# commentaries

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He that resisteth [&#959; &#945; &#957; &#964; &#953; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., setteth himself in array against. See on <a href='B:670 5:5'>1Pe 5:5</a>; <a href='B:510 18:6'>Act 18:6</a>.<p/>Resisteth [&#945; &#957; &#952; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Rev., better, withstandeth. See on ch. <a href='B:520 9:19'>Rom 9:19</a>. Ordinance [&#948; &#953; &#945; &#964; &#945; &#947; &#951;]. From tassw to put in place, which appears in the first resisteth. He setteth himself against that which is divinely set. Damnation [&#954; &#961; &#953; &#956; &#945;]. Judicial sentence. Rev., better, judgment.


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Beareth [&#966; &#959; &#961; &#949; &#953;]. Beareth and weareth. A frequentative form of ferw to bear.<p/>Sword [&#956; &#945; &#967; &#945; &#953; &#961; &#945; &#957;]. See on <a href='B:730 6:4'>Rev 6:4</a>. Borne as the symbol of the magistrate's right to inflict capital punishment. Thus Ulpian : "They who rule whole provinces have the right of the sword (jus gladii)." The Emperor Trajan presented to a provincial governor, on starting for his province, a dagger, with the words, "For me. If I deserve it, in me."


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Pay ye tribute [&#966; &#959; &#961; &#959; &#965; &#962; &#964; &#949; &#955; &#949; &#953; &#964; &#949;]. Teleite ye pay is, literally, ye accomplish or fulfill carrying the sense of the fulfillment of an obligation. Forouv tribute is from ferw to bring something brought. Rev. makes the verb indicative, ye pay.<p/>God's ministers [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#959; &#953; &#952; &#949; &#959; &#965;]. See on ministration, <a href='B:490 1:23'>Luk 1:23</a>, and ministered, <a href='B:510 13:2'>Act 13:2</a>. In ver. 4, diakonov is used for minister. The word here brings out more fully the fact that the ruler, like the priest, discharges a divinely ordained service. Government is thus elevated into the sphere of religion. Hence Rev., ministers of God's service.<p/>Attending continually. The same word as continuing steadfastly in ch. 12 12.


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To all. Probably all magistrates, though some explain all men.<p/>Tribute - custom [&#966; &#959; &#961; &#959; &#957; - &#964; &#949; &#955; &#959; &#962;]. Tribute on persons : custom on goods.


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Another [&#964; &#959; &#957; &#949; &#964; &#949; &#961; &#959; &#957;]. Lit., the other, or the different one, the word emphasizing more strongly the distinction between the two parties. Rev., his neighbor.


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Thou shalt not commit adultery, etc. Omit thou shalt not bear false witness. The seventh commandment precedes the sixth, as in <a href='B:480 10:19'>Mar 10:19</a>; <a href='B:490 18:20'>Luk 18:20</a>; <a href='B:660 2:11'>Jas 2:11</a>.<p/>It is briefly comprehended [&#945; &#957; &#945; &#954; &#949; &#966; &#945; &#955; &#945; &#953; &#959; &#965; &#964; &#945; &#953;]. Only here and <a href='B:560 1:10'>Eph 1:10</a>. Rev., it is summed up. Ana has the force of again in the sense of recapitulation. Compare <a href='B:30 19:18'>Lev 19:18</a>. The law is normally a unit in which there is no real separation between the commandments. "Summed up in one word." The verb is compounded, not with kefalh head, but with its derivative kefalaion the main point.<p/>Namely thou shalt love, etc. [&#949; &#957; &#964; &#969; &#945; &#947; &#945; &#960; &#951; &#963; &#949; &#953; &#962;]. The Greek idiom is, it is summed up in the thou shalt love, the whole commandment being taken as a substantive with the definite article.<p/>Neighbor [&#964; &#959; &#957; &#960; &#955; &#951; &#963; &#953; &#959; &#957;]. See on <a href='B:470 6:43'>Mat 6:43</a>.


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And that knowing the time - now. Referring to the injunction of ver. 8. Knowing, seeing that ye know. The time [&#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957;], the particular season or juncture. Rev., season. See on <a href='B:470 12:1'>Mat 12:1</a>. Now [&#951; &#948; &#951;], better, already.<p/>Our salvation [&#951; &#956; &#969; &#957; &#951; &#963; &#969; &#964; &#951; &#961; &#953; &#945;]. Others, however, and better, as Rev., construe hJmwn of us (salvation of us, i e., our) with nearer, and render salvation is nearer to us. This is favored by the order of the Greek words. The other rendering would lay an unwarranted emphasis on our. The reference is apparently to the Lord's second coming, rather than to future glory.


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Is far spent [&#960; &#961; &#959; &#949; &#954; &#959; &#968; &#949; &#957;]. The A. V. gives a variety of renderings to this verb. <a href='B:490 2:52'>Luk 2:52</a>, increased; <a href='B:550 1:14'>Gal 1:14</a>, profited; <a href='B:620 3:9'>2Ti 3:9</a>, proceed; 13, wax. The word originally means to beat forward or lengthen out by hammering. Hence to promote, and intransitively to go forward or proceed.<p/>Let us cast off [&#945; &#960; &#959; &#952; &#969; &#956; &#949; &#952; &#945;]. As one puts off the garments of the night. For this use of the simple tiqhmi, see on giveth his life, <a href='B:500 10:11'>Joh 10:11</a>.


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Honestly [&#949; &#965; &#963; &#967; &#951; &#956; &#959; &#957; &#969; &#962;]. Honest is originally honorable, and so here. Compare Wyclif's version of <a href='B:530 12:23'>1Co 12:23</a> : "And the members that be unhonest have more honesty; for our honest members have need of none." From euj well, schma fashion. See on <a href='B:470 17:2'>Mat 17:2</a>. Hence becomingly. Compare <a href='B:530 14:40'>1Co 14:40</a>; <a href='B:590 4:12'>1Th 4:12</a>. The word refers more particularly to the outward life, and thus accords with walk, and in the day the time of observation.<p/>Rioting [&#954; &#969; &#956; &#959; &#953; &#962;]. Lit., revellings. See on <a href='B:670 4:3'>1Pe 4:3</a>.<p/>Drunkenness [&#956; &#949; &#952; &#945; &#953; &#963;]. See on <a href='B:490 21:34'>Luk 21:34</a>; <a href='B:500 2:10'>Joh 2:10</a>.<p/>Wantonness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945; &#953; &#962;]. See on lasciviousness, <a href='B:480 7:22'>Mar 7:22</a>. All these three are plural : riotings, drunkennesses, wantonnesses.<p/>Envying [&#950; &#951; &#955; &#969;]. Rev., jealousy. See on <a href='B:660 3:14'>Jas 3:14</a>.


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Provision [&#960; &#961; &#959; &#957; &#959; &#953; &#945; &#957;]. Etymologically akin to take thought for, in ch. 13 17.<p/>Flesh. In the moral sense : the depraved nature.


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Weak in the faith. Probably referring to a class of Jewish Christians with Essenic tendencies. 67 Better, as Rev., in faith, the reference being to faith in Christ, not to christian doctrine. See on <a href='B:510 6:7'>Act 6:7</a>.<p/>Receive ye [&#960; &#961; &#959; &#963; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#963; &#952; &#949;]. Into fellowship. See on <a href='B:470 16:22'>Mat 16:22</a>. Doubtful disputations [&#948; &#953; &#945; &#954; &#961; &#953; &#963; &#949; &#953; &#962; &#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#969; &#957;]. Lit., judgings of thoughts. The primary meaning of dialogismov is a thinking - through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on <a href='B:480 7:21'>Mar 7:21</a>. Diakrisiv has the same sense as in the other two passages where it occurs (<a href='B:530 12:10'>1Co 12:10</a>; <a href='B:650 5:14'>Heb 5:14</a> ); discerning with a view to forming a judgment. Hence the meaning is, "receive these weak brethren, but not for the purpose of passing judgment upon their scruples."


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Believeth that he may eat [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#953; &#966; &#945; &#947; &#949; &#953; &#957;]. The A. V. conveys the sense of having an opinion, thinking. But the point is the strength or weakness of the man's faith (see ver. 1) as it affects his eating. Hence Rev., correctly, hath faith to eat.<p/>Herbs (lacana). From lacainw to dig. Herbs grown on land cultivated by digging : garden - herbs, vegetables. See on <a href='B:480 4:32'>Mar 4:32</a>; <a href='B:490 12:42'>Luk 12:42</a>.


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Despise [&#949; &#958; &#959; &#965; &#952; &#949; &#957; &#949; &#953; &#964; &#969;]. The verb means literally to throw out as nothing. Rev., better, set at nought.<p/>Judge [&#954; &#961; &#953; &#957; &#949; &#964; &#969;]. Judgment is assigned to the weak brother, contempt to the stronger. Censoriousness is the peculiar error of the ascetic, contemptuousness of the liberal. A distinguished minister once remarked : "The weak brother is the biggest bully in the universe!" Both extremes are allied to spiritual pride.<p/>Hath received [&#960; &#961; &#959; &#963; &#949; &#955; &#945; &#946; &#949; &#964; &#959;]. The aorist points to a definite time - when he believed on Christ, though there is still a reference to his present relation to God as determined by the fact of his reception then, which may warrant the rendering by the perfect.


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Who art thou? [&#963; &#965; &#964; &#953; &#962; &#949; &#953;] Thou, first in the Greek order and peculiarly emphatic. Addressing the weak brother, since judgest corresponds with judge in ver. 3.<p/>Servant [&#959; &#953; &#954; &#949; &#964; &#951; &#957;]. Strictly, household servant. See on <a href='B:670 2:18'>1Pe 2:18</a>. He is a servant in Christ s household. Hence not another man's, as A. V., but the servant of another, as Rev. Allotrion of another is an adjective.<p/>He shall be holden up [&#963; &#964; &#945; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Rev., shall be made to stand; better, both because the rendering is more truthful, and because it corresponds with the kindred verb stand - he standeth, make him stand.<p/>Is able [&#948; &#965; &#957; &#945; &#964; &#949; &#953;]. Stronger than dunatai can. The sense is, is mighty. Hence Rev., hath power.


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Esteemeth every day alike (krinei pasan hJmeran). Alike is inserted. Lit., judgeth every day; subjects every day to moral scrutiny.<p/>Be fully persuaded [&#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#949; &#953; &#963; &#952; &#969;]. Better, Rev., assured. See on most surely believed, <a href='B:490 1:1'>Luk 1:1</a>.<p/>In his own mind. "As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake" (Bengel).


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To himself. But unto Christ. See ver. 8. Hence the meaning "a Christian should live for others," so often drawn from these words, is not the teaching of the passage.


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Might be Lord [&#954; &#965; &#961; &#953; &#949; &#965; &#963; &#951;]. Lit., might Lord it over. Justifying the term Lord applied to Christ in vers. 6, 8.


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Why dost thou judge [&#963; &#965; &#964; &#953; &#954; &#961; &#953; &#957; &#949; &#953; &#962;]. Thou emphatic, in contrast with the Lord. So Rev., "thou, why dost thou Judge ?" Referring to the weak brother. Compare judge as in ver. 4. The servant of another is here called brother.<p/>Judgment seat of Christ [&#964; &#969; &#946; &#951; &#956; &#945; &#964; &#953; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. The best texts read Qeou of God So Rev. For judgment - seat, see on to set his foot on, <a href='B:510 7:5'>Act 7:5</a>.


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As I live, etc. From <a href='B:290 45:23'>Isa 45:23</a>. Hebrew : By myself I swear... that to me every knee shall bow, every tongue shall swear. Septuagint the same, except shall swear by God.<p/>Shall confess [&#949; &#958; &#959; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#949; &#964; &#945; &#953;]. Primarily, to acknowledge, confess, or profess from [&#949; &#958;] the heart. To make a confession to one's honor; thence to praise. So <a href='B:490 10:21'>Luk 10:21</a> (Rev., in margin, praise for thank); <a href='B:520 14:9'>Rom 14:9</a>. Here, as Rev. in margin, shall give praise. See on <a href='B:470 11:25'>Mat 11:25</a>.


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Stumbling - block [&#960; &#961; &#959; &#963; &#954; &#959; &#956; &#956; &#945;]. Compare ch. <a href='B:520 9:32'>Rom 9:32</a>; <a href='B:520 9:33'>Rom 9:33</a>; 45 20. Skandalon occasion of falling is also rendered stumbling - block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling - block to that which results in a wound, and cause of stumbling to that which causes a fall or sin.


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I know - am persuaded [&#959; &#953; &#948; &#945; - &#960; &#949; &#960; &#949; &#953; &#963; &#956; &#945; &#953;]. "A rare conjunction of words, but fitted here to confirm against ignorance and doubt" (Bengel). For I know, see on <a href='B:500 2:4'>Joh 2:4</a>. The persuasion is not the result of his own reasoning, but of his fellowship in the Lord Jesus. So Rev, for by the Lord, etc.<p/>Unclean [&#954; &#959; &#953; &#957; &#959; &#957;]. Lit., common. In the Levitical sense, as opposed to holy or pure. Compare <a href='B:480 7:2'>Mar 7:2</a>, "With defiled [&#954; &#959; &#953; &#957; &#945; &#953; &#962; &#967; &#959; &#956; &#956; &#959; &#957;], that is to say, with unwashen hands." See <a href='B:510 10:14'>Act 10:14</a>.


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Be grieved [&#955; &#965; &#960; &#949; &#953; &#964; &#945; &#953;] The close connection with destroy indicates that the meaning falls short of be destroyed, but is stronger than made to feel pain. It is a hurt to conscience, which, while not necessarily fatal, may lead to violation or hardening of conscience, and finally to fall. Compare <a href='B:530 8:9-12'>1Co 8:9-12</a>.<p/>Meat [&#946; &#961; &#969; &#956; &#945;]. A general term for food.<p/>Charitably [&#954; &#945; &#964; &#945; &#945; &#947; &#945; &#960; &#951; &#957;]. Lit., according to love. Rev. in love. See on <a href='B:680 1:6'>2Pe 1:6</a>.<p/>Him [&#949; &#954; &#949; &#953; &#957; &#959; &#957;]. The pronoun has a strongly defining force, explained by the following phrase.


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Your good [&#965; &#956; &#969; &#957; &#964; &#959; &#945; &#947; &#945; &#952; &#959; &#957;]. Referring, most probably, to the liberty of the strong. Others think that the whole Church is addressed, in which case good would refer to the gospel doctrine. 68 Be evil spoken of [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#949; &#953; &#963; &#952; &#969;]. See on blasphemy, <a href='B:480 7:22'>Mar 7:22</a>. In <a href='B:530 10:30'>1Co 10:30</a>, it is used of evil - speaking by members of the Church, which favors the reference of good to the strong.


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The kingdom of God. See on <a href='B:490 6:20'>Luk 6:20</a>, and compare <a href='B:470 3:2'>Mat 3:2</a>. "The heavenly sphere of life in which God's word and Spirit govern, and whose organ on earth is the Church" (Lange). Not the future, messianic kingdom.<p/>Meat and drink [&#946; &#961; &#969; &#963; &#953; &#962; &#954; &#945; &#953; &#960; &#959; &#963; &#953; &#962;]. Rev., eating and drinking. Both words, however, occur frequently in the sense of A. V. Meat [&#946; &#961; &#969; &#956; &#945;], that which is eaten, occurs in ver. 15. The corresponding word for that which is drunk [&#960; &#969; &#956; &#945;] is not found in the New Testament, though poma drink occurs <a href='B:530 10:4'>1Co 10:4</a>; <a href='B:650 9:10'>Heb 9:10</a>, and both in classical and New - Testament Greek, posiv the act of drinking is used also for that which is drunk. See <a href='B:500 6:55'>Joh 6:55</a>. A somewhat similar interchange of meaning appears in the popular expression, such a thing is good eating; also in the use of living for that by which one lives.<p/>Righteousness [&#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951;]. On its practical, ethical side, as shown in moral rectitude toward men.<p/>Peace [&#949; &#953; &#961; &#951; &#957; &#951;]. Not peace with God, reconciliation, as ch. 5 1, but mutual concord among Christians.<p/>Joy [&#967; &#945; &#961; &#945;]. Common joy, arising out of the prevalence of rectitude and concord in the Church. The whole chapter is concerned with the mutual relations of Christians, rather than with their relations to God In the Holy Ghost. Most commentators construe this with joy only.<p/>Meyer says it forms one phrase. Compare <a href='B:590 1:6'>1Th 1:6</a> While this may be correct, I see no objection to construing the words with all these terms. So Godet : "It is this divine guest who, by His presence, produces them in the Church."


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Things which make for peace [&#964; &#945; &#964; &#951; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#962;]. Lit. the things of peace. So the next clause, things of edification. See on build you up, <a href='B:510 20:32'>Act 20:32</a>. Edification is upbuilding.<p/>One another [&#964; &#951; &#962; &#949; &#953; &#962; &#945; &#955; &#955; &#951; &#955; &#959; &#965; &#962;]. The Greek phrase has a defining force which is lost in the translations. Lit., things of edification, that, namely, which is with reference to one another. The definite article thus points Paul's reference to individuals rather than to the Church as a whole.


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Destroy [&#954; &#945; &#964; &#945; &#955; &#965; &#949;]. A different word from that In ver. 15. It means to loosen down, and is used of the destruction of buildings. Hence according with edification in ver. 19. See on <a href='B:480 13:2'>Mar 13:2</a>; <a href='B:510 5:38'>Act 5:38</a>.<p/>Work of God. The christian brother, whose christian personality is God's work. See <a href='B:540 5:17'>2Co 5:17</a>; <a href='B:560 2:10'>Eph 2:10</a>; <a href='B:660 1:18'>Jas 1:18</a>.<p/>With offense [&#948; &#953; &#945; &#960; &#961; &#959; &#963; &#954; &#959; &#956; &#956; &#945; &#964; &#959; &#962;]. Against his own conscientious scruple. Lit., through or amidst offense.


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To eat flesh - drink wine. The two points of the weak brother's special scruple. Omit or is offended or is made weak.


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Hast thou faith [&#963; &#965; &#960; &#953; &#963; &#964; &#953; &#957; &#949; &#967; &#949; &#953; &#962;]. The best texts insert hn which. "The faith which thou hast have thou to thyself," etc. So Rev.<p/>Condemneth not himself [&#954; &#961; &#953; &#957; &#969; &#957;]. Rev., better, judgeth. Who, in settled conviction of the rightness of his action, subjects himself to no self - judgment after it.<p/>Alloweth [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#953;]. Rev., approveth. See on <a href='B:670 1:7'>1Pe 1:7</a>. "Christian practice ought to be out of the sphere of morbid introspection."


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Faith. In Christ. "So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action" (Meyer).<p/>Some authorities insert here the doxology at ch. 16 25 - 27. According to some, the Epistle to the Rom. closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after - migration again to Ephesus (<a href='B:620 4:19'>2Ti 4:19</a> ). But see on ch. <a href='B:520 16:14'>Rom 16:14</a>.<p/>Others claim that chs. 1 - 11, 16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12 - 15.<p/>Others again, that ch. 16 was written from Rome to Ephesus.<p/>Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16.


