   [271]22:18   [272]22:19   [273]22:19   [274]22:20
   [275]22:20   [276]22:25   [277]22:29   [278]22:30   [279]22:30
   [280]22:37   [281]22:37   [282]22:69   [283]23:16   [284]23:43
   [285]24:1   [286]24:1   [287]24:13   [288]24:21   [289]24:25
   [290]24:27   [291]24:27   [292]24:34   [293]24:34   [294]24:46

   John

   [295]1:1   [296]1:3   [297]1:16   [298]1:18   [299]1:29   [300]1:42
   [301]2:5   [302]3:8   [303]3:10   [304]4:2   [305]4:8   [306]5:3
   [307]5:21   [308]5:36   [309]5:39   [310]6:30   [311]6:35   [312]6:45
   [313]6:63   [314]7:43   [315]9:2   [316]13:13   [317]18:39
   [318]19:2   [319]19:5   [320]19:36   [321]20:24   [322]20:25
   [323]20:27   [324]21:14

   Acts

   [325]1:3   [326]1:7   [327]1:14   [328]1:22   [329]2:13-21
   [330]2:15   [331]2:23   [332]2:25-27   [333]2:42   [334]3:17
   [335]3:19   [336]3:35   [337]4:3   [338]4:13   [339]4:30   [340]5:1
   [341]5:2   [342]5:6   [343]5:17   [344]6:9   [345]7:2   [346]7:9
   [347]7:22   [348]7:41   [349]7:41   [350]7:43   [351]7:48   [352]7:59
   [353]8:16   [354]8:32   [355]9:5   [356]9:6   [357]9:7   [358]9:15
   [359]9:17   [360]9:22   [361]9:27   [362]9:29   [363]9:36   [364]9:36
   [365]10:10   [366]10:10   [367]10:26   [368]10:35   [369]10:40
   [370]10:44-46   [371]10:48   [372]10:48   [373]12:12   [374]12:15
   [375]13   [376]13:1   [377]13:1   [378]13:5   [379]13:8   [380]13:11
   [381]13:24   [382]13:45   [383]14   [384]14:6   [385]14:15
   [386]15:5   [387]15:7-11   [388]15:9   [389]15:20   [390]15:20
   [391]15:20   [392]15:22   [393]15:23-29   [394]15:29   [395]15:29
   [396]15:29   [397]15:39   [398]16:1   [399]16:3   [400]16:10
   [401]17:3   [402]17:11   [403]17:16   [404]17:16   [405]17:18
   [406]17:18   [407]17:23   [408]17:23   [409]17:24   [410]17:32
   [411]18   [412]18:1-18   [413]18:1-18   [414]18:2   [415]18:6
   [416]18:8   [417]18:9   [418]18:17   [419]18:18   [420]18:19
   [421]18:21   [422]18:21   [423]18:24   [424]18:24   [425]18:24-19:1
   [426]18:25   [427]19   [428]19   [429]19:6   [430]19:9   [431]19:22
   [432]19:22   [433]19:23-41   [434]19:29   [435]19:31   [436]20:1
   [437]20:3   [438]20:3   [439]20:4   [440]20:4   [441]20:7
   [442]20:28   [443]20:31   [444]20:31   [445]20:33   [446]20:34
   [447]20:34   [448]20:35   [449]21:25   [450]21:26   [451]22:1
   [452]22:9   [453]22:14   [454]22:16   [455]22:17   [456]23:1
   [457]24:16   [458]24:16   [459]24:16   [460]24:25   [461]24:25
   [462]25:16   [463]25:23   [464]26:10   [465]26:11   [466]26:14
   [467]26:24   [468]27:11   [469]27:12   [470]27:14   [471]27:38
   [472]28:11   [473]28:29

