1Cor 1:12-4:21 | RWP | e4.org | Now this I mean ( λεγω δε τουτο ). Explanatory use of λεγω . Each has his party leader. Απολλω is genitive of Απολλως ( ), probably abbreviation of Απολλωνιυς as seen in Codex Bezae for . See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul ( ; ). 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 ( ). Χηφα is the genitive of Χηφας , the Aramaic name given Simon by Jesus ( ), Πετρος in Greek. Except in , Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference ( ; ). Paul had to rebuke him at Antioch for his timidity because of the Judaizers ( ), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If . be accepted as genuine, as I do, there is proof of cordial relations between them and 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.

‏ 1 Corinthians 1:12-31

Now this I mean ( λεγω δε τουτο ). Explanatory use of λεγω. Each has his party leader. Απολλω is genitive of Απολλως (Ac 18:24), probably abbreviation of Απολλωνιυς as seen in Codex Bezae for Ac 18:24. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Co 2:1; 2Co 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Co 16:12). Χηφα is the genitive of Χηφας, the Aramaic name given Simon by Jesus (Joh 1:42), Πετρος in Greek. Except in Ga 2:7, 8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Ac 15:7-11; Ga 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Ga 2:11-14), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2Pe 3:15f. be accepted as genuine, as I do, there is proof of cordial relations between them and 1Co 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision.

And I of Christ ( 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.

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 say

into for εις rather than

in since εις is the same preposition originally as εν and both are used with βαπτιζω as in Ac 8:16; 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Mt 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of 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).

I thank God ( ευχαριστω τω θεω ). See verse 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 (Ac 18:8), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Ro 16:23), possibly though not clearly the hospitable Gaius of 3Jo 1:5, 6. The prominence and importance of these two may explain why Paul baptized them.

Lest any man should say ( ινα μη τις ειπη ). Certainly sub-final ινα again or contemplated result as in 7:29; Joh 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (Joh 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.

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 (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; Php 3:1; 4:8; Eph 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Ro 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

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 be

a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Ac 10:48). Paul is fond of this late Greek verb from 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).

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

wisdom of word in verse 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, 21, 23; 2:14; 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" (Ro 8:24), as a present state, "ye have been saved" (Ep 2:5), as a process, "ye are being saved" (1Co 15:2), as a future result, "thou shalt be saved" (Ro 10:9).

The power of God ( δυναμις θεου ). So in Ro 1:16. No other message has this dynamite of God (1Co 4:20). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

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.

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 (Ac 6:9; 9:29; 17:18; 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 Ro 1:22. In Mt 5:13; Lu 14:34 it is used of salt that is tasteless.

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

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 23. The metaphor is that of the herald proclaiming the approach of the king (Mt 3:1; 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.

Seeing that ( επειδη ). Resumes from verse 21. The structure is not clear, but probably verses 23, 24 form a sort of conclusion or apodosis to verse 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 (Mt 12:38; 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 Ac 17:23.

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 2:2; Ga 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 (Mt 27:42; Lu 24:21).

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

But to them that are called ( αυτοις δε τοις κλητοις ). Dative case, to the called themselves.

Christ ( Χριστον ). Accusative case repeated, object of κηρυσσομεν, both

the power of God ( θεου δυναμιν ) and

the 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.

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 (Mt 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.

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

Calling ( κλησιν ). The act of calling by God, based not on the external condition of those called ( κλητο, verse 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.

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 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 is

that 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.

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.

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 (Co 2:2f.) "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 Ro 1:17 we see clearly Paul's idea of the God kind of righteousness ( δικαιοσυνη ) in Christ. In Ro 3:24 we have Paul's conception of redemption ( απολυτρωσις, setting free as a ransomed slave) in Christ. In Ro 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 Ac 10:35; 24:25; 1Th 4:3-7; 1Co 1:2.

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

‏ 1 Corinthians 2

Not with excellency of speech or of wisdom ( ου καθ' υπεροχην λογου η σοφιας ). Hυπεροχη is an old word from the verb υπερεχω (Php 4:7) and means preeminence, rising above. In N.T. only here and 1Ti 2:2 of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, Bible Studies, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot).

The mystery of God ( το μυστηριον του θεου ). So Aleph A C Copt. like 2:7, but B D L P read μαρτυριον like 1:6. Probably

mystery is correct. Christ crucified is the mystery of God (Col 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from μυεω, to close, to shut, to initiate (Php 4:12). This mystery was once hidden from the ages (Col 1:26), but is now made plain in Christ (1Co 2:7; Ro 16:25f.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's Vocabulary).