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Infirmities [&#945; &#963; &#952; &#949; &#957; &#951; &#956; &#945; &#964; &#945;] Only here in the New Testament.


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It is written. The citations are from <a href='B:230 18:50'>Psa 18:50</a>, compare <a href='B:100 22:50'>2Sa 22:50</a>; <a href='B:50 32:43'>Deu 32:43</a>; <a href='B:230 117:1'>Psa 117:1</a>; <a href='B:290 11:10'>Isa 11:10</a>.<p/>Confess. Rev., give praise. See on ch. <a href='B:520 14:11'>Rom 14:11</a>.<p/>Sing [&#968; &#945; &#955; &#969;]. See on <a href='B:660 5:13'>Jas 5:13</a>.


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Rejoice [&#949; &#965; &#966; &#961; &#945; &#957; &#952; &#951; &#964; &#949;]. Frequently in the New Testament of merry - making. <a href='B:490 12:19'>Luk 12:19</a>; <a href='B:490 14:23'>Luk 14:23</a>; <a href='B:490 14:24'>Luk 14:24</a>. See on fared sumptuously, <a href='B:490 16:19'>Luk 16:19</a>.


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Root. See on Nazarene, <a href='B:470 2:23'>Mat 2:23</a>. Root is a sprout from the root. He that shall rise to reign. Rev., that ariseth to reign. Literally from the Septuagint. Ariseth to reign is a paraphrase of the Hebrew stands as banner. Bengel says : "There is a pleasant contrast : the root is in the lowest place, the banner rises highest, so as to be seen even by the remotest nations."<p/>Shall - hope. So Septuagint, which is a free rendering of the Hebrew seek or resort to.


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Here the Epilogue of the Epistle begins. Bengel says : "As one street often leads men, leaving a large city, through several gates, so the conclusion of this Epistle is manifold." Goodness [&#945; &#947; &#945; &#952; &#969; &#963; &#965; &#957; &#951; &#962;]. See on ch. <a href='B:520 3:12'>Rom 3:12</a>.<p/>To admonish [&#957; &#959; &#965; &#952; &#949; &#964; &#949; &#953; &#957;]. See on <a href='B:510 20:31'>Act 20:31</a>.


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I have written [&#949; &#947; &#961; &#945; &#968; &#945;]. Rev., I write. The epistolary aorist. See on <a href='B:690 2:13'>1Jn 2:13</a>.<p/>The more boldly [&#964; &#959; &#955; &#956; &#951; &#961; &#959; &#964; &#949; &#961; &#959; &#957;]. Not too boldly, but the more boldly because you are full of goodness.<p/>In some sort [&#945; &#960; &#959; &#956; &#949; &#961; &#959; &#965; &#962;]. See on ch. <a href='B:520 11:25'>Rom 11:25</a>. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as ch. <a href='B:520 6:12'>Rom 6:12</a>; <a href='B:520 6:19'>Rom 6:19</a>; <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:520 11:17'>Rom 11:17</a>; <a href='B:520 14:3'>Rom 14:3</a>; <a href='B:520 14:4'>Rom 14:4</a>; <a href='B:520 14:10'>Rom 14:10</a>; <a href='B:520 14:13'>Rom 14:13</a>; <a href='B:520 14:15'>Rom 14:15</a>; <a href='B:520 14:20'>Rom 14:20</a>, etc.


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Minister [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#959; &#957;]. See on ch. <a href='B:520 13:6'>Rom 13:6</a>.<p/>Ministering [&#953; &#949; &#961; &#959; &#965; &#961; &#947; &#959; &#965; &#957; &#964; &#945;]. Only here in the New Testament. Lit., ministering as a priest.<p/>Offering up [&#960; &#961; &#959; &#963; &#966; &#959; &#961; &#945;]. Lit., the bringing to, i e., to the altar. Compare doeth service, <a href='B:500 16:2'>Joh 16:2</a>.


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Whereof I may glory [&#964; &#951; &#957; &#954; &#945; &#965; &#967; &#951; &#963; &#953; &#957;]. Rather, as Rev., my glorying, denoting the act. The ground of glorying would be kauchma as in ch. 4 2; <a href='B:550 6:4'>Gal 6:4</a>, etc.<p/>Those things which pertain to God [&#964; &#945; &#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. A technical phrase in Jewish liturgical language to denote the functions of worship (<a href='B:650 2:17'>Heb 2:17</a>; <a href='B:650 5:1'>Heb 5:1</a> ). According with the sacerdotal ideas of the previous verse.


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Signs - wonders. See on <a href='B:470 11:20'>Mat 11:20</a>.<p/>Round about [&#954; &#965; &#954; &#955; &#969;]. Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see <a href='B:480 3:34'>Mar 3:34</a>; <a href='B:480 6:6'>Mar 6:6</a>; <a href='B:480 6:36'>Mar 6:36</a>; <a href='B:490 9:12'>Luk 9:12</a>; <a href='B:730 4:6'>Rev 4:6</a>. For the facts, <a href='B:510 13:19'>Act 13:19</a>.<p/>Illyricum. Lying between Italy, Germany, Macedonia, and Thrace, bounded by the Adriatic and the Danube. The usual Greek name was Illyris. The name Illyria occurs in both Greek and Latin. Though the shore was full of fine harbors and the coast - land fertile, Greek civilization never spread on the coast. Dyrrachium or Epidamnus was almost the only Greek colony, and its history for centuries was a continuous conflict with the barbarous nations. In the time of the Roman Empire the name spread over all the surrounding districts. In the division between the Eastern and Western Empire it was divided into Illyris Barbara, annexed to the Western Empires and Illyris Graeca, to the Eastern, including, Greece, Epirus, and Macedonia. The name gradually disappeared, and the country was divided between the states of Bosnia, Croatia, Servia, Rascia, and Dalmatia. No mention of a visit of Paul occurs in the Acts. It may have taken place in the journey mentioned <a href='B:510 20:1-3'>Act 20:1-3</a>; <a href='B:510 20:6'>Act 20:6</a>; <a href='B:510 20:9'>Act 20:9</a> Fully preached [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#954; &#949; &#957; &#945; &#953;]. Lit., fulfilled Some explain, have given the Gospel its fall development so that it has reached every quarter.


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Have I strived [&#966; &#953; &#955; &#959; &#964; &#953; &#956; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. The verb means originally to be fond of honor, and hence, from a love of honor, to strive, be ambitious. Compare <a href='B:540 5:9'>2Co 5:9</a>; <a href='B:590 4:11'>1Th 4:11</a>. The correct sense is to prosecute as a point of honor.<p/>Foundation (qemelion). See on settle, <a href='B:670 5:10'>1Pe 5:10</a>.


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I have been hindered [&#949; &#957; &#949; &#954; &#959; &#960; &#964; &#959; &#956; &#951; &#957;]. Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered. Hence these many times.


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Place [&#964; &#959; &#960; &#959; &#957;]. Scope, opportunity. So of Esau, <a href='B:650 12:17'>Heb 12:17</a>. Compare <a href='B:520 12:19'>Rom 12:19</a>; <a href='B:560 4:27'>Eph 4:27</a>.<p/>Many [&#953; &#954; &#945; &#957; &#969; &#957;]. See on worthy, <a href='B:490 7:6'>Luk 7:6</a>. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as <a href='B:480 10:46'>Mar 10:46</a>; <a href='B:490 8:32'>Luk 8:32</a>; <a href='B:510 9:23'>Act 9:23</a>, etc. So, long, of time (<a href='B:510 8:11'>Act 8:11</a>; <a href='B:510 27:9'>Act 27:9</a> ). Worthy, i e., sufficient for an honor or a place (<a href='B:480 1:7'>Mar 1:7</a>; <a href='B:490 7:6'>Luk 7:6</a>; <a href='B:530 14:9'>1Co 14:9</a> ). Adequate (<a href='B:540 2:16'>2Co 2:16</a>; <a href='B:540 3:5'>2Co 3:5</a> ). Qualified (<a href='B:620 2:2'>2Ti 2:2</a> ). Here the sense might be expressed by for years enough.


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Spain. The usual Greek name is Iberia. Paul adopts a modification of the Roman name, Hispania.<p/>In my journey [&#948; &#953; &#945; &#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., journeying through, or as I pass through.<p/>To be brought on my way [&#960; &#961; &#959; &#960; &#949; &#956; &#966; &#952; &#951; &#957; &#945; &#953;]. Escorted. See on <a href='B:510 14:3'>Act 14:3</a>. Filled [&#949; &#956; &#960; &#955; &#951; &#963; &#952; &#969;]. Lit., filled full : satiated. Compare <a href='B:510 14:17'>Act 14:17</a>; <a href='B:490 1:53'>Luk 1:53</a>. Rev., satisfied.


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Contribution [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#957;]. See on fellowship, <a href='B:510 2:42'>Act 2:42</a>.<p/>Poor saints [&#960; &#964; &#969; &#967; &#959; &#965; &#962; &#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. More literally, and better, the poor of the saints. Rev., among the saints. All the saints were not poor.


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To minister [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#951; &#963; &#945; &#953;]. See on ch. <a href='B:520 13:6'>Rom 13:6</a>. By using this word for priestly service, Paul puts the ministry of almsgiving on the footing of a sacrificial service. It expresses the worship of giving.


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Sealed - this fruit. Secured to them the product of the contribution. See on <a href='B:500 3:33'>Joh 3:33</a>; <a href='B:730 22:10'>Rev 22:10</a>.


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Strive together [&#963; &#965; &#957; &#945; &#947; &#969; &#957; &#953; &#963; &#945; &#963; &#952; &#945; &#953;]. The simple verb is used of contending in the games, and implies strenuous effort. Here earnest prayer.


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Them that do not believe [&#964; &#969; &#957; &#945; &#960; &#949; &#953; &#952; &#959; &#965; &#957; &#964; &#969; &#957;]. See on ch. <a href='B:520 10:21'>Rom 10:21</a>. Better, Rev., them that are disobedient.


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With you be refreshed [&#963; &#965; &#957; &#945; &#957; &#945; &#960; &#945; &#965; &#963; &#969; &#956; &#945; &#953; &#965; &#956; &#953; &#957;]. See on give rest, <a href='B:470 11:28'>Mat 11:28</a>.


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I commend [&#963; &#965; &#957; &#953; &#963; &#964; &#951; &#956; &#953;]. See on ch. <a href='B:520 3:5'>Rom 3:5</a>.<p/>Phoebe. The bearer of the epistle. The word means bright. In classical Greek an epithet of Artemis (Diana) the sister of Phoebus Apollo.<p/>Servant [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#957;]. The word may be either masculine or feminine. Commonly explained as deaconess. The term diakonissa deaconess is found only in ecclesiastical Greek. The "Apostolical Constitutions" 70 distinguish deaconesses from widows and virgins, prescribe their duties, and a form for their ordination. Pliny the younger, about A. D. 104, appears to refer to them in his letter to Trajan, in which he speaks of the torture of two maids who were called minestrae (female ministers). The office seems to have been confined mainly to widows, though virgins were not absolutely excluded. Their duties were to take care of the sick and poor, to minister to martyrs and confessors in prison, to instruct catechumens, to assist at the baptism of women, and to exercise a general supervision over the female church - members. Tryphaena, Tryphosa, and Persis (ver. 12) may have belonged to this class. See on <a href='B:610 5:3-16'>1Ti 5:3-16</a>.<p/>Conybeare (" Life and Epistles of St. Paul ") assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried. Renan says : "Phoebe carried under the folds of her robe the whole future of Christian theology."<p/>Cenchrea. More correctly, Cenchreae. Compare <a href='B:510 18:18'>Act 18:18</a> Corinth, from which the epistle was sent, was situated on an isthmus, and had three ports, Cenchreae on the east side, and Lechaeum on the west of the isthmus, with Schoenus, a smaller port, also on the eastern side, at the narrowest point of the isthmus. Cenchreae was nine miles from Corinth. It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth.


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Assist [&#960; &#945; &#961; &#945; &#963; &#964; &#951; &#964; &#953;]. See on <a href='B:510 1:3'>Act 1:3</a> It is used as a legal term, of presenting culprits or witnesses in a court of justice. Compare prove, <a href='B:510 24:13'>Act 24:13</a>. From this, and from the term prostativ succorer, it has been inferred that Phoebe was going to Rome on private legal business (see Conybeare and Howson). This is a mere fancy.<p/>Succorer [&#960; &#961; &#959; &#963; &#964; &#945; &#964; &#953; &#962;]. Only here in the New Testament. The word means patroness. It may refer to her official duties. The word is an honorable one, and accords with her official position.


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Prisca and Aquila. Priscilla is the diminutive of Prisca. See <a href='B:510 18:2'>Act 18:2</a>; <a href='B:510 18:18'>Act 18:18</a>; <a href='B:510 18:26'>Act 18:26</a>; <a href='B:530 16:19'>1Co 16:19</a>; <a href='B:620 4:19'>2Ti 4:19</a>. It is argued by some that Aquila and Priscilla must have been at Ephesus at this time, since they were there when Paul wrote <a href='B:530 16:19'>1Co 16:19</a>, and again when he wrote <a href='B:620 4:19'>2Ti 4:19</a>. "It is strange to find them settled at Rome with a church in their house between these two dates" (Farrar). But, as Bishop Lightfoot remarks (" Commentary on Philippians, "p. 176)," As Rome was their headquarters, and they had been driven thence by an imperial edict (<a href='B:510 18:2'>Act 18:2</a> ), it is natural enough that they should have returned thither as soon as it was convenient and safe to do so. The year which elapses between the two notices, allows ample time for them to transfer themselves from Ephesus to Rome, and for the apostle to hear of their return to their old abode. " Notice that the name of Priscilla precedes that of her husband. So <a href='B:510 18:2'>Act 18:2</a>. Probably she was the more prominent of the two in christian activity.<p/>Fellow - workers. In christian labor, as they had been in tent - making.


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Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The double relative, with an explanatory force : seeing that they.<p/>Laid down their own necks [&#964; &#959; &#957; &#949; &#945; &#965; &#964; &#969; &#957; &#964; &#961; &#945; &#967; &#951; &#955; &#959; &#957; &#965; &#960; &#949; &#952; &#951; &#954; &#945; &#957;]. Laid down is, literally, placed under (the axe). Whether the expression is literal or figurative, or if literal, when the incident occurred, cannot be determined.


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The church that is in their house [&#964; &#951; &#957; &#954; &#945; &#964; &#959; &#953; &#954; &#959; &#957; &#945; &#965; &#964; &#969; &#957; &#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945; &#957;]. The phrase church that is in their (or his) house occurs <a href='B:530 16:19'>1Co 16:19</a>, of Aquila and Priscilla; <a href='B:580 4:15'>Col 4:15</a>, of Nymphas; <a href='B:570 1:2'>Phi 1:2</a>, of Philemon. A similar gathering may be implied in <a href='B:520 16:14'>Rom 16:14</a>; <a href='B:520 16:15'>Rom 16:15</a>. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century. The Christian congregations were, therefore, dependent upon the hospitality of prominent church members who furnished their own houses for this purpose. Hence their places of assembly were not called temples until late; but houses of God; houses of the churches; houses of prayer.<p/>Numerous guilds or clubs existed at Rome for furnishing proper burial rites to the poor. Extant inscriptions testify to the existence of nearly eighty of these, each consisting of the members of a different trade or profession, or united in the worship of some deity. The Christians availed themselves of this practice in order to evade Trajan's edict against clubs, which included their own ordinary assemblies, but which made a special exception in favor of associations consisting of poorer members of society, who met to contribute to funeral expenses. This led to the use of the catacombs, or of buildings erected over them for this purpose. 72 The expression here denotes, not the whole church, but that portion of it which met at Aquila's house.<p/>Epaenetus. A Greek name, meaning praised. It is, however; impossible to infer the nationality from the name with any certainty, since it was common for the Jews to have a second name, which they adopted during their residence in heathen countries. Compare John Mark (<a href='B:510 12:12'>Act 12:12</a> ); Justus (<a href='B:510 1:23'>Act 1:23</a> ); Niger (<a href='B:510 13:1'>Act 13:1</a> ); Crispus (<a href='B:510 18:8'>Act 18:8</a> ). The first fruits of Achaia. The best texts read of Asia. An early convert of the Roman province of Asia. See on <a href='B:510 2:9'>Act 2:9</a> This is adduced as an argument that this chapter was addressed to Ephesus. 73


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Mary (Mariam Mariam). Westcott and Hort read Marian. A Jewish name, the same as Miriam, meaning obstinacy, rebelliousness.<p/>Bestowed labor [&#949; &#954; &#959; &#960; &#953; &#945; &#963; &#949; &#957;]. See on <a href='B:490 5:5'>Luk 5:5</a>.


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Andronicus and Junia. The latter name may be either masculine or feminine. If the latter, the person was probably the wife of Andronicus. If the former, the name is to be rendered Junias, as Rev. The following words point to this conclusion.<p/>Kinsmen [&#963; &#965; &#947; &#947; &#949; &#957; &#949; &#953; &#962;]. The primary meaning is related by blood; but it is used in the wider sense of fellow - countrymen. So ch. 9 3.<p/>Of note [&#949; &#960; &#953; &#963; &#951; &#956; &#959; &#953;]. A good rendering etymologically, the word meaning, literally, bearing a mark [&#963; &#951; &#956; &#945;, &#957; &#959; &#964; &#945;].<p/>Fellow prisoners [&#963; &#965; &#957; &#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#959; &#965; &#962;]. See on captives, <a href='B:490 4:18'>Luk 4:18</a>.


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Apelles. It occurs in Horace as the name of a Jew, under the form Apella (" Satire, " 1. 5, 100).<p/>Them which are of Aristobulus' household. Possibly household slaves. They might have borne the name of Aristobulus even if they had passed into the service of another master, since household slaves thus transferred, continued to bear the name of their former proprietor. Lightfoot thinks that this Aristobulus may have been the grandson of Herod the Great, who was still living in the time of Claudius.


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Narcissus. This name was borne by a distinguished freedman, who was secretary of letters to Claudius. Juvenal alludes to his wealth and his influence over Claudius, and says that Messalina, the wife of Claudius, was put to death by his order (" Satire, " 14, 330). His household slaves, passing into the hands of the emperor or of some other master, would continue to bear his name.


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Tryphaena and Tryphosa. From trufaw to live luxuriously. See on riot, <a href='B:680 2:13'>2Pe 2:13</a>. Perhaps sisters. Farrar says they are slave - names.


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Rufus. Meaning red. Possibly the son of Simon of Cyrene, <a href='B:480 14:21'>Mar 14:21</a>. Mark probably wrote in Rome.<p/>And mine. Delicately intimating her maternal care for him.


