1

0 FIRST CORINTHIANS

FROM EPHESUS A.D. 54 OR 55

BY WAY OF INTRODUCTION

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co 16:8: "But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Act 18:21-20; 2Co 2:12). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act 20:31). Like all the years in Paul's ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of A.D. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Act 18:28-19). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Co 16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co 1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co 4:17), though he was uneasy over the outcome (1Co 16:10). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co 5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co 7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co 8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co 12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co 15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co 16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co 16:5). It is possible that he had made a short visit before this letter (2Co 13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co 1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co 16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act 19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Act 20:1) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co 2:12).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (1Co 0:18), and took pardonable pride in his work there as a wise architect (1Co 3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Act 15:1-35; Gal 2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal 2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (1Co 0:2) as Jesus did the Pharisees in 1Co 0:23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co 0:1) and writes the classic discussion on the resurrection (chapter 1Co 0:1). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co 11:28).

Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the Zahn Kommentar, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (Handbuch zum N.T.), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (Int. Crit.), Stanley, J. Weiss (Meyer Kommentar); on the English Dods (Exp. Bible), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (Reader's Comm.).

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1 Called to be an apostle

( κλητος αποστολος). Verbal adjective κλητος from καλεω, without εινα, to be. Literally,a called apostle

(Rom 1:1), not so-called, but one whose apostleship is due not to himself or to men (Gal 1:1), but to God,through the will of God

( δια θεληματος του θεου). The intermediate ( δια, δυο, two) agent between Paul's not being Christ's apostle and becoming one was God's will ( θελημα, 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

( ο αδελφος). 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 (Act 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.

2 The church of God

( τη εκκλησια του θεου). 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" ( εν θεω), but "the churches of God" in 1Th 2:14. See same idiom in 1Co 10:32; 1Co 11:16; 1Co 11:22; 1Co 15:9; 2Co 1:1; Gal 1:13, etc.Which is in Corinth

( τη ουση εν Κορινθω). See on Act 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 1Co 1:18 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

( ηγιασμενοις). Perfect passive participle of αγιαζω, late form for αγιζω, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον (from αγος, awe, reverence, and this from αζω, to venerate). It is significant that Paul uses this word concerning thecalled saints

orcalled to be saints

( κλητοις αγιοις) in Corinth. Cf. κλητος αποστολος in 1Co 1:1. It is because they are sanctifiedin Christ Jesus

( εν Χριστω Ιησου). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια is a collective substantive.With all that call upon

( συν πασιν τοις επικαλουμενοις). Associative instrumental case with συν rather than κα (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 (Gen 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2Th 1:7; 2Th 1:9; 2Th 1:12; Phi 2:9; Phi 2:10). Paul heard Stephen pray to Christ as Lord (Act 7:59). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott).Their Lord and ours

( αυτων κα ημων). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion ( επανορθωσις) of the previous "our," showing the universality of Christ.

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

4 I thank my God

( ευχαριστω τω θεω). Singular as in Rom 1:8; Phi 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, παντοτε) concerning ( περ, around) the Corinthians to override the specific causes of irritation.For the grace of God which was given to you in Christ Jesus

( επ τη χαριτ του θεου τη δοθειση υμιν εν Χριστω Ιησου). Upon the basis of ( επ) God's grace, not in general, but specifically given ( δοθειση, first aorist passive participle of διδωμ), in the sphere of ( εν as in verse 1Co 1:2) Christ Jesus.

5 That

( οτ). 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 1:1).Ye were enriched in him

( επλουτισθητε εν αυτω). First aorist passive indicative of πλουτιζω, old causative verb from πλουτος, 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; 2Co 6:11). 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

( εν παντ λογω κα παση γνωσε). One detail in explanation of the riches in Christ. The outward expression ( λογω) here is put before the inward knowledge ( γνωσε) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters 1Co 1:1 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; 1Co 13:2, the greater gifts of 1Co 12:31. It was a marvellously endowed church in spite of their perversions.

6 Even as

( καθως). In proportion as (1Th 1:5) and so inasmuch as (Phi 1:7; Eph 1:4).The testimony of Christ

( το μαρτυριον του Χριστου). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching.Was confirmed in you

( εβεβαιωθη εν υμιν). First aorist passive of βεβαιοω, old verb from βεβαιος and that from βαινω, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. 1Co 1:1) were for that very purpose.

7 So that ye come behind in no gift

( ωστε υμας μη υστερεισθα εν μηδεν χαρισματ). Consecutive clause with ωστε and the infinitive and the double negative. Come behind ( υστερεισθα) is to be late ( υστερος), old verb seen already in Mar 10:21; Mat 19:20. It is a wonderful record here recorded. But in 2Co 8:7-11; 2Co 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

( απεκδεχομενους την αποκαλυψιν). This double compound is late and rare outside of Paul (1Co 1:7; Gal 5:5; Rom 8:19; Rom 8:23; Rom 8:25; Phi 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 προσδεχομενο 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).

8 Shall confirm

( βεβαιωσε). Direct reference to the same word in verse 1Co 1:6. The relative ος (who) points to Christ.Unto the end

( εως τελους). End of the age till Jesus comes, final preservation of the saints.That ye be unreproveable

( ανεγκλητους). Alpha privative and εγκαλεω, to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας (you) without ωστε and the infinitive as in 1Th 3:13; 1Th 5:23; Phi 3:21. "Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in Rom 8:33; Col 1:22; Col 1:28.

9 God is faithful

( πιστος ο θεος). This is the ground of Paul's confidence as he loves to say (1Th 5:24; 1Co 10:13; Rom 8:36; Phi 1:16). God will do what he has promised.Through whom

( δι' ου). God is the agent ( δι') of their call as in Rom 11:36 and also the ground or reason for their call ( δι' ον) in Heb 2:10.Into the fellowship

( εις κοινωνιαν). Old word from κοινωνος, partner for partnership, participation as here and 2Co 13:13; Phi 2:1; Phi 3:10. Then it means fellowship or intimacy as in Act 2:42; Gal 2:9; 2Co 6:14; 1Jn 1:3; 1Jn 1:7. And particularly as shown by contribution as in 2Co 8:4; 2Co 9:13; Phi 1:5. It is high fellowship with Christ both here and hereafter.

10 Now I beseech you

( παρακαλω δε υμας). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to ευχαριστω,I thank

, in verse 1Co 1:4. Direct appeal after the thanksgiving.Through the name

( δια του ονοματος). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Co 10:1; Rom 12:1; Rom 15:30).That

( ινα). Purport (sub-final) rather than direct purpose, common idiom in Koine (Robertson, Grammar, pp.991-4) like Mat 14:36. Used here with λεγητε, ηι, ητε κατηρτισμενο, though expressed only once.All speak

( λεγητε παντες). 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

( μη η εν υμιν σχισματα). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. Σχισμα is from σχιζω, old word to split or rend, and so means a rent (Mat 9:16; Mar 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 αιρεσεις; 1Co 12:25; Joh 7:43 (discord); 1Co 9:16; 1Co 10:19. "Here, faction, for which the classical word is στασις: division within the Christian community" (Vincent). These divisions were over the preachers (1Co 1:12-4), immorality (1Co 5:1-13), going to law before the heathen (1Co 6:1-11), marriage (1Co 7:1-40), meats offered to idols (1Co 1:1), conduct of women in church (1Co 11:1-16), the Lord's Supper (1Co 11:17-34), spiritual gifts (1Co 1:1), the resurrection (1Co 1:1).But that ye be perfected together

( ητε δε κατηρτισμενο). Periphrastic perfect passive subjunctive. See this verb in Mat 4:21 (Mar 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; Gal 6:1.Mind

( νο),judgment

( γνωμη). "Of these words νους denotes the frame or state of mind, γνωμη the judgment, opinion or sentiment, which is the outcome of νους" (Lightfoot).

11 For it hath been signified unto me

( εδηλωθη γαρ μο). First aorist passive indicative of δηλοω and difficult to render into English. Literally, It was signified to me.By them of Chloe

( υπο των Χλοης). Ablative case of the masculine plural article των, 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 nameChloe

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 (Rom 16:1), Hermes (Rom 16:14), Nereus (Rom 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

( εριδες). Unseemly wranglings (as opposed to discussing, διαλεγομα) that were leading to theschisms

. Listed in works of the flesh (Gal 5:19) and the catalogues of vices (2Co 12:20; Rom 1:19; 1Ti 6:4).

12 Now this I mean

( λεγω δε τουτο). Explanatory use of λεγω. Each has his party leader. Απολλω is genitive of Απολλως (Act 18:24), probably abbreviation of Απολλωνιυς as seen in Codex Bezae for Act 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). Χηφα is the genitive of Χηφας, the Aramaic name given Simon by Jesus (Joh 1:42), Πετρος in Greek. Except in Gal 2:7; Gal 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Act 15:7-11; Gal 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Gal 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 3:15 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

( εγω δε Χριστου). 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.

13 Is Christ divided?

( μεμεριστα ο Χριστοσ;). 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 μη 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?

( Μη Παυλος εσταυρωθη υπερ υμων;). An indignant "No" is demanded by μη. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ, over, in behalf of, rather than περ (concerning, around) is genuine, though either makes good sense here. In the Koine υπερ encroaches on περ as in 2Th 2:1.Were ye baptized into the name of Paul?

( εις το ονομα Παυλου εβαπτισθητε;). It is unnecessary to sayinto

for εις rather thanin

since εις is the same preposition originally as εν and both are used with βαπτιζω as in Act 8:16; Act 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Mat 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 ονομα 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).

14 I thank God

( ευχαριστω τω θεω). See verse 1Co 1:4, though uncertain if τω θεω is genuine here.Save Crispus and Gaius

( ε μη Κρισπον κα Γαιον). Crispus was the ruler of the synagogue in Corinth before his conversion (Act 18:8), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Rom 16:23), possibly though not clearly the hospitable Gaius of 3Jn 1:5; 3Jn 1:6. The prominence and importance of these two may explain why Paul baptized them.

15 Lest any man should say

( ινα μη τις ειπη). Certainly sub-final ινα again or contemplated result as in 1Co 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.

16 Also the household of Stephanas

( κα τον Στεφανα οικον). 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 (1Co 16:17), clearly a family that justified Paul's personal attention about baptism.Besides

( λοιπον). 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 το λοιπον "as for the rest" (2Th 3:1; Phi 3:1; Phi 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 (Rom 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

17 For Christ sent me not to baptize

( ου γαρ απεστειλεν με Χριστος βαπτιζειν). The negative ου goes not with the infinitive, but with απεστειλεν (from αποστελλω, αποστολος, 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

( αλλα ευαγγελιζεσθα). This is Paul's idea of his mission from Christ, as Christ's apostle, to bea 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 (Act 10:48). Paul is fond of this late Greek verb from ευαγγελιον and sometimes uses both verb and substantive as in 1Co 15:1 "the gospel which I gospelized unto you."Not in wisdom of words

( ουκ εν σοφια λογου). Note ου, not μη (the subjective negative), construed with απεστειλεν 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

( ινα μη κενωθη ο σταυρος του Χριστου). Negative purpose ( ινα μη) with first aorist passive subjunctive, effective aorist, of κενοω, old verb from κενος, 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).

18 For the word of the cross

( ο λογος γαρ ο του σταυρου). Literally, "for the preaching (with which I am concerned as the opposite ofwisdom of word

in verse 1Co 1:17) that (repeated article ο, 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

( τοις μεν απολλυμενοις). 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

( μωρια). Folly. Old word from μωρος, foolish. In N.T. only in 1Co 1:18; 1Co 1:21; 1Co 1:23; 1Co 2:14; 1Co 3:19.But unto us which are being saved

( τοις σωζομενοις ημιν). 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" (Rom 8:24), as a present state, "ye have been saved" (Eph 2:5), as a process, "ye are being saved" (1Co 15:2), as a future result, "thou shalt be saved" (Rom 10:9).The power of God

( δυναμις θεου). So in Rom 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.

19 I will destroy

( απολω). Future active indicative of απολλυμ. Attic future for απολεσω. 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.

20 Where is the wise? Where is the scribe? Where is the disputer of this world?

( Που σοφοσ; που γραμματευσ; που συνζητητης του αιωνος τουτου;). 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 σοφος refers to the Greek philosopher, γραμματευς to the Jewish scribe and συνζητητης suits both the Greek and the Jewish disputant and doubter (Act 6:9; Act 9:29; Act 17:18; Act 28:29). There is a note of triumph in these questions. The word συνζητητης occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb συνζητεω for disputing (questioning together).Hath not God made foolish?

( ουχ εμωρανεν ο θεοσ;). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb μωραινω from μωρος, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in Rom 1:22. In Mat 5:13; Luk 14:34 it is used of salt that is tasteless.World

( κοσμου). Synonymous with αιων (age), orderly arrangement, then the non-Christian cosmos.

21 Seeing that

( επειδη). Since ( επε and δη) with explanatory γαρ.Through its wisdom

( δια της σοφιας). Article here as possessive. The two wisdoms contrasted.Knew not God

( ουκ εγνω). Failed to know, second aorist (effective) active indicative of γινωσκω, 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

( δια της μωριας του κηρυγματος). Perhaps "proclamation" is the idea, for it is not κηρυξις, the act of heralding, but κηρυγμα, the message heralded or the proclamation as in verse 1Co 1:23. The metaphor is that of the herald proclaiming the approach of the king (Mat 3:1; Mat 4:17). See also κηρυγμα 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 ( ευδοκησαν). The foolishness of preaching is not the preaching of foolishness.To save them that believe

( σωσα τους πιστευοντας). 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.

22 Seeing that

( επειδη). Resumes from verse 1Co 1:21. The structure is not clear, but probably verses 1Co 1:23; 1Co 1:24 form a sort of conclusion or apodosis to verse 1Co 1:22 the protasis. The resumptive, almost inferential, use of δε like αλλα in the apodosis is not unusual.Ask for signs

( σημεια αιτουσιν). The Jews often came to Jesus asking for signs (Mat 12:38; Mat 16:1; Joh 6:30).Seek after wisdom

( σοφιαν ζητουσιν). "The Jews claimed to possess the truth: the Greeks were seekers, speculators" (Vincent) as in Act 17:23.

23 But we preach Christ crucified

( ημεις δε κηρυσσομεν Χριστον εσταυρωμενον). Grammatically stated as a partial result ( δε) 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 1Co 2:2; Gal 3:1, "not a sign-shower nor a philosopher" (Vincent). Perfect passive participle of σταυροω.Stumbling-block

( σκανδαλον). 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 (Mat 27:42; Luk 24:21).Foolishness

( μωριαν). Folly as shown by their conduct in Athens (Act 17:32).

24 But to them that are called

( αυτοις δε τοις κλητοις). Dative case, to the called themselves.Christ

( Χριστον). Accusative case repeated, object of κηρυσσομεν, boththe power of God

( θεου δυναμιν) andthe wisdom of God

( θεου σοφιαν). 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.

25 The foolishness of God

( το μωρον του θεου). Abstract neuter singular with the article, the foolish act of God (the Cross as regarded by the world).Wiser than men

( σοφωτερον των ανθρωπων). Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Mat 5:20; Joh 5:36) and quite forcible, brushes all men aside.The weakness of God

( το ασθενες του θεου). Same idiom here,the weak act of God

, as men think,is stronger

( ισχυροτερον). The Cross seemed God's defeat. It is conquering the world and is the mightiest force on earth.

26 Behold

( βλεπετε). Same form for imperative present active plural and indicative. Either makes sense as in Joh 5:39 εραυνατε and 1Co 14:1 πιστευετε.Calling

( κλησιν). The act of calling by God, based not on the external condition of those called ( κλητο, verse 1Co 1:2), but on God's sovereign love. It is a clinching illustration of Paul's argument, an argumentum ad hominen.How that

( οτ). Explanatory apposition to κλησιν.After the flesh

( κατα σαρκα). According to the standards of the flesh and to be used not only with σοφο (wise, philosophers), but also δυνατο (men of dignity and power), ευγενεις (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 κλησιν.

27 God chose

( εξελεξατο ο θεος). First aorist middle of εκλεγω, old verb to pick out, to choose, the middle for oneself. It expands the idea in κλησιν (verse 1Co 1:26). 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

( ινα καταισχυνη, first aorist active subjunctive with ινα of old verb καταισχυνω, perfective use of κατα). The purpose in the third example isthat he might bring to naught

( ινα καταργηση, make idle, αργος, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox:the foolish things

( τα μωρα),the wild men

( τους σοφους);the weak things

( τα ασθενη),the strong things

( τα ισχυρα);the things that are not

( τα μη οντα),and that are despised

( τα εξουθενημενα, considered nothing, perfect passive participle of εξουθενεω),the things that are

( τα οντα). It is a studied piece of rhetoric and powerfully put.

29 That no flesh should glory before God

( οπως μη καυχησητα πασα σαρξ ενωπιον του θεου). This is the further purpose expressed by οπως for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb καυχαομα, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of ενωπιον as a preposition in the vernacular, from adjective εν-ωπιος, 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.

30 Of him

( εξ αυτου). Out of God. He chose you.In Christ Jesus

( εν Χριστω Ιησου). In the sphere of Christ Jesus the choice was made. This is God's wisdom.Who was made unto us wisdom from God

( ος εγενηθη σοφια ημιν απο θεου). Note εγενηθη, became (first aorist passive and indicative), not ην, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Col 2:2) "both righteousness and sanctification and redemption" ( δικαιοσυνη τε κα αγιασμος κα απολυτρωσις), as is made plain by the use of τε--και--κα. The three words ( δικαιοσυνη, αγιασμοσ, απολυτρωσις) are thus shown to be an epexegesis of σοφια (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 Rom 1:17 we see clearly Paul's idea of the God kind of righteousness ( δικαιοσυνη) in Christ. In Rom 3:24 we have Paul's conception of redemption ( απολυτρωσις, setting free as a ransomed slave) in Christ. In Rom 6:19 we have Paul's notion of holiness or sanctification ( αγιασμος) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Act 10:35; Act 24:25; 1Th 4:3-7; 1Co 1:2.

31 That

( ινα). Probably ellipse ( γενητα to be supplied) as is common in Paul's Epistles (2Th 2:3; 2Co 8:13; Gal 1:20; Gal 2:9; Rom 4:16; Rom 13:1; Rom 15:3). Some explain the imperative καυχασθω 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).

2

1 Not with excellency of speech or of wisdom

( ου καθ' υπεροχην λογου η σοφιας). Hυπεροχη is an old word from the verb υπερεχω (Phi 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

( το μυστηριον του θεου). So Aleph A C Copt. like 1Co 2:7, but B D L P read μαρτυριον like 1Co 1:6. Probablymystery

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 μυεω, to close, to shut, to initiate (Phi 4:12). This mystery was once hidden from the ages (Col 1:26), but is now made plain in Christ (1Co 2:7; Rom 16:25). 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 For I determined not to know anything among you

( ου γαρ εκρινα τ ειδενα εν υμιν). Literally, "For I did not decide to know anything among you." The negative goes with εκρινα, not with τ. 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

( ε μη Ιησουν Χριστον). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular,and him crucified

( κα τουτον εσταυρωμενον). Literally,and this one as crucified

(perfect passive participle). This phase in particular (1Co 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 σχανδαλον of the Incarnation, but Paul kept to the main track on coming to Corinth.

3 I was with you

( εγενομην προς υμας). Rather, "I came to you" (not ην, 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 φοβος (fear) and τρομος (trembling) combined in 2Co 7:15; Phi 2:12; Eph 6:5.

4 Not in persuasive words of wisdom

( ουκ εν πιθοις σοφιας λογοις). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective πιθος (MSS. πειθος) has not yet been found elsewhere. It seems to be formed directly from πειθω, to persuade, as φειδος ( φιδος) is from φειδομα, to spare. The old Greek form πιθανος is common enough and is used by Josephus (Ant. VIII. 9. 1) of "the plausible words of the lying prophet" in 1Co 2:1. The kindred word πιθανολογια 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

( αλλ' εν αποδειξε). In contrast with theplausibility

just mentioned. This word, though an old one from αποδεικνυμ, to show forth, occurs nowhere else in the New Testament.Spirit

( πνευμα) here can be the Holy Spirit or inward spirit as opposed to superficial expression andpower

( δυναμις) is moral power rather than intellectual acuteness (cf. 1Co 1:18).

5 That your faith should not stand

( ινα η πιστις υμων μη η). Purpose of God, but μη η 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.

6 Among the perfect

( εν τοις τελειοις). 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 (1Co 3:1) and adults or grown men (common use of τελειος for relative perfection, for adults, as is in 1Co 14:20; Phi 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

( του αιωνος τουτου). This age, more exactly, as in 1Co 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

( των καταργουμενων). See on 1Co 1:28. Present passive participle genitive plural of καταργεω. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.

7 God's wisdom in a mystery

( θεου σοφιαν εν μυστηριω). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive θεου) 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 1Co 2:1 for mystery. It is not certain whetherin a mystery

is to be taken withwisdom

orwe speak

. The result does not differ greatly, probably withwisdom

, so long a secret and now at last revealed (Col 1:26; 2Th 2:7).That hath been hidden

( την αποκεκρυμμενην). See Rom 16:25; Col 1:26; Eph 3:5. Articular perfect passive participle of αποκρυπτω, more precisely defining the indefinite σοφιαν (wisdom).Foreordained before the worlds

( προωρισεν προ των αιωνων). This relative clause ( ην) defines still more closely God's wisdom. Note προ with both verb and substantive ( αιωνων). Constative aorist of God's elective purpose as shown in Christ crucified (1Co 1:18-24). "It was no afterthought or change of plan" (Robertson and Plummer).Unto our glory

( εις δοξαν ημων). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).

8 Knoweth

( εγνωκεν). Has known, has discerned, perfect active indicative of γινωσκω. They have shown amazing ignorance of God's wisdom.For had they known it

( ε γαρ εγνωσαν). Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition ( εγνωσαν) and conclusion with αν ( ουκ αν εσταυρωσαν). Peter in the great sermon at Pentecost commented on the "ignorance" ( κατα αγνοιαν) of the Jews in crucifying Christ (Act 3:17) as the only hope for repentance on their part (Act 3:19).The Lord of glory

( τον Κυριον της δοξης). Genitive case δοξης, means characterized by glory, "bringing out the contrast between the indignity of the Cross (Heb 12:2) and the majesty of the Victim (Luk 22:69; Luk 23:43)" (Robertson and Plummer). See Jas 2:1; Act 7:2; Eph 1:17; Heb 9:5.