   Romans

   [474]1:1   [475]1:2   [476]1:8   [477]1:10   [478]1:11   [479]1:14
   [480]1:16   [481]1:17   [482]1:18   [483]1:19   [484]1:19-23
   [485]1:20   [486]1:21   [487]1:22   [488]1:28   [489]1:32   [490]2:1
   [491]2:4   [492]2:8   [493]2:14   [494]2:14   [495]2:25-29
   [496]2:28   [497]2:29   [498]3:4   [499]3:5   [500]3:8   [501]3:10-18
   [502]3:22   [503]3:24   [504]4:15   [505]4:16   [506]5:10   [507]5:12
   [508]5:12-19   [509]5:14   [510]5:18   [511]5:20   [512]6:2
   [513]6:2-6   [514]6:2-6   [515]6:6   [516]6:12   [517]6:14
   [518]6:17   [519]6:18   [520]6:19   [521]6:20   [522]6:22   [523]6:23
   [524]7   [525]7:2   [526]7:2   [527]7:4   [528]7:14   [529]7:25
   [530]8:2   [531]8:4   [532]8:6   [533]8:7   [534]8:7   [535]8:9
   [536]8:12   [537]8:13   [538]8:17   [539]8:19   [540]8:20   [541]8:23
   [542]8:23   [543]8:24   [544]8:25   [545]8:26   [546]8:27   [547]8:27
   [548]8:33   [549]8:36   [550]8:36   [551]9:1   [552]9:3   [553]9:5
   [554]9:8   [555]9:16   [556]9:20   [557]10:2   [558]10:9   [559]10:12
   [560]10:18   [561]10:18   [562]10:19   [563]11:12   [564]11:13
   [565]11:25   [566]11:33   [567]11:35   [568]11:36   [569]11:36
   [570]11:36   [571]11:36   [572]11:36   [573]12:1   [574]12:2
   [575]12:6   [576]12:7   [577]12:8   [578]13:1   [579]13:8
   [580]13:12   [581]13:13   [582]14:1   [583]14:1   [584]14:6
   [585]14:7   [586]14:13   [587]14:13   [588]14:14   [589]14:21
   [590]14:21   [591]15:1   [592]15:2   [593]15:2   [594]15:3
   [595]15:3   [596]15:30   [597]16:1   [598]16:5   [599]16:14
   [600]16:15   [601]16:23   [602]16:25   [603]16:25   [604]16:25