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Hermes. Or Hermas. A common slave - name, a contraction of several different names, as Hermagoras, Hermogenes, etc. 74


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Kiss. Compare <a href='B:530 16:20'>1Co 16:20</a>; <a href='B:540 13:12'>2Co 13:12</a>; <a href='B:590 5:26'>1Th 5:26</a>; <a href='B:670 5:14'>1Pe 5:14</a>.


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Divisions - offenses [&#964; &#945; &#962; &#948; &#953; &#967; &#959; &#963; &#964; &#945; &#963; &#953; &#945; &#962; - &#964; &#945; &#963; &#954; &#945; &#957; &#948; &#945; &#955; &#945;] The article with each noun points to some well - known disturbances The former noun occurs only in Paul.<p/>Avoid [&#949; &#954; &#954; &#955; &#953; &#957; &#945; &#964; &#949;]. Better, as Rev, turn aside. Not only keep out of their way, but remove from it if you fall in with them.


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Belly. Compare <a href='B:570 3:19'>Phi 3:19</a>.<p/>Good words [&#967; &#961; &#951; &#963; &#964; &#959; &#955; &#959; &#947; &#953; &#945; &#962;]. Only here in the New Testament. Lit., good speaking. The compounded adjective crhs tov is used rather in its secondary sense of mild, pleasant So Rev., smooth speech.<p/>Deceive (ejxapatwsin) Better, as Rev., beguile. It is not merely making a false impression, but practically leading astray Simple [&#945; &#954; &#945; &#954; &#969; &#957;]. Only here and <a href='B:650 7:26'>Heb 7:26</a>. Lit., not evil. Rev., innocent. Bengel says : "An indifferent word. They are called so who are merely without positive wickedness, when they ought to abound also in prudence, and to guard against other men's wickedness."


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Simple [&#945; &#954; &#949; &#961; &#945; &#953; &#959; &#965; &#962;]. See on harmless, <a href='B:470 10:16'>Mat 10:16</a>.


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Shall bruise [&#963; &#965; &#957; &#964; &#961; &#953; &#968; &#949; &#953;]. See on <a href='B:480 5:4'>Mar 5:4</a>; <a href='B:490 9:39'>Luk 9:39</a>.


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Lucius and Jason - Sosipater. For Lucius, see on <a href='B:510 13:1'>Act 13:1</a>. Jason, possibly the Jason of <a href='B:510 17:5'>Act 17:5</a>. Sosipater, possibly the Sopater of <a href='B:510 20:4'>Act 20:4</a>. Both names were common.


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I Tertius. Paul's amanuensis. See on <a href='B:550 6:11'>Gal 6:11</a>.<p/>Wrote [&#947; &#961; &#945; &#968; &#945; &#962;]. Better Rev., write. The epistolary aorist. See on <a href='B:690 2:13'>1Jn 2:13</a>. Godet remarks upon Paul's exquisite courtesy in leaving Tertius to salute in his own name. To dictate to him his own salutation would be to treat him as a machine.


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Gaius. See <a href='B:510 19:29'>Act 19:29</a>; <a href='B:510 20:4'>Act 20:4</a>; <a href='B:530 1:14'>1Co 1:14</a>. Possibly the same in all three references.<p/>Chamberlain [&#959; &#953; &#954; &#959; &#957; &#959; &#956; &#959; &#962;]. See on <a href='B:490 16:1'>Luk 16:1</a>. The word appears in the New Testament in two senses : 1. The slave who was employed to give the other slaves their rations. So <a href='B:490 7:42'>Luk 7:42</a>; <a href='B:490 7:2'>Luk 7:2</a>. The land - steward, as <a href='B:490 16:1'>Luk 16:1</a>. Probably here the administrator of the city lands.


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This is the only epistle of Paul which closes with a doxology. The doxology (see on ch. <a href='B:520 14:23'>Rom 14:23</a> ) stands at the close of this chapter in most of the very oldest MSS., and in the Peshito or Syriac and Vulgate versions. In a very few MSS. it is omitted or erased by a later hand. In many MSS. including most of the cursives, it is found at the close of ch. 14, and in a very few, at the close of both 14 and 16. 75 Weiss (" Introduction to the New Testament ") says that the attempt to prove its un - Pauline character has only been the result of extreme ingenuity.<p/>Stablish [&#963; &#964; &#951; &#961; &#953; &#958; &#945; &#953;]. See on <a href='B:670 5:10'>1Pe 5:10</a> Mystery. See on ch. <a href='B:520 11:25'>Rom 11:25</a>. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in <a href='B:560 3:3-9'>Eph 3:3-9</a>; <a href='B:580 1:26'>Col 1:26</a>, is included, but the reference is not to be limited to this.<p/>Kept secret [&#963; &#949; &#963; &#953; &#947; &#951; &#956; &#949; &#957; &#959; &#965;]. Rev., more accurately, kept in silence. In <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:580 1:26'>Col 1:26</a>, ajpokekrummenon hidden away, is used.


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Called to be an apostle. See on <a href='B:520 1:1'>Rom 1:1</a>. Compare <a href='B:610 1:1'>1Ti 1:1</a>. Not distinguishing him from other apostles. Compare <a href='B:470 4:21'>Mat 4:21</a>; <a href='B:500 6:70'>Joh 6:70</a>; but Paul was called no less directly than these by Jesus Christ. <a href='B:550 1:12-16'>Gal 1:12-16</a>. John does not use the word apostle, but gives the idea, <a href='B:500 13:18'>Joh 13:18</a>.


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Corinth. The Corinth of this period owed the beginning of its prosperity to Julius Caesar, who, a hundred years after its destruction by Mummius (B. C. 146), rebuilt and peopled it with a colony of veterans and freedmen. It was situated on the isthmus which divided Northern Greece from the Peloponnesus. It had three harbors, Cenchreae and Schoenus on the east, and Lechaeumn on the west. The isthmus, forming the only line of march for an invading or retreating army, was of the greatest military importance. It was known as "the eye of Greece." By Pindar it was called "the bridge of the sea;" by Xenophon, "the gate of the Peloponnesus;" and by Strabo, "the acropolis of Greece." In more modern times it was known as "the Gibraltar of Greece." Hence, at least as early as the march of Xerxes into Greece, it was crossed by a wall, which, in later times, became a massive and important fortification, especially in the decline of the Roman Empire. Justinian fortified it with an hundred and fifty towers. The citadel rose two thousand feet above the sea - level, on a rock with precipitous sides. In the days of the Achaean league it was called one of the "fetters" of Greece. "It runs out boldly from the surging mountain chains of the Peninsula, like an outpost or sentry, guarding the approach from the North. In days when news was transmitted by fire - signals, 76 we can imagine how all the southern country must have depended on the watch upon the rock of Corinth" (Mahaffy, " Rambles and Studies in Greece ").<p/>At its narrowest part the isthmus was crossed by a level track called the diolcus, over which vessels were dragged on rollers from one port to the other. This was in constant use, because seamen were thus enabled to avoid sailing round the dangerous promontory of Malea, the southern extremity of the Peloponnesus. A canal was projected and by Nero, but was abandoned. The common title of the city in the poets was bimaris, "the city of the two seas."<p/>The commercial position of Corinth was, therefore, most important, communicating with the eastern and the western world, with the north and the south. The isthmus was one of the four principal points for the celebration of the Grecian games; and in Paul's day great numbers flocked to these contests from all parts of the Mediterranean.<p/>On the restoration of the city by Julius Caesar, both Greek and Jewish merchants settled in Corinth in such numbers as probably to outnumber the Romans. In Paul's time it was distinctively a commercial center, marked by wealth and luxury. "It was the 'Vanity Fair' of the Roman Empire, at once the London and the Paris of the first century after Christ" (Farrar). It was conspicuous for its immorality. To "corinthianize" was the term for reckless debauchery. Juvenal sarcastically alludes to it as "perfumed Corinth;" and Martial pictures an effeminate fellow boasting of being a Corinthian citizen. The temple of Aphrodite (Venus) employed a thousand ministers. Drunkenness rivaled licentiousness, and Corinthians, when introduced on the stage, were commonly represented as drunk.<p/>Paul's impression of its profligacy may be seen in his description of heathenism in the first of Romans, and in his stern words concerning sensual sin in the two Corinthian Epistles. "Politically Roman, socially Greek, religiously it was Roman, Greek, Oriental, all in one. When, therefore, the apostle preached to the Corinthians, the Gospel spoke to the whole world and to the living present" (Edwards).<p/>Called to be saints. See on <a href='B:520 1:7'>Rom 1:7</a>.<p/>Call upon the name [&#949; &#960; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#953; &#962; &#964; &#959; &#959; &#957; &#959; &#956; &#945;]. Compare <a href='B:520 10:12'>Rom 10:12</a>; <a href='B:510 2:21'>Act 2:21</a>. The formula is from the Septuagint. See <a href='B:450 13:9'>Zec 13:9</a>; <a href='B:10 12:8'>Gen 12:8</a>; <a href='B:10 13:4'>Gen 13:4</a>; <a href='B:230 115:17'>Psa 115:17</a>. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, <a href='B:510 7:59'>Act 7:59</a>. The name of Christ occurs nine times in the first nine verses of this epistle.<p/>Theirs and ours. A. V. and Rev. connect with Jesus Christ our Lord.<p/>Better with in every place. Every place in the province where Christians are is our place also. The expression emphasizes the position of Paul as the founder and apostolic head of Christianity in Corinth and in all Achaia.


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Grace - peace. Grace is the Greek salutation, peace the Jewish. Both in the spiritual sense. Compare <a href='B:40 6:25'>Num 6:25</a>; <a href='B:40 6:26'>Num 6:26</a>. This form of salutation is common to all Paul's epistles to the churches. In Timothy and Titus, mercy is added. James alone has the ordinary conventional salutation, cairein rejoice, hail, greeting.


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I thank [&#949; &#965; &#967; &#945; &#961; &#953; &#963; &#964; &#969;]. Found in the Gospels, Acts, and Revelation, but most frequently in Paul.<p/>My God. Some very high authorities omit. The pronoun implies close personal relationship. Compare <a href='B:510 27:23'>Act 27:23</a>; <a href='B:570 1:3'>Phi 1:3</a>; <a href='B:570 3:8'>Phi 3:8</a>. By Christ Jesus [&#949; &#957;]. Better, as Rev., in; in fellowship with. The element or sphere in which the grace is manifested.


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Ye are enriched [&#949; &#960; &#955; &#959; &#965; &#964; &#953; &#963; &#952; &#951; &#964; &#949;]. Rev. more literally, "were enriched." Compare <a href='B:580 3:16'>Col 3:16</a>; and see on <a href='B:520 2:4'>Rom 2:4</a>.<p/>Utterance - knowledge [&#955; &#959; &#947; &#969; - &#947; &#957; &#969; &#963; &#949; &#953;]. The two words are found together, ch. 12 8; <a href='B:540 11:6'>2Co 11:6</a>; <a href='B:540 8:7'>2Co 8:7</a>. For knowledge, see on <a href='B:520 11:33'>Rom 11:33</a>. Utterance, aptitude in speech. Paul gives thanks for speech as a means of testifying for Christ. "The saints have never been silent" (Pascal).


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Witness of Christ [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#959; &#957; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Testimony concerning Christ. See on <a href='B:500 1:7'>Joh 1:7</a>. Compare <a href='B:510 1:8'>Act 1:8</a>; <a href='B:620 1:8'>2Ti 1:8</a>.


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Come behind [&#965; &#963; &#964; &#949; &#961; &#949; &#953; &#963; &#952; &#945; &#953;]. See on <a href='B:490 14:14'>Luk 14:14</a>, and compare <a href='B:520 3:23'>Rom 3:23</a>. Contrast with were enriched.<p/>Gift [&#967; &#945; &#961; &#953; &#963; &#956; &#945; &#964; &#953;]. See on <a href='B:520 1:11'>Rom 1:11</a>. Its prevailing sense in this epistle is that of special spiritual endowments, such as tongues, prophecy, etc. Here of spiritual blessings generally.<p/>Waiting [&#945; &#960; &#949; &#954; &#948; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. See on <a href='B:520 8:19'>Rom 8:19</a>. Denoting assiduous waiting. Dr. Thayer compares the phrase wait it out [&#949; &#954;].<p/>Revelation [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#953; &#957;]. See on <a href='B:730 1:1'>Rev 1:1</a>.


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Confirm. Compare ver. 6.<p/>Unto the end. Of the present aeon or period. See on end of the world, <a href='B:470 28:20'>Mat 28:20</a>.<p/>Blameless [&#945; &#957; &#949; &#947; &#954; &#955; &#951; &#964; &#959; &#965; &#962;]. Used by Paul only. In apposition with you. Rev., unreprovable. The kindred verb ejgkalew occurs only in Acts and Romans. See on <a href='B:520 8:33'>Rom 8:33</a>. It means to accuse publicly, but not necessarily before a tribunal. See <a href='B:510 23:28'>Act 23:28</a>; <a href='B:510 23:29'>Act 23:29</a>; <a href='B:510 26:2'>Act 26:2</a>; <a href='B:510 26:7'>Act 26:7</a>. Hence the word here points to appearance at God's bar.


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Faithful [&#960; &#953; &#963; &#964; &#959; &#962;]. Emphatic, and therefore first in the sentence. See on <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>. Compare <a href='B:620 2:13'>2Ti 2:13</a>.<p/>Ye were called [&#949; &#954; &#955; &#951; &#952; &#951; &#964; &#949;]. See on <a href='B:520 4:17'>Rom 4:17</a>.<p/>Fellowship [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#957;]. See on <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:510 2:42'>Act 2:42</a>; <a href='B:490 5:10'>Luk 5:10</a>.


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I beseech [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#969;]. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>. The word occurs more than one hundred times in the New Testament.<p/>Divisions [&#963; &#967; &#953; &#963; &#956; &#945; &#964; &#945;]. See on <a href='B:500 10:19'>Joh 10:19</a>. In classical Greek used only of actual rents in material. So in <a href='B:470 9:16'>Mat 9:16</a>; <a href='B:480 2:21'>Mar 2:21</a>. In the sense of discord, see <a href='B:500 7:43'>Joh 7:43</a>; <a href='B:500 9:16'>Joh 9:16</a>; <a href='B:500 10:19'>Joh 10:19</a>. Here, faction, for which the classical word is stasiv : division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (<a href='B:530 7:3'>1Co 7:3</a>; <a href='B:530 7:5'>1Co 7:5</a>; <a href='B:530 7:12'>1Co 7:12</a> ); on eating, meat offered to idols (<a href='B:530 8:7'>1Co 8:7</a>; <a href='B:530 10:20'>1Co 10:20</a> ); on the comparative value of spiritual endowments, such as speaking with "tongues" 79; on the privileges and demeanor of women in the assemblies for worship (xi. 5 - 15); on the relations of the rich and the poor in the agape or love - feasts (xi. 17 - 22); and on the prerogatives of the different christian teachers (i. 12, 13; <a href='B:530 3:3-22'>1Co 3:3-22</a> ).<p/>Perfectly joined together [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#953;]. Rev., perfected together. See on <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church.<p/>Mind [&#957; &#959; &#953;]. See on <a href='B:520 7:23'>Rom 7:23</a>.<p/>Judgment [&#947; &#957; &#969; &#956; &#951;]. See on <a href='B:730 17:13'>Rev 17:13</a>. The distinction between mind and judgment is not between theoretical and practical, since nouv mind, includes the practical reason, while gnwmh judgment, has a theoretical side. Rather between understanding and opinion; nouv regarding the thing from the side of the subject, gnwmh from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand - point, and formulate their judgment accordingly.


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It hath been declared [&#949; &#948; &#951; &#955; &#969; &#952; &#951;]. Rev., signified, which is hardly strong enough. The word means to make clear, or manifest [&#948; &#951; &#955; &#959; &#962;]. Compare ch. 3 13. It may imply that Paul was reluctant to believe the reports, but was convinced by unimpeachable testimony.<p/>Of the household of Chloe [&#964; &#969; &#957; &#967; &#955; &#959; &#951; &#962;]. See on <a href='B:520 16:10'>Rom 16:10</a> for the form of expression. The persons may have been slaves who had come to Ephesus on business for their mistress, or members of her family. Chloe means tender verdure, and was an epithet of Demeter (Ceres), the goddess of agriculture and rural life. It is uncertain whether she belonged to the Corinthian or to the Ephesian church.<p/>Contentions [&#949; &#961; &#953; &#948; &#949; &#962;]. Socrates in Plato's "Republic" distinguishes between disputing [&#949; &#961; &#953; &#950; &#949; &#953; &#957;] and discussing [&#948; &#953; &#945; &#955; &#949; &#947; &#949; &#963; &#952; &#945; &#953;], and identifies contention [&#949; &#961; &#953; &#962;] with gainsaying [&#945; &#957; &#964; &#953; &#955; &#959; &#947; &#953; &#945;], "Republic," 5, 454. Compare <a href='B:630 3:9'>Tit 3:9</a>.


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Now this I say [&#955; &#949; &#947; &#969; &#948; &#949; &#964; &#959; &#965; &#964; &#959;]. A familiar classical formula : What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare <a href='B:550 3:17'>Gal 3:17</a>; <a href='B:560 4:17'>Eph 4:17</a>.<p/>I am of Paul and I of Apollos. The repeated de and, expresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter.<p/>Cephas. Aramaic for Petrov Peter. See on <a href='B:500 1:42'>Joh 1:42</a>. It is Paul's usual name for Peter, Petrov occurring only <a href='B:550 2:7'>Gal 2:7</a>; <a href='B:550 2:8'>Gal 2:8</a>. Peter would be the rallying - point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish - Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non - essentials.<p/>Of Christ. Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were "of Christ" belonged to the party of Peter : that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle.


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Is Christ divided? [&#956; &#949; &#956; &#949; &#961; &#953; &#963; &#964; &#945; &#953; &#959; &#967; &#961; &#953; &#963; &#964; &#959; &#962;]. Some of the best expositors render as an assertion. Christ has been divided by your controversies. He is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle mh, which introduces the next clause. 78 Divided : so portioned up that one party may claim Him more than another. Christ has the article. See on <a href='B:470 1:1'>Mat 1:1</a>.<p/>Was Paul crucified for you? [&#956; &#951; &#960; &#945; &#965; &#955; &#959; &#962; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#952; &#951; &#965; &#960; &#949; &#961; &#965; &#956; &#969; &#957;]. A negative answer is implied. Paul surely was not, etc. For is uJper on behalf of, not peri on account of, as some texts.<p/>In the name [&#949; &#953; &#962; &#964; &#959; &#959; &#957; &#959; &#956; &#945;]. Rev., correctly, Into the name. See on <a href='B:470 28:19'>Mat 28:19</a>. Of Paul as the name of him whom you were to confess. The order of the original is : Was it into the name of Paul that ye were baptized ?