9 But as it is written

( αλλα καθως γεγραπτα). Elliptical sentence like Rom 15:3 where γεγονεν (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; Isa 65:17; Isa 52:15 in a sort of catena or free chain of quotations as he does in Rom 3:10-18. There is also an anacoluthon for α (which things) occurs as the direct object (accusative) with ειδεν (saw) and ηκουσαν (heard), but as the subject (nominative) with ανεβη (entered, second aorist active indicative of αναβαινω, to go up).Whatsoever

( οσα). A climax to the preceding relative clause (Findlay).Prepared

( ητοιμασεν). First aorist active indicative of ετοιμαζω. The only instance where Paul uses this verb of God, though it occurs of final glory (Luk 2:31; Mat 20:23; Mat 25:34; Mar 10:40; Heb 11:16) and of final misery (Mat 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1Co 1:5-7).Heart

( καρδιαν) here as in Rom 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 nowrevealed

and made plain, not of mysteries still unknown.

10 But unto us God revealed them

( ημιν γαρ απεκαλυψεν ο θεος). So with γαρ B 37 Sah Cop read instead of δε of Aleph A C D. " Δε is superficially easier; γαρ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 1Co 2:9. 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 ( απεκαλυψεν, 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

( δια του πνευματος). 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" (Rom 16:25), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards).Searcheth all things

( παντα εραυνα). This is the usual form from A.D. 1 on rather than the old ερευναω. The word occurs (Moulton and Milligan's Vocabulary) for a professional searcher's report and εραυνητα, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). So in Rom 8:27 we have this very verb εραυναω again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" ( κα τα βαθη του θεου). Profunda Dei (Vulgate). Cf. "the deep things of Satan" (Rev 2:24) and Paul's language in Rom 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.

11 Knoweth

( οιδεν, εγνωκεν). Second perfect of root ιδ-, to see and so know, first perfect of γινωσκω, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of οιδα and γινωσκω.The spirit of man that is in him

( το πνευμα του ανθρωπου το εν αυτω). The self-consciousness of man that resides in the man or woman (generic term for mankind, ανθρωπος).The Spirit of God

( το πνευμα του θεου). Note the absence of το εν αυτω. 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 Rom 8:26 and in the full Trinitarian benediction in 2Co 13:13. Πνευμα 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 1Co 2:6-10.

12 But we

( ημεις δε). We Christians likeus

( ημιν) in verse 1Co 2:10 of the revelation, but particularly Paul and the other apostles.Received

( ελαβομεν). Second aorist active indicative of λαμβανω and so a definite event, though the constative aorist may include various stages.Not the spirit of the world

( ου το πνευμα του κοσμου). Probably a reference to the wisdom of this age in verse 1Co 2:6. See also Rom 8:4; Rom 8:6; Rom 8:7; 1Co 11:4 ( θε πνευμα ετερον).But the spirit which is of God

( αλλα το πνευμα το εκ θεου). Rather, "from God" ( εκ), which proceeds from God.That we might know

( ινα ειδωμεν). Second perfect subjunctive with ινα 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" ( τα υπο του θεου χαρισθεντα ημιν). First aorist passive neuter plural articular participle of χαριζομα, 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.

13 Which things also we speak

( α κα λαλουμεν). This onomatopoetic verb λαλεω (from λα-λα), to utter sounds. In the papyri the word calls more attention to the form of utterance while λεγω refers more to the substance. But λαλεω 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 1Co 2:10), illumination (verse 1Co 2:12), and inspiration (verse 1Co 2:13). 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

( ουκ εν διδακτοις ανθρωπινης σοφιας λογοις). Literally, "not in words taught by human wisdom." The verbal adjective διδακτοις (from διδασκω, to teach) is here passive in idea and is followed by the ablative case of origin or source as in Joh 6:45, εσοντα παντες διδακτο θεου (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 ( λαλουμεν) of the words, "which the Spirit teacheth ( εν διδακτοις πνευματος), "in words taught by the Spirit" (ablative πνευματος 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

( πνευματικοις πνευματικα συνκρινοντες). Each of these words is in dispute. The verb συνκρινω, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Gen 40:8; Gen 40:22; Gen 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 πνευματικοις? Is it masculine or neuter like πνευματικα? 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 1Co 2:14. If πνευματικοις be taken as neuter plural (associative instrumental case after συν in συνκρινοντες), the idea most naturally would be, "combining spiritual ideas ( πνευματικα) with spiritual words" ( πνευματικοις). This again makes good sense in harmony with the first part of verse 1Co 2:13. On the whole this is the most natural way to take it, though various other possibilities exist.

14 Now the natural man

( ψυχικος δε ανθρωπος). 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 πνευμα and πνευματικοσ, ψυχη and ψυχικοσ, σαρξ and σαρκινος and σαρκικος. 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 hisSpirit, Soul, and Flesh

. The papyri furnish so many examples of σαρξ, πνευμα, and ψυχη 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. Ψυχικος is a qualitative adjective from ψυχη (breath of life like ανιμα, life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Jdg 1:19; Jas 3:15. In 1Co 15:44; 1Co 15:46 there is the same contrast between ψυχικος and πνευματικος as here. The ψυχικος man is the unregenerate man while the πνευματικος man is the renewed man, born again of the Spirit of God.Receiveth not

( ου δεχετα). Does not accept, rejects, refuses to accept. In Rom 8:7 Paul definitely states the inability ( ουδε γαρ δυνατα) 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" ( μωρια) to us as was once the case (1Co 1:23). Today one notes certain of the intelligentsia who sneer at Christ and Christianity in their own blinded ignorance.He cannot know them

( ου δυνατα γνωνα). He is not able to get a knowledge (ingressive second aorist active infinitive of γινωσκω). 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

( πνευματικως ανακρινετα). 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 Act 17:11 the Beroeans scrutinized the Scriptures. These ψυχικο men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the ψυχη (mere animal nature) rather than by the πνευμα (the renewed spirit).

15 Judgeth all things

( ανακρινε παντα). The spiritual man ( ο πνευματικος) 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

( αυτος δε υπ' ουδενος ανακρινετα). 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 πνευματικος man.

16 For who hath known the mind of the Lord

( Τις γαρ εγνω νουν Κυριου;). Quotation from Isa 40:13.That he should instruct him

( ος συνβιβασε αυτον). This use of ος (relativewho

) is almost consecutive (result). The πνευματικος man is superior to others who attempt even to instruct God himself. See on Act 9:22; Act 16:10 for συνβιβαζω, to make go together.But we have the mind of Christ

( ημεις δε νουν Χριστου εχομεν). As he has already shown (verses 1Co 2:6-13). Thus with the mind ( νους. Cf. Phi 2:5; Rom 8:9; Rom 8:27). Hence Paul and all πνευματικο 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."

3

1 But as unto carnal

( αλλ' ως σαρκινοις). Latin carneus. "As men o' flesh," Braid Scots; "as worldlings," Moffatt. This form in -ινος like λιθινος 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 Rom 7:14 Paul says, "I am fleshen ( σαρκινος) sold under sin," as if σαρκινος represented the extreme power of the σαρξ. Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1Co 2:6), the spiritual ( ο πνευματικο, 1Co 2:15), but he was unable to treat them as πνευματικο in reality because of their seditions and immoralities. It is not wrong to be σαρκινος, for we all live in the flesh ( εν σαρκ, Gal 2:20), but we are not to live according to the flesh ( κατα σαρκα, Rom 8:12). It is not culpable to a babe in Christ ( νηπιος, 1Co 13:11), unless unduly prolonged (1Co 14:20; Heb 5:13). 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" ( ως νηπιοις εν Χριστω), 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).

2 I fed you with milk, not with meat

( γαλα υμας εποτισα, ου βρωμα). Note two accusatives with the verb, εποτισα, first aorist active indicative of ποτιζω, 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. Βρωμα 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 εποτισα with βρωμα. 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 For ye are yet carnal

( ετ γαρ σαρκικο εστε). Σαρκικος, unlike σαρκινος, like ικος formations, means adapted to, fitted for the flesh ( σαρξ), one who lives according to the flesh ( κατα σαρκα). Paul by ψυχικος describes the unregenerate man, by πνευματικος the regenerate man. Both classes are σαρκινο made in flesh, and both may be σαρκικο though the πνευματικο should not be. The πνευματικο who continue to be σαρκινο are still babes ( νηπιο), not adults ( τελειο), while those who are still σαρκικο (carnal) have given way to the flesh as if they were still ψυχικο (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves.Jealousy and strife

( ζηλος κα ερις). Zeal ( ζηλος from ζεω, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Rom 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 (Act 5:17). Ερις 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 σαρκικο and walking according to men, not according to the Spirit of Christ.

4 For when one saith

( οταν γαρ λεγη τις). 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

( Παυλου). Predicate genitive, belong to Paul, on Paul's side.Of Apollos

( Απολλω). Same genitive, but the form is the so-called Attic second declension. See the nominative Απολλως in verse 1Co 3:5.Men

( ανθρωπο). Just mere human creatures ( ανθρωπο, generic term for mankind), in the flesh ( σαρκινο), acting like the flesh ( σαρκικο), not πνευματικο, as if still ψυχικο. It was a home-thrust. Paul would not even defend his own partisans.

5 What then?

( τ ουν;). He does not say τις (who), but τ (what), neuter singular interrogative pronoun.Ministers

( διακονο). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια and κονις "raising dust by hastening." In the Gospels it is the servant (Mat 20:26) or waiter (Joh 2:5). Paul so describes himself as a minister (Col 1:23; Col 1:25). The technical sense of deacon comes later (Phi 1:1; 1Ti 3:8; 1Ti 3:12).As the Lord gave to him

( ως ο Κυριος εδωκεν). 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 3:1; 1Co 3:4 and it is made plain in chapter 1Co 3:1.

6 I planted

( εγω εφυτευσα). First aorist active indicative of old verb φυτευω. This Paul did as Luke tells us in Act 18:1-18.Apollos watered

( Απολλως εποτισεν). Apollos irrigated the church there as is seen in Act 18:24-19. Another aorist tense as in verse 1Co 3:2.But God gave the increase

( αλλα ο θεος ηυξανεν). 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 1Co 3:9). 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.

7 So then neither--neither--but

( Hωστε ουτε--ουτε--αλλ'). Paul applies his logic relentlessly to the facts. He had askedwhat

( τ) is Apollos or Paul (verse 1Co 3:5). The answer is here.Neither is anything

( τ)the one who plants nor the one who waters

. God is the whole and we are not anything.

8 Are one

( εν εισιν). The neuter singular again ( εν, not εις) as with the interrogative τ and the indefinite τ. 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

( κατα τον ιδιον κοπον). 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.

9 God's fellow-workers

( θεου συνεργο). 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

( θεου γεωργιον). God's tilled land ( γη, εργον). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless.God's building

( θεου οικοδομη). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building ( οικος, house, δεμω, 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.

10 As a wise masterbuilder

( ως σοφος αρχιτεκτων). 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 αρχιτεκτων, our architect. Τεκτων is from τικτω, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Mat 13:55; Mar 6:3). Αρχι- is an old inseparable prefix like αρχαγγελος (archangel), αρχεπισχοπος (archbishop), αρχιερευς (chiefpriest). Αρχιτεκτων 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 ( τεκτονες, carpenters) work under the direction of the architect (Plato, Statesman, 259). "As a wise architect I laid a foundation" ( θεμελιον εθηκα). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luk 6:48; Luk 14:29), a cognate accusative for θεμελιον. The substantive θεμελιον is from the same root θε as εθηκα ( τι-θημ). 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 Act 18:1-18. The aorist εθηκα is the correct text, not the perfect τεθεικα.Another buildeth thereon

( αλλος εποικοδομε). Note the preposition επ with the verb each time (1Co 3:10; 1Co 3:11; 1Co 3:12; 1Co 3:14). 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

( βλεπετω πως εποικοδομε). 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.

11 Other foundation

( θεμελιον αλλον). The gender of the adjective is here masculine as is shown by αλλον. If neuter, it would be αλλο. It is masculine because Paul has Christ in mind. It is not here ετερον a different kind of gospel ( ετερον ευαγγελιον, Gal 1:6; 2Co 11:4) which is not another ( αλλο, Gal 1:7) in reality. But another Jesus (2Co 11:4, αλλον Ιησουν) 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

( παρα τον κειμενον, ος εστιν Ιησους Χριστος). Literally, "alongside ( παρα) the one laid ( κειμενον)," already laid (present middle participle of κειμα, used here as often as the perfect passive of τιθημ in place of τεθειμενον). 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 Psa 118:22 to the members of the Sanhedrin who challenged his authority (Mar 11:10; Mat 21:42-45; Luk 20:17). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone ( ακρογωναιος, Eph 2:20). All believers are living stones in this temple (1Pe 2:5). But there is only one foundation possible.

12 Gold, silver, precious stones, wood, hay, stubble

( χρυσιον, αργυριον, λιθους τιμιουσ, ξυλα, χορτον, καλαμην). 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 ( χορτος, grass, as in Mar 6:39) and stubble ( καλαμη, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as Exo 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 1Co 3:9 or to the character of the teaching as in verse 1Co 3:13. Probably both ideas are involved, for look at the penalty on shoddy work (verse 1Co 3:15) and shoddy men (verse 1Co 3:17). 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.

13 The day

( η ημερα). The day of judgment as in 1Th 5:4 (which see), Rom 13:12; Heb 10:25. The work ( εργον) of each will be made manifest. There is no escape from this final testing.It is revealed in fire

( εν πυρ αποκαλυπτετα). Apparently "the day" is the subject of the verb, not the work, not the Lord. See 2Th 1:8; 2Th 2:8. This metaphor of fire was employed in the O.T. (Dan 7:9; Mal 4:1) and by John the Baptist (Mat 3:12; Luk 3:16). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test , το πυρ αυτο δοκιμασε) the quality of the material used in the building,of what sort it is

( οποιον εστιν), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

14 If any man's work shall abide

( ε τινος το εργον μενε). 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 (Mat 20:8) will come for the work that stands this test (gold, silver, precious stones)

15 Shall be burned

( κατακαησετα). First-class condition again, assumed as true. Second future (late form) passive indicative of κατακαιω, to burn down, old verb. Note perfective use of preposition κατα, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke.He shall suffer loss

( ζημιωθησετα). First future passive indicative of ζημιω, old verb from ζημια (damage, loss), to suffer loss. In Mat 16:26; Mar 8:36; Luk 9:25 the loss is stated to be the man's soul ( ψυχην) or eternal life. But here there is no such total loss as that. The man's work ( εργον) is burned up (sermons, lectures, books, teaching, all dry as dust).But he himself shall be saved

( αυτος δε σωθησετα). 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

( ουτως δε ως δια πυρος). Clearly Paul means with his work burned down (verse 1Co 3:15). 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.

16 Ye are a temple of God

( ναος θεου εστε). Literally, a sanctuary ( ναος, not ιερον, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 1Co 3:9 ( οικοδομη), only here the sanctuary itself.Dwelleth in you

( εν υμιν οικε). The Spirit of God makes his home ( οικε) in us, not in temples made with hands (Act 7:48; Act 17:24).

17 Destroyeth

( φθειρε). 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 φθειρω 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

( φθερε τουτον ο θεος). 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

( αγιος). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" ( τον ναον του θεου), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" ( οιτινες εστε υμεις). The qualitative relative pronoun οιτινες is plural to agree with υμεις (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 1Co 6:19 Paul reminds the Corinthians again that the body is the temple ( ναος, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

18 Let no man deceive himself

( Μηδεις εαυτον εξαπατω). A warning that implied that some of them were guilty of doing it ( μη 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

( δοκε σοφος εινα). Condition of first class and assumed to be true. Predicate nominative σοφος with the infinitive to agree with subject of δοκε (Robertson, Grammar, p. 1038). Paul claimed to be "wise" himself in verse 1Co 3:10 and he desires that the claimant to wisdom may become wise ( ινα γενητα σοφος, purpose clause with ινα and subjunctive) by becoming a fool ( μωρος γενεσθω, second aorist middle imperative of γινομα) as this age looks at him. This false wisdom of the world (1Co 1:18-20; 1Co 1:23; 1Co 2:14), this self-conceit, has led to strife and wrangling. Cut it out.

19 Foolishness with God

( μωρια παρα τω θεω). 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

( ο δρασσομενος). Old verb δρασσομα, to grasp with the hand, is used here for the less vivid word in the LXX καταλαμβανων. 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 Rom 11:35 and both times with variations from the LXX. This word occurs in Ecclesiasticus 26:7; 34:2. In Psa 2:12 the LXX has δραξασθε παιδειας, lay hold on instruction.Craftiness

( πανουργια). The πανουργος man is ready for any or all work (if bad enough). So it means versatile cleverness (Robertson and Plummer), astutia (Vulgate).

20 And again

( κα παλιν). Another confirmatory passage from Psa 94:11.Reasonings

( διαλογισμους). More than cogitationes (Vulgate), sometimes disputations (Phi 2:14). Paul changes "men" of LXX to wise ( σοφων) in harmony with the Hebrew context.Vain

( ματαιο). Useless, foolish, from ματη, a futile attempt.

21 Wherefore let no one glory in men

( ωστε μηδεις καυχασθω εν ανθρωποις). The conclusion ( ωστε) from the self-conceit condemned. This particle here is merely inferential with no effect on the construction ( ωσ+τε = and so) any more than ουν would have, a paratactic conjunction. There are thirty such examples of ωστε 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 (1Co 1:31).

22 Yours

( υμων). Predicate genitive, belong to you. All the words in this verse and 1Co 3:23 are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except κοσμος (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 ( ενεστωτα, second perfect participle of ενιστημ) 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.

4

1 Ministers of Christ

( υπηρετας Χριστου). Paul and all ministers ( διακονους) of the New Covenant (1Co 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luk 4:20 the attendant in the synagogue) and the Acts (Act 13:5) of John Mark. Theso

( ουτως) gathers up the preceding argument (1Co 3:5-23) and applies it directly by theas

( ως) that follows.Stewards of the mysteries of God

( οικονομους μυστηριων θεου). The steward or house manager ( οικος, house, νεμω, to manage, old word) was a slave ( δουλος) under his lord ( κυριος, Luk 12:42), but a master (Luk 16:1) over the other slaves in the house (menservants παιδας, maidservants παιδισκας Luk 12:45), an overseer ( επιτροπος) over the rest (Mat 20:8). Hence the under-rower ( υπηρετης) of Christ has a position of great dignity as steward ( οικονομος) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Mat 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 (Mat 13:51; Mat 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 οικος (1Ti 3:15), God the οικοδεσποτης (Mat 13:52), the members the οικειο (Gal 6:10; Eph 2:19)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship ( οικονομια) 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.

2 Here

( ωδε). Either here on earth or in this matter. It is always local.Moreover

( λοιπον). Like λοιπον in 1Co 1:16 which see, accusative of general reference, as for what is left, besides.It is required

( ζητειτα). It is sought. Many MSS. read ζητειτε, ye seek, an easy change as α and ε came to be pronounced alike (Robertson, Grammar, p. 186).That a man be found faithful

( ινα πιστος τις ευρεθη). Non-final use of ινα with first aorist passive subjunctive of ευρισκω, the result of the seeking ( ζητεω). 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.

3 But with me

( εμο δε). The ethical dative of personal relation and interest, "as I look at my own case." Cf. Phi 1:21.It is a very small thing

( εις ελαχιστον εστιν). This predicate use of εις is like the Hebrew, but it occurs also in the papyri. The superlative ελαχιστον is elative, very little, not the true superlative, least. "It counts for very little with me."That I should be judged of you

( ινα υφ' υμων ανακριθω). Same use of ινα as in verse 1Co 4:2. For the verb (first aorist passive subjunctive of ανακρινω) see on 1Co 2:14. 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

( η υπο ανθρωπινης ημερας). Or "by human day," in contrast to the Lord's Day (der Tag) in 1Co 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

( αλλ' ουδε εμαυτον ανακρινω). Αλλα 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 For I know nothing against myself

( ουδεν γαρ εμαυτω συνοιδα). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of συνοιδα (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Act 5:2; Act 12:12; Act 14:6).Yet

( αλλ'). Adversative use of αλλα.Am I not hereby justified

( ουκ εν τουτω δεδικαιωμα). 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" ( ο ανακρινων με). Probably, who examines me and then passes on my fidelity ( πιστος in verse 1Co 4:2).

5 Wherefore

( ωστε). As in 1Co 3:21 which see.Judge nothing

( μη τ κρινετε). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Mat 7:1. The censorious habit was ruining the Corinthian Church.Before the time

( προ καιρου). The day of the Lord in 1Co 3:13. "Do not therefore anticipate the great judgment ( κρισις) by any preliminary investigation ( ανακρισις) which must be futile and incomplete" (Lightfoot).Until the Lord come

( εως αν ελθη ο κυριος). Common idiom of εως and the aorist subjunctive with or without αν 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

( ος κα φωτισε). Future indicative of this late verb (in papyri also) from φως (light), to turn the light on the hidden things of darkness.And make manifest

( κα φανερωσε). (Ionic and late) causative verb φανεροω from φανερος. By turning on the light the counsels of all hearts stand revealed.His praise

( ο επαινος). The praise (note article) due him from God (Rom 2:29) will come to each then ( τοτε) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

6 I have in a figure transferred

( μετεσχηματισα). First aorist active (not perfect) indicative of μετα-σχηματιζω, used by Plato and Aristotle for changing the form of a thing (from μετα, after, and σχημα, form or habit, like Latin habitus from εχω and so different from μορφη as in Phi 2:7; Rom 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα 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 εις and once with ως. In Phi 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" ( δια υμας).That in us ye may learn

( ινα εν ημιν μαθητε). Final clause with ινα and the second aorist active subjunctive of μανθανω, to learn. As an object lesson in our cases ( εν ημιν). 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

( το Μη υπερ α γεγραπτα). It is difficult to reproduce the Greek idiom in English. The article το is in the accusative case as the object of the verb μαθητε (learn) and points at the words " Μη υπερ α γεγραπτα," apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη, 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; 1Co 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1Co 1:19; 1Co 1:31; 1Co 3:19; 1Co 3:20.That ye be not puffed up

( ινα μη φυσιουσθε). Sub-final use of ινα (second use in this sentence) with notion of result. It is not certain whether φυσιουσθε (late verb form like φυσιαω, φυσαω, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ινα like ζηλουτε in Gal 4:17 (cf. ινα γινωσκομεν in 1Jn 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. Φυσιοω is from φυσις (nature) and so meant to make natural, but it is used by Paul just like φυσαω or φυσιαω (from φυσα, a pair of bellows), a vivid picture of self-conceit.One for the one against the other

( εις υπερ του ενος κατα του ετερου). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" ( υπερ) the one and "against" ( κατα, down on, the genitive case) the other ( του ετερου, not merely another or a second, but the different sort, ετεροδοξ).