   1 Corinthians

   [605]1   [606]1:1   [607]1:1-6:20   [608]1:2   [609]1:2   [610]1:2
   [611]1:4   [612]1:4   [613]1:5   [614]1:5-7   [615]1:6   [616]1:6
   [617]1:7   [618]1:10   [619]1:11   [620]1:11   [621]1:11   [622]1:12
   [623]1:12-4:21   [624]1:14   [625]1:15   [626]1:16   [627]1:16
   [628]1:17   [629]1:17   [630]1:18   [631]1:18   [632]1:18
   [633]1:18-20   [634]1:19   [635]1:20   [636]1:21   [637]1:21
   [638]1:22   [639]1:23   [640]1:23   [641]1:23   [642]1:23   [643]1:23
   [644]1:24   [645]1:26   [646]1:26   [647]1:28   [648]1:31   [649]1:31
   [650]1:31   [651]2:1   [652]2:1   [653]2:1-5   [654]2:2   [655]2:4
   [656]2:6   [657]2:6   [658]2:6-10   [659]2:6-13   [660]2:7   [661]2:7
   [662]2:7   [663]2:7   [664]2:7   [665]2:9   [666]2:10   [667]2:10
   [668]2:12   [669]2:13   [670]2:13   [671]2:14   [672]2:14   [673]2:14
   [674]2:14   [675]2:14   [676]2:15   [677]2:15   [678]2:15   [679]3
   [680]3:1   [681]3:2   [682]3:3   [683]3:3   [684]3:5   [685]3:5
   [686]3:5   [687]3:5-23   [688]3:9   [689]3:9   [690]3:9   [691]3:10
   [692]3:10   [693]3:11   [694]3:12   [695]3:13   [696]3:13   [697]3:13
   [698]3:14   [699]3:15   [700]3:15   [701]3:15   [702]3:16   [703]3:16
   [704]3:17   [705]3:18   [706]3:19   [707]3:19   [708]3:20   [709]3:20
   [710]3:21   [711]3:21   [712]3:23   [713]3:23   [714]4   [715]4:2
   [716]4:2   [717]4:2   [718]4:3   [719]4:3   [720]4:6   [721]4:6
   [722]4:6   [723]4:7   [724]4:9   [725]4:9   [726]4:11   [727]4:11-13
   [728]4:12   [729]4:12   [730]4:14   [731]4:15   [732]4:17-21
   [733]4:19   [734]4:20   [735]4:20   [736]5   [737]5   [738]5:1
   [739]5:1-13   [740]5:2   [741]5:2   [742]5:3-5   [743]5:4   [744]5:9
   [745]5:11   [746]6:1   [747]6:1-11   [748]6:1-11   [749]6:4
   [750]6:6   [751]6:7   [752]6:9   [753]6:9   [754]6:10   [755]6:10
   [756]6:10   [757]6:10   [758]6:10   [759]6:10   [760]6:11   [761]6:12
   [762]6:13   [763]6:13   [764]6:13-17   [765]6:19   [766]6:19
   [767]7:1   [768]7:1   [769]7:1   [770]7:1   [771]7:1   [772]7:1
   [773]7:1   [774]7:1-40   [775]7:2   [776]7:2-7   [777]7:4   [778]7:5
   [779]7:7   [780]7:7   [781]7:8   [782]7:8   [783]7:9   [784]7:10
   [785]7:10   [786]7:11   [787]7:11   [788]7:12   [789]7:12
   [790]7:12-16   [791]7:13   [792]7:15   [793]7:25   [794]7:25
   [795]7:25   [796]7:26   [797]7:26   [798]7:26   [799]7:26   [800]7:26
   [801]7:28   [802]7:29   [803]7:29   [804]7:31   [805]7:31   [806]7:32
   [807]7:32   [808]7:33   [809]7:33   [810]7:33   [811]7:34   [812]7:34
   [813]7:34   [814]7:36   [815]7:36   [816]7:36-38   [817]8   [818]8
   [819]8   [820]8:1   [821]8:1   [822]8:1   [823]8:2   [824]8:2
   [825]8:4   [826]8:4   [827]8:4   [828]8:6   [829]8:6   [830]8:7
   [831]8:7   [832]8:9   [833]8:10   [834]8:11   [835]8:13   [836]8:13
   [837]8:13   [838]9:1-3   [839]9:4   [840]9:5   [841]9:5   [842]9:6
   [843]9:7   [844]9:7   [845]9:7   [846]9:8   [847]9:8   [848]9:9
   [849]9:10   [850]9:10   [851]9:10   [852]9:10   [853]9:12   [854]9:12
   [855]9:13   [856]9:16   [857]9:16   [858]9:18   [859]9:18   [860]9:19
   [861]9:20   [862]9:21   [863]9:21   [864]9:22   [865]9:22   [866]9:22
   [867]9:26   [868]9:26   [869]9:27   [870]9:27   [871]10:6   [872]10:7
   [873]10:10   [874]10:13   [875]10:14-22   [876]10:16   [877]10:19
   [878]10:19   [879]10:19   [880]10:19-21   [881]10:20   [882]10:23
   [883]10:23   [884]10:23   [885]10:24   [886]10:24   [887]10:25
   [888]10:28   [889]10:32   [890]10:33   [891]10:33   [892]10:33
   [893]10:33   [894]11:1-16   [895]11:1-34   [896]11:2   [897]11:2
   [898]11:2   [899]11:2-16   [900]11:4   [901]11:6   [902]11:7
   [903]11:8   [904]11:16   [905]11:16   [906]11:16   [907]11:17-34
   [908]11:18   [909]11:20   [910]11:20   [911]11:22   [912]11:22
   [913]11:23   [914]11:23   [915]11:24   [916]11:24-27   [917]11:26
   [918]11:29   [919]11:29   [920]11:29   [921]12   [922]12   [923]12
   [924]12   [925]12   [926]12:1-31   [927]12:2   [928]12:3   [929]12:3
   [930]12:4   [931]12:5   [932]12:6   [933]12:6   [934]12:6   [935]12:8
   [936]12:8   [937]12:8-10   [938]12:9   [939]12:9   [940]12:9
   [941]12:10   [942]12:10   [943]12:10   [944]12:10   [945]12:10
   [946]12:11   [947]12:12   [948]12:12-31   [949]12:15   [950]12:17
   [951]12:18   [952]12:18   [953]12:23   [954]12:23   [955]12:25
   [956]12:28   [957]12:31   [958]12:31   [959]12:31   [960]12:31
   [961]13   [962]13   [963]13   [964]13:1   [965]13:1   [966]13:2
   [967]13:2   [968]13:3   [969]13:4   [970]13:4   [971]13:4-7
   [972]13:5   [973]13:6   [974]13:7   [975]13:8   [976]13:8   [977]13:9
   [978]13:10   [979]13:11   [980]13:11   [981]13:13   [982]14
   [983]14:1   [984]14:1-40   [985]14:1-40   [986]14:2   [987]14:4
   [988]14:5   [989]14:5   [990]14:6   [991]14:10   [992]14:13
   [993]14:17   [994]14:17   [995]14:20   [996]14:20   [997]14:23
   [998]14:23   [999]14:26   [1000]14:27   [1001]14:27   [1002]14:28
   [1003]14:28   [1004]14:30   [1005]14:33   [1006]15:1   [1007]15:1-11
   [1008]15:1-11   [1009]15:1-58   [1010]15:2   [1011]15:2   [1012]15:2
   [1013]15:3   [1014]15:3   [1015]15:8   [1016]15:9   [1017]15:13
   [1018]15:14   [1019]15:19   [1020]15:23   [1021]15:23   [1022]15:24
   [1023]15:29   [1024]15:30   [1025]15:32   [1026]15:32   [1027]15:32
   [1028]15:32   [1029]15:34   [1030]15:36   [1031]15:36   [1032]15:37
   [1033]15:38-54   [1034]15:39   [1035]15:44   [1036]15:46   [1037]16:3
   [1038]16:6   [1039]16:7   [1040]16:8   [1041]16:10   [1042]16:12
   [1043]16:15   [1044]16:15   [1045]16:15   [1046]16:15   [1047]16:17
   [1048]16:17   [1049]16:17   [1050]16:22