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l had baptized [&#949; &#946; &#945; &#960; &#964; &#953; &#963; &#945;]. The correct reading is ejbaptisqhte ye were baptized. So Rev. Paul's commission contains no mention of baptism. Compare <a href='B:510 9:15'>Act 9:15</a>, with <a href='B:470 28:15'>Mat 28:15</a>. From his peculiar position as the inaugurator of a second epoch of Christianity, many would be tempted to regard him as the real founder of the Church, and to boast of having been baptized into his name. "No outward initiation of converts entered into his ministry" (Edwards).


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And I baptized also. Another exceptional case occurs to him which he conscientiously adds. The de and has a slightly corrective force.


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Should be made of none effect [&#954; &#949; &#957; &#969; &#952; &#951;]. Lit., emptied. Rev., made void. Compare is made void, <a href='B:520 4:14'>Rom 4:14</a>, and the kindred adjective kenon, kenh vain, ch. 14 14. The nucleus of the apostolic preaching was a fact - Christ crucified. To preach it as a philosophic system would be to empty it of its saving power, a truth which finds abundant and lamentable illustration in the history of the Church.


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The word of the cross [&#959; &#955; &#959; &#947; &#959; &#962; &#959; &#964; &#959; &#965; &#963; &#964; &#945; &#965; &#961; &#959; &#965;]. Lit., the word, that, namely, of the cross. The second article is definitive and emphatic. The word of which the substance and purport is the cross.<p/>To them that perish [&#964; &#959; &#953; &#962; &#945; &#960; &#959; &#955; &#955; &#965; &#956; &#949; &#957; &#959; &#953; &#962;]. Lit., that are perishing. So Rev. The present participle denotes process : they who are on the way to destruction. Compare <a href='B:540 2:15'>2Co 2:15</a>.<p/>Foolishness [&#956; &#969; &#961; &#953; &#945;]. Only in this epistle. See on have lost his savor, <a href='B:470 5:13'>Mat 5:13</a>.<p/>Which are saved [&#964; &#959; &#953; &#962; &#963; &#969; &#950; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. Rev., being saved : in process of salvation.


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I will destroy, etc. Cited literally from the Septuagint, <a href='B:290 29:14'>Isa 29:14</a>, except that the Septuagint has kruyw I will conceal, instead of I will reject. The Hebrew reads : "The wisdom of its (Judah 's) wise men shall perish, and the sagacity of its sagacious men shall hide itself."<p/>Wisdom - prudence [&#963; &#959; &#966; &#953; &#945; &#957; - &#963; &#965; &#957; &#949; &#963; &#953; &#957;]. The two words are often found together, as <a href='B:20 31:3'>Exo 31:3</a>; <a href='B:50 4:6'>Deu 4:6</a>; <a href='B:580 1:9'>Col 1:9</a>. Compare sofoi kai sunetoi wise and prudent, <a href='B:470 11:25'>Mat 11:25</a>. For the distinction, see, as to sofia wisdom, on <a href='B:520 11:33'>Rom 11:33</a>; as to sunesiv prudence, on <a href='B:480 12:33'>Mar 12:33</a>; <a href='B:490 2:47'>Luk 2:47</a>. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases.<p/>Will bring to nothing [&#945; &#952; &#949; &#964; &#951; &#963; &#969;]. See on <a href='B:490 7:30'>Luk 7:30</a>. Originally, to make disestablished [&#945; &#952; &#949; &#964; &#959; &#957;] something which is established or prescribed [&#952; &#949; &#964; &#959; &#957;]. Hence to nullify, make void, frustrate, and, in a milder sense, to despise or reject, as <a href='B:550 2:21'>Gal 2:21</a>. The stronger sense is better here, so that Rev., reject is not an improvement on the A. V. The American revisers render : And the discernment of the discerning will I bring to nought.


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Scribe [&#947; &#961; &#945; &#956; &#956; &#945; &#964; &#949; &#965; &#962;]. Always in the New Testament in the Jewish sense, an interpreter of the law, except <a href='B:510 19:35'>Act 19:35</a>, the town - clerk.<p/>Disputer [&#963; &#965; &#950; &#951; &#964; &#951; &#964; &#951; &#962;]. Only here. Compare the kindred verb suzhtew to question with, <a href='B:480 1:27'>Mar 1:27</a>; <a href='B:490 22:23'>Luk 22:23</a>; <a href='B:510 6:9'>Act 6:9</a>; and suzhthsiv disputation, <a href='B:510 14:2'>Act 14:2</a>; <a href='B:510 14:7'>Act 14:7</a>. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair - splitters.<p/>World [&#945; &#953; &#969; &#957; &#959; &#962;]. See on <a href='B:500 1:9'>Joh 1:9</a>. More correctly, age or period.<p/>Made foolish [&#949; &#956; &#969; &#961; &#945; &#957; &#949; &#957;]. Proved it to be practical folly; stupefied it. Compare <a href='B:520 1:22'>Rom 1:22</a>. Possibly with a latent suggestion of the judicial power of God to make it foolish.


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After that [&#949; &#960; &#949; &#953; &#948; &#951;]. Rev., correctly, seeing that.<p/>By wisdom [&#948; &#953; &#945; &#964; &#951; &#962; &#963; &#959; &#966; &#953; &#945; &#962;]. Better, as Rev., giving the force of the article, "through its wisdom."<p/>Preaching [&#954; &#951; &#961; &#965; &#947; &#956; &#945; &#964; &#959; &#962;]. Not the act, but the substance of preaching. Compare ver. 23.<p/>To save [&#963; &#969; &#963; &#945; &#953;]. The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalties of the messianic judgment, or from the evils which obstruct the messianic deliverance. See <a href='B:360 2:32'>Joe 2:32</a>; <a href='B:470 1:21'>Mat 1:21</a>; compare <a href='B:510 2:40'>Act 2:40</a>. Paul uses it in the ethical sense, to make one a partaker of the salvation which is through Christ. Edwards calls attention to the foregleam of this christian conception of the word in the closing paragraph of Plato's "Republic :" " And thus, Glaucon, the tale has been saved, and has not perished, and will save [&#963; &#969; &#963; &#949; &#953; &#949; &#957;] us if we are obedient to the word spoken, and we shall pass safely over the river of forgetfulness and our soul will not be defiled. "


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The Jews. Omit the article. Among the Jews many had become Christians.<p/>Require (aijtousin). Rev., ask. But it is questionable whether the A. V. is not preferable. The word sometimes takes the sense of demand, as <a href='B:490 12:48'>Luk 12:48</a>; <a href='B:670 3:15'>1Pe 3:15</a>; and this sense accords well with the haughty attitude of the Jews, demanding of all apostolic religions their proofs and credentials. See <a href='B:470 12:38'>Mat 12:38</a>; <a href='B:470 16:1'>Mat 16:1</a>; <a href='B:500 6:30'>Joh 6:30</a>.<p/>Greeks. See on <a href='B:510 6:1'>Act 6:1</a>.<p/>Seek after (zhtousin). Appropriate to the Greeks in contrast with the Jews. The Jews claimed to possess the truth : the Greeks were seekers, speculators (compare <a href='B:510 17:23'>Act 17:23</a> ) after what they called by the general name of wisdom.<p/>Christ crucified [&#967; &#961; &#953; &#963; &#964; &#959; &#957; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#956; &#949; &#957; &#959; &#957;]. Not the crucified Christ, but Christ as crucified, not a sign - shower nor a philosopher; and consequently a scandal to the Jew and folly to the Gentile.<p/>Unto the Greeks (%Ellhsi). The correct reading is eqnesin to the Gentiles. So Rev. Though %Ellhnev Greeks, is equivalent to Gentiles in the New Testament when used in antithesis to Jews, yet in this passage Paul seems to have in mind the Greeks as representing gentile wisdom and culture.


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The foolishness [&#964; &#959; &#956; &#969; &#961; &#959; &#957;]. Lit., the foolish thing. More specific than the abstract mwria foolishness (vers. 18, 21), and pointing to the fact of Christ crucified.


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Calling (klhsin). Not condition of life, but your calling by God; not depending on wisdom, power, or lineage.<p/>Noble [&#949; &#965; &#947; &#949; &#957; &#949; &#953; &#962;]. Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of freemen. Plato applies it to the children of native Athenians (" Menexenus, " 237).<p/>Aeschylus makes Clytaemnestra say to the captive Cassandra that if slavery must befall one there is an advantage in having masters of ancient family property instead of those who have become unexpectedly rich (" Agamemnon, " 1010).


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Hath chosen. The threefold repetition of the word emphasizes the deliberate and free action of God's gracious will.


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Base [&#969; &#947; &#949; &#957; &#951;]. Of no family. The reverse of eujgeneiv noble.<p/>Despised [&#949; &#958; &#959; &#965; &#952; &#949; &#957; &#951; &#956; &#949; &#957; &#945;]. Lit., set at nought. Not merely despised, but expressly branded with contempt. See <a href='B:490 23:11'>Luk 23:11</a>.


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Wisdom and righteousness and sanctification and redemption.<p/>The last three terms illustrate and exemplify the first - wisdom. The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. 79 For dikaiosunh righteousness, see on <a href='B:520 1:17'>Rom 1:17</a>. For aJgiasmov sanctification, on <a href='B:520 6:19'>Rom 6:19</a>. For ajpolutrwsiv redemption, <a href='B:520 3:24'>Rom 3:24</a>.


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He that glorieth, etc. From <a href='B:300 9:23'>Jer 9:23</a>; <a href='B:300 9:24'>Jer 9:24</a>, abridged after the Septuagint.


text:
With excellency [&#954; &#945; &#952; &#965; &#960; &#949; &#961; &#959; &#967; &#951; &#957;]. Lit., according to elevation or superiority. The noun occurs only here and <a href='B:610 2:2'>1Ti 2:2</a>, where it is rendered authority. The phrase expresses the mode of his preaching. For similar adverbial phrases, see kaq uJperbolhn exceedingly or according to excess, <a href='B:520 8:13'>Rom 8:13</a>; kata kratov mightily or according to might, <a href='B:510 19:20'>Act 19:20</a>. Construe with declaring.<p/>Declaring [&#954; &#945; &#964; &#945; &#947; &#947; &#949; &#955; &#955; &#969; &#957;]. Rev., proclaiming. See on <a href='B:690 1:5'>1Jn 1:5</a>; <a href='B:510 17:23'>Act 17:23</a>. Authoritative proclamation is implied. The word is found only in the Acts and in Paul.<p/>Testimony [&#956; &#945; &#961; &#964; &#965; &#961; &#953; &#959; &#957;]. Some of the best texts read musthrion mystery. So Rev. See on <a href='B:520 11:25'>Rom 11:25</a>.


text:
Crucified. Emphatic. That which would be the main stumbling - block to the Corinthians he would emphasize.


text:
I was with you [&#949; &#947; &#949; &#957; &#959; &#956; &#951; &#957; &#960; &#961; &#959; &#962; &#965; &#956; &#945; &#962;]. I was is rather I became. I fell into a state of weakness, etc., after I had come among you. With you, i e., in intercourse with. See on with God, <a href='B:500 1:1'>Joh 1:1</a>. The implication is that his condition grew out of the circumstances in which he found himself in Corinth.


text:
In demonstration [&#949; &#957; &#945; &#960; &#959; &#948; &#949; &#953; &#958; &#949; &#953;]. Only here in the New Testament. Lit., a showing forth.


text:
Wisdom. Emphatic. Lest his depreciation of worldly wisdom should expose him and his companions to the charge of not preaching wisdom at all, he shows that they do preach wisdom, though not of a worldly kind, among matured Christians.<p/>Them that are perfect [&#964; &#959; &#953; &#962; &#964; &#949; &#955; &#949; &#953; &#959; &#953; &#962;]. American Rev., them that are full - grown. Paul's term for matured Christians. See <a href='B:560 4:13'>Eph 4:13</a>, where a perfect [&#964; &#949; &#955; &#949; &#953; &#959; &#957;] man is contrasted with children (nhpioi, ver. 14). So <a href='B:530 14:20'>1Co 14:20</a> : "In malice children, in understanding men (lit., perfect);" <a href='B:570 3:15'>Phi 3:15</a>. "This wisdom is the Christian analogue to philosophy in the ordinary sense of the word" (Meyer), and the perfect to whom he delivered it would recognize it as such.<p/>That come to nought [&#954; &#945; &#964; &#945; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#969; &#957;]. The A. V. states a general proposition, but the Greek present participle a fact in process of accomplishment : which are coming to nought. So Rev.


text:
In a mystery. Connect with we speak. See on <a href='B:470 13:11'>Mat 13:11</a>; <a href='B:520 11:25'>Rom 11:25</a>; <a href='B:520 11:80'>Rom 11:80</a> The in [&#949; &#957;] has a kind of instrumental force : by means of a mystery; i e., by delivering a doctrine hidden from the human understanding and revealed to us by God.


text:
Lord of glory. The Lord whose attribute is glory. Compare <a href='B:230 29:1'>Psa 29:1</a>; <a href='B:510 7:2'>Act 7:2</a>; <a href='B:560 1:17'>Eph 1:17</a>; <a href='B:660 2:1'>Jas 2:1</a>.


text:
Eye hath not seen, etc. From <a href='B:290 64:4'>Isa 64:4</a>, freely rendered by Septuagint. The Hebrew reads : "From of old men have not heard, not perceived with the ear, eye has not seen a God beside Thee who does (gloriously) for him who waits on Him." Septuagint, "From of old we have not heard, nor have our eyes seen a God beside Thee, and Thy works which Thou wilt do for those who wait for mercy." Paul takes only the general idea from the Old - Testament passage. The words are not to be limited to future blessings in heaven. They are true of the present. Have entered [&#945; &#957; &#949; &#946; &#951;]. Lit., went up. See on <a href='B:510 7:23'>Act 7:23</a>. Compare <a href='B:340 2:29'>Dan 2:29</a>, Sept.<p/>Heart [&#954; &#945; &#961; &#948; &#953; &#945; &#957;]. See on <a href='B:520 1:21'>Rom 1:21</a>.


text:
Searcheth [&#949; &#961; &#949; &#965; &#957; &#945;]. See on <a href='B:500 5:39'>Joh 5:39</a>. Not, searcheth in order to discover; but of the ever active, accurate, careful sounding of the depths of God by the Spirit.


text:
Spirit [&#960; &#957; &#949; &#965; &#956; &#945;]. See on <a href='B:520 8:4'>Rom 8:4</a>. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart (kardia, see on <a href='B:520 1:21'>Rom 1:21</a> ), but into the spirit, which is the highest and principal point of contact with the Spirit of God.


text:
The spirit of the world [&#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. For this use of pneuma, see on <a href='B:520 8:4'>Rom 8:4</a>, under 7. Kosmov world, is used with the ethical sense. See on <a href='B:500 1:9'>Joh 1:9</a>, under 4, e, The phrase means the principle of evil which animates the unregenerate world; not the personal spirit of evil or Satan, since Paul does not use pneuma spirit, elsewhere in the personal sense of an evil spirit. See note on <a href='B:560 2:2'>Eph 2:2</a>.<p/>Of God [&#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., from God : proceeding forth from Him. "God in us reveals God in our nature" (Edwards).


text:
Not in the words which man's wisdom teacheth. Lit., not in the taught words of human wisdom. Compare Plato : "Through love all the intercourse and speech of God with man, whether awake or asleep, is carried on. The wisdom which understands this is spiritual; all other wisdom, such as that of arts and handicrafts, is mean and vulgar" (" Symposium, " 203).<p/>Which the Spirit teacheth [&#949; &#957; &#948; &#953; &#948; &#945; &#954; &#964; &#959; &#953; &#962; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. Lit., in the taught (words) of the Spirit. Taught; not mechanically uttered, but communicated by a living Spirit.<p/>Comparing spiritual things with spiritual [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#959; &#953; &#962; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#945; &#963; &#965; &#947; &#954; &#961; &#953; &#957; &#959; &#957; &#964; &#949; &#962;]. Notice the paronomasia. See on <a href='B:520 1:29'>Rom 1:29</a>; <a href='B:520 1:31'>Rom 1:31</a>. The dispute on this verse arises over the meanings of sugkrinontev, A. V., comparing, and pneumatikoiv spiritual. As to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are : adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Sugkrinontev occurs only here and <a href='B:540 10:12'>2Co 10:12</a>, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See <a href='B:10 40:8'>Gen 40:8</a>. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (vers. 11, 12, 13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. 81


text:
The natural man [&#968; &#965; &#967; &#953; &#954; &#959; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]. See on <a href='B:520 11:4'>Rom 11:4</a>, on the distinction between yuch soul, life, and pneuma spirit. The contrast is between a man governed by the divine Spirit and one from whom that Spirit is absent. But yucikov natural, is not equivalent to sarkikov fleshy. Paul is speaking of natural as contrasted with spiritual cognition applied to spiritual truth, and therefore of the yuch soul, as the organ of human cognition, contrasted with the pneuma spirit, as the organ of spiritual cognition. The man, therefore, whose cognition of truth depends solely upon his natural insight is yucikov natural, as contrasted with the spiritual man [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#959; &#962;] to whom divine insight is imparted. In other words, the organ employed in the apprehension of spiritual truth characterizes the man. Paul therefore "characterizes the man who is not yet capable of understanding divine wisdom as yucikov, i e., as one who possesses in his yuch soul, simply the organ of purely human cognition, but has not yet the organ of religious cognition in the pneuma spirit" (Dickson). 82 It is perhaps impossible to find an English word which will accurately render yucikov. Psychic is simply the Greek transcribed. We can do no better than hold by the A. V. natural. 83 Receiveth not [&#959; &#965; &#948; &#949; &#967; &#949; &#964; &#945; &#953;]. Not, does not understand, but does not admit them into his heart; thus, according to New Testament usage, when the word is used in connection with teaching. See <a href='B:490 8:13'>Luk 8:13</a>; <a href='B:510 8:14'>Act 8:14</a>; <a href='B:510 11:1'>Act 11:1</a>; <a href='B:590 1:6'>1Th 1:6</a>; <a href='B:660 1:21'>Jas 1:21</a>.<p/>Are foolishness. Not merely seem. To him they are.<p/>Neither can he know [&#954; &#945; &#953; &#959; &#965; &#948; &#965; &#957; &#945; &#964; &#945; &#953; &#947; &#957; &#969; &#957; &#945; &#953;]. Rev., more strictly, and he cannot know. "It is an utter perversion of such statements to maintain that there is in the natural man any organic, constitutional incapacity of spiritual perception requiring to be created in them by the Holy Spirit.... The uniform teaching of Scripture is that the change effected in regeneration is a purely moral and spiritual one" (Brown).<p/>Discerned [&#945; &#957; &#945; &#954; &#961; &#953; &#957; &#949; &#964; &#945; &#953;]. Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination : <a href='B:490 23:14'>Luk 23:14</a>; <a href='B:510 4:9'>Act 4:9</a>; <a href='B:510 12:19'>Act 12:19</a>; <a href='B:510 24:8'>Act 24:8</a>; <a href='B:510 28:18'>Act 28:18</a>. Of examining the Scriptures, <a href='B:510 17:11'>Act 17:11</a>, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up [&#945; &#957; &#945;] a series of objects or particulars in order to distinguish [&#954; &#961; &#953; &#957; &#969;]. This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses : to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says : "Anakrinein is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, <a href='B:530 9:3'>1Co 9:3</a>; <a href='B:530 10:25'>1Co 10:25</a>; <a href='B:530 10:27'>1Co 10:27</a>. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ajnakrisiv investigation is indeed being held, not, however, by these self - appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts" (" On a Fresh Revision of the New Testament "). See, further, on ch. 4 3, 4.