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 (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.

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; Php 2:12; Eph 6:5.

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 1Ki 13. 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 the

plausibility 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 and

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

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.

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 (3:1) and adults or grown men (common use of τελειος for relative perfection, for adults, as is in 1Co 14:20; Php 3:15; Eph 4:13; Heb 5:14). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity.

Of this world ( του αιωνος τουτου ). This age, more exactly, as in 1:20. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott).

Which are coming to naught ( των καταργουμενων ). See on 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.

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 2:1 for mystery. It is not certain whether

in a mystery is to be taken with

wisdom or

we speak. The result does not differ greatly, probably with

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

That hath been hidden ( την αποκεκρυμμενην ). See Ro 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).

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 (Ac 3:17) as the only hope for repentance on their part (Ac 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 (Lu 22:69; 23:43)" (Robertson and Plummer). See Jas 2:1; Ac 7:2; Eph 1:17; Heb 9:5.

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; 65:17; 52:15 in a sort of catena or free chain of quotations as he does in Ro 3:10-18. There is also an anacoluthon for 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 (Lu 2:31; Mt 20:23; 25:34; Mr 10:40; Heb 11:16) and of final misery (Mt 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1Co 1:5-7).

Heart ( καρδιαν ) here as in Ro 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now

revealed and made plain, not of mysteries still unknown.

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 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" (Ro 16:25), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards).

Searcheth all things ( 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 Ro 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" (Re 2:24) and Paul's language in Ro 11:33 "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

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 Ro 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 6-10.

But we ( ημεις δε ). We Christians like

us ( ημιν ) in verse 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 6. See also Ro 8:4, 6, 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.

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 10), illumination (verse 12), and inspiration (verse 13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).

Not in words which man's wisdom teacheth ( 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 (Ge 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2Co 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is 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 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 13. On the whole this is the most natural way to take it, though various other possibilities exist.

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 his

Spirit, 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 Jude 1:19; Jas 3:15. In 1Co 15:44, 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 Ro 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 (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 Ac 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).

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.

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 (relative

who) is almost consecutive (result). The πνευματικος man is superior to others who attempt even to instruct God himself. See on Ac 9:22; 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 6-13). Thus with the mind ( νους. Cf. Php 2:5; Ro 8:9, 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."

‏ 1 Corinthians 3

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 Ro 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, 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, Ga 2:20), but we are not to live according to the flesh ( κατα σαρκα, Ro 8:12). It is not culpable to a babe in Christ ( νηπιος, 1Co 13:11), unless unduly prolonged (1Co 14:20; Heb 5:13f.). It is one of the tragedies of the minister's life that he has to keep on speaking to the church members "as unto babes in Christ" ( 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).

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.

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 (Ro 10:2) and easily becomes jealousy (same root through the French jaloux) as zeal. Ardour may be like the jealousy of God (2Co 11:2) or the envy of men (Ac 5:17). 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.

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 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.

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 (Mt 20:26) or waiter (Joh 2:5). Paul so describes himself as a minister (Col 1:23, 25). The technical sense of deacon comes later (Php 1:1; 1Ti 3:8, 12).

As the Lord gave to him ( 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; 4 and it is made plain in chapter 1Co 12.

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

Apollos watered ( Απολλως εποτισεν ). Apollos irrigated the church there as is seen in Ac 18:24-19:1. Another aorist tense as in verse 2.

But God gave the increase ( 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 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.

So then neither--neither--but ( Hωστε ουτε--ουτε--αλλ' ). Paul applies his logic relentlessly to the facts. He had asked

what ( τ ) is Apollos or Paul (verse 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.

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.

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.

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 (Mt 13:55; Mr 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 (Lu 6:48; 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 Ac 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 (10, 11, 12, 14). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come.

Take heed how he buildeth thereon ( 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.

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, Ga 1:6; 2Co 11:4) which is not another ( αλλο, Ga 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 Ps 118:22f. to the members of the Sanhedrin who challenged his authority (Mr 11:10f.; Mt 21:42-45; Lu 20:17f.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone ( ακρογωναιος, Eph 2:20). All believers are living stones in this temple (1Pe 2:5). But there is only one foundation possible.

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 Mr 6:39) and stubble ( καλαμη, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as Ex 5:12) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9 or to the character of the teaching as in verse 13. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15) and shoddy men (verse 17). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

The day ( η ημερα ). The day of judgment as in 1Th 5:4 (which see), Ro 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; 2:8. This metaphor of fire was employed in the O.T. (Da 7:9f.; Mal 4:1) and by John the Baptist (Mt 3:12; Lu 3:16f.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test, 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.