7 Maketh thee to differ

( σε διακρινε). Distinguishes thee, separates thee. Διακρινω means to sift or separate between ( δια) as in Act 15:9 (which see) where μεταξυ 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

( ο ουκ ελαβες). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out.Dost thou glory

( καυχασα). The original second person singular middle ending -σα is here preserved with variable vowel contraction, καυχαεσαι=καυχασα (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting.As if thou hadst not received it

( ως μη λαβων). This neat participial clause (second aorist active of λαμβανω) with ως (assumption) and negative μη 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 Rom 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.

8 Already are ye filled?

( ηδη κεκορεσμενο εστε?). Perfect passive indicative, state of completion, of κορεννυμ, old Greek verb to satiate, to satisfy. The only other example in N.T. is Act 27:38 which see. Paul may refer to Deu 31:20; Deu 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

( ηδη επλουτησατε). Note change to ingressive aorist indicative of πλουτεω, 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 (Luk 22:29 1Th 2:12; 2Ti 2:12).Ye have reigned without us

( χωρις ημων εβασιλευσατε). Withering sarcasm. Ye became kings without our company. Some think that Paul as in 1Co 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

( κα οφελον γε εβασιλευσατε). 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 οφελον and the aorist indicative instead of ε γαρ and the aorist indicative (the ancient idiom). See Robertson, Grammar, p. 1003, for the construction with particle οφελον (an unaugmented second aorist form).That we also might reign with you

( ινα κα ημεις υμιν συνβασιλευσωμεν). Ironical contrast to χωρις ημων εβασιλευσατε, just before. Associative instrumental case of υμιν after συν-.

9 Hath set forth us the apostles last

( ημας τους αποστολους εσχατους απεδειξεν). The first aorist active indicative of αποδεικνυμ, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2Th 2:4) for gladiatorial show as in εθηριομαχησα (1Co 15:32). In this grand pageant Paul and other apostles come last ( εσχατους, predicate accusative after απεδειξεν) as a grand finale.As men doomed to die

( ως επιθανατιους). 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

( θεατρον). Cf. Heb 11:33-40. The word, like our theatre, means the place of the show (Act 19:29; Act 19:31). Then, it means the spectacle shown there ( θεαμα or θεα), and, as here, the man exhibited as the show like the verb θεατριζομενο, made a spectacle (Heb 10:33). Sometimes it refers to the spectators ( θεατα) like our "house" for the audience. Here the spectators include "the world, both to angels and men" ( τω κοσμω κα αγγελοις κα ανθρωποις), dative case of personal interest.

10 We--you

( ημεισ--υμεις). 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; Phi 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. Ενδοξος, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

11 Even unto this present hour

( αχρ της αρτ ωρας). Αρτ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 1Co 4:11-13 give a graphic picture of Paul's condition in Ephesus when he is writing this epistle.We hunger

( πεινωμεν),we thirst

( διψωμεν),are naked

( γυμνιτευομεν), late verb for scant clothing from γυμνητης,are buffeted

( κολαφιζομεθα), to strike a blow with the fist from κολαφος and one of the few N.T. and ecclesiastical words and see on Mat 26:67,have no certain dwelling place

( αστατουμεν) from αστατος, 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.

12 We toil

( κοπιωμεν). Common late verb for weariness in toil (Luk 5:5),working with our own hands

( εργαζομενο ταις ιδιαις χερσιν) instrumental case χερσιν and not simply for himself but also for Aquila and Priscilla as he explains in Act 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

( λοιδορουμενο ευλογουμεν). Almost the language of Peter about Jesus (1Pe 2:23) in harmony with the words of Jesus in Mat 5:44; Luk 6:27.Being persecuted we endure

( διωκομενο ανεχομεθα). 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; 2Co 6:3-10 for an interpretation of his language here.

13 Being defamed we intreat

( δυσφημουμενο παρακαλουμεν). The participle δυσφημουμενο is an old verb (in I Macc. 7:41) to use ill, from δυσφημος, 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

( ως περικαθαρματα του κοσμου). Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαθαιρω, 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. Καθαρμα was the refuse of a sacrifice. In Pro 21:18 περικαθαρμα 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 Act 19:23-41 under the influence of Demetrius and the craftsmen.The offscouring of all things

( παντων περιψημα). 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, περιψημα ημων γενου (Became a περιψημα for us), in the sense of expiation. The word merely means scraping around from περιψαω, 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 περικαθαρματα.

14 To shame you

( εντρεπων). Literally, shaming you (present active participle of εντρεπω), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive εαυτοις is not expressed here. See on 2Th 3:14. The harsh tone has suddenly changed.

15 To admonish

( νουθετων). Literally, admonishing (present active participle of νουθετεω). See on 1Th 5:12; 1Th 5:14.For though ye should have

( εαν γαρ εχητε). Third-class condition undetermined, but with prospect of being determined ( εαν and present subjunctive), "for if ye have."Tutors

( παιδαγωγους). This old word ( παις, boy, αγωγος, leader) was used for the guide or attendant of the child who took him to school as in Gal 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

( υμας εγεννησα). Paul is theirspiritual father

in Christ, while Apollos and the rest are theirtutors

in Christ.

16 Be ye imitators of me

( μιμητα μου γινεσθε). "Keep on becoming (present middle imperative) imitators of me (objective genitive)." Μιμητης is an old word from μιμεομα, to copy, to mimic ( μιμος). 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.

17 Have I sent

( επεμψα). First aorist active indicative. Probably Timothy had already gone as seems clear from 1Co 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Act 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.In every church

( εν παση εκκλησια). 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 spokesmanwill remind

( αναμνησε) the Corinthians of Paul's teachings.

18 Some are puffed up

( εφυσιωθησαν). First aorist (effective) passive indicative of φυσιοω which see on verse 1Co 4:6.As though I were not coming to you

( ως μη ερχομενου μου προς υμας). Genitive absolute with particle (assuming it as so) with μη as negative.

19 If the Lord will

( εαν ο κυριος θεληση). Third-class condition. See James 1Co 4:15; Act 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

( αλλα την δυναμιν). 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. 1Co 4:2; 1Co 4:2; 1Co 4:10; 1Co 4:11; 1Co 4:12; 1Co 4:13). 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.

21 With a rod

( εν ραβδω). The so-called instrumental use of εν like the Hebrew (1Sa 17:43). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also.Shall I come?

( ελθω;). Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.

5

1 Actually

( ολως). Literally, wholly, altogether, like Latin omnino and Greek παντως (1Co 9:22). So papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also 1Co 6:7. With a negative it has the sense of "not at all" as in 1Co 15:29; Mat 5:34 the only N.T. examples, though a common word.It is reported

( ακουετα). Present passive indicative of ακουω, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1Co 1:11) brought this sad news (Ellicott).And such

( κα τοιαυτη). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια is sometimes used (Act 15:20; Act 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια is technically adultery on the part of the married (Mar 7:21).As is not even among the Gentiles

( ητις ουδε εν τοις εθνεσιν). 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

( ωστε γυναικα τινα του πατρος εχειν). "So as (usual force of ωστε) for one to go on having ( εχειν, 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 (Lev 18:8; Lev 22:11; Deu 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.

2 And ye are puffed up

( κα υμεις πεφυσιωμενο εστε). Emphatic position of υμεις (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb φυσιοω used already of the partisans in Corinth (1Co 4:6; 1Co 4:19; 1Co 4:20). Those of the same faction with this scoundrel justified his rascality.Did not rather mourn

( κα ουχ μαλλον επενθησατε). Possibly question also and note strong negative form ουχ, which favours it. The very least that they could have done ( μαλλον rather than be puffed up) was to mourn for shame ( πενθεω, old verb for lamentation) as if for one dead.That he might be taken away

( ινα αρθη). The sub-final use of ινα of desired result (1Co 1:15) so common in the Koine. First aorist passive subjunctive of αιρω, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

3 For I verily

( εγω μεν γαρ). Emphatic statement of Paul's own attitude of indignation, εγω in contrast with υμεις. He justifies his demand for the expulsion of the man.Being absent

( απων) Although absent (concessive participle) and so of παρων though present. Each with locative case ( τω σωματι, τω πνευματ).Have already judged

( ηδη κεκρικα). Perfect active indicative of κρινω. I have already decided or judged, as though present ( ως παρων). 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 1Co 5:3-5. It is not merely Paul's individual judgment. The genitive absolute clause in verse 1Co 5:4,ye being gathered together

( συναχθεντων υμων, first aorist passive participle of συναγω, in regular assembly)and my spirit

( κα του εμου πνευματος) with the assembly (he means)and meeting in the name of our Lord Jesus

( εν τω ονοματ του Κυριου [ημων] Ιησου) with the power of the Lord Jesus ( συν τη δυναμε του Κυριου ημων Ιησου), though this clause can be taken with the infinitive to deliver ( παραδουνα). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" ( συναχθεντων) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Act 13:8) as Peter did against Ananias and Sapphira (Act 5:1).

5 To deliver such an one unto Satan

( παραδουνα τον τοιουτον τω Σατανα). 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 ( αγγελος) of Satan. Paul certainly means expulsion from the church (verse 1Co 5:2) and regarding him as outside of the commonwealth of Israel (Eph 2:11). 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 3:14).For the destruction of the flesh

( εις ολεθρον της σαρκος). 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

( ινα το πνευμα σωθη). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα in contrast with σαρξ as the seat of personality (cf. 1Co 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.

6 Not good

( ου καλον). 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). Καυχημα is the thing gloried in.A little leaven leaveneth the whole lump

( μικρα ζυμη ολον το φυραμα ζυμο). This proverb occurs verbatim in Gal 5:9. Ζυμη (leaven) is a late word from ζεω, to boil, as is ζυμοω, to leaven. The contraction is regular ( -οει=ο) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Mat 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" ( μικρα, note position). Lump ( φυραμα from φυραω, 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.

7 Purge out

( εκκαθαρατε). First aorist (effective) active imperative of εκκαθαιρω, old verb to cleanse out ( εκ), 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 ( παλαιαν, now old and decayed) leaven before the passover feast (Exo 12:15; Exo 13:7; Zep 1:12). Cf. modern methods of disinfection after a contagious disease.A new lump

( νεον φυραμα). Make a fresh start as a new community with the contamination removed. Νεος is the root for νεανισκος, a young man, not yet old ( γηραιος). So new wine ( οινον νεον Mat 9:17). Καινος is fresh as compared with the ancient ( παλαιος). See the distinction in Col 3:10; Eph 4:22; 2Co 5:17.Unleavened

( αζυμο). Without ( α privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation ( καινη κτισις), "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

( κα γαρ το πασχα ημων ετυθη Χριστος). First aorist passive indicative of θυω, old verb to sacrifice. Euphony of consonants, θ to τ because of -θη. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα as Mar 14:12; Luk 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.

8 Wherefore let us keep the feast

( ωστε εορταζωμεν). 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

( εν ζυμη κακιας κα πονηριας). Vicious disposition and evil deed.With the unleavened bread of sincerity and truth

( εν αζυμοις ειλικρινιας κα αληθειας). No word for "bread." The plural of αζυμοις may suggest "elements" or "loaves." Ειλικρινια (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 ειλη or ελη, sunlight, and κρινω, to judge by the light of the sun, holding up to the light. Αληθεια (truth) is a common word from αληθης (true) and this from α privative and ληθω ( λαθειν, λανθανω, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Rom 1:18 where Paul pictures those who are holding down the truth in unrighteousness.

9 I wrote unto you in my epistle

( εγραψα υμιν εν τη επιστολη). 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

( μη συναναμιγνυσθα πορνοις). Present middle infinitive with μη in an indirect command of a late double compound verb used in the papyri to mix up with ( συν-ανα-μιγνυσθα, a μ verb). It is in the N.T. only here and verse 1Co 5:11; 2Th 3:14 which see. It is used here with the associative instrumental case ( πορνοις, from περαω, περνημ, 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.

10 Not altogether

( ου παντως). 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, του κοσμου τουτου).The covetous

( τοις πλεονεκταις). Old word for the over-reachers, those avaricious for more and more ( πλεον, εχω, to have more). In N.T. only here, 1Co 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

( αρπαξιν). An old adjective with only one gender, rapacious (Mat 7:15; Luk 18:11), and as a substantive robber or extortioner (here and 1Co 6:10). Bandits, hijackers, grafters they would be called today.Idolaters

( ειδωλολατραις). Late word for hirelings ( λατρις) of the idols ( ειδωλον), so our very word idolater. See 1Co 6:9; 1Co 10:7; Eph 5:5; Rev 21:8; Rev 22:15. Nageli regards this word as a Christian formation.For then must ye needs

( επε ωφειλετε ουν). This neat Greek idiom of επε with the imperfect indicative ( ωφειλετε, from οφειλω, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν is used also as in Heb 10:2, but with verbs of obligation or necessity αν 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). Αρα means in that case.

11 But now I write unto you

( νυν δε εγραψα υμιν). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 1Co 5:9. As it is (when you read it) I did write unto you.If any man that is named a brother be

( εαν τις αδελφος ονομαζομενος η). Condition of the third class, a supposable case.Or a reviler or a drunkard

( η λοιδορος η μεθυσος). Λοιδορος occurs in Euripides as an adjective and in later writings. In N.T. only here and 1Co 6:10. For the verb see 1Co 4:12. Μεθυσος is an old Greek word for women and even men (cf. παροινος, of men, 1Ti 3:3). In N.T. only here and 1Co 6:10. Cf. Rom 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 1Co 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

( τω τοιουτω μηδε συνεσθιειν). Associative instrumental case of τοιουτω after συνεσθιειν, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

12 For what have I to do?

( τ γαρ μοι;). "For what is it to me (dative) to judge those without ( τους εξο)?" They are outside the church and not within Paul's jurisdiction. God passes judgment on them.

13 Put away the wicked man

( εξαρατε τον πονηρον). By this quotation from Deu 17:7 Paul clinches the case for the expulsion of the offender (1Co 5:2). Note εξ twice and effective aorist tense.

6

1 Dare any of you?

( τολμα τις υμων;). Does any one of you dare? Rhetorical question with present indicative of τολμαω, old verb from τολμα, 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 6:1 though no name is called.Having a matter against his neighbour

( πραγμα εχων προς τον ετερον). Forensic sense of πραγμα (from πρασσω, to do, to exact, to extort as in Luk 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1Co 10:24; 1Co 14:17; Gal 6:4; Rom 2:1.Go to law

( κρινεσθα). Present middle or passive (ch. Rom 3:4) in the same forensic sense as κριθηνα in Mat 5:40. Κριτης, judge, is from this verb.Before the unrighteous

( επ των αδικων). This use of επ with the genitive for "in the presence of" is idiomatic as in 2Co 7:14, επ Τιτου, 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.

2 Shall judge the world

( τον κοσμον κρινουσιν). Future active indicative. At the last day with the Lord Jesus (Mat 19:28; Luk 22:30).Are ye unworthy to judge the smallest matters?

( αναξιο εστε κριτηριων ελαχιστων;). Αναξιος is an old word ( αν and αξιος), though only here in the N.T. There is dispute as to the meaning of κριτηρια here and in verse 1Co 6:4, old word, but nowhere else in N.T. save in Jas 2:6. Naturally, like other words in -τηριον ( ακροατηριον, auditorium, Act 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 μη ερχεσθω επ κριτηριον εθνικον (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?

3 How much more, things that pertain to this life?

( Μητ γε βιωτικα;). The question expects the answer no and γε 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" ( μητιγε λεγω), not to say. Βιωτικα occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from βιος (manner of life in contrast to ζωη, life principle).

4 If then ye have to judge things pertaining to this life

( βιωτικα μεν ουν κριτηρια εαν εχητε). Note emphatic position (proleptic) of βιωτικα κριτηρια (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, εαν εχητε). If καθιζετε (do ye set) is indicative and interrogative, then by "who are of no account in the church" ( τους εξουθενημενους εν τη εκκλησια) Paul means the heathen as in verse 1Co 6:1. If καθιζετε 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.

5 I say this to move you to shame

( προς εντροπην υμιν λεγω). Old word εντροπη from εντρεπω, to turn in (1Co 4:14 which see). In N.T. only here and 1Co 15:34.One wise man

( σοφος). From sarcasm to pathos Paul turns.Does there not exist

( εν, short form for ενεστ)? With double negative ουκ--ουδεις, expecting the answer yes. Surelyone

such man exists in the church.Who

( ος). Almost consecutive in idea, of such wisdom that he will be able.To decide between his brethren

( διακρινα ανα μεσον του αδελφου αυτου). Κρινα is to judge or decide (first aorist active infinitive of κρινω and δια (two) carries on the idea of between. Then ανα μεσον makes it still plainer, in the midst asarbitrator

between brother and brother like ανα μεσον εμου κα σου (Gen 23:15). It is even so a condensed expression with part of it unexpressed ( ανα μεσον κα του αδελφου αυτου) between brother and his brother. The use of αδελφος has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

6 And that before unbelievers

( κα τουτο επ απιστων). Climactic force of κα. The accusative of general reference with τουτο. "That there should be disputes about βιωτικα 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).

7 Nay, already it is altogether a defect among you

( ηδη μεν ουν ολως ηττημα υμιν εστιν). "Indeed therefore there is to you already (to begin with, ηδη, before any question of courts) wholly defeat." Hηττημα (from ητταομα) is only here, Rom 11:12; Isa 31:8 and ecclesiastical writers. See ητταομα (from ηττων, less) in 2Co 12:13; 2Pe 2:19 Νικη was victory and ηττα defeat with the Greeks. It is defeat for Christians to have lawsuits ( κριματα, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Col 3:13).Take wrong

( αδικεισθε). Present middle indicative, of old verb αδικεω (from αδικος, not right). Better undergo wrong yourself than sufferdefeat

in the matter of love and forgiveness of a brother.Be defrauded

( αποστερεισθε). Permissive middle again like αδικεισθε. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

8 Nay, but ye yourselves do wrong and defraud

( αλλα υμεις αδικειτε κα αποστερειτε). "But (adversative αλλα, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" ( κα τουτο αδελφους). Same idiom as at close of verse 1Co 6:6. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.

9 The unrighteous

( αδικο). To remind them of the verb αδικεω just used.The Kingdom of God

( θεου βασιλειαν). Precisely, God's kingdom.Be not deceived

( μη πλανασθε). Present passive imperative with negative μη. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 1Co 6:9; 1Co 6:10, one with repetition of ουτε, neither (fornicators, idolaters, adulterers, effeminate, or μαλακο, abusers of themselves with men or αρσενοκοιτα or sodomites as in 1Ti 1:10 a late word for this horrid vice, thieves, covetous), the other with ου 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.

11 And such were some of you

( κα ταυτα τινες ητε). A sharp homethrust. Literally, "And these things ( ταυτα, neuter plural) were ye (some of you)." The horror is shown by ταυτα, but by τινες Paul narrows the picture to some, not all. But that was in the past ( ητε, imperfect indicative) like Rom 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

( απελουσασθε). First aorist middle indicative, not passive, of απολουω. Either direct middle, ye washed yourselves, or indirect middle, as in Act 22:16, ye washed your sins away (force of απο). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing ( ηγιασθητε, ye were sanctified or cleansed before the baptism) and justified ( εδικαιωθητε, 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 Mat 28:19.

12 Lawful

( εξεστιν). Apparently this proverb may have been used by Paul in Corinth (repeated in 1Co 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 6:1; 1Co 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

( αλλ' ου παντα συμφερε). Old word συμφερε, 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

( αλλ ουκ εγω εξουσιασθησομα υπο τινος). Perhaps a conscious play on the verb εξεστιν for εξουσιαζω is from εξουσια and that from εξεστιν. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, 1Co 7:4; Luk 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.

13 But God shall bring to nought both it and them

( ο δε θεος κα ταυτην κα ταυτα καταργησε). Another proverb about the adaptation of the belly ( κοιλια) and food ( βρωματα, 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 (Act 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 ( ταυτην) and the foods ( ταυτα) 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

( το δε σωμα ου τη πορνεια αλλα τω κυριωι, κα ο κυριος τω σωματ). 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 (1Co 3:16). 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 πορνεια contested for the bodies of Christian men; loyal to him they must renounce that, yielding to that they renounce him" (Findlay).

14 Will raise up us

( ημας εξεγερε). Future active indicative of εξεγειρω 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.

15 Members of Christ

( μελη Χριστου). 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 1Co 6:13), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (1Co 12:12-31; Eph 4:11-16; Eph 5:30).Shall I then take away?

( αρας ουν;). First aorist active participle of αιρω, old verb to snatch, carry off like Latin rapio (our rape).Make

( ποιησω). 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

( μη γενοιτο). 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 (Luk 20:16).

16 One body

( εν σωμα). With the harlot. That union is for the harlot the same as with the wife. The words quoted from Gen 2:24 describing the sexual union of husband and wife, are also quoted and explained by Jesus in Mat 19:5 which see for discussion of the translation Hebraism with use of εις.Saith he

( φησιν). Supply either ο θεος (God) or η γραφη (the Scripture).

17 One spirit

( εν πνευμα). With the Lord, the inner vital spiritual union with the Lord Jesus (Eph 4:4; Eph 5:30).

18 Flee

( φευγετε). 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 1Co 6:13-17) and also ruins the body itself.Without the body

( εκτος του σωματος). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" ( εντος του σωματος) 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 ( ο πορνευων)sins against his own body

( εις το ιδιον σωμα αμαρτανε) 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.

19 Your body is a temple

( το σωμα υμων ναος εστιν). A sanctuary as in 1Co 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

( ουκ εστε εαυτων). 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.

20 For ye were bought with a price

( ηγορασθητε γαρ τιμης). First aorist passive indicative of αγοραζω, old verb to buy in the marketplace ( αγορα). 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 Mat 20:28 (his life a ransom). The Corinthians understood his meaning.Glorify God therefore in your body

( δοξασατε δη τον θεον εν τω σωματ υμων). Passionate conclusion to his powerful argument against sexual uncleanness. Δη is a shortened form of ηδη and is an urgent inferential particle. See on Luk 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.

7

1 Now concerning the things whereof ye wrote

( περ δε ων εγραψατε). An ellipsis of περ τουτων, the antecedent of περ ων, 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 ( καλον). 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; Rom 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 απτεσθα (touch) is the usual construction.

2 Because of fornications

( δια τας πορνειας). 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.

3 Render the due

( την οφειλην αποδιδοτω). 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. 1Co 7:1 commends celibacy against sensualists" (Findlay).