text:
Mind [&#957; &#959; &#965; &#957;]. See on <a href='B:520 7:23'>Rom 7:23</a>. The understanding of the Lord. The divine counsels or purposes which are the results of the divine thought. See on <a href='B:520 11:34'>Rom 11:34</a>.<p/>Instruct [&#963; &#965; &#956; &#946; &#953; &#946; &#945; &#963; &#949; &#953;]. See on proving, <a href='B:510 9:22'>Act 9:22</a>.


text:
Carnal [&#963; &#945; &#961; &#954; &#953; &#957; &#959; &#953; &#962;]. Made of flesh. See on <a href='B:520 7:14'>Rom 7:14</a>, and on flesh, <a href='B:520 7:5'>Rom 7:5</a>.<p/>Babes [&#957; &#951; &#960; &#953; &#959; &#953; &#962;]. From nh not, and epov a word. Strictly, non - speakers. Compare the Latin infans. Strongly contrasted with perfect; see on ch. <a href='B:530 2:6'>1Co 2:6</a>.


text:
I fed [&#949; &#960; &#959; &#964; &#953; &#963; &#945;]. Lit., I gave you to drink. An instance of the rhetorical figure zeugma, by which one verb is attached to two nouns, of which it only suits the meaning of one, but suggests a verb suitable for the other. Thus "gave to drink" is applied to meat as well as to milk. For another illustration see hindering (A. V. and Rev., forbidding), <a href='B:610 4:3'>1Ti 4:3</a>.


text:
Carnal [&#963; &#945; &#961; &#954; &#953; &#954; &#959; &#953;]. Here the milder word is used (see ver. 1), having the nature of flesh. In ver. 1, Paul would say that he was compelled to address the Corinthians as unspiritual, made of flesh. Here he says that though they have received the Spirit in some measure, they are yet under the influence of the flesh.


text:
Another [&#949; &#964; &#949; &#961; &#959; &#962;]. See on <a href='B:470 6:24'>Mat 6:24</a>. Not merely another, numerically, but another of different affinities and prepossessions.<p/>Carnal. The best texts read anqrwpoi men. Are ye not mere men? But ministers. Omit but, and place the interrogations after Paul and Apollos, respectively, as Rev. For ministers see on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>. Servants, not heads of parties.


text:
Planted - watered - gave the increase [&#949; &#966; &#965; &#964; &#949; &#965; &#963; &#945; - &#949; &#960; &#959; &#964; &#953; &#963; &#949; &#957; - &#951; &#965; &#958; &#945; &#957; &#949; &#957;]. The first two verbs are in the aorist tense, marking definite acts; the third is in the imperfect, marking the continued gracious agency of God, and possibly the simultaneousness of His work with that of the two preachers. God was giving the increase while we planted and watered. There is a parallel in the simultaneous work of Satan with that of the preachers of the word as indicated by the continuous presents in <a href='B:470 13:19'>Mat 13:19</a>. See note there.


text:
Anything. The devoted Angelique Arnauld, of Port Royal, when her sister condoled with her on the absence of her confessor, Singlier, replied : "I have never put a man in God's place. He can have only what God gives him; and God gives him something for us only when it is His will that we should receive it through him."


text:
God 's. In this and the two following clauses, God is emphatic. "It is of God that ye are the fellow - workers."<p/>Husbandry [&#947; &#949; &#969; &#961; &#947; &#953; &#959; &#957;]. Rev., in margin, tilled land. Only here in the New Testament. Bengel says : "Embracing field, garden, and vineyard." Building [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951;]. Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. "In his epistles," says Archdeacon Farrar, "we only breathe the air of cities and synagogues." The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words oijkodomew and oijkodomh occur twenty - six times in the New Testament, and in all but two cases in Paul's writings. 84 Peter uses build in a similar sense; <a href='B:670 2:5'>1Pe 2:5</a>. See edify, edification, build, <a href='B:510 9:31'>Act 9:31</a>; <a href='B:520 14:20'>Rom 14:20</a>; <a href='B:530 8:1'>1Co 8:1</a>; <a href='B:530 8:10'>1Co 8:10</a>, where emboldened is literally built up, and is used ironically. Also <a href='B:520 14:19'>Rom 14:19</a>; <a href='B:520 14:2'>Rom 14:2</a>; <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:560 2:21'>Eph 2:21</a>, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in ch. 3 3, 4, built, builded, represent kataskeuazw to prepare. In ch. 11 10, tecnithv artificer, and dhmiourgov, lit., a workman for the public : A. V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman : "I shal overturne this temple and a - down throwe it, and in thre daies after edifie it newe." See on <a href='B:510 20:32'>Act 20:32</a>. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in vers. 6 - 9, and the latter in vers. 10 - 17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work.


text:
Grace. The special endowment for his apostolic work. Compare <a href='B:520 1:5'>Rom 1:5</a>, grace and apostleship : <a href='B:520 12:3'>Rom 12:3</a>; <a href='B:520 12:6'>Rom 12:6</a>; <a href='B:560 3:7'>Eph 3:7</a>; <a href='B:560 3:8'>Eph 3:8</a>.<p/>Wise [&#963; &#959; &#966; &#959; &#962;]. Skillful. See on <a href='B:660 3:13'>Jas 3:13</a>.<p/>Master - builder [&#945; &#961; &#967; &#953; &#964; &#949; &#954; &#964; &#969; &#957;]. Only here in the New Testament. "The architect does not work himself, but is the ruler of workmen" (Plato, "Statesman," 259).<p/>Foundation. The importance which Paul attached to the foundation was figured by the care employed in laying the foundation of the great Ephesian temple. "To avoid the danger of earthquakes, its foundations were built at vast cost on artificial foundations of skin and charcoal laid over the marsh" (Farrar).


text:
If any man build, etc. It is important to have a clear conception of Paul's figure, which must be taken in a large and free sense, and not pressed into detail. He speaks of the body of truth and doctrine which different teachers may erect on the one true foundation - Jesus Christ. This body is the building. The reference is to a single building, as is shown by ver. 16; not to a city with different buildings of different materials. The figure of Christ as the foundation of a city does not occur in the New Testament. To this structure different teachers [&#946; &#965; &#953; &#955; &#948; &#949; &#961; &#963;] bring contributions of more or less value, represented by gold, wood, hay, etc. These are not intended to represent specific forms of truth or of error, but none of them are to be regarded as anti - Christian, which would be inconsistent with building on the true foundation. It is plainly implied that teachers may build upon the true foundation with perishable or worthless materials. This appears in the history of the Church in the false interpretations of scripture, and the crude or fanatical preaching of sincere but ignorant men. The whole structure will be brought to a final and decisive test at the day of judgment, when the true value of each teacher's work shall be manifested, and that which is worthless shall be destroyed. The distinction is clearly made between the teacher and the matter of his teaching. The sincere but mistaken teacher's work will be shown to be worthless in itself, but the teacher himself will be saved and will receive the reward of personal character, and not of good building. Luther alluded to this verse in his unfortunate description of the Epistle of James as "an epistle of straw."<p/>Stubble [&#954; &#945; &#955; &#945; &#956; &#951; &#957;]. Not the same as kalamov a reed. See <a href='B:730 11:1'>Rev 11:1</a>; <a href='B:730 21:15'>Rev 21:15</a>; and on <a href='B:710 1:13'>3Jn 1:13</a>. This word means a stalk of grain after the ears have been cut off. It was used for thatch in building. Virgil, "Aeneid," 654, alludes to the temple of Jupiter Capitolinus with its roof bristling with stubble.


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Shall suffer loss [&#950; &#951; &#956; &#953; &#969; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. He shall be mulcted, not punished. See on <a href='B:470 16:26'>Mat 16:26</a>; <a href='B:490 9:25'>Luk 9:25</a>.<p/>He himself shall be saved. Compare Dante of Constantine : "The next who follows, with the laws and me, Under the good intent that bore bad fruit Became a Greek by ceding to the pastor; Now knoweth he how all the ill deduced From his good action is not harmful to him, Although the world thereby may be destroyed." " Paradiso, " 20 55 - 60.<p/>By fire [&#948; &#953; &#945; &#960; &#965; &#961; &#959; &#962;]. Better, Rev., through fire. He will escape as through the fire that consumes his work, as one does through the flames which destroy his house.


text:
Temple [&#957; &#945; &#959; &#962;]. Or sanctuary. See on <a href='B:470 4:5'>Mat 4:5</a>. Compare <a href='B:560 2:21'>Eph 2:21</a>; <a href='B:540 6:16'>2Co 6:16</a>.


text:
Defile [&#966; &#952; &#949; &#953; &#961; &#949; &#953;]. Rev., more correctly, destroy. This is the primary and almost universal meaning in classical Greek. In a fragment of Euripides it occurs of dishonoring a female. Sophocles uses it of women pining away in barrenness, and Plutarch of mixing pure colors. The phrase seems to be used here according to the Jewish idea that the temple was destroyed or corrupted by the slightest defilement or damage, or by neglect on the part of its guardians. Ignatius says : "oiJ oijkofqoroi; violators of the house (of God) shall not inherit the kingdom of God" (To the Ephesians, 16.).<p/>Which temple [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Temple is not in the Greek. The double relative which refers to the epithet holy; "of which holy character or class ye are."


text:
He taketh [&#959; &#948; &#961; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. Cited from <a href='B:220 5:13'>Job 5:13</a>, but not following the Septuagint verbally. The verb occurs only here, meaning to grasp with the hand. Rev., more accurately, gives the force of the participle with the article, he that taketh. This is the only allusion to the book of Job in the New Testament, except <a href='B:660 5:11'>Jas 5:11</a>.


text:
All things are yours. The categories which follow form an inventory of the possessions of the Church and of the individual Christian. This includes : the christian teachers with different gifts; the world, life, and things present; death and things to come. In Christ, death becomes a possession, as the right of way between things present and things to come.


text:
Things present [&#949; &#957; &#949; &#963; &#964; &#969; &#964; &#945;]. See on <a href='B:520 8:38'>Rom 8:38</a>.


text:
Ye are Christ 's. A summary of the title following the inventory. Compare <a href='B:520 8:17'>Rom 8:17</a>.


text:
Ministers [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#962;]. See on officer, <a href='B:470 5:25'>Mat 5:25</a>. Only here in Paul's epistles.<p/>Stewards. See on <a href='B:490 16:1'>Luk 16:1</a>.


text:
It is required [&#950; &#951; &#964; &#949; &#953; &#964; &#945; &#953;]. Lit., it is sought for; thus agreeing with found in the following clause.


text:
A very small thing [&#949; &#953; &#962; &#949; &#955; &#945; &#967; &#953; &#963; &#964; &#959; &#957;]. Lit., unto a very small thing : it amounts to very little.<p/>Judged. See on ch. <a href='B:530 2:14'>1Co 2:14</a>. Rev., in margin, examined.<p/>Man's judgment [&#945; &#957; &#952; &#961; &#969; &#960; &#953; &#957; &#951; &#962; &#951; &#956; &#949; &#961; &#945; &#962;]. Lit., man's day, in contrast with the day of the Lord (ver. 5).


text:
Judge [&#954; &#961; &#953; &#957; &#949; &#964; &#949;]. See on ch. <a href='B:530 2:14'>1Co 2:14</a>. The change of the verb favors the rendering examine for ajnakrinw. The Lord is the only competent examiner therefore do not judge until He comes to judgment. Even I myself am not competent to institute a conclusive examination, for the absence of condemnation from my conscience does not absolutely acquit me. See the critical note on <a href='B:690 3:19-22'>1Jn 3:19-22</a>.


text:
I have in a figure transferred [&#956; &#949; &#964; &#945; &#963; &#967; &#951; &#956; &#945; &#964; &#953; &#963; &#945; &#963;]. From meta, denoting exchange, and schma outward fashion. Here the fashion in which Paul expresses himself. See on transfigured, <a href='B:470 17:2'>Mat 17:2</a>.<p/>Not to go beyond the things which are written [&#964; &#959; &#956; &#951; &#965; &#960; &#949; &#961; &#945; &#947; &#949; &#947; &#961; &#945; &#960; &#964; &#945; &#953;]. Lit. (that ye might learn) the not beyond what stands written. The article the introduces a proverbial expression. The impersonal it is written is commonly used of Old - Testament references.<p/>Be puffed up [&#966; &#965; &#963; &#953; &#959; &#965; &#963; &#952; &#949;]. Used only by Paul in Corinthians and Colossians. From fusa a pair of bellows.


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Now ye are full [&#951; &#948; &#951; &#954; &#949; &#954; &#959; &#961; &#949; &#963; &#956; &#949; &#957; &#959; &#953; &#949; &#963; &#964; &#949;]. Rev., better, filled. Ironical contrast between their attitude and that of the apostle in vers. 3, 4. We are hungering for further revelations; ye are already filled without waiting for the Lord's coming.<p/>Ye have reigned [&#949; &#946; &#945; &#963; &#953; &#955; &#949; &#965; &#963; &#945; &#964; &#949;]. American Rev., better, ye have come to reign; attained to dominion, that kingship which will be bestowed on Christians only at Christ's coming.<p/>Without us. Though it is through us that you are Christians at all.


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For. Introducing a contrast between the inflated self - satisfaction of the Corinthians and the actual condition of their teachers. You have come to reign, but the case is very different with us, for I think, etc.<p/>Hath set forth [&#945; &#960; &#949; &#948; &#949; &#953; &#958; &#949; &#957;]. Only twice in Paul's writings; here, and <a href='B:600 2:4'>2Th 2:4</a>. See on approved, <a href='B:510 2:22'>Act 2:22</a>. In classical Greek used of publishing a law; shewing forth, and therefore naming or creating a king or military leader; bringing forward testimony; displaying treasure, etc. So here, exhibiting.<p/>Last [&#949; &#963; &#967; &#945; &#964; &#959; &#965; &#962;]. As in <a href='B:480 9:35'>Mar 9:35</a>, of relative rank and condition : as having in men's eyes the basest lot of all.<p/>Appointed to death [&#949; &#960; &#953; &#952; &#945; &#957; &#945; &#964; &#953; &#959; &#965; &#962;]. Rev., doomed. Only here in the New Testament. Probably an allusion to the practice of exposing condemned criminals in the amphitheatre to fight with beasts or with one another as gladiators. The gladiators, on entering the arena, saluted the presiding officer with the words Nos morituri salutamus, We who are to die greet you. Tertullian paraphrases this passage, God hath chosen us apostles last as beast - fighters. "The vast range of an amphitheatre under the open sky, well represents the magnificent vision of all created things, from men up to angels, gazing on the dreadful death - struggle; and then the contrast of the selfish Corinthians sitting by unconcerned and unmoved by the awful spectacle" (Stanley). For a similar image of spectators watching the contest in the arena, see <a href='B:650 12:1'>Heb 12:1</a>. Compare also <a href='B:530 14:32'>1Co 14:32</a>.<p/>Spectacle [&#952; &#949; &#945; &#964; &#961; &#959; &#957;]. Primarily, a theatre; then that which is exhibited. Compare the kindred verb qeatrizomenoi being made a gazing - stock, <a href='B:650 10:33'>Heb 10:33</a>.<p/>Unto the world [&#964; &#969; &#954; &#959; &#963; &#956; &#969;]. The universe, a sense not usual with Paul; compare ch. 8 4. The words to angels and to men define world; so that the rendering of the American Rev. is preferable, both to angels and men. Principal Edwards remarks : "This comprehensive use of the word kosmos is remarkable, because, on the one hand, it is an advance on the Old - Testament conception of two separate spheres of existence, heaven and earth, not comprehended under any wider designation; and, on the other, because it differs from the meaning attached to the word among the Greeks; inasmuch as the apostle uses it of the spiritual as well as the physical totality of existence." The spiritual oneness of the universe is a conception eminently characteristic of St. Paul; but it is foreshadowed by Plato. "Communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men; and this universe is therefore called kosmos or order; not disorder or misrule" (" Gorgias, " 508).


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For Christ's sake - in Christ [&#948; &#953; &#945; &#967; &#961; &#953; &#963; &#964; &#959; &#957; - &#949; &#957; &#967; &#961; &#953; &#963; &#964; &#969;]. We apostles are fools in the world's eyes on account of [&#948; &#953; &#945;] Christ, because we know and preach nothing but Christ : You are wise in Christ, as Christians, making your Christianity a means to your worldly greatness - union with Christ the basis of worldly wisdom. "Wise men are ye in your connection with Christ! Sagacious, enlightened Christians!" (Meyer). Honorable [&#949; &#957; &#948; &#959; &#958; &#959; &#953;]. With a suggestion of display and splendor. Right honorable are ye!


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We have no certain dwelling - place [&#945; &#963; &#964; &#945; &#964; &#959; &#965; &#956; &#949; &#957;]. From astatov unstable, strolling about. Only here in the New Testament. Compare <a href='B:470 8:20'>Mat 8:20</a>; <a href='B:470 10:23'>Mat 10:23</a>; <a href='B:650 11:37'>Heb 11:37</a>. Wyc., we ben unstable.


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Labor [&#954; &#959; &#960; &#953; &#969; &#956; &#949; &#957;]. Rev., toil. Unto weariness. See on <a href='B:490 5:5'>Luk 5:5</a>. Reviled [&#955; &#959; &#953; &#948; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. See on <a href='B:510 23:4'>Act 23:4</a>.<p/>We bless [&#949; &#965; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957;]. See on blessed, <a href='B:500 12:13'>Joh 12:13</a>.<p/>We suffer [&#945; &#957; &#949; &#967; &#959; &#956; &#949; &#952; &#945;]. Lit., we hold or bear up.