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 (Mt 20:8) will come for the work that stands this test (gold, silver, precious stones)

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 Mt 16:26; Mr 8:36; Lu 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 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.

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 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 (Ac 7:48; 17:24).

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 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.

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 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 (1:18-20, 23; 2:14), this self-conceit, has led to strife and wrangling. Cut it out.

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 Ro 11:35 and both times with variations from the LXX. This word occurs in Ecclesiasticus 26:7; 34:2. In Ps 2:12 the LXX has 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).

And again ( κα παλιν ). Another confirmatory passage from Ps 94:11.

Reasonings ( διαλογισμους ). More than cogitationes (Vulgate), sometimes disputations (Php 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.

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 (1:31).

Yours ( υμων ). Predicate genitive, belong to you. All the words in this verse and 23 are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except 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.

‏ 1 Corinthians 4

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 (Lu 4:20 the attendant in the synagogue) and the Acts (Ac 13:5) of John Mark. The

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

as ( 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, Lu 12:42), but a master (Lu 16:1) over the other slaves in the house (menservants παιδας, maidservants παιδισκας Lu 12:45), an overseer ( επιτροπος ) over the rest (Mt 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 (Mt 13:11). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Mt 13:51; 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see on 1Co 2:7 for this word) of God and are expected to teach them. "The church is the οικος (1Ti 3:15), God the οικοδεσποτης (Mt 13:52), the members the οικειο (Ga 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.

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

Moreover ( λοιπον ). Like λοιπον in 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.

But with me ( εμο δε ). The ethical dative of personal relation and interest, "as I look at my own case." Cf. Php 1:21.

It is a very small thing ( 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 2. For the verb (first aorist passive subjunctive of ανακρινω ) see on 1Co 2:14f. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord.

Or of man's judgement ( η υπο ανθρωπινης ημερας ). Or "by human day," in contrast to the Lord's Day (der Tag) in 3:13. "That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy" (Robertson and Plummer).

Yea, I judge not mine own self ( 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.

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. Ac 5:2; 12:12; 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 2).

Wherefore ( ωστε ). As in 3:21 which see.

Judge nothing ( μη τ κρινετε ). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Mt 7:1. The censorious habit was ruining the Corinthian Church.

Before the time ( προ καιρου ). The day of the Lord in 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 (Ro 2:29) will come to each then ( τοτε ) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

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 Php 2:7; Ro 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used 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 Php 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" ( 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, 31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1Co 1:19, 31; 3:19, 20.

That ye be not puffed up ( 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 Ga 4:17 (cf. ινα γινωσκομεν in 1Jo 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 ).

Maketh thee to differ ( σε διακρινε ). Distinguishes thee, separates thee. Διακρινω means to sift or separate between ( δια ) as in Ac 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 Ro 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

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 Ac 27:38 which see. Paul may refer to De 31:20; 32:15. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also.

Already ye are become rich ( 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 (Lu 22:29f.; 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 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-.

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 (Ac 19:29, 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.

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; Php 3:7). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Ενδοξος, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

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 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 Mt 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.

We toil ( κοπιωμεν ). Common late verb for weariness in toil (Lu 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 Ac 20:34. This personal touch gives colour to the outline. Paul alludes to this fact often (1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co 11:7). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317.

Being reviled we bless ( λοιδορουμενο ευλογουμεν ). Almost the language of Peter about Jesus (1Pe 2:23) in harmony with the words of Jesus in Mt 5:44; Lu 6:27.

Being persecuted we endure ( 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; 6:3-10 for an interpretation of his language here.

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 Pr 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 Ac 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.

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.

To admonish ( νουθετων ). Literally, admonishing (present active participle of νουθετεω ). See on 1Th 5:12, 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 Ga 3:24 (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, Vocabulary) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word.

I begot you ( υμας εγεννησα ). Paul is their

spiritual father in Christ, while Apollos and the rest are their

tutors in Christ.

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.

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

In every church ( 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 spokesman

will remind ( αναμνησε ) the Corinthians of Paul's teachings.

Some are puffed up ( εφυσιωθησαν ). First aorist (effective) passive indicative of φυσιοω which see on verse 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.

If the Lord will ( εαν ο κυριος θεληση ). Third-class condition. See James 4:15; Ac 18:21; 1Co 16:7 for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud.

But the power ( 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. 2 Co 1; 2; 10; 11; 12; 13). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

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.