4 The wife

( η γυνη). 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).

5 Except it be by consent for a season

( ε μητ [αν] εκ συμφωνου προς καιρον). If αν is genuine, it can either be regarded as like εαν though without a verb or as loosely added after ε μητ and construed with it.That ye may give yourselves unto prayer

( ινα σχολασητε τη προσευχη). First aorist active subjunctive of σχολαζω, late verb from σχολη, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here.That Satan tempt you not

( ινα μη πειραζη). Present subjunctive, that Satan may not keep on tempting you.Because of your incontinency

( δια την ακρασιαν [υμων]). A late word from Aristotle on for ακρατεια from ακρατης (without self-control, α privative and κρατεω, to control, common old word). In N.T. only here and Mat 23:25 which see.

6 By way of permission

( κατα συνγνωμην). 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

( ου κατ' επιταγην). Late word (in papyri) from επιτασσω, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.

7 Yet I would

( θελω δε). "But I wish." Followed by accusative and infinitive ( ανθρωπους εινα). This is Paul's personal preference under present conditions (1Co 7:26).Even as I myself

( ως κα εμαυτον). This clearly means that Paul was not then married and it is confirmed by 1Co 9:5. Whether he had been married and was now a widower turns on the interpretation of Act 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

( ιδιον χαρισμα εκ θεου). So each must decide for himself. See on 1Co 1:7 for χαρισμα, a late word from χαριζομα.

8 To the unmarried and to the widows

( τοις αγαμοις κα ταις χηραις). 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 1Co 7:25) and in verse 1Co 7:32 ο αγαμος is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by ως καγω (even as I). After discussing marital relations in verses 1Co 7:2-7 he returns to the original question in verse 1Co 7:1 and repeats his own personal preference as in verse 1Co 7:7. He does not say that it is better to be unmarried, but only that it is good ( καλον as in verse 1Co 7:1) for them to remain unmarried. Αγαμος is an old word and in N.T. occurs only in this passage. In verses 1Co 7:11; 1Co 7:34 it is used of women where the old Greeks would have used ανανδρος, without a husband.

9 But if they have not continency

( ε δε ουκ εγκρατευοντα). Condition of the first class, assumed as true. Direct middle voice εγκρατευοντα, hold themselves in, control themselves.Let them marry

( γαμησατωσαν). First aorist (ingressive) active imperative. Usual Koine form in -τωσαν for third plural.Better

( κρειττον). Marriage is better than continued sexual passion. Paul has not said that celibacy isbetter

than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of πυρουσθα (present middle infinitive) for sexual passion is common enough as also for grief (2Co 11:29).

10 To the married

( τοις γεγαμηκοσιν). Perfect active participle of γαμεω, old verb, to marry, and still married as the tense shows.I give charge

( παραγγελλω). Not mere wish as in verses 1Co 7:7; 1Co 7:8.Not I, but the Lord

( ουκ εγω αλλα ο κυριος). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Mat 5:31; Mat 19:3-12; Mar 10:9-12; Luk 16:18. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mar 10:9 we have from Christ: "What therefore God joined together let not man put asunder" ( μη χοριζετω).That the wife depart not from her husband

( γυναικα απο ανδρος μη χορισθηνα). First aorist passive infinitive (indirect command after παραγγελλω) of χοριζω, old verb from adverbial preposition χωρις, 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 (Mar 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).

11 But and if she depart

( εαν δε κα χωρισθη). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive),let her remain unmarried

( μενετω αγαμος). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication.Or else be reconciled to her husband

( η τω ανδρ καταλλαγητω). Second aorist (ingressive) passive imperative of καταλλασσω, 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; Rom 5:10). Διαλλασσω (Mat 5:24 which see) was more common in the older Greek, but καταλλασσω in the later. The difference in idea is very slight, δια- accents notion of exchange, κατ- the perfective idea (complete reconciliation). Dative of personal interest is the case of ανδρ. This sentence is a parenthesis between the two infinitives χωρισθηνα and αφιενα (both indirect commands after παραγγελλω).And that the husband leave not his wife

( κα ανδρα μη αφιενα). This is also part of the Lord's command (Mar 10:11). Απολυω occurs in Mark of the husband's act and αφιενα here, both meaning to send away. Bengel actually stresses the difference between χωρισθηνα 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.

12 But to the rest say I, not the Lord

( τοις δε λοιποις λεγω εγω, ουχ ο Κυριος). 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

( γυναικα απιστον). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form απιστον 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 ( ο λοιπο) for Gentiles (Eph 2:3) we have already had in 1Th 4:13; 1Th 5:6 which see. The Christian husband married his wife when he himself was an unbeliever. The word απιστος sometimes means unfaithful (Luk 12:46), but not here (cf. Joh 20:27).She is content

( συνευδοκε). Late compound verb to be pleased together with, agree together. In the papyri.Let him not leave her

( μη αφιετω αυτην). Perhaps here and in verses 1Co 7:11; 1Co 7:13 αφιημ should be translated "put away" like απολυω in Mar 10:1. Some understand αφιημ as separation from bed and board, not divorce.

13 Which hath an unbelieving husband

( ητις εχε ανδρα απιστον). Relative clause here, while a conditional one in verse 1Co 7:12 ( ε τις, if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.

14 Is sanctified in the wife

( ηγιαστα εν τη γυναικ). Perfect passive indicative of αγιαζω, 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

( επε αρα τα τεκνα ακαθαρτα). The common ellipse of the condition with επε: "since, accordingly, if it is otherwise, your children are illegitimate ( ακαθαρτα)." 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 αγιος till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

15 Is not under bondage

( ου δεδουλωτα). Perfect passive indicative of δουλοω, 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 Mat 5:32; Mat 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

( εν δε ειρηνη κεκληκεν ημας or υμας). Perfect active indicative of καλεω, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.

16 For how knowest thou?

( τ γαρ οιδασ;). 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 ε (if) after οιδας. Is the idea in ε (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 1Co 7:10.

17 Only

( ε μη). This use of ε μη as an elliptical condition is very common (1Co 7:5; Gal 1:7; Gal 1:19; Rom 14:14), "except that" like πλην. Paul gives a general principle as a limitation to what he has just said in verse 1Co 7:15. "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

( εκαστω ως μεμερικεν ο κυριος). Perfect active indicative of μεριζω, old verb from μερος, 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

( κα ουτως διατασσομα). Military term, old word, to arrange in all the churches (distributed, δια-). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.

18 Let him not become uncircumcized

( μη επισπασθω). Present middle imperative of επισπαω, 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.

19 But the keeping of the commandments of God

( αλλα τηρησις εντολων θεου). Old word in sense of watching (Act 4:3). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in Gal 5:6; Gal 6:15; Rom 2:25-29 (only the inward or spiritual Jew counts).

20 Wherein he was called

( η εκληθη). When he was called by God and saved, whether a Jew or a Gentile, a slave or a freeman.

21 Wast thou called being a bondservant?

( δουλος εκληθησ;). First aorist passive indicative. Wast thou, a slave, called?Care not for it

( μη σο μελετω). "Let it not be a care to thee." Third person singular (impersonal) of μελε, old verb with dative σο. 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

( μαλλον χρησα). Make use of what? There is no "it" in the Greek. Shall we supply ελευθερια (instrumental case after χρησα or δουλεια)? Most naturally ελευθερια, freedom, from ελευθερος, just before. In that case ε κα is not taken as although, but κα goes with δυνασα, "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. Χρησα is second person singular aorist middle imperative of χραομα, to use, old and common verb.

22 The Lord's freedman

( απελευθερος Κυριου). Απελευθερος is an old word for a manumitted slave, ελευθερος from ερχομα, to go and so go free, απ- from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave ( δουλος). But Christ set us free from sin by paying the ransom ( λυτρον) of his life on the Cross (Mat 20:28; Rom 8:2; Gal 5:1). Christ is thus the patronus of the libertus who owes everything to his patronus. He is no longer the slave of sin (Rom 6:6; Rom 6:18), but a slave to God (Rom 6:22).Likewise the freeman when called is Christ's slave

( ομοιως ο ελευθερος κληθεις δουλος εστιν Χριστου). 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.

23 Ye were bought with a price

( τιμης ηγορασθητε). See on 1Co 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

( μη γινεσθε δουλο ανθρωπων). Present middle imperative of γινομα with negative μη. 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.

24 With God

( παρα θεω). There is comfort in that. Even a slave can have God at his side by remaining at God's side.

25 I have no commandment of the Lord

( επιταγην Κυριου ουκ εχω). A late word from επιτασσω, old Greek verb to enjoin, to give orders to. Paul did have (verse 1Co 7:10) 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 (Act 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 (1Co 7:25; 1Co 7:28; 1Co 7:34; 1Co 7:36-38) and not as in Rev 14:4 (metaphor). It is probable that in the letter (1Co 7:1) the Corinthians had asked about this problem.But I give my judgment

( γνωμην δε διδωμ). About mixed marriages (1Co 7:12-16) 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

( ως ηλεημενος υπο κυριου πιστος εινα). Perfect passive participle of ελεεω, old verb to receive mercy ( ελεος). Πιστος is predicate nominative with infinitive εινα. 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.

26 I think therefore

( νομιζω ουν). Paul proceeds to express therefore the previously mentioned judgment ( γνωμην) 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

( δια την ενεστωσαν αναγκην). The participle ενεστωσαν is second perfect active of ενιστημ and means "standing on" or "present" (cf. Gal 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 (Mat 24:8) though Paul had denied saying that the advent was right at hand (2Th 2:2). Αναγκη 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 (Luk 21:23) and also for Paul's persecutions (1Th 3:7; 2Co 6:4; 2Co 12:10). Perhaps there is a mingling of both ideas here.Namely

. This word is not in the Greek. The infinitive of indirect discourse ( υπαρχειν) after νομιζω is repeated with recitative οτ, "That the being so is good for a man" ( οτ καλον ανθρωπω το ουτως εινα). The use of the article το with εινα compels this translation. Probably Paul means for one ( ανθρωπω, generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν is not expressed. He uses καλον (good) as in 1Co 7:1.

27 Art thou bound to a wife?

( δεδεσα γυναικι;). Perfect passive indicative of δεω, to bind, with dative case γυναικ. Marriage bond as in Rom 7:2.Seek not to be loosed

( μη ζητε λυσιν). Present active imperative with negative μη, "Do not be seeking release" ( λυσιν) from the marriage bond, old word, here only in N.T.Seek not a wife

( μη ζητε γυναικα). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσα (loosed, perfect passive indicative of λυω). This advice of Paul he only urges "because of the present necessity" (verse 1Co 7:26). 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.

28 But and if thou marry

( εαν δε κα γαμησηις). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with εαν: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary.Thou hast not sinned

( ουχ ημαρτες). Second aorist active indicative of αμαρτανω, 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 ( παρθενος) except that the old form of the first aorist subjunctive ( γημη) occurs in place of the late γαμηση above. The MSS. interchange both examples. There is no special point in the difference in the forms.Shall have tribulation in the flesh

( θλιψιν τη σαρκ εξουσιν). Emphatic position of θλιψιν (pressure). See 2Co 12:7 σκολοπς τη σαρκ (thorn in the flesh).And I would spare you

( εγω δε υμων φειδομα). Possibly conative present middle indicative, I am trying to spare you like αγε in Rom 2:4 and δικαιουσθε in Gal 5:4.

29 But this I say

( τουτο δε φÂημ. Note φÂημ here rather than λεγÂω (verses 1Co 7:8; 1Co 7:12). A new turn is here given to the argument about the present necessity.The time is shortened

( ο καιρος συνεσταλμενος εστιν). Perfect periphrastic passive indicative of συστελλω, old verb to place together, to draw together. Only twice in the N.T., here and Act 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 (Phi 1:21-26), though still looking for the coming of Christ (1Co 3:20).That henceforth

( το λοιπον ινα). Proleptic position of το λοιπον before ινα and in the accusative of general reference and ινα has the notion of result rather than purpose (Robertson, Grammar, p. 997).As though they had none

( ως μη εχοντες). This use of ως with the participle for an assumed condition is regular and μη in the Koine is the normal negative of the participle. So the idiom runs on through verse 1Co 7:31.

30 As though they possessed not

( ως μη κατεχοντες). See this use of κατεχω, old verb to hold down (Luk 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.

31 Those that use the world

( ο χρωμενο τον κοσμον). Old verb χραομα, 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

( ως μη καταχρημενο). Perfective use of κατα 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

( παραγε γαρ το σχημα του κοσμου τουτου). Cf. 1Jn 2:17. Σχημα is the habitus, the outward appearance, old word, in N.T. only here and Phi 2:7. Παραγε (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Mat 20:30).

32 Free from cares

( αμεριμνους). Old compound adjective ( α privative and μεριμνα, anxiety). In N.T. only here and Mat 28:14 which see.The things of the Lord

( τα του Κυριου). The ideal state (so as to the widow and the virgin in verse 1Co 7:33), but even the unmarried do let the cares of the world choke the word (Mar 4:19).How he may please the Lord

( πως αρεση τω Κυριω). Deliberative subjunctive with πως retained in an indirect question. Dative case of Κυριω. Same construction in verse 1Co 7:33 with πως αρεση τη γυναικ (his wife) and in 1Co 7:34 πως αρεση τω ανδρ (her husband).

34 And there is a difference also between the wife and the virgin

( κα μεμεριστα κα η γυνη κα η παρθενος). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put κα μεμεριστα in verse 1Co 7:33 and begin a new sentence with κα η γυνη and add η αγαμος after η γυνη, meaning "the widow and the virgin each is anxious for the things of the Lord" like the unmarried man ( ο αγαμος, bachelor or widow) in verse 1Co 7:32. 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.

35 For your own profit

( προς το υμων αυτων συμφορον). Old adjective, advantageous, with neuter article here as substantive, from verb συμφερω. In N.T. here only and 1Co 10:33. Note reflexive plural form υμων αυτων.Not that I may cast a snare upon you

( ουχ ινα βροχον υμιν επιβαλω). Βροχον 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." Επιβαλω is second aorist active subjunctive of επιβαλλω, 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

( προς το ευσχημον). Old adjective ( ευ, well, σχημων, shapely, comely, from σχημα, figure). For the purpose of decorum.Attend upon the Lord

( ευπαρεδρον). Adjective construed with προς το, before, late word (Hesychius) from ευ, well, and παρεδρος, sitting beside, "for the good position beside the Lord" (associative instrumental case of Κυριω). Cf. Mary sitting at the feet of Jesus (Luk 10:39).Without distraction

( απερισπαστως). Late adverb (Polybius, Plutarch, LXX) from the adjective απερισπαστος (common in the papyri) from α privative and περισπαω, to draw around (Luk 10:40).

36 That he behaveth himself unseemly

( ασχημονειν). Old verb, here only in N.T., from ασχημων (1Co 12:23), from α privative and σχημα. Occurs in the papyri. Infinitive in indirect discourse after νομιζε (thinks) with ε (condition of first class, assumed as true).If she be past the flower of her age

( εαν η υπερακμος). Old word, only here in N.T., from υπερ (over) and ακμη (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

( κα ουτως οφειλε γινεσθα). "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

( γαμειτωσαν). Present active plural imperative (long form).

37 To keep his own virgin daughter

( τηρειν την εαυτου παρθενον). This means the case when the virgin daughter does not wish to marry and the father agrees with her,he shall do well

( καλως ποιησε).

38 Doeth well

( καλως ποιε). So Paul commends the father who gives his daughter in marriage ( γαμιζε). This verb γαμιζω has not been found outside the N.T. See on Mat 22:30.Shall do better

( κρεισσον ποιησε). In view of the present distress (1Co 7:26) and the shortened time (1Co 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.

39 For so long time as her husband liveth

( εφ' οσον χρονον ζη ο ανηρ αυτης). While he lives ( τω ζωντ ανδρ) Paul says in Rom 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" ( μονον εν Κυριω). Every marriage ought to be "in the Lord."To be married

( γαμηθηνα) is first aorist passive infinitive followed by the dative relative ω with unexpressed antecedent τουτω.

40 Happier

( μακαριωτερα). Comparative of μακαριος used in the Beatitudes (Mat 5:3).After my judgment

( κατα την εμην γνωμην). The same word used in verse 1Co 7:25, not a command.I think

( δοκω). From δοκεω, not νομιζω of verse 1Co 7:26. But he insists that he has "the spirit of God" ( πνευμα θεου) 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.

8

1 Now concerning things sacrificed to idols

( περ δε των ειδωλοθυτων). Plainly the Corinthians had asked also about this problem in their letter to Paul (1Co 7:1). This compound adjective ( ειδωλον, idol, θυτος, verbal adjective from θυω, 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 (Act 15:29; Act 21:25). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Rev 2:14; Rev 2:20. By ειδωλοθυτα was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροθυτον (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 Gal 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

( οιδαμεν οτ παντες γνωσιν εχομεν). 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, γνωσις), but this problem cannot be solved by knowledge.

2 Puffeth up

( φυσιο). From φυσιοω (present indicative active). See on 1Co 4:6. Pride may be the result, not edification ( οικοδομε) which comes from love. Note article ( η) with both γνωσις and αγαπη, making the contrast sharper. See on 1Th 5:11 for the verb οικοδομεω, to build up. Love is the solution, not knowledge, in all social problems.That he knoweth anything

( εγνωκενα τ). Perfect active infinitive in indirect discourse after δοκε (condition of first class with ε). So "has acquired knowledge" (cf. 1Co 3:18), has gone to the bottom of the subject.He knoweth not yet

( ουπω εγνω). Second aorist active indicative, timeless aorist, summary (punctiliar) statement of his ignorance.As he ought to know

( καθως δε γνωνα). 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.

3 The same is known of him

( ουτος εγνωστα υπ' αυτου). Loving God (condition of first class again) is the way to come to know God. It is not certain whether ουτος 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; Exo 33:12). Those who know God are known of God (Gal 4:9). We love God because he first loved us (1Jn 4:19). But here Paul uses both ideas and both verbs. Εγνωστα is perfect passive indicative of γινωσκω, an abiding state of recognition by ( υπ') God. No one is acquainted with God who does not love him (1Jn 4:8). God sets the seal of his favour on the one who loves him. So much for the principle.

4 No idol is anything in the world

( ουδεν ειδωλον εν κοσμω). Probably correct translation, though no copula is expressed. On ειδωλον (from ειδος), old word, see on Act 7:41; Act 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

( ουδεις θεος ε μη εις). 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 (Rom 1:20).

5 For though there be

( κα γαρ ειπερ εισ). Literally, "For even if indeed there are" (a concessive clause, condition of first class, assumed to be true for argument's sake).Called gods

( λεγομενο θεο). 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).

6 Yet to us there is one God, the Father

( αλλ' ημιν εις θεος ο πατηρ). B omits αλλ' here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ( even if at least , κα ειπερ).Of whom

( εξ ου). As the source ( εξ) of the universe ( τα παντα as in Rom 11:36; Col 1:16) and also our goal is God ( εις αυτον) as in Rom 11:36 where δι' αυτου is added whereas here δι' ου (through whom) and δι' αυτου (through him) point to Jesus Christ as the intermediate agent in creation as in Col 1:15-20; Joh 1:3. Here Paul calls JesusLord

( Κυριος) and notGod

( θεος), though he does apply that word to him in Rom 9:5; Tit 2:13; Col 2:9; Act 20:28.

7 Howbeit in all men there is not that knowledge

( αλλ' ουκ εν πασιν η γνωσις). The knowledge ( η γνωσις) 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

( τη συνηθεια εως αρτ του ειδωλου). Old word συνηθεια from συνηθης ( συν, ηθος), 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" ( ως ειδωλοθυτον), though they no longer believe in idols. The idol-taint clings in their minds to this meat.Being weak

( ασθενης ουσα). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mar 7:18; Luk 11:41), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word συνειδησις (conscientia, knowing together, conscience) see on Act 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 ασθενης, weak (lack of strength) see on Mat 26:41.Defiled

( μολυνετα). Old word μολυνω, to stain, pollute, rare in N.T. (1Ti 3:9; Rev 3:4).

8 Will not commend

( ου παραστησε). Future active indicative of παριστημ, old word to present as in Act 1:3; Luk 2:22; Col 1:28. Food ( βρωμα) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians.Are we the worse

( υστερουμεθα). Are we left behind, do we fall short. Both conditions are of the third class ( εαν μη, εαν) undetermined.Are we the better

( περισσευομεθα). 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.

9 Take heed

( βλεπετε). A warning to the enlightened.Lest by any means

( μη πως). Common construction after verbs of caution or fearing, μη πως with aorist subjunctive γενητα.This liberty of yours

( η εξουσια υμων αυτη). Εξουσια, from εξεστιν, 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

( προσκομμα τοις ασθενεσιν). Late word from προσκοπτω, to cut against, to stumble against. So an obstacle for the foot to strike. In Rom 14:13 Paul uses σκανδαλον as parallel with προσκομμα. 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.

10 If a man see thee which hast knowledge sitting at meat in an idol's temple

( εαν γαρ τις ιδη [σε] τον εχοντα γνωσιν εν ειδωλειω κατακειμενον). 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 (1Co 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 ( οικοδομηθησετα, 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 ( εις το τα ειδωλοθυτα εσθιειν). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.

11 Through thy knowledge

( εν τη ση γνωσε). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge.Perisheth

( απολλυτα). Present middle indicative of the common verb απολλυμ, to destroy. Ruin follows in the wake of such daredevil knowledge.For whose sake Christ died

( δι' ον Χριστος απεθανεν). Just as much as for the enlightened brother with his selfish pride. The accusative ( ον) with δι' gives the reason, not the agent as with the genitive in 1Co 8:6 ( δι' ου). The appeal to the death ( απεθανεν, second aorist active indicative of αποθνησκω) of Christ is the central fact that clinches Paul's argument.

12 Wounding their conscience

( τυπτοντες αυτων την συνειδησιν). Old verb τυπτω, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face.Ye sin against Christ

( εις Χριστον αμαρτανετε). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Act 9:5). One may wonder if Paul knew the words of Jesus in Mat 25:40, "ye did it unto me."

13 Meat

( βρωμα). Food it should be, not flesh ( κρεα).Maketh my brother to stumble

( σκανδαλιζε τον αδελφον μου). Late verb (LXX and N.T.) to set a trap-stick (Mat 5:29) or stumbling-block like προσκομμα in verse 1Co 8:9 (cf. Rom 14:13; Rom 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught.I will eat no flesh for evermore

( ου μη φαγω κρεα εις τον αιωνα). The strong double negative ου μη with the second aorist subjunctive. Here Paul hasflesh

( κρεα) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Rom 14:21. This is Paul's principle of love (verse 1Co 8:2) 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.