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Defamed [&#948; &#965; &#963; &#966; &#951; &#956; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Publicly slandered; while reviled refers to personal abuse.<p/>Intreat [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957;]. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>, and comfort, <a href='B:510 9:31'>Act 9:31</a>. The sense is, we strive to appease by entreaty.<p/>Filth - offscouring [&#960; &#949; &#961; &#953; &#954; &#945; &#952; &#945; &#961; &#956; &#945; &#964; &#945; - &#960; &#949; &#961; &#953; &#968; &#951; &#956; &#945;]. The former word is from perikaqairw to cleanse all round. Hence that which is thrown off in cleansing; refuse. Kaqarma the refuse of a sacrifice. So Aeschylus. Electra says : "Should I, like one who has carried away refuse [&#954; &#945; &#952; &#945; &#961; &#956; &#945; &#952;] from a purification, after tossing away the urn, go back again with unturned eyes ?" (" Choephoroe, "90). In <a href='B:240 21:18'>Pro 21:18</a>, Sept., it occurs in the sense of ransom. Some find an allusion here to an ancient Athenian custom of throwing certain worthless persons into the sea in case of plague or famine, saying Be our offscouring! These persons were called perikaqarmata offscourings, or periyhmata scrapings, in the belief that they would wipe away the nation's guilt. Ignatius says to the Ephesians, periyhma uJmwn I am your offscouring. The sense is twofold : I am as the meanest among you; and I devote my life for you. In the middle of the third century, periyhma sou had become a common expression of formal compliment : your humble servant. See Lightfoot," Apostolic Fathers, "on Ignatius to the Ephesians, 8." Compare <a href='B:310 3:45'>Lam 3:45</a>, and Tobit 5 18. Periyhma that which is scraped or scoured off. Both words only here in the New Testament.<p/>This tremendous piece of irony justifies the numerous allusions which have been made to Paul's vehemence and severity. Thus Dante, in his vision of the Earthly Paradise, pictures Paul :<p/>" Two old men I beheld, unlike in habit, But like in gait, each dignified and grave.<p/>One (Luke) showed himself as one of the disciples Of that supreme Hippocrates whom Nature Made for the animals she holds most dear, Contrary care the other (Paul) manifested, With sword so shining and so sharp, it caused Terror to me on this side of the river. " Purgatorio," 29, 134 - 141.<p/>"His words, indeed, seem to be those of a simple, and, as it were, an innocent and rustic man, who knows neither how to frame nor to avoid wiles; but whithersoever you look, there are thunderbolts" (Jerome). "Paul thunders, lightens, utters pure flames" (Erasmus). See a collection of quotations in Farrar's "Life and Work of St. Paul," 1, 619. 86


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To shame [&#949; &#957; &#964; &#961; &#949; &#960; &#969; &#957;]. Lit., as shaming. See on <a href='B:470 21:37'>Mat 21:37</a>. The verb means to turn about, hence to turn one upon himself; put him to shame. Compare <a href='B:600 3:14'>2Th 3:14</a>; <a href='B:630 2:8'>Tit 2:8</a>. Also, in the middle voice, in the sense of reverence; to turn one's self toward another. See <a href='B:480 12:6'>Mar 12:6</a>; <a href='B:490 18:2'>Luk 18:2</a>. The kindred noun ejntroph occurs twice : <a href='B:530 6:5'>1Co 6:5</a>; <a href='B:530 14:34'>1Co 14:34</a>. Compare Sophocles : "Think you he will have any regard [&#949; &#957; &#964; &#961; &#959; &#960; &#951; &#957;] for the blind man" (" Oedipus at Colonos, " 299).


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Tutors [&#960; &#945; &#953; &#948; &#945; &#947; &#969; &#947; &#959; &#965; &#962;]. From paiv boy and ajgwgov leader. The Paedagogus was a slave to whom boys were entrusted on leaving the care of the females, which was somewhere about their sixteenth year. He was often a foreigner, sometimes educated and refined, but often otherwise; for Plutarch complains that seamen, traders, usurers, and farmers are engaged in this capacity. The office was one of general guardianship, not of instruction, though sometimes the paedagogus acted as teacher. He accompanied the boy to school, carrying his books, etc., and attended him to the gymnasium and elsewhere. 87 See, further, on <a href='B:550 3:24'>Gal 3:24</a>.


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Commonly [&#959; &#955; &#969; &#962;]. Better, absolutely or actually, as Rev.<p/>Should have. Opinions are divided as to whether the relation was that of marriage or concubinage. The former is urged on the ground that ecein to have is commonly used in the New Testament of marriage; and that the aorist participles poihsav (so Tex. Rec.) had done, and katergasamenon hath wrought, imply that an incestuous marriage had already taken place. It is urged, on the other hand, that ecein to have is used of concubinage, <a href='B:500 4:18'>Joh 4:18</a>; but it takes its meaning there from the sense of marriage in the preceding clause, and is really a kind of play on the word. "He who now stands for thy husband is not thy husband." The indications seem to be in favor of marriage. Notwithstanding the facilities for divorce afforded by the Roman law, and the loose morals of the Corinthians, for a man to marry his stepmother was regarded as a scandal.


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To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed :<p/>1. That it implies excommunication from the Church.<p/>2. That it implies something more, the nature of which is not clearly known.<p/>3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan.<p/>4. That Paul has in view the reformation of the offender : "that the spirit may be saved," etc.<p/>This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See <a href='B:590 2:18'>1Th 2:18</a>; <a href='B:540 12:7'>2Co 12:7</a>. Compare <a href='B:490 13:16'>Luk 13:16</a>. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare <a href='B:610 1:20'>1Ti 1:20</a>; <a href='B:610 1:8'>1Ti 1:8</a>; <a href='B:610 1:8'>1Ti 1:8</a>


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Glorying [&#954; &#945; &#965; &#967; &#951; &#956; &#945;]. Not the act, but the subject of boasting; namely, the condition of the Corinthian church.<p/>Lump [&#966; &#965; &#961; &#945; &#956; &#945;]. See on <a href='B:520 12:21'>Rom 12:21</a>. A significant term, suggesting the oneness of the Church, and the consequent danger from evil - doers.


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Leaven. Not the sinful man, but evil of every kind, in accordance with the more general statement of the leavening, power of evil in ver. 6. The apostle's metaphor is shaped by the commands concerning the removal of leaven at the passover : <a href='B:20 12:19'>Exo 12:19</a>; <a href='B:20 13:7'>Exo 13:7</a>. Compare Ignatius; "Dispense, therefore, with the evil leaven that has grown old [&#960; &#945; &#955; &#945; &#953; &#969; &#952; &#949; &#953; &#963; &#945; &#957;] and that has gone sour [&#949; &#957; &#959; &#958; &#953; &#963; &#945; &#963; &#945; &#957;], and be changed into new leaven which is Jesus Christ" (Epistle to Magnesians, 10.).<p/>New [&#957; &#949; &#959; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>.<p/>Passover [&#964; &#959; &#960; &#945; &#963; &#967; &#945;]. The Paschal lamb, as <a href='B:480 14:12'>Mar 14:12</a>; <a href='B:490 22:7'>Luk 22:7</a>.


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Let us keep the feast [&#949; &#959; &#961; &#964; &#945; &#950; &#969; &#956; &#949; &#957;]. Only here in the New Testament. The epistle was probably written a short time before the Passover. See ch. <a href='B:530 16:8'>1Co 16:8</a>.<p/>Sincerity [&#949; &#953; &#955; &#953; &#954; &#961; &#953; &#957; &#949; &#953; &#945; &#962;]. See on pure minds, <a href='B:680 3:1'>2Pe 3:1</a>.<p/>Truth. Bengel observes : "Sincerity takes care not to admit evil with the good; truth, not to admit evil instead of good."


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I write - in my epistle. American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain egraya I wrote as the epistolary aorist (see on <a href='B:690 2:13'>1Jn 2:13</a> ); but the words in my epistle seem to favor the other view.<p/>To company [&#963; &#965; &#957; &#945; &#957; &#945; &#956; &#953; &#947; &#957; &#965; &#963; &#952; &#945; &#953;] : Only here and <a href='B:600 3:14'>2Th 3:14</a>. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of sun together, ajna up and down among, and, mignumi to mingle. It denotes, therefore, not only close, but habitual, intercourse.


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Idolaters [&#949; &#953; &#948; &#969; &#955; &#959; &#955; &#945; &#964; &#961; &#945; &#953; &#962;]. Only twice outside of Paul's writings : <a href='B:730 21:8'>Rev 21:8</a>; <a href='B:730 22:15'>Rev 22:15</a>. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare <a href='B:580 3:15'>Col 3:15</a>; <a href='B:560 5:5'>Eph 5:5</a>. New - Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God.


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Wicked [&#960; &#959; &#957; &#951; &#961; &#959; &#957;]. Mischievous to the Church. See on <a href='B:490 3:19'>Luk 3:19</a>. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by ponhrov mischievous, is sometimes rendered by baskanov malignant, with a distinct reference to the "evil" or "grudging eye." This sense may go to explain <a href='B:470 20:15'>Mat 20:15</a>, and possibly <a href='B:470 6:19'>Mat 6:19</a>, and <a href='B:470 7:11'>Mat 7:11</a>.


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Matters [&#954; &#961; &#953; &#964; &#951; &#961; &#953; &#969; &#957;]. The word means, 1, The instrument or rule of judging; 2, the tribunal of a judge. It occurs only here, ver. 4, and <a href='B:660 2:6'>Jas 2:6</a>, where it means judgment - seats. This latter gives a good sense here without having recourse to the meaning suit or case, which lacks warrant. So Rev., in margin, "are ye unworthy of the smallest tribunals?" That is, are ye unworthy of holding or passing judgment in such inferior courts ?


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How much more [&#956; &#951; &#964; &#953; &#947; &#949;]. It is hard to render the word accurately. How much more follows the Vulgate quanto magis. It is rather, not to speak of; or to say nothing at all of.<p/>Things that pertain to this life [&#946; &#953; &#969; &#964; &#953; &#954; &#945;]. See on <a href='B:490 21:34'>Luk 21:34</a>.


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Judgments [&#954; &#961; &#953; &#964; &#951; &#961; &#953; &#945;]. Better, tribunals or courts, as ver. 2. If you have to hold courts for the settlement of private matters.<p/>Set [&#954; &#945; &#952; &#953; &#950; &#949; &#964; &#949;]. Seat them as judges on the tribunal. It is disputed whether kaqizete is to be taken as imperative, set (A. V.), or as interrogative, do ye set (Rev.). 89 The A. V. seems, on the whole, preferable. The passage is well paraphrased by Farrar. "Dare they, the destined judges of the world and of angels, go to law about mere earthly trifles, and that before the heathen ? Why did they not rather set up the very humblest members of the Church to act as judges in such matters?" 90


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To your shame [&#960; &#961; &#959; &#962; &#949; &#957; &#964; &#961; &#959; &#960; &#951; &#957; &#965; &#956; &#953; &#957;]. Lit., I speak to you with a view to shame; i e., to move you to shame, as Rev. See on ch. <a href='B:530 4:14'>1Co 4:14</a>. To judge [&#948; &#953; &#945; &#954; &#961; &#953; &#957; &#945; &#953;]. Rev., better, decide; by arbitration.


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Goeth to law [&#954; &#961; &#953; &#957; &#949; &#964; &#945; &#953;]. As in ver. 1, and <a href='B:470 5:40'>Mat 5:40</a>. Instead of accepting arbitration.


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Now therefore [&#951; &#948; &#951; &#956; &#949; &#957; &#959; &#965; &#957;]. Men oun nay, as in ver. 4, at once looks back to the preceding thought, and continues it, bringing under special consideration the fact that brother goes to law with brother. ?dh already or at once is a temporal adverb, but with a logical force and enhancing the nay. The connection of thought is : Is there not one wise man among you who is competent to act as an arbitrator between brethren, so that christian brethren must needs take their differences into the civil courts and before heathen judges? Nay; such a proceeding at once implies the existence of a litigious spirit generally, which is unchristian, and detrimental to you.<p/>Fault among you [&#951; &#964; &#964; &#951; &#956; &#945; &#949; &#957; &#965; &#956; &#953; &#957;]. Only here and <a href='B:520 11:12'>Rom 11:12</a>. See note. %Htthma fault, is from httwn less. Lit., diminution, decrease. Hence used in the sense of defeat, <a href='B:290 31:8'>Isa 31:8</a> : "Young men shall be discomfited lit., shall be for diminution." Similarly the kindred verb hJttaomai, in <a href='B:540 12:13'>2Co 12:13</a>, made inferior; and in <a href='B:680 2:19'>2Pe 2:19</a>; <a href='B:680 2:20'>2Pe 2:20</a>, overcome. See note there. Compare 2 Macc. 10 24. In classical Greek h=tta means defeat, and is contrasted with nikh victory by Plato and Thucydides. The meaning here is loss. En among is omitted by the best texts, so that we should read a loss to you, which Rev. gives in margin, reading in the text a defect in you. The spirit of litigation which runs into wrong and fraud (ver. 8) is a source of damage, resulting in forfeiture of the kingdom of God (ver. 9), and in loss of spiritual power.<p/>Ye go to law [&#954; &#961; &#953; &#956; &#945; &#964; &#945; &#949; &#967; &#949; &#964; &#949;]. Rev., more correctly, ye have lawsuits. Not the same phrase as in ver. 6. Krima in the New Testament almost universally means judgment or decree, as <a href='B:520 5:16'>Rom 5:16</a>. See on <a href='B:680 2:3'>2Pe 2:3</a>. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus : "The matter [&#954; &#961; &#953; &#956; &#945;] is not easy to judge. Choose me not as judge" (" Suppliants, "391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, <a href='B:220 31:13'>Job 31:13</a>; <a href='B:20 23:6'>Exo 23:6</a>. Suffer yourselves to be defrauded [&#945; &#960; &#959; &#963; &#964; &#949; &#961; &#949; &#953; &#963; &#952; &#949;]. Rev., more literally," why not rather be defrauded ? " In classical Greek the word means,<p/>1, to rob or despoil.<p/>2, to detach or withdraw one's self from a person or thing.<p/>Aposterein eJauton was a regular phrase for separation from civic life. So Oedipus says : "I, noblest of the sons of Thebes, have cut myself off (ajpesterhs ejmauton. Sophocles," Oedipus Tyrannus, " 1381). 
<a href='B:530 6'>1Co 6:0</a><p/>:3To withhold or avert. So Io to Prometheus : "Do not, after proffering me a benefit, withhold it" (" Prometheus, " 796). The maidens say :<p/>"May King Zeus avert the hateful marriage" (Aeschylus, "Suppliants," 1063). In the New Testament the word occurs five times.<p/>In <a href='B:480 10:19'>Mar 10:19</a>, defraud not is apparently Mark's rendering of the tenth commandment. According to the inner meaning of the commandment as conceived by Jesus, the coveting of another's goods is, in heart, a depriving him of them. In <a href='B:530 7:5'>1Co 7:5</a> it is used of connubial relations. In <a href='B:610 6:5'>1Ti 6:5</a>, of those who are deprived or destitute of the truth. 91 Dr. Morison, on <a href='B:480 10:19'>Mar 10:19</a>, justly observes that defraud is too narrow a rendering. The word means rather "to deprive of what is one's due, whether by 'hook, ' 'crook, ' or force, or in any other way."


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Kingdom of God. See on <a href='B:490 6:20'>Luk 6:20</a>.<p/>Fornicators. The besetting sin of Corinth. Hence the numerous solemn and emphatic allusions to it in this epistle. See ch. <a href='B:530 5:11'>1Co 5:11</a>; <a href='B:530 6:15-18'>1Co 6:15-18</a>; <a href='B:530 10:8'>1Co 10:8</a>. Effeminate [&#956; &#945; &#955; &#945; &#954; &#959; &#953;]. Luxurious and dainty. The word was used in a darker and more horrible sense, to which there may be an allusion here. 92 Abusers, etc. See on <a href='B:520 1:7'>Rom 1:7</a>.


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Washed - sanctified - justified. According to fact the order would be justified, washed (baptism), sanctified; but as Ellicott justly remarks, "in this epistle this order is not set forth with any studied precision, since its main purpose is corrective."<p/>Ye were justified [&#949; &#948; &#953; &#954; &#945; &#953; &#969; &#952; &#951; &#964; &#949;]. Emphasizing the actual moral renewal, which is the true idea of justification. This is shown by the words "by the Spirit," etc., for the Spirit is not concerned in mere forensic justification.


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Are lawful [&#949; &#958; &#949; &#963; &#964; &#953; &#957;]. There is a play between this word and ejxousiasqhsomai be brought under the power, which can hardly be accurately conveyed to the English reader. The nearest approach to it is :<p/>"all things are in my power, but I shall not be brought under the power of any."<p/>Will - be brought under the power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#963; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. From ejxousia power of choice, permissive authority. See on <a href='B:480 2:10'>Mar 2:10</a>. This in turn is derived from exesti it is permitted. See above on are lawful. This kinship of the two words explains the play upon them.


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Meats for the belly, etc. Paul is arguing against fornication. His argument is that there is a law of adaptation running through nature, illustrated by the mutual adaptation of food and the digestive organs; but this law is violated by the prostitution of the body to fornication, for which, in God's order, it was not adapted.<p/>Shall destroy [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#949; &#953;]. Rev., better, shall bring to nought. See on <a href='B:520 3:3'>Rom 3:3</a>. The mutual physical adaptation is only temporary, as the body and its nourishment are alike perishable.


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Will raise up us. The body being destined to share with the body of Christ in resurrection, and to be raised up incorruptible, is the subject of a higher adaptation, with which fornication is incompatible.


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Members of Christ. The body is not only for the Lord (ver. 13), adapted for Him : it is also united with Him. See <a href='B:560 4:16'>Eph 4:16</a>.<p/>Members of a harlot. The union of man and woman, whether lawful or unlawful, confers a double personality. Fornication effects this result in an immoral way.


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He that is joined [&#959; &#954; &#959; &#955; &#955; &#969; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:490 14:15'>Luk 14:15</a>. Compare Aeschylus : "The family has been glued [&#954; &#949; &#954; &#959; &#955; &#955; &#951; &#964; &#945; &#953;] to misfortune" (" Agamemnon, " 1543). The verb is used <a href='B:10 2:24'>Gen 2:24</a>, Sept., of the relation of husband and wife : shall cleave. In <a href='B:50 10:20'>Deu 10:20</a>; <a href='B:50 11:22'>Deu 11:22</a>; <a href='B:300 13:11'>Jer 13:11</a>, of man's cleaving to God.<p/>To a harlot [&#964; &#951; &#960; &#959; &#961; &#957; &#951;]. Lit., the harlot. The article is significant : his harlot, or that one with whom he is sinning at the time.<p/>Shall be one flesh [&#949; &#963; &#959; &#957; &#964; &#945; &#953; &#949; &#953; &#962; &#963; &#945; &#961; &#954; &#945; &#956; &#953; &#945; &#957;]. Lit., shall be unto one flesh : i e., from being two, shall pass into one. Hence Rev., rightly, shall become. Compare <a href='B:560 2:15'>Eph 2:15</a>.


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Flee. See <a href='B:10 39:12'>Gen 39:12</a>. Socrates, in Plato's "Republic," relates how the poet Sophocles, in answer to the question "How does love suit with are?" replied : "Most gladly have I escaped that, and I feel as if I had escaped from a mad and furious master" (329).<p/>Sin [&#945; &#956; &#945; &#961; &#964; &#951; &#956; &#945;]. See on <a href='B:520 3:25'>Rom 3:25</a>.<p/>Without the body [&#949; &#954; &#964; &#959; &#962; &#964; &#959; &#965; &#963; &#969; &#956; &#945; &#964; &#959; &#962;]. Lit., outside. The body is not the instrument, but the subject. But in fornication the body is the instrument of the sin, and "inwardly as well as outwardly is made over to another."