   2 Corinthians

   [1051]1   [1052]1:1   [1053]1:6   [1054]1:8   [1055]1:8   [1056]1:9
   [1057]1:18   [1058]1:23   [1059]2   [1060]2:5-11   [1061]2:12
   [1062]3:3   [1063]3:10   [1064]4:2   [1065]4:3   [1066]4:4
   [1067]4:7   [1068]4:7-10   [1069]4:11   [1070]4:11   [1071]4:17
   [1072]5:17   [1073]5:18-20   [1074]6:3-10   [1075]6:4   [1076]6:10
   [1077]6:10   [1078]6:11   [1079]6:14   [1080]7:14   [1081]7:15
   [1082]8   [1083]8:4   [1084]8:4   [1085]8:4   [1086]8:4-7
   [1087]8:7-11   [1088]8:9   [1089]8:10   [1090]8:10   [1091]8:12
   [1092]8:12   [1093]8:13   [1094]8:20   [1095]8:23   [1096]9
   [1097]9:1-5   [1098]9:1-7   [1099]9:2   [1100]9:13   [1101]10
   [1102]10:1   [1103]10:10   [1104]10:12   [1105]11   [1106]11:2
   [1107]11:2   [1108]11:4   [1109]11:4   [1110]11:5   [1111]11:6
   [1112]11:7   [1113]11:8   [1114]11:10   [1115]11:12-15
   [1116]11:13-15   [1117]11:19   [1118]11:23   [1119]11:23
   [1120]11:23   [1121]11:29   [1122]11:31   [1123]12   [1124]12:1
   [1125]12:1-9   [1126]12:7   [1127]12:7   [1128]12:7   [1129]12:10
   [1130]12:13   [1131]12:15   [1132]12:20   [1133]13   [1134]13:5-7
   [1135]13:11   [1136]13:11   [1137]13:12   [1138]13:13   [1139]13:13

   Galatians

   [1140]1:1   [1141]1:4   [1142]1:6   [1143]1:7   [1144]1:7   [1145]1:8
   [1146]1:11   [1147]1:13   [1148]1:14   [1149]1:15   [1150]1:19
   [1151]1:19   [1152]1:20   [1153]2:1-10   [1154]2:5   [1155]2:7
   [1156]2:7-10   [1157]2:8   [1158]2:9   [1159]2:9   [1160]2:9
   [1161]2:11-14   [1162]2:16   [1163]2:20   [1164]3:1   [1165]3:1-5:4
   [1166]3:5   [1167]3:7   [1168]3:13   [1169]3:15   [1170]3:24
   [1171]3:27   [1172]3:27   [1173]4:9   [1174]4:17   [1175]4:21
   [1176]4:24   [1177]5:1   [1178]5:4   [1179]5:5   [1180]5:6
   [1181]5:9   [1182]5:19   [1183]5:20   [1184]5:24   [1185]6:1
   [1186]6:2   [1187]6:4   [1188]6:6   [1189]6:10   [1190]6:15