9

1 Am I not free?

( Ουκ ειμ ελευθεροσ;). Free as a Christian from Mosaic ceremonialism (cf. 1Co 9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in 1Co 8:13.Am I not an apostle?

( ουκ ειμ αποστολοσ;). 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?

( ουχ Ιησουν τον Κυριον ημων εορακα;). Proof (1Co 15:8; Act 9:17; Act 9:27; Act 18:9; Act 22:14; Act 22:17; 2Co 12:1) that he has the qualification of an apostle (Act 1:22) though not one of the twelve. Note strong form of the negative ουχ here. All these questions expect an affirmative answer. The perfect active εορακα from οραω, to see, does not here have double reduplication as in Joh 1:18. Are not ye?

( ου υμεις εστε;). They were themselves proof of his apostleship.

2 Yet at least I am to you

( αλλα γε υμιν ειμ). An argumentum ad hominem and a pointed appeal for their support. Note use of αλλα γε in the apodosis (cf. 1Co 8:6).

3 My defence

( η εμη απολογια). Original sense, not idea of apologizing as we say. See on Act 22:1; Act 25:16. Refers to what precedes and to what follows as illustration of 1Co 8:13.To them that examine me

( τοις εμε ανακρινουσιν). See on 1Co 2:15; 1Co 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.

4 Have we no right?

( Μη ουκ εχομεν εξουσιαν;). Literary plural here though singular in 1Co 9:1-3. The μη in this double negative expects the answer "No" while ουκ goes with the verb εχομεν. "Do we fail to have the right?" Cf. Rom 10:18 (Robertson, Grammar, p. 1173).

5 Have we no right?

( Μη ουκ εχομεν εξουσιαν;). Same idiom.To lead about a wife that is a believer?

( αδελφην γυναικα περιαγειν;). Old verb περιαγω, intransitive in Act 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

( κα Κηφας). 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 (1Co 1:12). It was well known that Peter was married (Mat 8:14). Paul mentions James by name in Gal 1:19 as one of the Lord's brothers. All the other apostles were either married or had the right to be.

6 Have we not a right to forbear working?

( ουκ εχομεν εξουσιαν μη εργαζεσθαι;). By η (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Act 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (1Co 9:13; 1Co 9:14), 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 (Phi 4:15). Here both negatives have their full force. Literally, Do we not have ( ουκ εχομεν, expecting the affirmative reply) the right not ( μη, negative of the infinitive εργαζεσθα) to do manual labour (usual meaning of εργαζομα as in 1Co 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.

7 What soldier ever serveth?

( τις στρατευετα ποτε;). "Who ever serves as a soldier?" serves in an army ( στρατος). Present middle of old verb στρατευω.At his own charges

( ιδιοις οψωνιοις). This late word οψωνιον (from οψον, cooked meat or relish with bread, and ωνεομα, 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 (Rom 6:23). Paul uses λαβων οψωνιον (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 1Co 9:7), the husbandman (verse 1Co 9:7), the shepherd (verse 1Co 9:7), the ox treading out the grain (1Co 9:8), the ploughman (verse 1Co 9:10), the priests in the temple (1Co 9:13), 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?

( τις φυτευε αμπελωνα;). Αμπελων no earlier than Diodorus, but in LXX and in papyri. Place of vines ( αμπελος), meaning of ending -ων.Who feedeth a flock?

( τις ποιμαινε ποιμνην;). 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).

8 Do I speak these things after the manner of men?

( Μη κατα ανθρωπον ταυτα λαλω;). Negative answer expected. Paul uses κατα ανθρωπον six times (1Co 3:3; 1Co 9:8; 1Co 15:32; Gal 1:11; Gal 3:15; Rom 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture.The law also

( κα ο νομος). Perhaps objection was made that the Scripture does not support the practice of paying preachers. That objection is still made by the stingy.

9 Thou shalt not muzzle the ox when he treadeth out the corn

( ου φιμωσεις βουν αλοωντα). Quotation from Deu 25:4. Prohibition by ου and the volitive future indicative. Φιμοω, to muzzle (from φιμος, 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 Mat 22:12; Mat 22:34. Αλοωντα is present active participle of the old verb αλοαω, occurs in the N.T. only here (and verse 1Co 9:10) and 1Ti 5:18 where it is also quoted. It is probably derived from αλος or αλον, 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 μη μελε expects the negative answer, impersonal verb with dative and genitive cases ( θεο, God, βοων, oxen).Altogether

( παντως). 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 1Co 9:10, the American Standard the first in verse 1Co 9:9, the second in verse 1Co 9:10.

10 He that plougheth

( ο αροτριων). Late verb αροτριαω, to plough, for the old αροω from αροτρον (plough), in LXX and rare in papyri.In hope of partaking

( επ' ελπιδ του μετεχειν). The infinitive αλοαιν is not repeated nor is οφειλε 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.

11 Is it a great matter?

( μεγα;). The copula εστιν has to be supplied. Note two conditions of first class with ε, both assumed to be true. On πνευματικα and σαρκικα see on 1Co 2:14; 1Co 3:3. This point comes out sharply also in Gal 6:6.

12 Over you

( υμων). Objective genitive after εξουσιαν.Do not we yet more?

( ου μαλλον ημεισ;). Because of Paul's peculiar relation to that church as founder and apostle.But we bear all things

( αλλα παντα στεγομεν). Old verb to cover ( στεγη, roof) and so to cover up, to conceal, to endure (1Co 13:7 of love). Paul deliberately declined to use (usual instrumental case with χραομα) his right to pay in Corinth.That we may cause no hindrance

( ινα μη τινα ενκοπην δωμεν). Late word ενκοπη, a cutting in (cf. radio or telephone) or hindrance from ενκοπτω, to cut in, rare word (like εκκοπη) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" ( τω ευαγγελιω του Χριστου, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

13 Sacred things

( τα ιερα).Of the temple

( του ιερου). Play on the same word ιερου (sacred). See Num 18:8-20 for the details. This is a very pertinent illustration.They which wait upon the altar

( ο τω θυσιαστηριω παρεδρευοντες). Old word παρεδρευω, to sit beside, from παρ--εδρος, like Latin assidere, and so constant attendance. Only here in the N.T. Locative case θυσιαστηριω, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on Mat 5:23.

14 Even so did the Lord ordain

( ουτως κα ο Κυριος διεταξεν). 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 ( εκ του ευαγγελιου ζηιν). Evidently Paul was familiar with the words of Jesus in Mat 10:10; Luk 10:7 either in oral or written form. He has made his argument for the minister's salary complete for all time.

15 For it were good for me to die, than that any man should make my glorying void

( καλον γαρ μο μαλλον αποθανειν η το καυχημα μου ουδεις κενωσε). 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 ( κεχρημα). By the epistolary aorist ( εγραψα) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" ( εν εμο). Then he gives his reason in vigorous language without a copula ( ην, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive ( κενωσα) after η (than) he changes to the future indicative without οτ or ινα, "No one shall make my glorying void," viz., his independence of help from them. Κενοω is an old verb, from κενος, empty, only in Paul in N.T. See on 1Co 1:17.

16 For if I preach

( εαν γαρ ευαγγελιζωμα). Third class condition, supposable case. Same construction in verse 1Co 9:16 ( εαν μη).For necessity is laid upon me

( αναγκη γαρ μο επικειτα). Old verb, lies upon me (dative case μο). Jesus had called him (Act 9:6; Act 9:15; Gal 1:15; Rom 1:14). He could do no other and deserves no credit for doing it.Woe is me

( ουα γαρ μο). Explaining the αναγκη (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.

17 Of mine own will

( εκων)--not of mine own will

( ακων). Both common adjectives, but only here in N.T. save εκων, also in Rom 8:20. The argument is not wholly clear. Paul's call was so clear that he certainly did his workwillingly

and so had a reward (see on Mat 6:1 for μισθος); but the onlyreward

that he had for his willing work (Marcus Dods) was to make the gospelfree of expense

( αδαπανον, verse 1Co 9:18, rare word, here only in N.T., once in inscription at Priene). This was his μισθος. It was glorying ( καυχημα, to be able to say so as in Act 20:33).I have a stewardship intrusted to me

( οικονομιαν πεπιστευμα). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any οικονομος (steward) even if ακων (unwilling).

18 So as not to use to the full

( εις το μη καταχρησασθα). Εις το for purpose with articular infinitive and perfective use of κατα (as in 1Co 7:31) with χρησασθα (first aorist middle infinitive).

19 I brought myself under bondage

( εμαυτον εδουλωσα). Voluntary bondage, I enslaved myself to all, though free. Causative verb in -οω ( δουλοω, from δουλος). The more ( τους πλειονας). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω (as in verses 1Co 9:20; 1Co 9:21; 1Co 9:22, but once ινα κερδανω in 1Co 9:21, regular liquid future of κερδαινω) with ινα is probably future active indicative (Jas 4:13), though Ionic aorist active subjunctive from κερδαω is possible (Mat 18:15). "He refuses payment in money that he may make the greater gain in souls" (Edwards).

20 As a Jew

( ως Ιουδαιος). He was a Jew and was not ashamed of it (Act 18:18; Act 21:26).Not being myself under the law

( μη ων αυτος υπο νομον). 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 (Gal 4:21). He knew how to put the gospel to them without compromise and without offence.

21 To them that are without law

( τοις ανομοις). The heathen, those outside the Mosaic law (Rom 2:14), not lawless (Luk 22:37; Act 2:23; 1Ti 1:9). See how Paul bore himself with the pagans (Act 14:15; Act 17:23; Act 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, μη ων ανομος θεου, αλλ' εννομος Χριστου). The genitive case of θεου and Χριστου (specifying case) comes out better thus, for it seems unusual with ανομος and εννομος, both old and regular adjectives.

22 I became weak

( εγενομην ασθενης). 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 9:1). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (1Co 8:13).All things

( παντα)to all men

( τοις πασιν, the whole number)by all means

( παντως). Pointed play on the word all,that I may save some

( ινα τινας σωσω). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Gal 2:5). In matters of expediency as about Timothy (Act 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 (Rom 14:1; Rom 15:1; 1Th 5:14).

23 That I may be a joint partaker thereof

( ινα συνκοινωνος αυτου γενωμα). 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. Συνκοινωνος is a compound word ( συν, together with, κοινωνος, partner or sharer). We have two genitives with it in Phi 1:7, though εν and the locative is used in Rev 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.

24 In a race

( εν σταδιω). Old word from ιστημ, to place. A stated or fixed distance, 606 3/4 feet, both masculine σταδιο (Mat 14:24; Luk 24:13) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia.The prize

( το βραβειον). Late word, in inscriptions and papyri. Latin brabeum. In N. T. only here and Phi 3:14. The victor's prize which only one could receive.That ye may attain

( ινα καταλαβητε). Final use of ινα and perfective use of κατα- with λαβητε (effective aorist active subjunctive, grasp and hold). Old verb καταλαμβανω and used in Phi 3:12.

25 That striveth in the games

( ο αγωνιζομενος). Common verb for contest in the athletic games ( αγων), sometimes with the cognate accusative, αγωνα αγωνιζομα as in 1Ti 6:12; 2Ti 4:7. Probably Paul often saw these athletic games.Is temperate in all things

( παντα εγκρατευετα). Rare verb, once in Aristotle and in a late Christian inscription, and 1Co 7:9 and here, from εγκρατης, 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

( φθαρτον στεφανον). Στεφανος (crown) is from στεφω, 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 Mat 27:29; Mar 15:17; Joh 19:2; Joh 19:5. Διαδημα (diadem) was for kings (Rev 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 (Phi 4:1). Note contrast between φθαρτον (verbal adjective from φθειρω, to corrupt) like the garland of pine leaves, wild olive, or laurel, and αφθαρτον (same form with α privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Pe 5:4).

26 So

( ουτως). Both with τρεχω (run) and πυκτευω (fight).As not uncertainly

( ως ουκ αδηλως). Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ουτως. Αδηλως old adverb, only here in N.T. His objective is clear, with Christ as the goal (Phi 3:14). He kept his eye on Christ as Christ watched him.Fight

( πυκτευω). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης (pugilist) and that from πυγμη (fist). See on Mar 7:3).As not beating the air

( ως ουκ αερα δερων). A boxer did this when practising without an adversary (cf. doing "the daily dozen") and this was called "shadow-fighting" ( σκιαμαχια). He smote something more solid than air. Probably ου negatives αερα, though it still occurs with the participle as a strong and positive negative.

27 But I buffet my body

( αλλα υπωπιαζω μου το σωμα). In Aristophanes, Aristotle, Plutarch, from υπωπιον, and that from υπο and οπς (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 Luk 18:5 which see. Paul does not, like the Gnostics, consider his σαρξ or his σωμα 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 ( χεστυς, 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; Rom 8:13; Col 2:23; Col 3:5).And bring it into bondage

( κα δουλαγωγω). Late compound verb from δουλαγωγος, 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

( μη πως). Common conjunction for negative purpose with subjunctive as here ( γενωμα, second aorist middle).After that I have preached to others

( αλλοις κηρυξας). First aorist active participle of κηρυσσω (see on 1Co 1:23), common verb to preach, from word κηρυξ (herald) and that is probably the idea here. A κηρυξ 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

( αυτος αδοκιμος γενωμα). Literally, "I myself should become rejected." Αδοκιμος 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; Rom 1:28; Tit 1:16; 2Ti 3:8). It means not standing the test ( δοκιμος from δοκιμαζω). Paul means rejected for theprize

, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Mat 7:22). What is the prize before Paul? Is it thatreward

( μισθος) of which he spoke in verse 1Co 9:18, 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 (Phi 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.

10

1 For

( γαρ). Correct text, not δε. Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in 1Co 9:26 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

( παντες υπο την νεφελην). They all marched under the pillar of cloud by day (Exo 13:21; Exo 14:19) which covered the host (Num 14:14; Psa 95:39). This mystic cloud was the symbol of the presence of the Lord with the people.

2 Were all baptized unto Moses in the cloud and in the sea

( παντες εις τον Μωυσην εβαπτισαντο εν τη νεφελη κα εν τη θαλασση). 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 εβαπτισαντο (causative first aorist middle, got themselves baptized) while Aleph A C D have εβαπτισθησαν (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 εις concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Gal 3:27).

3 The same spiritual meat

( το αυτο πνευματικον βρωμα). Westcott and Hort needlessly bracket to αυτο. Βρωμα is food, not just flesh. The reference is to the manna (Exo 16:13) 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.

4 For they drank of a spiritual rock that followed them

( επινον εκ πνευματικης ακολουθουσης πετρας). Change to the imperfect επινον 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 (Exo 17:6) and at Kadesh (Num 20:11) and by the well of Beer (Num 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 (Gal 4:24).And the rock was Christ

( η πετρα δε ην ο Χριστος). 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.

5 With most of them

( εν τοις πλειοσιν αυτων). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Num 14:30-32). All the rest were rejected or αδοκιμο (1Co 9:27).Were overthrown

( κατεστρωθησαν). First aorist passive indicative of καταστρωννυμ, 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 Num 14:16.

6 Were our examples

( τυπο ημων εγενηθησαν). More exactly, examples for us (objective genitive ημων, not subjective genitive, of us). The word τυπο (our types) comes from τυπτω, 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 (Act 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 (Rom 5:14; Heb 9:24).To the intent we should not lust after

( εις το μη εινα ημας επιθυμητας). Purpose expressed by εις with the articular infinitive το εινα and the accusative of general reference with επιθυμητας (lusters) in the predicate.

7 Neither be ye idolaters

( μηδε ειδωλολατρα γινεσθε). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word ειδωλολατρης seems to be a Christian formation to describe the Christian view. Eating τα ειδωλοθυτα might become a stepping-stone to idolatry in some instances.Drink

( πειν). Short form for πιειν, sometimes even πιν occurs (Robertson, Grammar, p. 204).To play

( παιζειν). 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 Exo 32:6. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exo 32:18).

8 Neither let us commit fornication

( μηδε πορνευωμεν). More exactly, And let us cease practicing fornication as some were already doing (1Co 6:11; 1Co 7:2). The connection between idolatry and fornication was very close (see Jowett, Epistles of Paul, II, p. 70) and see about Baal-Peor (Num 25:1-9). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite.In one day

( μια ημερα). An item that adds to horror of the plague in Num 25:9 where the total number is 24,000 instead of 23,000 as here for one day.

9 Neither let us tempt the Lord

( μηδε εκπειραζωμεν τον Κυριον). So the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and Mat 4:7; Luk 4:12; Luk 10:25). Let us cease sorely ( εκ-) tempting the Lord by such conduct.And perished by the serpents

( κα υπο των οφεων απωλλυντο). Vivid imperfect middle (cf. aorist middle απωλοντο in verse 1Co 10:10), were perishing day by day. The story is told in Num 21:6. The use of υπο for agent with the intransitive middle of απολλυμ is regular. Note the Ionic uncontracted genitive plural οφεων rather than οφων.

10 Neither murmur ye

( μηδε γογγυζετε). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on Mat 20:11. The reference seems to be to Num 16:41 after the punishment of Korah.By the destroyer

( υπο του ολοθρευτου). This word, from ολοθρευω (late verb from ολεθρος, destruction) occurs only here, so far as known. The reference is to the destroying angel of Exo 12:23 ( ο ολοθρευων).

11 Now these things happened unto them

( ταυτα δε συνεβαινον εκεινοις). Imperfect tense because they happened from time to time.By way of example

( τυπικως). Adverb in sense of τυπο in verse 1Co 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος occurs in a late papyrus.For our admonition

( προς νουθεσιαν ημων). Objective genitive ( ημων) again. Νουθεσια is late word from νουθετεω (see on Act 20:31; 1Th 5:12; 1Th 5:14) for earlier νουθετησις and νουθετια.The ends of the ages have come

( τα τελη των αιωνων κατηντηκεν). Cf. Heb 9:26 η συντελεια των αιωνων, the consummation of the ages (also Mat 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν is perfect active indicative of κατανταω, late verb, to come down to (see on Act 16:1). Does Paul refer to the second coming of Christ as in 1Co 7:26? In a sense the ends of the ages like a curtain have come down to all of us.

12 Lest he fall

( μη πεση). Negative purpose with μη and second aorist active subjunctive of πιπτω.

13 Hath taken

( ειληφεν). Perfect active indicative of λαμβανω.But such as man can bear

( ε μη ανθρωπινος). Except a human one. Old adjective meaning falling to the lot of man.Above that ye are able

( υπερ ο δυνασθε). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy ( πιστος).The way of escape

( την εκβασιν). "The way out" is always there right along with ( συν) 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.

14 Wherefore

( διοπερ). Powerfully Paul applies the example of the Israelites to the perilous state of the Corinthians about idolatry. See on verse 1Co 10:7 for word ειδωλολατρεια.

15 As to wise men

( ως φρονιμοις). No sarcasm as in 2Co 11:19, but plea that they make proper use of the mind ( φρεν) given them.

16 The cup of blessing

( το ποτηριον της ευλογιας). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance.A communion of the blood of Christ

( κοινωνια του αιματος του Χριστου). Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια is an old one from κοινωνος, partner, and so here and Phi 2:1; Phi 3:10. It can mean also fellowship (Gal 2:9) or contribution (2Co 8:4; Phi 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια in reference to "the body of Christ."The bread which we break

( τον αρτον ον κλωμεν). The loaf. Inverse attraction of the antecedent ( αρτον) to the case (accusative) of the relative ( ον) according to classic idiom (Robertson, Grammar, p. 488). Αρτος probably from αρω, 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 1Co 11:24-27.

17 One bread

( εις αρτος). One loaf.Who are many

( ο πολλο). The many.We all

( ο παντες). We the all, the whole number, ο παντες being in apposition with the subjectwe

( ημεις unexpressed).Partake

( μετεχομεν). Have a part with or in, share in. See on 1Co 9:12; Heb 2:14; Heb 5:13 (partaking of milk).Of the one bread

( του ενος αρτου). Of the one loaf, the article του referring to one loaf already mentioned.One body

( εν σωμα). Here the mystical spiritual body of Christ as in 1Co 12:12, the spiritual kingdom or church of which Christ is head (Col 1:18; Eph 5:23).

18 After the flesh

( κατα σαρκα). The literal Israel, the Jewish people, not the spiritual Israel ( Ισραηλ κατα πνευμα) composed of both Jews and Gentiles, the true children of faith (Rom 2:28; Rom 9:8; Gal 3:7).Communion with the altar

( κοινωνο του θυσιαστηριου). Same idea in κοινωνο participators in, partners in, sharers in (with objective genitive). The word θυσιαστηριον is from late verb θυσιαζω, to offer sacrifice, and that from θυσια, sacrifice, and that from θυω, common verb to slay, to sacrifice (verse 1Co 10:20). The Israelites who offer sacrifices have a spiritual participation in the altar.

19 A thing sacrificed to idols

( ειδωλοθυτον). See on Act 15:29; 1Co 8:1; 1Co 8:4.Idol

( ειδωλον). Image of a god. See on Act 7:41; Act 15:20; 1Co 8:4; 1Co 8:7.

20 But I say that

( αλλ' οτ). The verb φημ (I say) must be repeated from verse 1Co 10:19 before οτ.To demons, and not to God

( δαιμονιοις κα ου θεω). Referring to LXX text of Deu 32:17. It is probable that by ου θεω Paul means "to a no-god" as also in Deu 32:21 επ' ουκ εθνε (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 δαιμονια is an adjective δαιμονιος from δαιμων, an inferior deity, and with same idea originally, once in this sense in N.T. (Act 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 δαιμονια, 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 (Rom 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.

21 Ye cannot

( ου δυνασθε). 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

( τραπεζης Κυριου). No articles, but definite idea. Τραπεζα is from τετρα (four) and πεζα (a foot), four-footed. Heretable

means, as often, what is on the table. See Luk 22:30 where Jesus says "at my table" ( επ της τραπεζης μου), referring to the spiritual feast hereafter. Here the reference is plainly to the Lord's Supper ( Κυριακον δειπνον, 1Co 11:20). See allusions in O.T. to use of the table in heathen idol feasts (Isa 65:11; Jer 7:18; Eze 16:18; Eze 23:41). The altar of burnt-offering is called the table of the Lord in Mal 1:7 (Vincent).

22 Provoke to jealousy

( παραζηλουμεν). The very word used in Deu 32:21 of the insolence of the old Israelites. Quoted in Rom 10:19. Such double-dealing now will do this very thing.Stronger than he

( ισχυροτερο αυτου). Comparative adjective followed by the ablative.