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Temple [&#957; &#945; &#959; &#962;]. Better, as Rev., in margin, sanctuary. It is not only a temple, but the very shrine. See on ch. <a href='B:530 3:16'>1Co 3:16</a>.<p/>Glorify. See on <a href='B:500 7:39'>Joh 7:39</a>. Omit and in your spirit, which are God 's.


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It is good [&#954; &#945; &#955; &#959; &#957;]. See on <a href='B:500 10:11'>Joh 10:11</a>. Not merely expedient, but morally salutary. The statement, however, is made in the light of circumstances, see ver. 26, and is to be read with others, such as <a href='B:540 11:2'>2Co 11:2</a>; <a href='B:520 7:4'>Rom 7:4</a>; <a href='B:560 5:28-33'>Eph 5:28-33</a>, in all which marriage is made the type of the union between Christ and His Church. See also <a href='B:650 13:4'>Heb 13:4</a>.<p/>5 May give yourselves [&#963; &#967; &#959; &#955; &#945; &#963; &#951; &#964; &#949;]. Lit., may have leisure. Like the Latin phrase vacaare rei to be free for a thing, and so to devote one's self to it.<p/>Incontinency [&#945; &#954; &#961; &#945; &#963; &#953; &#945; &#957;]. Only here and <a href='B:470 23:35'>Mat 23:35</a>, on which see note.


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As I myself. Not unmarried, but continent. It is not necessary to assume that Paul had never been married. Marriage was regarded as a duty among the Jews, so that a man was considered to have sinned if he had reached the age of twenty without marrying. The Mishna fixed the age of marriage at seventeen or eighteen, and the Babylonish Jews as early as fourteen. A rabbinical precept declared that a Jew who has no wife is not a man. It is not certain, but most probable, that Saul was a member of the Sanhedrim (<a href='B:510 26:10'>Act 26:10</a> ). If so, he must have been married, as marriage was a condition of membership. From ver. 8 it is plausibly inferred that he classed himself among widowers. Farrar (" Life and Work of St. Paul, " 1, 80) has some beautiful remarks upon the evidence for his marriage afforded by the wisdom and tenderness of his words concerning it. 94 Gift [&#967; &#945; &#961; &#953; &#963; &#956; &#945;]. See on <a href='B:520 1:11'>Rom 1:11</a>. As regards the matter of continence, fitting some for marriage and some for celibacy.


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Cannot contain [&#959; &#965; &#954; &#949; &#947; &#954; &#961; &#945; &#964; &#949; &#965; &#959; &#957; &#964; &#945; &#953;]. Rev., have not continence. Only here, and ch. 9 25, of athletes abstaining from sensual indulgences when preparing for the games.<p/>To burn. Continuous present, to burn on : continuance in unsatisfied desire.


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Not I, but the Lord. Referring to Christ's declarations respecting divorce, <a href='B:470 5:31'>Mat 5:31</a>; <a href='B:470 5:32'>Mat 5:32</a>; <a href='B:470 19:3-12'>Mat 19:3-12</a>. Not a distinction between an inspired and an uninspired saying. Paul means that his readers had no need to apply to him for instruction in the matter of divorce, since they had the words of Christ himself.


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To the rest. He has been speaking to the unmarried (ver. 8) and to married parties, both of whom were Christians (ver. 10). By the rest he means married couples, one of which remained a heathen.<p/>I, not the Lord. These cases are not included in Christ's declarations. Be pleased [&#963; &#965; &#957; &#949; &#965; &#948; &#959; &#954; &#949; &#953;]. Rev., be content. Better, consent. Both the other renderings fail to express the agreement indicated by sun together.


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Is sanctified [&#951; &#947; &#953; &#945; &#963; &#964; &#945; &#953;]. Not, made morally holy, but affiliated to the Christian community - the family of the agioi saints - in virtue of his being "one flesh" with his Christian wife.


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Is not under bondage [&#959; &#965; &#948; &#949; &#948; &#959; &#965; &#955; &#969; &#964; &#945; &#953;]. A strong word, indicating that Christianity has not made marriage a state of slavery to believers. Compare dedetai is bound, ver. 39, a milder word. The meaning clearly is that willful desertion on the part of the unbelieving husband or wife sets the other party free. Such cases are not comprehended in Christ's words. Hath called us to peace [&#949; &#957; &#949; &#953; &#961; &#951; &#957; &#951; &#954; &#949; &#954; &#955; &#951; &#954; &#949; &#957; &#951; &#956; &#945; &#962;]. Rev., correctly, in peace. Compare <a href='B:550 1:6'>Gal 1:6</a>, "into the grace" (ejn cariti, Rev., in); <a href='B:560 4:4'>Eph 4:4</a>, in one hope [&#949; &#957; &#956; &#953; &#945; &#949; &#955; &#960; &#953; &#948; &#953;]; <a href='B:590 4:7'>1Th 4:7</a>, in sanctification [&#949; &#957; &#945; &#947; &#953; &#945; &#963; &#956; &#969;]. Denoting the sphere or element of the divine calling. Enslavement in the marriage relation between the believer and the unbeliever is contrary to the spirit and intent of this calling.


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But [&#949; &#953; &#956; &#951;]. Rev., only. Introducing a limitation to the statement in ver 
<a href='B:530 7:1'>1Co 7:1</a><p/>5There is to be no enslavement, only, to give no excuse for the reckless abuse of this general principle, the normal rule of Christian life is that each one should seek to abide in the position in which God has placed him.<p/>Ordain [&#948; &#953; &#945; &#964; &#945; &#963; &#963; &#959; &#956; &#945; &#953;]. See on <a href='B:470 11:1'>Mat 11:1</a>.


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Become uncircumcised [&#949; &#960; &#953; &#963; &#960; &#945; &#963; &#952; &#969;]. The reference is to the process of restoring a circumcised person to his natural condition by a surgical operation. See Josephus, "Antiquities," 12, 5, 1; 1 Macc. 1 15; Smith's "Dictionary of the Bible," Article Circumcision; Celsus, "De Re Medica," cited in Wetstein with other passages. See, also, Edwards' note on this passage.


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Calling [&#954; &#955; &#951; &#963; &#949; &#953;], Not the condition or occupation, a meaning which the word does not have in classical Greek, nor in the New Testament, where it always signifies the call of God into His kingdom through conversion. Paul means : If God's call was to you as a circumcised man or as an uncircumcised man; as a slave or as a freedman - abide in that condition. Compare ch. 1 26.


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Use it rather. Whether the apostle means, use the bondage or use the freedom - whether, take advantage of the offer of freedom, or, remain in slavery - is, as Dean Stanley remarks, one of the most evenly balanced questions in the interpretation of the New Testament. The force of kai even, and the positive injunction of the apostle in vers. 20 and 24, seem to favor the meaning, remain in slavery. 95 The injunction is to be read in the light of ver. 22, and of <a href='B:550 3:28'>Gal 3:28</a>; <a href='B:580 3:11'>Col 3:11</a>; <a href='B:530 12:13'>1Co 12:13</a>, that freeman and slave are one in Christ; and also of the feeling pervading the Church of the speedy termination of the present economy by the second coming of the Lord. See vers. 26, 29. We must be careful to avoid basing our conclusion on the modern sentiment respecting freedom and slavery.


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Freeman [&#945; &#960; &#949; &#955; &#949; &#965; &#952; &#949; &#961; &#959; &#962;]. Rev., correctly, freedman; the preposition ajp' from implying previous bondage.


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The servants of men. Not referring to the outward condition of bondage, but to spiritual subjection to the will and guidance of men as contrasted with Christ.


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Virgins [&#960; &#945; &#961; &#952; &#949; &#957; &#969; &#957;]. Not the unmarried of both sexes, as Bengel. The use of the word by ecclesiastical writers for an unmarried man has no warrant in classical usage, and may have arisen from the misinterpretation of <a href='B:730 14:4'>Rev 14:4</a>, where it is employed adjectivally and metaphorically. In every other case in the New Testament the meaning is unquestionable.


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The present distress [&#964; &#951; &#957; &#949; &#957; &#949; &#963; &#964; &#969; &#963; &#945; &#957; &#945; &#957; &#945; &#947; &#954; &#951; &#957;]. Enestwsan present may also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on <a href='B:520 8:38'>Rom 8:38</a>. Anagkh means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes : "There falls on my ears the sound of one who creeps slow and painfully (kat' ajnagkhn." " Philoctetes, "206); and again, of the same :" Stumbling he cries for pain (uJp' ajnagkav, " 215). In the Attic orators it occurs in the sense of blood - relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see <a href='B:470 18:9'>Mat 18:9</a>; <a href='B:470 18:7'>Mat 18:7</a>; <a href='B:490 14:18'>Luk 14:18</a>; <a href='B:540 9:7'>2Co 9:7</a>; <a href='B:650 9:16'>Heb 9:16</a>. For distress, <a href='B:490 21:23'>Luk 21:23</a>; <a href='B:590 3:7'>1Th 3:7</a>. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, <a href='B:470 24:8'>Mat 24:8</a> sqq. Compare <a href='B:490 21:23-28'>Luk 21:23-28</a>.


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I spare you [&#965; &#956; &#969; &#957; &#966; &#949; &#953; &#948; &#959; &#956; &#945; &#953;]. Rev., "I would spare," is not warranted grammatically, but perhaps avoids the ambiguity of I spare, which might be understood : I spare you further mention of these things. The meaning is : I give you these injunctions in order to spare you the tribulation of the flesh.


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Time [&#954; &#945; &#953; &#961; &#959; &#962;]. Not, the period of mortal life; but the time which must elapse before the Lord appears.<p/>Short [&#963; &#965; &#957; &#949; &#963; &#964; &#945; &#955; &#956; &#949; &#957; &#959; &#962;] Rev., correctly, giving the force of the participle, shortened. Compare <a href='B:480 13:20'>Mar 13:20</a>, and see on hasting unto, <a href='B:680 3:12'>2Pe 3:12</a>. The word means to draw together or contract. Only here and <a href='B:510 5:6'>Act 5:6</a>, where it is used of the winding up of Ananias' corpse. In classical Greek of furling sails, packing luggage, reducing expenses, etc. Applied to time, the word is very graphic.<p/>It remaineth that [&#964; &#959; &#955; &#959; &#953; &#960; &#959; &#957; &#953; &#957; &#945;]. The meaning is rather henceforth, or for the future. That [&#953; &#957; &#945;] in any case is to be construed with the time is shortened. According to the punctuation by different editors, we may read either : the time is shortened that henceforth both those, etc.; or, the time is shortened henceforth, that both those, etc. The former is preferable. 96 The time is shortened that henceforth Christians may hold earthly ties and possessions but loosely<p/>31 Abusing [&#954; &#945; &#964; &#945; &#967; &#961; &#969; &#956; &#949; &#957; &#959; &#953;]. Only here and ch <a href='B:530 9:18'>1Co 9:18</a>. The verb means to use up or consume by using. Hence the sense of misuse by overuse. So A. V. and Rev., abuse. But the American Rev., and Rev. at ch. 9 18, use to the full, thus according better with the preceding antitheses, which do not contrast what is right and wrong in itself (as use and abuse), but what is right in itself with what is proper under altered circumstances. In ordinary cases it is right for Christians to sorrow; but they should live now as in the near future, when earthly sorrow is to be done away. It is right for them to live in the married state, but they should "assimilate their present condition" to that in which they neither marry nor are given in marriage. Passeth away [&#960; &#945; &#961; &#945; &#947; &#949; &#953;]. Or, as some, the continuous present, is passing. If the former, the nature of the worldly order is expressed. It is transitory. If the latter, the fact; it is actually passing, with a suggestion of the nearness of the consummation. The context seems to indicate the latter. 97


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Without carefulness [&#945; &#956; &#949; &#961; &#953; &#956; &#957; &#959; &#965; &#962;]. Not a good translation, because carefulness has lost its earlier sense of anxiety. So Latimer : "This wicked carefulness of men, when they seek how to live - like as if there were no God at all." See on take no thought, <a href='B:470 6:25'>Mat 6:25</a>. Rev., free from cares. Ignatius uses the phrase ejn ajmerimnia Qeou in godly carelessness (Polycarp, 7.).


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There is a difference. The textual question here is very perplexing, and it is well - nigh impossible to explain the differences to the English reader. He must observe, 1st. That gunh wife is also the general term for woman, whether virgin, married, or widow. 2nd. That memeristai A. V., there is a difference, literally means, is divided, so that the literal rendering of the A. V., would be, the wife and the virgin are divided. Some of the best texts insert kai and both before and after is divided, and join that verb with the close of ver. 33, so that it reads : careth for the things of the world how he may please his wife, and he is distracted. This makes gunh and parqenov (A. V., wife and virgin) begin a new sentence connected with the preceding by kai and Gunh is rendered woman, and the words h agamov the unmarried, instead of beginning a sentence as A. V., are placed directly after woman as a qualifying phrase, so that the reading is hJ gunh hJ agamov the unmarried woman, and both this and hJ parqenov the virgin are nominative to merimna careth. The whole, then, from the beginning of ver 33, will read : But he who is married careth for the things of the world how he may please his wife, and he is distracted; and the unmarried woman and the virgin care for the things of the Lord. 98


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Snare [&#946; &#961; &#959; &#967; &#959; &#957;]. Lit., a noose or slip - knot for hanging or strangling. Thus Homer of Jocasta : "She went to Hades having suspended a noose on high from the lofty roof" (" Odyssey, " 11, 278). Sophocles, of Antigone :<p/>"We descried her hanging by the neck, slung by a thread - wrought halter of fine linen" (" Antigone, " 1222). Also a snare for birds; the meshes of a net. That ye may attend [&#960; &#961; &#959; &#962; - &#949; &#965; &#960; &#945; &#961; &#949; &#948; &#961; &#959; &#957;]. Only here in the New Testament. From euj well, paredrov setting beside. That ye may attend is a kind of circumlocution. The Greek reads literally : for that which is seemly and for that which is assiduous. Assiduous conveys the sense of the word as nearly as possible, since etymologically it means sitting close at. One is reminded of Mary at Bethany sitting at Jesus ' feet, <a href='B:490 10:39'>Luk 10:39</a>.<p/>Without distraction [&#945; &#960; &#949; &#961; &#953; &#963; &#960; &#945; &#963; &#964; &#969; &#962;] See on <a href='B:490 10:40'>Luk 10:40</a>. The same word compounded here with aj not, is used of Martha's being cumbered or distracted with much serving.


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Behaveth himself uncomely [&#945; &#963; &#967; &#951; &#956; &#959; &#957; &#949; &#953; &#957;]. Acts unbecomingly, either by throwing temptation in the daughter's way by constraining her to remain unmarried, or by exposing her to the disgrace which was supposed to attach to the unmarried state. But Paul, in his preceding words, has regarded the latter consideration as set aside by the peculiar circumstances of the time.<p/>His virgin [&#964; &#951; &#957; &#960; &#945; &#961; &#952; &#949; &#957; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. Rev. properly inserts daughter. It is an unusual expression for daughter. Xenophon uses it with the word qugathr daughter (" Cyropaedia, "4, 6, 9), and Oedipus speaks of his two daughters as my maidens (Sophocles," Oedipus Tyrannus, "1462) Pass the flower of her age [&#951; &#965; &#960; &#949; &#961; &#945; &#954; &#956; &#959; &#962;]. Rev., correctly, be past. Beyond the bloom of life. Plato fixes the point at twenty years (" Republic," 460). Diogenes Laertius says : "An undowered maiden is a heavy burden to a father after she has outrun the flower of her age" (" Lycon, " 5, 65) Let them marry. Evidently there was assumed to be another in the case beside the father and the virgin.


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Necessity [&#945; &#957; &#945; &#947; &#954; &#951; &#957;]. Either outward or moral constraint. See on ver. 26, and note on <a href='B:490 14:18'>Luk 14:18</a>.<p/>Power over his own will [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957; &#960; &#949; &#961; &#953; &#964; &#959; &#965; &#953; &#948; &#953; &#959; &#965; &#952; &#949; &#955; &#951; &#956; &#945; &#964; &#959; &#962;]. The A. V. is ambiguous, and might be understood to imply self - control. The meaning is rather : is free to act as he pleases. Rev., as touching his own will. The repetition of his own emphasizes the fact that the disposal of the daughter lay wholly in the parent's power. Among the Greeks and Romans the choice of a wife was rarely grounded upon affection. In many cases the father chose for his son a wife whom the latter had never seen, or compelled him to marry for the sake of checking his extravagances. Thus Terence pictures a father meeting his son in the forum, and saving. "You are to be married to - day, get ready" (" Andria, "1, 5) Nor was the consent of a woman generally thought necessary. She was obliged to submit to the wishes of her parents, and perhaps to receive a stranger. Thus Hermione says :" My marriage is my father's care : it is not for me to decide about that "(Euripides," Andromache, " 987). Under the patriarchal and Mosaic dispensations, the father's power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.


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Be dead [&#954; &#959; &#953; &#956; &#951; &#952; &#951;]. Lit., have fallen asleep. See on <a href='B:510 7:60'>Act 7:60</a>; <a href='B:680 3:4'>2Pe 3:4</a>; compare <a href='B:520 7:2'>Rom 7:2</a>, where the usual word for die, ajpoqanh is used. In that passage Paul is discussing the abstract question. Here the inference is more personal, which is perhaps the reason for his using the more tender expression.


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Happier [&#956; &#945; &#954; &#945; &#961; &#953; &#969; &#964; &#949; &#961; &#945;]. More blessed is preferable. The word has a higher meaning than happy. See on <a href='B:470 5:3'>Mat 5:3</a>; <a href='B:470 5:9'>Mat 5:9</a>; <a href='B:470 5:9'>Mat 5:9</a> "Such, if on high their thoughts are set, Nor in the stream the source forget, If prompt to quit the bliss they know, Following the Lamb where'er He go, By purest pleasure unbeguiled To idolize or wife or child : Such wedded souls our God shall own For faultless virgins round His throne." KEBLE, "Christian Year," Wednesday before Easter.


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Things offered unto idols [&#949; &#953; &#948; &#969; &#955; &#959; &#952; &#965; &#964; &#969; &#957;]. See on <a href='B:730 2:14'>Rev 2:14</a>. We know that we all, etc. The arrangement of the text is in question. Evidently a parenthesis intervenes between the beginning of ver. 1 and ver. 
<a href='B:530 8'>1Co 8:0</a><p/>:4It seems best to begin this parenthesis with knowledge puffeth up, and to end it with known of him (ver. 3).<p/>We all have knowledge [&#960; &#945; &#957; &#964; &#949; &#962; &#947; &#957; &#969; &#963; &#953; &#957; &#949; &#967; &#959; &#956; &#949; &#957;]. The exact reference of these words must remain uncertain. Some understand Paul himself and the more enlightened Corinthians. Others, all Christians. All the expositions are but guesses. I prefer, on the whole, the view that Paul is here repeating, either verbally or in substance, a passage from the letter of the Corinthians to him. In that case the sense is slightly ironical : "We know, to use your own words, that we all have knowledge." The parenthesis thus comes in with an appropriate cautionary force.<p/>Puffeth up. See on ch. <a href='B:530 4:6'>1Co 4:6</a>. The contrast is striking between puffing up and building up - a bubble and a building.