   Ephesians

   [1191]1:4   [1192]1:10   [1193]1:17   [1194]1:18   [1195]1:19
   [1196]2:3   [1197]2:6   [1198]2:11   [1199]2:19   [1200]2:20
   [1201]2:20   [1202]3:5   [1203]3:8   [1204]4:4   [1205]4:11
   [1206]4:11   [1207]4:11-16   [1208]4:13   [1209]4:14   [1210]4:22
   [1211]5:5   [1212]5:5   [1213]5:12   [1214]5:19   [1215]5:22-33
   [1216]5:23   [1217]5:23   [1218]5:23   [1219]5:28-33   [1220]5:30
   [1221]5:30   [1222]5:30   [1223]5:32   [1224]6:5   [1225]6:5
   [1226]6:10   [1227]6:12

   Philippians

   [1228]1:1   [1229]1:1   [1230]1:3   [1231]1:5   [1232]1:5   [1233]1:7
   [1234]1:7   [1235]1:10   [1236]1:10   [1237]1:16   [1238]1:21
   [1239]1:21-26   [1240]2:1   [1241]2:1   [1242]2:1   [1243]2:1
   [1244]2:4   [1245]2:5   [1246]2:7   [1247]2:7   [1248]2:9
   [1249]2:10   [1250]2:12   [1251]2:14   [1252]2:14   [1253]3:1
   [1254]3:7   [1255]3:7   [1256]3:10   [1257]3:10   [1258]3:12
   [1259]3:12   [1260]3:12   [1261]3:14   [1262]3:14   [1263]3:15
   [1264]3:20   [1265]3:20   [1266]3:21   [1267]3:21   [1268]3:21
   [1269]3:21   [1270]3:21   [1271]4:1   [1272]4:5   [1273]4:7
   [1274]4:8   [1275]4:12   [1276]4:15   [1277]12:30

   Colossians

   [1278]1:3   [1279]1:6   [1280]1:15-20   [1281]1:16   [1282]1:16
   [1283]1:18   [1284]1:18   [1285]1:18   [1286]1:18   [1287]1:18-24
   [1288]1:22   [1289]1:23   [1290]1:23   [1291]1:24   [1292]1:24
   [1293]1:25   [1294]1:25   [1295]1:26   [1296]1:26   [1297]1:26
   [1298]1:28   [1299]1:28   [1300]1:28   [1301]1:29   [1302]2:1
   [1303]2:2   [1304]2:2   [1305]2:4   [1306]2:9   [1307]2:12
   [1308]2:23   [1309]3:5   [1310]3:10   [1311]3:11   [1312]3:13
   [1313]3:22   [1314]4:13   [1315]4:16   [1316]5:10   [1317]7:14

   1 Thessalonians

   [1318]1:1   [1319]1:1   [1320]1:1   [1321]1:2   [1322]1:5   [1323]1:7
   [1324]1:9   [1325]2:9   [1326]2:9   [1327]2:12   [1328]2:12
   [1329]2:14   [1330]2:19   [1331]2:19   [1332]3:1   [1333]3:5
   [1334]3:7   [1335]3:10   [1336]3:13   [1337]3:13   [1338]4:1
   [1339]4:2   [1340]4:3-7   [1341]4:13   [1342]4:13-18   [1343]4:14
   [1344]4:15   [1345]4:16   [1346]4:16   [1347]5:4   [1348]5:6
   [1349]5:11   [1350]5:12   [1351]5:12   [1352]5:12   [1353]5:14
   [1354]5:14   [1355]5:14   [1356]5:23   [1357]5:23   [1358]5:24
   [1359]5:26

   2 Thessalonians

   [1360]1:2   [1361]1:7   [1362]1:7   [1363]1:8   [1364]1:9
   [1365]1:12   [1366]2:1   [1367]2:2   [1368]2:2   [1369]2:3
   [1370]2:3   [1371]2:4   [1372]2:7   [1373]2:8   [1374]2:10
   [1375]2:12   [1376]3:1   [1377]3:6   [1378]3:8   [1379]3:9
   [1380]3:14   [1381]3:14   [1382]3:14   [1383]3:14   [1384]3:17
   [1385]12:3