23 See on 1Co 6:12 forlawful

( εξεστιν) andexpedient

( συμφερε).Edify not

( ουκ οικοδομε). Build up. Explanation ofexpedient

( συμφερε).

24 Let no man seek his own

( μηδεις το εαυτου ζητειτω). This is Paul's rule for social relations (1Co 13:5; Gal 6:2; Rom 14:7; Rom 15:2; Phi 2:1) and is the way to do what is expedient and what builds up.His neighbour's good

( το του ετερου). Literally, "the affair of the other man." Cf. τον ετερον in Rom 13:8 for this idea of ετερος like ο πλησιον (the nigh man, the neighbour) in Rom 15:2. This is loving your neighbour as yourself by preferring your neighbour's welfare to your own (Phi 2:4).

25 In the shambles

( εν μακελλω). Only here in N.T. A transliterated Latin word macellum, possibly akin to μαχερια 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

( μηδεν ανακρινοντες δια την συνειδησιν). 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 1Co 8:4.

26 This verse gives the reason for Paul's advice. It is a quotation from Psa 24:1 and was a common form of grace before meals.Fulness

( πληρωμα). Old word from πληροω, to fill, here that with which a thing is filled, whatever fills the earth.

27 Biddeth you

( καλε υμας). To a general banquet, but not to a temple feast (1Co 8:10) which is prohibited. If a pagan invites Christians to their homes to a banquet, one is to act like a gentleman.

28 But if any man say unto you

( εαν δε τις υμιν ειπη). Condition of third class. Suppose at such a banquet a "weak" brother makes the point to you: "This hath been offered in sacrifice" ( τουτο ιεροθυτον εστιν). Hιεροθυτον, late word in Plutarch, rare in inscriptions and papyri, only here in N.T.Eat not

( μη εσθιετε). Present imperative with μη prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying.That shewed it

( τον μηνυσαντα). First aorist active articular participle (accusative case because of δια) from μηνυω, old verb, to point out, to disclose. See Luk 20:37.

29 For why is my liberty judged by another conscience?

( ινα τ γαρ η ελευθερια μου κρινετα υπο αλλης συνειδησεωσ;). Supply γενητα (deliberative subjunctive) after τ. 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 (1Co 8:2 and all of chapter 1Co 10:1). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

30 Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of ( βλασφημουμα) for the sake of maintaining one's liberty? Is it worth it? See Rom 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.

31 To the glory of God

( εις δοξαν θεου). This is the ruling motive in the Christian's life, not just having his own way about whims and preferences.

32 Give no occasion of stumbling

( απροσκοπο). Late word and in papyri, only three times in N.T. (here; Phi 1:10; Act 24:16). See on Act 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Act 24:16.

33 Mine own profit

( το εμουτου συμφερον). Old word from συμφερω, to bear together, and explains use of verb in verse 1Co 10:23.That they may be saved

( ινα σωθωσιν). First aorist passive subjunctive of σωζω, to save, with ινα purpose clause with same high motive as in 1Co 9:22. This is the ruling passion of Paul in his dealings with men.

11

1 Imitators of me

( μιμητα μου). In the principle of considerate love as so clearly shown in chapters 1Co 11:1 and in so far as ( καθως) Paul is himself an imitator of Christ. The preacher is a leader and is bound to set an example or pattern ( τυπος) for others (Tit 2:7). This verse clearly belongs to the preceding chapter and not to chapter 11.

2 Hold fast the traditions

( τας παραδοσεις κατεχετε). Hold down as in 1Co 15:2. Παραδοσις (tradition) from παραδιδωμ ( παρεδωκα, 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 Mat 15:2 (which see) and contrary to the will of God (Mar 7:8) 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.

3 But I would have you know

( θελω δε υμας ειδενα). But I wish you to know, censure in contrast to the praise in verse 1Co 11:2.The head of Christ is God

( κεφαλη του Χριστου ο θεος). Rather, God is the head of Christ, since κεφαλη is anarthrous and predicate.

4 Having his head covered

( κατα κεφαλης εχων). Literally, having a veil ( καλυμμα understood) down from the head ( κεφαλης ablative after κατα as with κατα in Mar 5:13; Act 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.

5 With her head unveiled

( ακατακαλυπτω τη κεφαλη). 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 εταιρα, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. Num 5:18.One and the same thing as if she were shaven

( εν κα το αυτο τη εξυρημενη). 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 ξυραω, later form for the old ξυρεω. 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.

6 Let her also be shorn

( κα κειρασθω). Aorist middle imperative of κειρω, to shear (as sheep). Let her cut her hair close. A single act by the woman.If it is a shame

( ε δε αισχρον). Condition of first class assumed to be true. Αισχρον is old adjective from αισχος, 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

( το κειρασθα κα ξυρασθα). Articular infinitives subject of copula εστιν understood, κειρασθα first aorist middle, ξυρασθα present middle. Note change in tense.Let her be veiled

( κατακαλυπτεσθω). Present middle imperative of old compound κατα-καλυπτω, here alone in N.T. Let her cover up herself with the veil (down, κατα, the Greek says, the veil hanging down from the head).

7 The image and glory of God

( εικων κα δοξα θεου). Anarthrous substantives, but definite. Reference to Gen 1:28; Gen 2:26 whereby man is made directly in the image ( εικων) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory ( δοξα) of God as the crown of creation and as endowed with sovereignty like God himself.The glory of the man

( δοξα ανδρος). Anarthrous also, man's glory. In Gen 2:26 the LXX has ανθρωπος (Greek word for both male and female), not ανηρ (male) as here. But the woman ( γυνη) was formed from the man ( ανηρ) and this priority of the male (verse 1Co 11:8) 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.

9 For the woman

( δια την γυναικα). Because of ( δια with accusative case) the woman. The record in Genesis gives the man ( ανηρ) as the origin ( εκ) of the woman and the reason for ( δια) the creation ( εκτισθη, first aorist passive of κτιζω, old verb to found, to create, to form) of woman.

10 Ought

( οφειλε). Moral obligation therefore ( δια τουτο, rests on woman in the matter of dress that does not ( ουκ οφειλε in verse 1Co 11:7) rest on the man.To have a sign of authority

( εξουσιαν εχειν). He means σημειον εξουσιας (symbol of authority) by εξουσιαν, 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 ( ψποταγης, 1Ti 2:10) than of authority ( εξουσιας).Because of the angels

( δια τους αγγελους). 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 (Gen 6:1), but angels present in worship (cf. 1Co 4:9; Psa 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 Howbeit

( πλην). This adversative clause limits the preceding statement. Each sex is incomplete without ( χωρις, apart from, with the ablative case) the other.In the Lord

( εν Κυριω). In the sphere of the Lord, where Paul finds the solution of all problems.

12 Of

( εκ)--by

( δια). Ever since the first creation man has come into existence by means of ( δια with genitive) the woman. The glory and dignity of motherhood. Cf. The Fine Art of Motherhood by Ella Broadus Robertson.

13 Is it seemly?

( πρεπον εστιν;). Periphrastic present indicative rather than πρεπε. See on Mat 3:15. Paul appeals to the sense of propriety among the Corinthians.

14 Nature itself

( η φυσις αυτη). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer ( ουδε). Φυσις, from old verb φυω, to produce, like our word nature (Latin natura), is difficult to define. Here it means native sense of propriety (cf. Rom 2:14) in addition to mere custom, but one that rests on the objective difference in the constitution of things.

15 Have long hair

( κομα). Present active subjunctive of κομαω (from κομη, hair), old verb, same contraction ( -αηι=α) as the indicative ( αε = α), but subjunctive here with εαν 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

( αντ περιβολαιου). Old word from περιβαλλω 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 ( αντ, in the sense of αντ in Joh 1:16), as a permanent endowment ( δεδοτα, perfect passive indicative).

16 Contentious

( φιλονεικος). Old adjective ( φιλοσ, νεικος), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother.Custom

( συνηθειαν). Old word from συνηθης ( συν, ηθος), like Latin consuetudo, intercourse, intimacy. In N.T. only here and 1Co 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).

17 This

( τουτο). Probably the preceding one about the head-dress of women, and transition to what follows.I praise you not

( ουκ επαινω). In contrast to the praise in 1Co 11:2.For the better

( εις το κρεισσον). Neuter articular comparative of κρατυς, but used as comparative of καλος, good. Attic form κρειττον.For the worse

( εις το ησσον). Old comparative from ηκα, softly, used as comparative of κακος, bad. In N.T. only here and 2Co 12:15.

18 First of all

( πρωτον μεν). There is no antithesis ( δευτερον δε, secondly, or επειτα δε, 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

( συνερχομενων ημων εν εκκλησια). Genitive absolute. Here εκκλησια has the literal meaning of assembly.Divisions

( σχισματα). Accusative of general reference with the infinitive υπαρχειν in indirect discourse. Old word for cleft, rent, from σχιζω. Example in papyri for splinter of wood. See on 1Co 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

( μερος τ). Accusative of extent (to some part) like παντα in 1Co 10:33. He could have said εκ μερους as in 1Co 13:9. The rumours of strife were so constant (I keep on hearing, ακουω).

19 Must be

( δε εινα). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. Mat 18:7.Heresies

( αιρεσεις). The schisms naturally becomefactions

orparties

. Cf. strifes ( εριδες) in 1Co 1:11. See on Act 15:5 for αιρεσεις, 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 Gal 5:20.That

( ινα). God's purpose in these factions makesthe proved ones

( ο δοκιμο) becomemanifest

( φανερο). "These αιρεσεις are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.

20 To eat the Lord's Supper

( Κυριακον δειπνον φαγειν). Κυριακος, adjective from Κυριος, 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 Αγαπη 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. Δειπνον, 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.

21 Taketh before

( προλαμβανε). 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 ( κοινον δειπνον), not to say a Lord's δειπνον. It was a meregrab-game

.This one is hungry

( ος δε πεινα). Demonstrative ος. Nothing is left for him at the love-feast.Another is drunken

( ος δε μεθυε). 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 μεθυω, to be drunk, see on Mat 24:49; Act 2:15.

22 What? Have ye not houses?

( Μη γαρ οικιας ουκ εχετε;) The double negative ( μη--ουκ) in the single question is like the idiom in 1Co 9:4 which see. Μη expects a negative answer while ουκ negatives the verb εχετε. "For do you fail to have houses?" Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταφρονειτε) of the church of God.That have not

( τους μη εχοντας). Not those without houses, but those who have nothing, "the have-nots" (Findlay) like 2Co 8:12, in contrast with ο εχοντες "the haves" (the men of property).What shall I say to you?

( τ ειπω υμιν;) Deliberative subjunctive that well expresses Paul's bewilderment.

23 For I received of the Lord

( εγο γαρ παρελαβον απο του Κυριου). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luk 22:17-20) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See 1Co 15:3 for use of both παρελαβον and παρεδωκα. Note παρα in both verbs. Paul received the account from ( παρα--απο) the Lord and passed it on from himself to them, a true παραδοσις (tradition) as in 1Co 11:2.He was betrayed

( παρεδιδετο). Imperfect passive indicative (irregular form for παρεδιδοτο, Robertson, Grammar, p. 340). Same verb as παρεδωκα (first aorist active indicative just used for "I delivered").

24 When he had given thanks

( ευχαριστησας). First aorist active participle of ευχαριστεω from which word our word Eucharist comes, common late verb (see on 1Co 1:14).Which is for you

( το υπερ υμων). Κλωμενον (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luk 22:19) has διδομενον (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

( εις την εμην αναμνησιν). The objective use of the possessive pronoun εμην. Not my remembrance of you, but your remembrance of me. Αναμνησις, from αναμιμνησκω, to remind or to recall, is an old word, but only here in N.T. save Luk 22:19 which see.

25 After supper

( μετα το δειπνησα). Μετα and the articular aorist active infinitive, "after the dining" (or the supping) as in Luk 22:20.The new covenant

( η καινη διαθηκη). For διαθηκη see on Mat 26:28. For καινος see on Luk 5:38; Luk 22:20. The position of εστιν before εν τω αιματ (in my blood) makes it a secondary or additional predicate and not to be taken just with διαθηκη (covenant or will).As oft as ye drink it

( οσακις αν πινητε). Usual construction for general temporal clause of repetition ( αν and the present subjunctive with οσακις). So in verse 1Co 11:26.

26 Till he come

( αχρ ου ελθη). Common idiom (with or without αν) with the aorist subjunctive for future time (Robertson, Grammar, p. 975). In Luk 22:18 we have εως ου ελθη. The Lord's Supper is the great preacher ( καταγγελλετε) of the death of Christ till his second coming (Mat 26:29).

27 Unworthily

( αναξιως). Old adverb, only here in N.T., not genuine in verse 1Co 11:29. Paul defines his meaning in verse 1Co 11:29. He does not say or imply that we ourselves must be "worthy" ( αξιο) 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

( ενοχος εστα). Shall be held guilty as in Mat 5:21 which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. Heb 6:6; Heb 10:29).

28 Let a man prove himself

( δοκιμαζετω ανθρωπος εαυτον). 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 1Co 11:20.

29 If he discern not the body

( μη διακρινων το σωμα). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment ( κριμα) on himself. The verb δια-κρινω is an old and common word, ourdis-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.

30 And not a few sleep

( κα κοιμωντα ικανο). Sufficient number ( ικανο) 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.

31 But if we discerned ourselves

( ε δε εαυτους διεκρινομεν). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged ( εκρινομεθα). Note distinction in the two verbs.

32 Ye are chastened of the Lord

( υπο του Κυριου παιδευομεθα). On this sense of παιδευω, from παις, child, to train a child (Act 7:22), to discipline with words (2Ti 2:25), to chastise with scourges see on Luk 23:16 (Heb 12:7), and so by afflictions as here (Heb 12:6). Hυπο του Κυριου can be construed with κρινομενο instead of with παιδευομεθα.With the world

( συν τω κοσμω). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of ινα μη here with κατακριθωμεν (first aorist passive subjunctive).

33 Wait one for another

( αλληλους εκδεχεσθε). As in Joh 5:3; Act 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate.

34 At home

( εν οικω). If so hungry as all that (verse 1Co 11:22).The rest

( τα λοιπα). He has found much fault with this church, but he has not told all.I will set in order

( διαταξομα). Not even Timothy and Titus can do it all.Whensoever I come

( ως αν ελθω). Common idiom for temporal clause of future time (conjunction like ως with αν and aorist subjunctive ελθω).

12

1 Now concerning spiritual gifts

( περ δε των πνευματικων). Clearly one of the items asked about in the letter to Paul (1Co 7:1) and introduced precisely as the problem of meats offered to idols (1Co 8:1). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts.

2 Ye were led away

( απαγομενο). The copula ητε is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change οτε (when) to ποτε (once) and so remove the difficulty.Unto those dumb idols

( προς τα ειδωλα τα αφωνα). "Unto the idols the dumb." See Psa 95:5-7 for the voicelessness ( α-φωνα, old adjective, without voice, φωνη) of the idols. Pagans were led astray by demons (1Co 10:19).Howsoever ye might be led

( ως αν ηγεσθε). Rather, "as often as ye were led." For this use of ως αν for the notion of repetition, regular Koine idiom, see Robertson, Grammar, p. 974. Cf. οπου αν in Mar 6:56.

3 Wherefore I give you to understand

( διο γνωριζω υμιν). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root γνω in γινωσκω, to know.Speaking in the Spirit of God

( εν πνευματ θεου λαλων). Either sphere or instrumentality. No great distinction here between λαλεω (utter sounds) and λεγω (to say).Jesus is anathema

( αναθεμα Ιησους). On distinction between αναθεμα (curse) and αναθημα (offering Luk 21:5) see discussion there. In LXX αναθημα means a thing devoted to God without being redeemed, doomed to destruction (Lev 27:28; Jos 6:17; Jos 7:12). See 1Co 16:22; Gal 1:8; Rom 9:3. This blasphemous language against Jesus was mainly by the Jews (Act 13:45; Act 18:6). It is even possible that Paul had once tried to make Christians say Αναθεμα Ιησους (Act 26:11).Jesus is Lord

( Κυριος Ιησους). The term Κυριος, 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 Κυριος, '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 Κυριος Χαεσαρ and how each time he replied Κυριος Ιησους. 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.

4 Diversities

( διαιρεσεις). Old word for distinctions, differences, distributions, from διαιρεω, to distribute, as διαιρουν (dividing, distributing) in verse 1Co 12:11. Only here in the N.T.Of gifts

( χαρισματων). Late word and chiefly in Paul (cf. Rom 12:6) in N.T. (except 1Pe 4:19), but some examples in papyri. It means a favour (from χαριζομα) bestowed or received without any merit as in Rom 1:11.

5 Of ministrations

( διακονιων). This old word is from διακονος and has a general meaning of service as here (Rom 11:13) and a special ministration like that of Martha (Luk 10:40) and the collection (1Co 16:15; 2Co 8:4).

6 Of workings

( ενεργηματων). Late word, here only in N.T., the effect of a thing wrought (from ενεργεω, to operate, perform, energize). Paul uses also the late kindred word ενεργεια (Col 1:29; Col 2:12) for efficiency.Who worketh all things in all

( ο ενεργων τα παντα εν πασιν). 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 ( τα παντα) in Col 1:16 (of Christ) and in Rom 11:36 (of God). Note the Trinity in these verses: the same Spirit (verse 1Co 12:4), the same Lord (Jesus) in verse 1Co 12:5, the same God (the Father) in verse 1Co 12:6.

7 Manifestation

( φανερωσις). Late word, in papyri, in N.T. only here and 2Co 4:2, from φανεροω, to make manifest ( φανερος). Each instance of the whole (verse 1Co 12:6) is repeatedly given ( διδοτα, present passive indicative of διδωμ).To profit withal

( προς το συμφερον). See on 1Co 6:12; 1Co 10:23; 1Co 10:33 for Paul's guiding principle in such matters.

8 To one

( ω μεν). Demonstrative ος with μεν in dative case, to this one. The distribution or correlation is carried on by αλλω δε (verses 1Co 12:8; 1Co 12:9; 1Co 12:10), ετερω δε (verses 1Co 12:9; 1Co 12:10) for variety, nine manifestations of the Spirit's work in verses 1Co 12:8-10.The Word of wisdom

( λογος σοφιας). Old words. Λογος is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (1Co 2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).The word of knowledge

( λογος γνωσεως). This gift is insight (illumination) according to ( κατα) the same Spirit.

9 Faith

( πιστις). Not faith of surrender, saving faith, but wonder-working faith like that in 1Co 13:2 (Mat 17:20; Mat 21:21). Note here εν τω αυτω πνευματ (in the same Spirit) in contrast with δια and κατα in verse 1Co 12:8.Gifts of healings

( χαρισματα ιαματων). Ιαμα, old word from ιαομα, common in LXX, in N.T. only in this chapter. It means acts of healing as in Act 4:30 (cf. Jas 5:14) and Luk 7:21 (of Jesus). Note εν here as just before.

10 Workings of miracles

( ενεργηματα δυναμεων). Workings of powers. Cf. ενεργων δυναμεις in Gal 3:5; Heb 2:4 where all three words are used ( σημεια, signs, τερατα, wonders, δυναμεις, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.Prophecy

( προφητεια). Late word from προφητης and προφημ, to speak forth. Common in papyri. This gift Paul will praise most (chapter 1Co 12:1). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit.Discernings of spirits

( διακρισεις πνευματων). Διακρισις is old word from διακρινω (see 1Co 11:29) and in N.T. only here; Rom 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; 1Jn 4:1).Divers kinds of tongues

( γενη γλωσσων). 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, γενη) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1Co 14:4) and was intelligible to God (1Co 14:2; 1Co 14:28). 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 (1Co 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 Act 2:13-21; Act 10:44-46; Act 19:6.The interpretation of tongues

( ερμηνεια γλωσσων). Old word, here only and 1Co 14:26 in N.T., from ερμηνευω from Hερμης (the god of speech). Cf. on διερμηνευω in Luk 24:27; Act 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.

11 Worketh

( ενεργε). The same word that was used in verse 1Co 12:6 of God.Severally

( ιδια). Separately.Even as he will

( καθως βουλετα). Hence there is no occasion for conceit, pride, or faction (1Co 4:7).

12 So also is Christ

( ουτως κα ο Χριστος). One would naturally expect Paul here to say ουτως κα το σωμα του Χριστου (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Col 1:18; Col 1:24; Eph 5:23; Eph 5:30. Aristotle had used σωμα 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.

13 Were we all baptized into one body

( ημεις παντες εις εν σωμα εβαπτισθημεν). First aorist passive indicative of βαπτιζω 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 (Gal 3:27; Rom 6:2).And were all made to drink of one Spirit

( κα παντες εν πνευμα εποτισθημεν). First aorist passive indicative of ποτιζω, old verb, to give to drink. The accusative εν πνευμα 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.

14 Is not one member

( ουκ εστιν εν μελος). 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.

15 If the foot shall say

( εαν ειπη ο πους). Condition of third class ( εαν and second aorist subjunctive ειπη). In case the foot say.I am not of the body

( ουκ ειμ εκ του σωματος). I am independent of the body, not dependent on the body.It is not therefore not of the body

( ου παρα τουτο ουκ εστιν εκ του σωματος). Thinking or saying so does not change the fact. Παρα τουτο here means "alongside of this" (cf. IV Macc. 10:19) and so "because of," a rare use (Robertson, Grammar, p. 616). The two negatives ( ου--ουκ) do not here destroy one another. Each retains its full force.

16 Points explained precisely as in verse 1Co 12:15.

17 If the whole body were an eye

( ε ολον το σωμα οφθαλμος). The eye is the most wonderful organ and supremely useful (Num 10:31), the very light of the body (Luk 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

( η οσφρησις). Old word from οσφραινομα, to smell. Here alone in N.T.

18 But now

( νυν δε). But as things are, in contrast to that absurdity.Hath God set

( ο θεος εθετο). Second aorist middle indicative. God did it and of himself.Even as it pleased him

( καθως ηθελησεν). Why challenge God's will? Cf. Rom 9:20.

19 One member

( εν μελος). Paul applies the logic of verse 1Co 12:17 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."

20 Many members, but one body

( πολλα μελη, εν δε σωμα). The argument in a nutshell, in one epigram.

21 Cannot say

( ου δυνατα ειπειν). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

22 Nay, much rather

( αλλα πολλω μαλλον). Adversative sense of αλλα, 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" πολλω μαλλον, instrumental case) in need of therm.Those members of the body which seem to be more feeble are necessary

( τα δοκουντα μελη του σωματος ασθενεστερα υπαρχειν αναγκαια εστιν). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

23 We bestow

( περιτιθεμεν). Literally, We place around as if a garland (Mar 15:17) or a garment (Mat 27:28).More abundant comeliness

( ευσχημοσυνην περισσοτεραν). 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 ευσχημων ( ευ, well, σχημα, 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 ασχημων (deformed, uncomely), old word, here only in N.T., but see 1Co 7:36 for ασχημονεω.

24 Tempered the body together

( συνεκερασεν το σωμα). First aorist active indicative of συνκεραννυμ, 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 ( συνεκερασατο) 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 (1Co 6:19) in opposition to the Epicurean sensualists in Corinth.To that part which lacked

( τω υστερουμενω). It is a true instinct that gives superior honour to the unseen organs of life.

25 That there should be no schism

( ινα μη η σχισμα). 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

( το αυτο μεριμνωσιν). The very verb μεριμναω used by Jesus of our anxiety (Mat 6:27; Mat 6:31). 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.

26 Suffer with it

( συνπασχε). Medical term in this sense in Hippocrates and Galen. In N.T only here and Rom 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

( συνχαιρε). 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 1Co 13:6 for joy of love with truth.

27 Severally

( εκ μερους). See Rom 11:25 απο μερους (in part). Each has his own place and function in the body of Christ.

28 God hath set some

( ους μεν εθετο ο θεος). See verse 1Co 12:18 for εθετο ο θεος. Note middle voice (for his own use). Paul begins as if he means to say ους μεν αποστολουσ, ους δε προφητας (some apostles, some prophets), but he changes the construction and has no ους δε, but instead πρωτον, δευτερον, επειτα (first, second, then, etc.).In the church

( εν τη εκκλησια). The general sense of εκκλησια as in Mat 16:18 and later in Col 1:18; Col 1:24; Eph 5:23; Eph 5:32; Heb 12:23. See list also in Eph 4:11. See on Mat 10:2 for αποστολους, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.Prophets

( προφητας). For-speakers for God and Christ. See the list of prophets and teachers in Act 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

( διδασκαλους). Old word from διδασκω, to teach. Used to the Baptist (Luk 3:12), to Jesus (Joh 3:10; Joh 13:13), and of Paul by himself along with αποστολος (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

( επειτα δυναμεις). Here a change is made from the concrete to the abstract. See the reverse in Rom 12:7. See these words ( δυναμεισ, ιαμητων, γλωσσων) in verses 1Co 12:9; 1Co 12:10 with γλωσσων, last again. But these two new terms (helps, governments).Helps

( αντιλημψεις). Old word, from αντιλαμβανομα, 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

( κυβερνησεις). Old word from κυβερναω (cf. Κυβερνητης in Act 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops ( επισχοπο) or elders ( πρεσβυτερο), the outstanding leaders ( ο προισταμενο in 1Th 5:12; Rom 12:8; ο ηγουμενο in Act 15:22; Heb 13:7; Heb 13:17; Heb 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See Phi 1:1 for both officers.

29 Are all

( μη παντες). The μη expects a negative answer with each group.

30 Do all interpret?

( μη παντες διερμηνευουσιν?). He adds this query to the list in 1Co 12:28, but it is in 1Co 12:10.

31 The greater gifts

( τα χαρισματα τα μειζονα). Paul unhesitatingly ranks some spiritual gifts above others. Ζηλοω here has good sense, not that of envy as in Act 7:9; 1Co 13:4.And a still more excellent way

( κα ετ καθ' υπερβολην οδον). 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 καθ' υπερβολην εις υπερβολην (2Co 4:17). Hυπερβολη is old word from υπερβαλλω, to throw beyond, to surpass, to excel (2Co 3:10; Eph 1:19). "I show you a supremely excellent way." Chapter 1Co 12:1 is this way, the way of love already laid down in 1Co 8:1 concerning the question of meats offered to idols (cf. 1Jn 4:7). Poor division of chapters here. This verse belongs with chapter 1Co 12:1.

13

1 With the tongues

( ταις γλωσσαις). 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 ( εαν and present subjunctive, λαλω κα μη εχω, though the form is identical with present indicative) is of the third class, a supposable case.But have not love

( αγαπην δε μη εχω). This is the crux of the chapter. Love is the way par excellence of 1Co 12:31. It is not yet clearly certain that αγαπη (a back-formation from αγαπαω) occurs before the LXX and the N.T. Plutarch used αγαπησις. 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 αγαπη made it easier for Christians to use this word for Christian love as opposed to ερως (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 αγαπη 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

( γεγονα). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass ( χαλχος ηχων). Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων, present active participle. Used in Luk 21:25 of the roaring of the sea. Only two examples in N.T.Clanging cymbal

( κυμβαλον αλαλαζον). Cymbal old word, a hollow basin of brass. Αλαλαζω, old onomatopoetic word to ring loudly, in lament (Mar 5:38), for any cause as here. Only two N.T. examples.

2 The ecstatic gifts (verse 1Co 13:1) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in καν=κα εαν. 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" ( ωστε ορη μεθιστανειν) without love. This may have been a proverb or Paul may have known the words of Jesus (Mat 17:20; Mat 21:21).I am nothing

( ουθεν ειμ). Not ουθεις, nobody, but an absolute zero. This form in θ rather than δ ( ουδεν) had a vogue for a while (Robertson, Grammar, p. 219).

3 Bestow to feed

( Ψωμισω). First aorist active subjunctive of ψωμιζω, to feed, to nourish, from ψωμος, 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

( ινα καυθησωμα). First future passive subjunctive (Textus Receptus), but D καυθησομα (future passive indicative of καιω, 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 καυχησωμα, first aorist middle subjunctive of καυχαομα (so Westcott and Hort), "that I may glory." This is correct.It profiteth me nothing

( ουδεν ωφελουμα). Literally, I am helped nothing. Ουδεν in the accusative case retained with passive verb. See two accusatives with ωφελεω in 1Co 14:6. Verb is old and from οφελος (profit).

4 Verses 1Co 13:4-7 picture the character or conduct of love in marvellous rhapsody.Suffereth long

( μακροθυμε). Late Koine word (Plutarch) from μακρος, long, θυμος, passion, ardour. Cf. Jas 5:7.Is kind

( χρηστευετα). From χρηστος (useful, gracious, kind) and that from χραομα, 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

( ου ζηλο). Present active indicative of ζηλοω (contraction οει=ο, same as subjunctive and optative forms). Bad sense of ζηλος from ζεω, to boil, good sense in 1Co 12:31. Love is neither jealous nor envious (both ideas).Vaunteth not itself

( ου περπερευετα). From περπερος, 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 αρεσκευομα, to play the toady.Is not puffed up

( ου φυσιουτα). Present direct middle indicative of φυσιοω from φυσις (late form for φυσαω, φυσιαω from φυσα, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on 1Co 4:6.

5 Doth not behave itself unseemly

( ουκ ασχημονε). Old verb from ασχημων (1Co 12:23). In N.T. only here and 1Co 7:36. Not indecent.Seeketh not its own

( ου ζητε τα εαυτης). Its own interests (1Co 10:24; 1Co 10:33).Is not provoked

( ου παροξυνετα). Old word. In N.T. only here and Act 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροξυσμος (paroxysm) in Antioch (1Co 15:39). See good sense of παροξυσμος in Heb 10:24.Taketh not account of evil

( ου λογιζετα το κακον). Old verb from λογος, to count up, to take account of as in a ledger or note-book, "the evil" ( το κακον) done to love with a view to settling the account.

6 Rejoiceth not in unrighteousness

( ου χαιρε). See Rom 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

( συνχαιρε δε τη αληθεια). Associative instrumental case after συν- in composition. Truth personified as opposed to unrighteousness (2Th 2:12; Rom 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (verse 1Co 13:4) after the remarkable negatives.

7 Beareth all things

( παντα στεγε). Στεγω is old verb from στεγη, roof, already in 1Co 9:12; 1Th 3:1; 1Th 3:5 which see. Love covers, protects, forbears (suffert, Vulgate). See 1Pe 4:8 "because love covers a multitude of sins" ( οτ αγαπη καλυπτε φηθος αμαρτιων), throws a veil over.Believeth all things

( παντα πιστευε). Not gullible, but has faith in men.Hopeth all things

( παντα ελπιζε). Sees the bright side of things. Does not despair. Ενδυρεθ αλλ θινγς ( παντα υπομενε). 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).

8 Love never faileth

( Hη αγαπη ουδεποτε πιπτε). New turn for the perpetuity of love. Πιπτε correct text, not εκπιπτε, as in Luk 16:17. Love survives everything.They shall be done away

( καταργηθησοντα). First future passive of καταργεω. Rare in old Greek, to make idle ( αργος), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts.They shall cease

( παυσοντα). Future middle indicative of παυω, to make cease. They shall make themselves cease or automatically cease of themselves.

9 In part

( εκ μερους). See on 1Co 12:27. As opposed to the whole.

10 That which is perfect

( το τελειον). The perfect, the full-grown ( τελος, end), the mature. See on 1Co 2:6. Hοταν ελθη is second aorist subjunctive with οταν, temporal clause for indefinite future time.

11 A child

( νηπιος). See on 1Co 3:1 for νηπιος in contrast with τελειος (adult).I spake

( ελαλουν). Imperfect active, I used to talk.I felt

( εφρονουν). Imperfect active, I used to think. Better, I used to understand.I thought

( ελογιζομην). Imperfect middle, I used to reason or calculate.Now that I am become

( οτε γεγονα). Perfect active indicative γεγονα, I have become a man ( ανηρ) and remain so (Eph 4:14).I have put away

( κατηργηκα). Perfect active indicative. I have made inoperative (verse 1Co 13:8) for good.

12 In a mirror

( δι' εσοπτρου). By means of a mirror ( εσοπτρον, from οπτω, old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous.Darkly

( εν αινιγματ). Literally, in an enigma. Old word from αινισσομα, 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

( προσωπον προς προσωπον). Note triple use of προς which means facing one as in Joh 1:1. Προσωπον is old word from προς and οπς, eye, face.Shall I know

( επιγνωσομα). I shall fully ( επι-) know. Future middle indicative as γινωσκω (I know) is present active and επεγνωσθην (I was fully known) is first aorist passive (all three voices).

13 Abideth

( μενε). Singular, agreeing in number with πιστις (faith), first in list.The greatest of these

( μειζων τουτων). Predicative adjective and so no article. The form of μειζων is comparative, but it is used as superlative, for the superlative form μεγιστος had become rare in the Koine (Robertson, Grammar, pp. 667ff.). See this idiom in Mat 11:11; Mat 18:1; Mat 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.

14

1 Follow after love

( διωκετε την αγαπην). As if a veritable chase. Paul comes back to the idea in 1Co 12:31 (same use of ζηλουτε) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 1Co 13:13.But rather that ye may prophesy

( μαλλον δε ινα προφητευητε). Distinct aim in view as in verse 1Co 14:5. Old verb from προφητης, common in N.T. Present subjunctive, "that ye may keep on prophesying."

2 For no man understandeth

( ουδεις γαρ ακουε). Literally, hears, gets the sense, understands. Verb ακουω used either of hearing the sound only or getting the idea (cf. Act 9:7; Act 22:9).Mysteries

( μυστηρια). Unexplained mysteries (1Co 2:7).

3 Edification

( οικοδομην). Building up.Comfort

( παρακλησιν). Encouragement, calling to one's side.Consolation

( παραμυθιαν). Old word (from παρα, μυθοσ, παραμυθεομα 1Th 2:12 which see, a stimulating word), nowhere else in N.T., but παραμυθιον in Phi 2:1 with παρακλησις as here. Edification, cheer, incentive in these words.

4 The church

( εκκλησιαν). No article, literally, "a church" (local use). Not η εκκλησια.

5 Except he interpret

( εκτος ε μη διερμηνευη). Pleonastic combination of εκτος (preposition except) and ε μη (if not, unless) as in 1Co 15:2; 1Ti 5:19. For use of ε with subjunctive rather than εαν see Phi 3:12 (common enough in the Koine, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see on 1Co 12:30; Luk 24:27; Act 9:36.Receive

( λαβη). Second aorist (ingressive) active subjunctive of λαμβανω, may get edification.

6 If I come

( εαν ελθω). Third class condition, supposable case (aorist subjunctive).What shall I profit you

( τ υμας ωφελησω). Two accusatives with this verb (see 1Co 13:3).Unless I speak

( εαν μη λαλησω). Second condition (also third class) with the one conclusion (cf. 1Ti 2:5).

7 Things without life

( αψυχα). Without a soul ( α privative, ψυχη) or life. Old word only here in N.T.Pipe

( αυλος). Old word (from αω, αυω, to blow), only here in N.T.Harp

( κιθαρα). Old word. Stringed instrument as pipe, a wind instrument.If they give not a distinction in the sounds

( εαν διαστολην τοις φθογγοις μη δω). Third class condition with second aorist active subjunctive δω from διδωμ. Common word in late Greek for difference ( διαστελλω, to send apart). In N.T. only here and Rom 3:22; Rom 10:12. Φθογγος old word (from φθεγγομα) for musical sounds vocal or instrumental. In N.T. only here and Rom 10:18.

8 An uncertain voice

( αδηλον φωνην). Old adjective ( α privative, δηλος, manifest). In N.T. only here and Luk 11:44. Military trumpet ( σαλπιγξ) is louder than pipe or harp.Shall prepare himself

( παρασκευασετα). Direct middle future indicative of παρασκευαζω, old verb, in N.T. only here, 2Co 9:2; Act 10:10. From παρα, σκευη (preparation).

9 Unless ye utter speech easy to be understood

( εαν μη ευσημον λογον δωτε). Condition of third class again ( εαν and aorist subjunctive). Ευσημον ( ευ, well, σημα, 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

( εσεσθε εις αερα λαλουντες). Periphrastic future indicative (linear action). Cf. αερα δερων (beating the air) in 1Co 9:26. Cf. our talking to the wind. This was before the days of radio.

10 It may be

( ε τυχο). Condition of fourth class ( ε and aorist optative of τυγχανω), if it should happen. Common enough idiom. Cf. τυχον in 1Co 16:6.Without signification

( αφωνον). Old adjective ( α privative and φωνη). Without the faculty of speech (1Co 12:2; Act 8:32; 2Pe 2:16).

11 The meaning of the voice

( την δυναμιν της φωνης). The power (force) of the voice.A barbarian

( βαρβαρος). Jargon, βαρ-βαρ. The Egyptians called all βαρβαρους 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

( εν εμο). In my case, almost like a dative.

12 Zealous of spiritual gifts

( ζηλωτα πνευματων). Zealots for spirits. So it looked.That ye may abound

( ινα περισσευητε). Purpose clause with the object by prolepsis stated beforehand "for the edification of the church."

13 Let him pray that he may interpret

( προσευχεσθω ινα διερμηνευη). Else he had better cease talking in a tongue.

14 But my understanding is unfruitful

( ο δε νους μου ακαρπος). My intellect ( νους) gets no benefit ( ακαρπος, without fruit) from rhapsodical praying that may even move my spirit ( πνευμα).

15 With the understanding also

( κα τω νο). Instrumental case of νους. 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

( ψαλω δε κα τω νο). 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. Ψαλλω 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.

16 Else if thou bless with the spirit

( επε εαν ευλογηις εν πνευματ). Third class condition. He means that, if one is praying and praising God (1Co 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; Neh 8:6; 1Ch 16:36; Psa 106:48).He that filleth the place of the unlearned

( ο αναπληρων τον τοπον του ιδιωτου). Not a special part of the room, but the position of the ιδιωτου (from ιδιος, one's own), common from Herodotus for private person (Act 4:13), unskilled (2Co 11:6), uninitiated (unlearned) in the gift of tongues as here and verses 1Co 14:23.At thy giving of thanks

( επ τη ση ευχαριστια). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 1Co 14:17.

18 More than you all

( παντων υμων μαλλον). Ablative case after μαλλον. Astonishing claim by Paul that doubtless had a fine effect.

19 Howbeit in church

( αλλα εν εκκλησια). Private ecstasy is one thing (cf. 2Co 12:1-9) but not in church worship.That I may instruct

( ινα κατηχησω). Final clause with ινα. For the rare verb κατηχεω see on Luk 1:4; Act 18:25.

20 Be not children in mind

( μη παιδια γινεσθε ταις φρεσιν). "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

( τη κακια νηπιαζετε).Be men

( τελειο γινεσθε). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

21 In the law it is written

( εν τω νομω γεγραπτα). Isa 28:11. Freely quoted.

22 For a sign

( εις σημειον). Like the Hebrew and occasional Koine idiom also.

23 Will they not say that ye are mad?

( ουκ ερουσιν οτ μαινεσθε?). These unbelievers unacquainted ( ιδιωτα) with Christianity will say that the Christians are raving mad (see on Act 12:15; Act 26:24). They will seem like a congregation of lunatics.

24 He is reproved by all

( ελεγχετα υπο παντων). Old word for strong proof, is undergoing conviction.Is judged

( ανακρινετα). Is tested. Cf. 1Co 2:15; 1Co 4:3.

25 That God is among you indeed

( οτ οντως εν υμιν εστιν). Recitative οτ and direct quotation from Isa 45:15 (Hebrew rather than the LXX). "Really ( οντως Luk 24:34) God is in you."

26 When ye come together

( οταν συνερχησθε). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case ( εαν συνελθη, second aorist subjunctive) in verse 1Co 14:23.

27 By two

( κατα δυο). According to two, ratio.Or at most

( η το πλειστον). Adverbial accusative, "or at the most."Three

( τρεις). Κατα to be repeated.And that in turn

( κα ανα μερος). One at a time and not over three in all.

28 But if there be no interpreter

( εαν δε μη η διερμηνευτης). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 1Co 14:27. Reappears in Byzantine grammarians.Keep silence in church

( σιγατω εν εκκλησια). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

29 By two or three

( δυο η τρεις). No κατα here as in verse 1Co 14:27. Let two or three prophets speak.Let the others discern

( ο αλλο διακρινετωσαν). Whether what is said is really of the Spirit. Cf. 1Co 12:10 διακρισεις πνευματων.

30 Let the first keep silence

( ο πρωτος σιγατω). To give the next one a chance.

31 One by one

( καθ' ενα). Regular idiom.

32 The spirits of the prophets are subject to the prophets

( πνευματα προφητων προφηταις υποτασσετα). A principle that some had forgotten.

33 Not of confusion

( ου--καταστασιας). God is not a God of disorder, but of peace. We need this reminder today.As in all the churches of the saints

( ως εν πασαις ταις εκκλησιαις των αγιων). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 1Co 11:16.

34 Keep silence in the churches

( εν ταις εκκλησιαις σιγατωσαν). The same verb used about the disorders caused by speakers in tongues (verse 1Co 14:28) and prophets (1Co 14:30). For some reason some of the women were creating disturbance in the public worship by their dress (1Co 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 ( λαλειν) nor even to ask questions. They are to do thatat home

( εν οικω). He calls it a shame ( αισχρον) as in 1Co 11:6 (cf. Eph 5:12; Tit 1:11). Certainly women are still in subjection ( υποτασσεσθωσαν) 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.

37 The commandment of the Lord

( Κυριου εντολη). 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.

40 Decently and in order

( ευσχημονως κα κατα ταξιν). 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.

15

1 I make known

( γνωριζω). See on 1Co 12:3 for this common verb. As if in reproach.The gospel which I preached unto you

( το ευαγγελιον ο ευηγγελισαμην υμιν). Cognate accusative, "the gospel which I gospelized unto you." Note augment η after ευ- like compound verb with preposition. Note repetition of relative ( ο, εν ωι, δ ου, and τιν like relative) without κα (and), asyndeton.

2 In what words I preached it unto you

( τιν λογο ευηγγελισαμην υμιν). Almost certainly τις ( τιν λογο, locative or instrumental, in or with) here is used like the relative ος as is common in papyri (Moulton, Prolegomena, p. 93f.; Robertson, Grammar, p. 737f.). Even so it is not clear whether the clause depends on γνωριζω like the other relatives, but most likely so.If we hold it fast

( ε κατεχετε). Condition of first class. Paul assumes that they are holding it fast.Except ye believed in vain

( εκτος ε μη εικη επιστευσατε). For εκτος ε μη see on 1Co 14:5. Condition of first class, unless in fact ye did believe to no purpose ( εικη, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

3 First of all

( εν πρωτοις). Among first things. In primis. Not to time, but to importance.Which I also received

( ο κα παρελαβον). Direct revelation claimed as about the institution of the Lord's Supper (1Co 11:23) and same verbs used ( παρεδωκα, παρελαβον). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1Co 15:1-11) 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, απεθανεν, was buried, εταφη, hath been raised, εγηγερτα, appeared, ωφθη).Christ died

( Χριστος απεθανεν). Historical fact and crucial event.For our sins

( υπερ των αμαρτιων ημων). Hυπερ means literally over, in behalf, even instead of (Gal 3:13), where used of persons. But here much in the sense of περ (Gal 1:14) as is common in Koine. In 1Pe 3:18 we have περ αμαρτιων, υπερ αδικων.According to the Scriptures

( κατα τας γραφας). As Jesus showed (Luk 22:37; Luk 24:25) and as Peter pointed out (Act 2:25-27; Act 3:35) and as Paul had done (Act 13:24; Act 17:3). Cf. Rom 1:2.

4 And that he was buried

( κα οτ εταφη). Note οτ repeated before each of the four verbs as a separate item. Second aorist passive indicative of θαπτω, old verb, to bury. This item is an important detail as the Gospels show.And that he hath been raised

( κα οτ εγηγερτα). Perfect passive indicative, not ηγερθη likerose

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

( τη ημερα τη τριτη). 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 (Act 10:40) and Jesus points it out as part of prophecy (Luk 24:46). The other expression occasionally found "after three days" (Mar 10:34) is merely free vernacular for the same idea and not even Mat 12:40 disturbs it. See on Luk 24:1 for record of the empty tomb on the first day of the week (the third day).

5 And that he appeared to Cephas

( κα οτ ωφθη Κηφα). First aorist passive indicative of the defective verb οραω, to see. Paul means not a mere "vision," but actual appearance. John uses εφανερωθη (Joh 21:14) from φανεροω, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first ( πρωτος) among the Apostles (Mat 10:2). Jesus had sent a special message to him (Mar 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luk 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

( ειτα),then

( επειτα),then

( επειτα),then

( ειτα),last of all

( εσχατον παντων).To the twelve

( τοις δωδεκα). The technical name. Only ten were present, for Judas was dead and Thomas was absent (Joh 20:24).

6 To above five hundred brethren at once

( επανω πεντακοσιοις αδελφοις εφαπαξ). Επανω here is just an adverb with no effect on the case. As a preposition with the ablative see Mat 5:14. This incident is the one described in Mat 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority ( ο πλειους) 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.