   1 Timothy

   [1386]1:1   [1387]1:9   [1388]1:10   [1389]1:15   [1390]1:20
   [1391]2:2   [1392]2:5   [1393]2:7   [1394]2:10   [1395]2:12
   [1396]3:3   [1397]3:8   [1398]3:9   [1399]3:12   [1400]3:15
   [1401]4:1   [1402]4:1   [1403]4:3   [1404]4:12   [1405]5:9-13
   [1406]5:18   [1407]5:19   [1408]6:4   [1409]6:12   [1410]6:16

   2 Timothy

   [1411]2:12   [1412]2:19   [1413]2:25   [1414]3:8   [1415]4:7
   [1416]4:7   [1417]4:8   [1418]4:8   [1419]4:17

   Titus

   [1420]1:11   [1421]1:16   [1422]2:7   [1423]2:9   [1424]2:13
   [1425]2:13   [1426]3:10   [1427]3:12

   Philemon

   [1428]1:4   [1429]1:6

   Hebrews

   [1430]1:12   [1431]2:4   [1432]2:5-9   [1433]2:10   [1434]2:14
   [1435]2:15   [1436]4:2   [1437]4:12   [1438]5:11-14   [1439]5:13
   [1440]5:13   [1441]5:14   [1442]5:14   [1443]6:6   [1444]6:8
   [1445]7:16   [1446]9:5   [1447]9:7   [1448]9:9   [1449]9:20
   [1450]9:24   [1451]9:26   [1452]9:28   [1453]10:2   [1454]10:24
   [1455]10:25   [1456]10:29   [1457]10:33   [1458]11:16
   [1459]11:33-40   [1460]12:2   [1461]12:6   [1462]12:7   [1463]12:23
   [1464]13:4   [1465]13:7   [1466]13:7   [1467]13:17   [1468]13:24

   James

   [1469]1:12   [1470]2:1   [1471]2:1   [1472]2:6   [1473]3:15
   [1474]4:13   [1475]5:7   [1476]5:7   [1477]5:14

   1 Peter

   [1478]1:19   [1479]2:5   [1480]2:15   [1481]2:23   [1482]3:18
   [1483]3:20   [1484]4:7   [1485]4:8   [1486]4:19   [1487]5:3
   [1488]5:4   [1489]5:4   [1490]5:14   [1491]6:5

   2 Peter

   [1492]2:1   [1493]2:16   [1494]2:19   [1495]3:15

   1 John

   [1496]1:3   [1497]1:7   [1498]2:17   [1499]2:18   [1500]4:1
   [1501]4:7   [1502]4:8   [1503]4:19   [1504]5:20

   3 John

   [1505]1:2   [1506]1:5   [1507]1:6

   Jude

   [1508]1:19

   Revelation

   [1509]1:7   [1510]1:9   [1511]2:14   [1512]2:20   [1513]2:24
   [1514]3:4   [1515]3:11   [1516]9:10   [1517]12:3   [1518]14:4
   [1519]21:8   [1520]22:15   [1521]22:20

   Tobit

   [1522]5:18   [1523]5:18

   1 Maccabees

   [1524]1:15   [1525]7:41

   4 Maccabees

   [1526]10:19

   Sirach

   [1527]26:7   [1528]32:21   [1529]34:2
     __________________________________________________________________

Index of Scripture Commentary

   1 Corinthians

   [1530]1   [1531]2   [1532]3   [1533]4   [1534]5   [1535]6   [1536]7
   [1537]8   [1538]9   [1539]10   [1540]11   [1541]12   [1542]13
   [1543]14   [1544]15   [1545]16
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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   6. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Gen&scrCh=12&scrV=8#ii-p2.9
   7. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Gen&scrCh=23&scrV=15#vii-p5.3
   8. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Gen&scrCh=40&scrV=8#iii-p13.8
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  10. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Gen&scrCh=41&scrV=12#iii-p13.8
  11. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Gen&scrCh=42&scrV=15#xvi-p31.1
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  40. file:///ccel/r/robertson_at/wp_1cor/cache/wp_1cor.html3?scrBook=Deut&scrCh=22&scrV=30#vi-p1.10
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