7 To James

( Ιακωβω). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Act 1:14).To all the apostles

( τοις αποστολοις πασιν). The Ascension of Christ from Olivet.

8 As unto one born out of due time

( ωσπερε τω εκτρωματ). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX (Num 12:12; Job 3:16) and papyri (for miscarriage by accident). The verb τιτρωσκω means to wound and εκ is out. Paul means that the appearance to him came after Jesus had ascended to heaven.

9 The least

( ο ελαχιστος). True superlative, not elative. Explanation of the strong word εκτρωμα just used. See Eph 3:8 where he calls himself "less than the least of all saints" and 1Ti 1:15 the "chief" ( πρωτος) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Co 11:5; 2Co 11:23).Because I persecuted the church of God

( εδιωξα την εκκλησιαν του θεου). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

10 What I am

( ο ειμ). Not,who

( ος), butwhat

( ο), neuter singular. His actual character and attainments. All "by the grace of God" ( χαριτ θεου).I laboured more abundantly than they all

( περισσοτερον αυτων παντων εκοπιασα). 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.

11 So we preach, and so ye believed

( ουτως κηρυσσομεν, κα ουτως επιστευσατε). This is what matters both for preacher and hearers. This is Paul's gospel. Their conduct in response to his message was on record.

12 Is preached

( κηρυσσετα). Personal use of the verb, Christ is preached.How say some among you?

( πως λεγουσιν εν υμιν τινεσ?). The question springs naturally from the proof of the fact of the resurrection of Christ (verses 1Co 15:1-11) and the continual preaching which Paul here assumes by condition of the first class ( ει--κηρυσσετα). 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.

13 Neither hath Christ been raised

( ουδε Χριστος εγηγερτα). He turns the argument round with tremendous force. But it is fair.

14 Vain

( κενον). 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 False witnesses of God

( ψευδομαρτυρες του θεου). Late word, but ψευδομαρτυρεω, to bear false witness, old and common. The genitive ( του θεου) can be either subjective (in God's service) or objective (concerning God). Either makes good sense.Because we witnessed of God

( οτ εμαρτυρησαμεν κατα του θεου). Vulgate has adversus Deum. This is the more natural way to take κατα and genitive,against God

not as equal to περ (concerning). He would indeed make God play false in that case,if so be that the dead are not raised

( ειπερ αρα νεκρο ουκ εγειροντα). Condition of first class, assumed as true. Note both περ intensive particleindeed

and αρα inferential particletherefore

.

16 Repeats the position already taken in verse 1Co 15:13.

17 Vain

( ματαια). Old word from adverb ματην (Mat 15:9), devoid of truth, a lie. Stronger word than κενον in verse 1Co 15:14.Ye are yet in your sins

( ετ εστε εν ταις αμαρτιαις υμων). 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 1Co 15:3).

18 Then also

( αρα κα). Inevitable inference.Have perished

( απωλοντο). Did perish. Second aorist middle indicative of απολλυμ, to destroy, middle, to perish (delivered up to eternal misery). Cf. 1Co 8:11.

19 We have hoped

( ηλπικοτες εσμεν). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ."Only

( μονον) qualifies the whole clause.Most pitiable

( ελεεινοτερο). Comparative form, not superlative, of old adjective ελεεινος, 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.

20 But now

( νυν δε). Emphatic form of νυν with - added (cf. 1Co 12:18). It is the logical triumph of Paul after the reductio ad impossibile (Findlay) of the preceding argument.The first-fruits

( απαρχη). Old word from απαρχομα, 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 1Co 15:23; 1Co 16:15; Rom 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

( των κεκοιμημενων). Perfect middle participle as in Mat 27:52 which see. Beautiful picture of death from which word ( κοιμαομα) comes our χεμετερψ.

21 By man also

( δα δι' ανθρωπου). That is Jesus, the God-man, the Second Adam (Rom 5:12). The hope of the resurrection of the dead rests in Christ.

22 Shall be made alive

( ζωοποιηθησοντα). First future passive indicative of ζωοποιεω, late verb (Aristotle) to give life, to restore to life as here. In verse 1Co 15:36 ζωοποιειτα is used in the sense of natural life as in Joh 5:21; Joh 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 παντες 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 Rom 5:18 about "all," and in verse 1Co 15:19 about "the many."

23 Order

( ταγματ). Old military term from τασσω, to arrange, here only in N.T. Each in his own division, troop, rank.At his coming

( εν τη παρουσια). The word παρουσια 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" (1Co 3:23; Gal 5:24) and so says nothing about judgment (cf. 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23).

24 Then cometh the end

( ειτα το τελος). No verb γινετα in the Greek. Supply "at his coming," the end or consummation of the age or world (Mat 13:39; Mat 13:49; 1Pe 4:7),When he shall deliver up

( οταν παραδιδω). Present active subjunctive (not optative) of παραδιδωμ with οταν, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist παραδω because it pictures a future proceeding.To God, even the Father

( τω θεω κα πατρ). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father.When he shall have abolished

( οταν καταργηση). First aorist active subjunctive with οταν, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On καταργεω see 1Co 6:13; 1Co 13:8; 1Co 13:10; 1Co 13:11.Rule

( αρχην),authority

( εξουσιαν),power

( δυναμιν). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.

25 Till he hath put

( αχρ ου θη). Second aorist active subjunctive of τιθημ, "till he put" (no sense in saying "hath put," merely effective aorist tense for climax. Αχρ (ου), μεχρ (ου), εως (ου) all are used for the same idea of indefinite future time.

26 The last enemy that shall be abolished is death

( εσχατος εχθρος καταργειτα ο θανατος). 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 1Co 15:24), the last enemy" (predicate and only one "last" and so no article as in 1Jn 2:18).

27 He put

( υπεταξεν). First aorist active of υποτασσω, to subject. Supply God ( θεος) as subject (Psa 8:7). See Heb 2:5-9 for similar use. Cf. 1Co 15:8.But when he saith

( οταν δε ειπη). 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 ειπη (second aorist active subjunctive) as a futurum exactum, merely "whenever he shall say."Are put in subjection

( υποτετακτα). Perfect passive indicative, state of completion, final triumph.It is evident that

( δηλον οτ). Supply εστιν (is) before οτ.He is excepted who did subject

( εκτος του υποταξαντος). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."

28 And when all things have been subjected

( οταν δε υποταγη τα παντα). Second aorist passive subjunctive of υποτασσω, 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

( ινα η ο θεος παντα εν πασιν). The final goal of all God's redemptive plans as Paul has so well said in Rom 11:36. Precisely this language Paul will use of Christ (Col 3:11).

29 Else

( επε). Otherwise, if not true. On this use of επε with ellipsis see on 1Co 5:10; 1Co 7:14.Which are baptized for the dead

( ο βαπτιζομενο υπερ των νεκρων). 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 ( υπερ in sense of περ as often as in 2Co 1:6) since baptism is a burial and a resurrection (Rom 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 1Co 15:30).At all

( ολως). See on 1Co 5:1.

30 Why do we also stand in jeopardy every hour?

( τ κα ημεις κινδυνευομεν πασαν ωραν?). We also as well as those who receive baptism which symbolizes death. Old verb from κινδυνος (peril, danger), in N.T. only here and Luk 8:23. Paul's Epistles and Acts (especially chapter 1Co 15:19) 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 1:8) 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 ( πασαν ωραν) naturally means all through every hour (extension).

31 I protest by that glorying in you

( νη την υμετεραν καυχησιν). No word for "I protest." Paul takes solemn oath by the use of νη (common in Attic) with the accusative. Only here in N.T., but in LXX (Gen 42:15). For other solemn oaths by Paul see 2Co 1:18; 2Co 1:23; 2Co 11:10; 2Co 11:31; Rom 9:1. For καυχησις see on 1Th 2:19. The possessive pronoun ( υμετεραν) is objective as εμην in 1Co 11:24.I die daily

( καθ' ημεραν αποθνησκω). I am in daily peril of death (2Co 4:11; 2Co 11:23; Rom 8:36).

32 After the manner of men

( κατα ανθρωπον). Like men, for applause, money, etc. (1Co 4:9; Phi 3:7).If I fought with wild beasts at Ephesus

( ε εθηριομαχησα εν Εφεσω). Late verb from θηριομαχος, 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 θηριομαχος. 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 11:23. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians.What doth it profit me?

( τ μο το οφελοσ?). What the profit to me?Let us eat and drink

( φαγωμεν κα πιωμεν). Volitive second aorist subjunctives of εσθιω and πινω. 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.

33 Be not deceived

( μη πλανασθε). Do not be led astray ( πλαναω) by such a false philosophy of life.Evil company

( ομιλια κακα). Evil companionships. Old word, ομιλια, from ομιλος (a crowd, gang, bunch). Only here in N.T. Good manners ( ηθη). Old word (kin to εθος) 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.

34 Awake up righteously

( εκνηψατε δικαιως). Wake up as if from drunkenness. Εκνηφω, only here in N.T. sin not ( μη αμαρτανετε). Stop sinning.No knowledge of God

( αγνωσιαν θεου). 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 ( εντροπην, turning in on oneself). See on 1Co 6:5 for εντροπη.

35 But some one will say

( αλλα ερε τις). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary.How

( πως). 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 1Co 15:36).With what manner of body

( ποιω σωματ). 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 1Co 15:38-54) and by analogy of nature (Cf. Butler's famous Analogy). It is a spiritual, not a natural, body that is raised. Σωμα here is an organism.Flesh

( σαρξ) is the σωμα for the natural man, but there is spiritual ( πνευματικον) σωμα for the resurrection.

36 Thou foolish one

( αφρων). Old word ( α privative, φρην), 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 συ (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent.Except it die

( εαν μη αποθανη). 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.

37 Not the body which shall be

( ου το σωμα το γενησομενον). Articular future participle of γινομα, literally, "not the body that will become." The newbody

( σωμα) is not yet in existence, but only the seed ( κοκκος, grain, old word, as in Mat 13:31).It may chance

( ε τυχο). Fourth class condition as in 1Co 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.

38 A body of its own

( ιδιον σωμα). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On σπερμα, seed, old word from σπειρω, to sow, see on Mat 13:24.

39 The same flesh

( η αυτη σαρξ). 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

( κτηνων). Old word, from κταομα, to possess, and so property. See Luk 10:34.Of birds

( πτηνων). Old word from πετομα, to fly, winged, flying. Only here in N.T.

40 Celestial

( επουρανια). Old word, from επ, upon, ουρανος, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merelyterrestrial

( επιγεια, upon earth, επι, γε) 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

( ετερα μεν)--is another

( ετερα δε). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Phi 3:21).

41 For one star differeth from another star in glory

( αστηρ γαρ αστερος διαφερε εν δοξη). A beautiful illustration of Paul's point. Αστερος is the ablative case after διαφερε (old verb διαφερω, Latin differo, our differ, bear apart). On αστηρ see Mat 2:7 and αστρον Luk 21:25. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument.In glory

( εν δοξη). Old word from δοκεω, 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.

42 So is the resurrection of the dead

( ουτως κα η αναστασις των νεκρων). 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

( σπειρετα). In death, like the seed (1Co 15:37).In incorruption

( εν αφθαρσια). Late word from α privative and φθειρω, 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.

43 In weakness

( εν ασθενεια). Lack of strength as shown in the victory of death.In power

( εν δυναμε). Death can never conquer this new body, "conformed to the body of His glory" (Phi 3:21).

44 A natural body

( σωμα ψυχικον). See on 1Co 2:14 for this word, a difficult one to translate since ψυχη 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 ψυχη either as soul or life. The same difficulty exists as to a spiritual body ( σωμα πνευματικον). The resurrection body is not wholly πνευμα. Caution is needed here in filling out details concerning the ψυχη and the πνευμα. 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 (Phi 3:21). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us.If there is

( ε εστιν). "If there exists" ( εστιν means this with accent on first syllable), a condition of first class assumed as true.There is also

( εστιν κα). There exists also.

45 Became a living soul

( εγενετο εις ψυχην ζωσαν). Hebraistic use of εις in predicate from LXX. God breathed a soul ( ψυχη) into "the first man."The last Adam became a life-giving spirit

( ο εσχατος Αδαμ εις πνευμα ζωοποιουν). Supply εγενετο (became). Christ is the crown of humanity and has power to give us the new body. In Rom 5:12-19 Paul calls Christ the Second Adam.

46 Howbeit that is not first which is spiritual, but that which is natural

( αλλ' ου πρωτον το πνευματικον, αλλα το ψυχικον). Literally, "But not first the spiritual, but the natural." This is the law of growth always.

47 Earthly

( χοικος). Late rare word, from χους, dust.The second man from heaven

( ο δευτερος ανθρωπος εξ ουρανου). Christ had a human ( ψυχικον) 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.

48 As is the earthly

( οιος ο χοικος). Masculine gender because of ανθρωπος and correlative pronouns ( οιοσ, τοιουτο) of character or quality. All men of dust ( χοικο) correspond to "the man of dust" ( ο χοικος), the first Adam.As is the heavenly

( οιος ο επουρανιος). Christ in his ascended state (1Th 4:16; 2Th 1:7; Eph 2:6; Eph 2:20; Phi 3:20).

49 We shall also bear

( φορεσομεν κα). Old MSS. (so Westcott and Hort) read φορεσωμεν κα. 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 φερω.

50 Cannot inherit

( κληρονομησα ου δυναντα). 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.

51 A mystery

( μυστηριον). 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

( παντες ου κοιμηθησομεθα). Future passive indicative of κοιμαομα, 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

( παντες δε αλλαγησομεθα). Second future passive indicative of αλλασσω. 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.

52 In a moment

( εν ατομω). Old word, from α privative and τεμνω, 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

( εν ριπη οφθαλμου). Old word ριπη from ριπτω, 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

( εν τη εσχατη σαλπιγγ). Symbolical, of course. See on 1Th 4:16; Mat 24:31.

53 Must put on

( δε ενδυσασθα). Aorist (ingressive) middle infinitive, put on as a garment.Immortality

( αθανασιαν). Old word from αθανατος, undying, and that from α privative and θνησκω, to die. In N.T. only here and 1Ti 6:16 where God is described as having immortality.

54 Shall have put on

( ενδυσητα). First aorist middle subjunctive with οταν whenever, merely indefinite future, no futurum exactum, merely meaning, "whenever shall put on," not "shall have put on."Is swallowed up

( κατεποθη). First aorist passive indicative of καταπινω, old verb to drink down, swallow down. Perfective use of κατα- where we say "up," "swallow up." Timeless use of the aorist tense. Paul changes the active voice κατεπιεν 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.

55 Victory

( νικος). Late form of νικη.O death

( θανατε). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hos 13:14) to death. Paul never uses Hades.Thy sting

( σου το κεντρον). Old word from κεντρεω, to prick, as in Act 26:14. In Rev 9:10 of the sting of locusts, scorpions. The serpent death has lost his poison fangs.

56 The power of sin

( η δυναμις της αμαρτιας). See Rom 4:15; Rom 5:20; Rom 6:14; Rom 6:7; Gal 2:16; Gal 3:1-5 for Paul's ideas here briefly expressed. In man's unrenewed state he cannot obey God's holy law.

57 But thanks be to God

( τω δε θεω χαρις). Exultant triumph through Christ over sin and death as in Rom 7:25.

58 Be ye steadfast, unmovable

( εδραιο γινεσθε, αμετακινητο). "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

( εργον),labour

( κοπος, toil). The best answer to doubt is work.

16

1 Now concerning the collection for the saints

( περ δε της λογιας της εις τους αγιους). 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 1Co 16:2; 1Co 16:9). This word λογια (or -εια) is now known to be derived from a late verb λογευω, to collect, recently found in papyri and inscriptions (Deissmann, Bible Studies, p. 143). The word λογια 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

( ουτως κα υμας ποιησατε). Paul had given orders ( διεταξα) 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; 2Co 9:1-5). Now do what you pledged.

2 Upon the first day of the week

( κατα μιαν σαββατου). For the singular σαββατου (sabbath) for week see Luk 18:12; Mar 16:9. For the use of the cardinal μιαν in sense of ordinal πρωτην after Hebrew fashion in LXX (Robertson, Grammar, p. 672) as in Mar 16:2; Luk 24:1; Act 20:7. Distributive use of κατα also.Lay by him in store

( παρ' εαυτω τιθετω θησαυριζων). By himself, in his home. Treasuring it (cf. Mat 6:19. for θησαυριζω). Have the habit of doing it, τιθετω (present imperative).As he may prosper

( οτ εαν ευοδωτα). Old verb from ευ, well, and οδος, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and Rom 1:10; 3Jn 1:2. It is uncertain what form ευοδωτα 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 ευοδωθη (first aorist passive subjunctive). But the sense is not altered. Hοτ is accusative of general reference and εαν 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.

3 When I arrive

( οταν παραγενωμα). Whenever I arrive, indefinite temporal conjunction οταν and second aorist middle subjunctive.Whomsoever ye shall approve by letters

( ους εαν δοκιμασητε δι' επιστολων). Indefinite relative with εαν and aorist subjunctive of δοκιμαζω (to test and so approve as in Phi 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 8:20). Curiously enough no names from Corinth occur in the list in Act 20:4.To carry

( απενεγκειν). Second aorist active infinitive of αποφερω, to bear away.Bounty

( χαριν). Gift, grace, as in 2Co 8:4-7. As a matter of fact, the messengers of the churches ( αποστολο εκκλησιων 2Co 8:23) went along with Paul to Jerusalem (Act 20:4).

4 And if it be meet for me to go also

( εαν δε αξιον η του καμε πορευεσθα). "If the collection be worthy of the going as to me also." Condition of third class ( εαν--η) and the articular infinitive in the genitive ( του) after αξιον. The accusative of general reference ( καμε, me also) with the infinitive. So the awkward phrase clears up.

5 When I shall have passed through Macedonia

( οταν Μακεδονιαν διελθω). "Whenever I pass through (second aorist active subjunctive of διερχομα) Macedonia" (see construction in verse 1Co 16:3).I do pass through

( διερχομα). I plan to pass through, futuristic use of present indicative.

6 It may be

( τυχον). Neuter accusative of second aorist active participle of τυγχανω used as an adverb (in Plato and Xenophon, but nowhere else in N.T.).Or even winter

( η κα παραχειμασω). Future active of late verb παραχειμαζω ( χειμων, winter). See on Act 27:12; Act 28:11; Tit 3:12. He did stay in Corinth for three months (Act 20:3), probably the coming winter.Whithersoever I go

( ου εαν πορευωμα). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Act 20:3).

7 Now by the way

( αρτ εν παροδω). Like our "by the way" ( παροδος), incidentally.If the Lord permit

( εαν ο Κυριος επιτρεψη). Condition of the third class. Paul did everything εν Κυριω (Cf. Act 18:21).

8 Until Pentecost

( εως της Πεντηκοστης). He writes them in the spring before pentecost. Apparently the uproar by Demetrius hurried Paul away from Ephesus (Act 20:1).

9 For a great and effectual door is opened unto me

( θυρα γαρ μο ανεωιγεν μεγαλη κα ενεργης). Second perfect active indicative of ανοιγω, to open. Intransitive, stands wide open at last after his years there (Act 20:31). A wide open door. What does he mean by ενεργης? It is a late word in the Koine. In the papyri a medical receipt has it for "tolerably strong." The form ενεργος 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 " ενεργης" (powerful). Paul means that he has at least a great opportunity for work in Ephesus.And there are many adversaries

( κα αντικειμενο πολλο). "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 1Co 16:19 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 1:8).

10 That he be without fear

( ινα αφοβως γενητα). Evidently he had reason to fear the treatment that Timothy might receive in Corinth as shown in 1Co 4:17-21.

11 For I expect him

( εκδεχομα γαρ αυτον). Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus (Act 19:22) and Titus sent to Corinth whom Paul then arranged to meet in Troas (2Co 2:12).

12 And it was not at all his will to come now

( κα παντως ουκ ην θελημα ινα νυν ελθη). Adversative use of κα = "but." Apollos had left Corinth in disgust over the strife there which involved him and Paul (1Co 16:1). He had had enough of partisan strife over preachers.

13 Watch ye

( γρηγορειτε). Stay awake. Late present from εγρηγορα second perfect of εγειρω, to awake.Quit you like men

( ανδριζεσθε). Play the man. Middle voice, show yourselves men. From ανηρ, a man.

15 Ye know

( οιδατε). Koine form for second perfect indicative used as present of οραω. Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1Co 1:16 and in 1Co 16:17. For απαρχη see on 1Co 15:20; 1Co 15:23.They have set themselves

( εταξαν εαυτους). 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 That ye also be in subjection unto such

( ινα κα υμεις υποτασσησθε τοις τοιουτοις). This is the exhortation begun in verse 1Co 16:15. 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.

17 At the coming

( επ τη παρουσια). At the coming here of Stephanas, etc., the very word used of the παρουσια of Christ (1Co 15:23).That which was lacking on your part they supplied

( το υμετερον υστερημα ουτο ανεπληρωσαν). 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.

18 For they refreshed my spirit and yours

( ανεπαυσαν γαρ το εμον πνευμα κα το υμων). They did both. The very verb used by Jesus in Mat 11:28 for the refreshment offered by him to those who come to him, fellowship with Jesus, and here fellowship with each other.

19 The churches of Asia

( α εκκλησια της Ασιας). True of the Roman province (Act 10:10; Act 10:26; Col 1:6; Col 2:1; Col 4:13; Col 4:16). The gospel spread rapidly from Ephesus.With the church that is in their house

( συν τη κατ' οικον αυτων εκκλησια). Paul had long ago left the synagogue for the school house of Tyrannus (Act 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 (Act 18:2) and now again in Ephesus (Act 18:19; Act 20:34). It was their habit wherever they lived (Rom 16:5).

20 With a holy kiss

( εν φιληματ αγιω). 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; Rom 3:8; 1Pe 5:14. It seems never to have been promiscuous between the sexes.

21 Of me Paul with mine own hand

( τη εμη χειρ Παυλου). Literally, "With the hand of me Paul." The genitive Παυλου is in apposition with the possessive pronoun εμη 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.

22 Αναθεμα. The word seems a bit harsh to us, but the refusal to love Christ ( ου φιλε) on the part of a nominal Christian deserves αναθεμα (see on 1Co 12:3 for this word). Μαραν αθα. This Aramaic phrase means "Our Lord ( μαραν) cometh ( αθα)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. 1Th 4:14; Jas 5:7; Phi 4:5; Rev 1:7; Rev 3:11; Rev 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected Μαραν αθα with Αναθεμα.