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That he knoweth anything [&#949; &#947; &#957; &#969; &#954; &#949; &#957; &#945; &#953; &#964; &#953;]. Or, literally, has come to know. See on <a href='B:500 2:24'>Joh 2:24</a>; <a href='B:500 3:10'>Joh 3:10</a>; <a href='B:500 17:3'>Joh 17:3</a>. Showing in what sense knowledge was used in the previous clause : fancied knowledge; knowledge of divine things without love.


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The same is known of Him [&#959; &#965; &#964; &#959; &#962; &#949; &#947; &#957; &#969; &#963; &#964; &#945; &#953; &#965; &#960; &#945; &#965; &#964; &#959; &#965;] The same, i e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare <a href='B:550 4:9'>Gal 4:9</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:8'>1Jn 4:8</a>; <a href='B:690 4:16'>1Jn 4:16</a>; <a href='B:620 2:19'>2Ti 2:19</a>. Ginwskw in New - Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So <a href='B:500 2:24'>Joh 2:24</a>; <a href='B:500 2:25'>Joh 2:25</a>; <a href='B:530 2:8'>1Co 2:8</a>; <a href='B:690 4:8'>1Jn 4:8</a>. In John the relation itself is expressed by the verb. <a href='B:500 17:3'>Joh 17:3</a>; <a href='B:500 17:25'>Joh 17:25</a>; <a href='B:690 5:20'>1Jn 5:20</a>; <a href='B:690 4:6'>1Jn 4:6</a>; <a href='B:690 2:3'>1Jn 2:3</a>; <a href='B:690 2:4'>1Jn 2:4</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 2:1'>1Jn 2:1</a>; <a href='B:690 2'>1Jn 2:0</a> An idol is nothing in the world [&#959; &#965; &#948; &#949; &#957; &#949; &#953; &#948; &#969; &#955; &#959; &#957; &#949; &#957; &#954; &#959; &#963; &#956; &#969;]. Rev., no idol is anything. An idol is a nonentity. The emphasis is on the nothingness of the idol, hence the emphatic position of ouJuden nothing. It is a mere stock or stone, having no real significance in heaven or on earth. One of the Old Testament names for heathen gods is elilim nothings. Idol [&#949; &#953; &#948; &#969; &#955; &#959; &#957;] is primarily an image or likeness. In Greek writers it is sometimes used of the shades of the dead, or the fantasies of the mind. In the Old Testament, the number and variety of the words representing the objects of heathen worship, are a striking commentary upon the general prevalence of idolatry. Eidwlon image stands in the Septuagint for several of the different Hebrew terms for idols; as, elilim things of nought; gillulim things rolled about, as logs or masses of stone; chammanium sun - pillars, etc. Other words are also used to translate the same Hebrew terms, but in all cases the idea is that of the material object as shaped by mechanical processes, or as being in itself an object of terror, or a vain or abominable thing, a mere device of man.


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Gods - lords. Superhuman beings to whom these titles are given, as <a href='B:560 6:12'>Eph 6:12</a>; <a href='B:540 4:4'>2Co 4:4</a>; <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:30'>Joh 14:30</a>.


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With conscience of the idol [&#964; &#951; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#953; &#964; &#959; &#965; &#949; &#953; &#948; &#969; &#955; &#959; &#965;]. The best texts read sunhqeia custom, which occurs only here and <a href='B:500 18:39'>Joh 18:39</a>; see note. Lit., with custom of the idol; i e., as Rev., being used to the idol. Their long habit previous to their conversion made them still regard their offering as made to something really existent, and consequently to feel that it was sinful to eat of meat thus offered.<p/>Is defiled [&#956; &#959; &#955; &#965; &#957; &#949; &#964; &#945; &#953;]. See on <a href='B:730 14:4'>Rev 14:4</a>.


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Commendeth - not [&#959; &#965; &#960; &#945; &#961; &#945; &#963; &#964; &#951; &#963; &#949; &#953;]. Lit., present. Rev., more correctly, will not commend. See on shewed himself, <a href='B:510 1:3'>Act 1:3</a>.


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Stumbling - block [&#960; &#961; &#959; &#963; &#954; &#959; &#956; &#956; &#945;]. See on <a href='B:520 14:13'>Rom 14:13</a>.


text:
Idol's temple [&#949; &#953; &#948; &#969; &#955; &#949; &#953; &#969;]. Only here in the New Testament. See on <a href='B:730 2:14'>Rev 2:14</a>.<p/>Be emboldened [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Lit., be built up. The A. V. misses the irony of the expression. His apparent advance is really detrimental. Calvin remarks : "a ruinous upbuilding."


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Shall the weak brother perish [&#945; &#960; &#959; &#955; &#955; &#965; &#964; &#945; &#953; &#959; &#945; &#963; &#952; &#949; &#957; &#969; &#957;]. Not a question, as A. V. The participle "he that is being weak" indicates a continuance of the weakness, and the present tense, is perishing, implies that the process of moral undermining is in progress through the habitual indulgence of the better informed Christian. Rev., he that is weak perisheth.


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Make to offend [&#963; &#954; &#945; &#957; &#948; &#945; &#955; &#953; &#950; &#949; &#953;]. See on <a href='B:470 5:29'>Mat 5:29</a>. Rev., maketh to stumble.<p/>Meat - flesh [&#946; &#961; &#969; &#956; &#945; - &#954; &#961; &#949; &#945;]. The former food in general, the latter the special food which causes stumbling. Dr. South draws the distinction between a tender and a weak conscience. "Tenderness, applied to the conscience, properly imports quickness and exactness of sense, which is the perfection of this faculty.... Though the eye is naturally the most tender and delicate part of the body, yet is it not therefore called weak, so long as the sight is quick and strong.... A weak conscience is opposed to a strong; which very strength, we shew, consisted in the tenderness or quickness of its discerning or perceptive power" (Sermon 29, " A True State and Account of the Plea of a Tender Conscience ").


text:
Seen Jesus. See ch. <a href='B:530 14:8'>1Co 14:8</a>; <a href='B:510 9:17'>Act 9:17</a>; <a href='B:510 18:9'>Act 18:9</a>; <a href='B:510 22:17'>Act 22:17</a>; <a href='B:510 22:18'>Act 22:18</a>; <a href='B:540 12:1'>2Co 12:1</a> sqq. Compare <a href='B:510 22:14'>Act 22:14</a>.


text:
Seal [&#963; &#966; &#961; &#945; &#947; &#953; &#962;]. See on <a href='B:520 4:11'>Rom 4:11</a>; <a href='B:500 3:33'>Joh 3:33</a>; <a href='B:730 22:10'>Rev 22:10</a>.


text:
Answer [&#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945;]. See on <a href='B:670 3:15'>1Pe 3:15</a>.<p/>Examine [&#945; &#957; &#945; &#954; &#961; &#953; &#957; &#959; &#965; &#963; &#953; &#957;]. See on <a href='B:490 23:14'>Luk 23:14</a>.


text:
A sister, a wife. Wrong Sister means a christian woman, a fellow - member of the Church, as <a href='B:520 16:1'>Rom 16:1</a>; <a href='B:530 7:15'>1Co 7:15</a>; <a href='B:660 2:15'>Jas 2:15</a>. It is in apposition with wife : A wife that is a sister on believer. So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona, who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare <a href='B:470 8:14'>Mat 8:14</a>; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses.


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Barnabas. The only mention of Barnabas along with Paul since the quarrel, <a href='B:510 14:39'>Act 14:39</a>.<p/>Forbear working. For their own support. Ergazesqai to work, is the regular word for manual labor. See <a href='B:470 21:28'>Mat 21:28</a>; <a href='B:510 18:3'>Act 18:3</a>. See on <a href='B:710 1:5'>3Jn 1:5</a>; and trade, <a href='B:730 18:17'>Rev 18:17</a>.


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Goeth a warfare [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#949; &#964; &#945; &#953;]. The "a" in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, <a href='B:50 24:5'>Deu 24:5</a> is rendered, "When a man taketh a newe wife, he shal not go a warfare." So Froissart : "He was not in good poynt to ride a warfare." The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called strateuomenoi, <a href='B:490 3:14'>Luk 3:14</a>. More correctly, who serveth as a soldier ? or, as Rev., what soldier servet? See on <a href='B:490 3:14'>Luk 3:14</a>; <a href='B:660 4:1'>Jas 4:1</a>.<p/>Charges [&#959; &#968; &#969; &#957; &#953; &#959; &#953; &#962;]. See on <a href='B:490 3:14'>Luk 3:14</a>, and compare <a href='B:520 6:23'>Rom 6:23</a>; <a href='B:540 11:8'>2Co 11:8</a>.<p/>Feedeth [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#949; &#953;]. See on <a href='B:670 5:2'>1Pe 5:2</a>. Bengel remarks : "The minister of the gospel is beautifully compared with the soldier, vine - dresser, shepherd." He goes forth to contend with the world, to plant churches, and to exercise pastoral care over them.


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As a man [&#954; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. Rev., after the manner of men. See on <a href='B:520 3:5'>Rom 3:5</a>. The formula occurs six times in Paul's epistles. The question introduces another kind of evidence - that from Scripture. I will not confine myself to illustrations from human affairs. I will appeal to Scripture.


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Muzzle [&#966; &#953; &#956; &#969; &#963; &#949; &#953; &#962;]. See on <a href='B:470 22:12'>Mat 22:12</a>; <a href='B:470 22:34'>Mat 22:34</a>; <a href='B:480 4:39'>Mar 4:39</a>. Some texts read khmwseiv a muzzle, from khmov a muzzle See <a href='B:50 25:4'>Deu 25:4</a>.<p/>Ox - treadeth. The custom of driving the oxen over the corn strewed on the ground or on a paved area, was an Egyptian one. In later times the Jews used threshing instruments, dragged by the beasts through the grain Herodotus says that pigs were employed for this purpose in Egypt, but the monuments always represent oxen, or, more rarely, asses. In Andalusia the process may still be seen, the animals pulling the drag in a circle through the heap of grain; and in Italy, the method of treading out by horses was in use up to a comparatively recent date. 101 The verb ajloaw to tread, occurring only here, ver. 10, and <a href='B:610 5:18'>1Ti 5:18</a>, is etymologically related to alwn halon, threshing - floor (see on <a href='B:470 3:12'>Mat 3:12</a> ), which also means the disk of the sun or moon, or a halo, thus implying the circular shape of the floor. Dr. Thomson says : "The command of Moses not to muzzle the ox that treadeth out the corn is literally obeyed to this day by most farmers, and you often see the oxen eating from the floor as they go round. There are niggardly peasants, however, who do muzzle the ox" (" The Land and the Book "). This custom was in strong contrast with that of Gentile farmers, who treated their laboring animals cruelly, sometimes employing inhuman methods to prevent them from eating while threshing. All students of the Egyptian monuments are familiar with the hieroglyphic inscription in a tomb at Eileithyas, one of the oldest written poems extant :<p/>" Thresh ye for yourselves, Thresh ye for yourselves, Thresh ye for yourselves, O oxen.<p/>Measures of grain for yourselves, Measures of grain for your masters. "<p/>Doth God take care for oxen ? The A. V. misses the true point of the expression. Paul, of course, assumes that God cares for the brute creation; but he means that this precept of Moses was not primarily for the oxen's sake but for man's sake. He is emphasizing the typical and spiritual meaning of the command. Render, as Rev., Is it for the oxen that God careth? 102


text:
Altogether [&#960; &#945; &#957; &#964; &#969; &#962;]. Better, as Rev., in margin, as He doubtless doth, or, as American Rev., assuredly.<p/>In hope [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953;]. See on <a href='B:520 8:21'>Rom 8:21</a>. Resting on hope. Compare Aeschylus : "When hope has raised me up on strength [&#949; &#960; &#945; &#955; &#954; &#945; &#962;]; i e. elated me with confidence" (" Choephoroe, " 407).<p/>He that thresheth in hope should be partaker of his hope. The text is in error here. The true reading is oJ ajlown ejp' ejlpidi tou metecein and; he that thresheth to thresh in hope of partaking.


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Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#962;]. Rev., correctly, right. The right to claim maintenance.<p/>Suffer [&#963; &#964; &#949; &#947; &#959; &#956; &#949; &#957;]. Rev., bear. The primary meaning is to cover. So some render ch. 13 7, covereth for beareth. Hence to protect by covering, as with a tight ship or roof. So Aesehylus, of a ship : "The wooden house with sails that keeps out [&#963; &#964; &#949; &#947; &#969; &#957;] the sea" (" Suppliants, "126)." The tower keeps off [&#945; &#960; &#959; &#963; &#964; &#949; &#947; &#949; &#953;] the multitude of the enemy "(" Seven against Thebes," 220). And so, to bear up against, endure. Compare <a href='B:590 3:1'>1Th 3:1</a>; <a href='B:590 3:5'>1Th 3:5</a>; <a href='B:590 3:103'>1Th 3:103</a> Hinder [&#949; &#947; &#954; &#959; &#960; &#951; &#957; &#948; &#969; &#956; &#949; &#957;]. Lit., give hindrance. Rev., cause hindrance. Egkoph hindrance, only here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ejgkoptw to cut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See <a href='B:510 24:4'>Act 24:4</a>; <a href='B:520 14:22'>Rom 14:22</a>; <a href='B:550 5:7'>Gal 5:7</a>; <a href='B:590 2:18'>1Th 2:18</a>; <a href='B:670 3:7'>1Pe 3:7</a>. Compare the Latin intercidere to divide, inter - rupt.


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Minister [&#949; &#961; &#947; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. Lit, work or perform. Never in classical Greek of being engaged in sacred rites.<p/>Wait [&#960; &#945; &#961; &#949; &#948; &#961; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. Etymologically akin to paredrov sitting beside. See on ch. <a href='B:530 7:35'>1Co 7:35</a>. Ony here in the New Testament.<p/>Altar [&#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#969;]. See on <a href='B:510 17:23'>Act 17:23</a>


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For if l do this thing willingly, etc. The exact line of Paul's thought is a matter of much discussion, and must be determined if we are to understand the force of the several words. It appears to be as follows : He has been speaking of the fact that he preaches at his own cost. He so glories in this that he would rather die than surrender this ground of boasting Compare <a href='B:540 11:7-12'>2Co 11:7-12</a>; <a href='B:540 12:13-16'>2Co 12:13-16</a>. For it is the only ground of boasting that is possible to him. The preaching of the Gospel in itself furnishes no such ground, for one cannot boast of what he needs must do; and the necessity to preach the Gospel is laid on him under penalty of a "woe" if he refuse. He goes on to show, in two propositions, why and how there is no cause for boasting in preaching under necessity. 1 Supposing there were no necessity, but that he preached of free will, like the twelve who freely accepted the apostleship at Christ's call, then he would rightfully have a reward, as a free man entering freely upon service; and so would have some ground of glorying. 2. But supposing I became an apostle under constraint, as was the fact, then I am not in the position of a free man who chooses at will, but of a slave who is made household steward by his master's will, without his own choice, and consequently I have no claim for reward and no ground of boasting. What, then, is my reward ? What ground of boasting have I? Only this : to make the Gospel without charge. In this I may glory.<p/>Willingly - against my will [&#949; &#954; &#969; &#957; - &#945; &#954; &#969; &#957;]. These words are not to be explained of the spirit in which Paul fulfilled his ministry; but of his attitude toward the apostolic charge when it was committed to him. He was seized upon by Christ (<a href='B:570 2:12'>Phi 2:12</a> ); constrained by His call on the way to Damascus. Rev., of mine own will - not of mine own will. Reward. Correlative with the second kauchma something to glory of, in ver. 16.<p/>A dispensation is committed unto me [&#959; &#953; &#954; &#959; &#957; &#959; &#956; &#953; &#945; &#957; &#960; &#949; &#960; &#953; &#963; &#964; &#965; &#956; &#945; &#953;]. Lit., I am entrusted with a stewardship. For a similar construction see <a href='B:520 3:2'>Rom 3:2</a>. Stewards belonged to the class of slaves. See <a href='B:490 12:42'>Luk 12:42</a>; <a href='B:490 12:43'>Luk 12:43</a>, and note oijkonomov steward in ver. 42, and doulov ejkeinov that bond - servant in ver. 43. Paul is not degrading the gospel ministry to a servile office. He is only using the word to illustrate a single point - the manner of his appointment.


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Abuse [&#954; &#945; &#964; &#945; &#967; &#961; &#951; &#963; &#945; &#963; &#952; &#945; &#953;]. See on ch. <a href='B:530 7:31'>1Co 7:31</a>. Rev., correctly, use to the full.


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Made myself servant [&#949; &#948; &#959; &#965; &#955; &#969; &#963; &#945;]. Rev., brought myself under bondage; better, as bringing out the force of doulov bond - servant, from which the word is derived, and thus according with stewardship, ver. 17. Gain [&#954; &#949; &#948; &#951; &#963; &#969;]. Carrying out the thought of servant in ver. 18. "He refuses payment in money that he may make the greater gain in souls. But the gain is that which a faithful steward makes, not for himself, but for his master" (Edwards). The word is not, as Godet, to be limited to its purely natural meaning, but is used in the sense of <a href='B:470 18:15'>Mat 18:15</a>; <a href='B:670 3:1'>1Pe 3:1</a>.


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Them that are under the law. The distinction between this class and Jews is differently explained. Some, Jews, viewed nationally; under the law, viewed religiously. Others, Jews by origin, and Gentile proselytes. Others understand by those under the law, rigid Jews, Pharisees. The first explanation seems preferable.


text:
Without law [&#945; &#957; &#959; &#956; &#959; &#962;]. As one of the Gentiles. By intercourse with them, relinquishment of Jewish observances, and adapting his teaching to their modes of thought. See <a href='B:510 17'>Act 17:0</a>.<p/>Under law [&#949; &#957; &#957; &#959; &#956; &#959; &#962;]. The expression differs from that in ver. 20, uJpo nomon under law, though with only a shade of difference in meaning. Ennomov means subject to the law, but in the sense of keeping within [&#949; &#957;] the law.


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Weak. In faith and christian discernment. Compare ch. 8 7 sqq.; <a href='B:520 14:1'>Rom 14:1</a>; <a href='B:520 14:1'>Rom 14:1</a>; <a href='B:590 5:14'>1Th 5:14</a>.


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In a race [&#949; &#957; &#963; &#964; &#945; &#948; &#953; &#969;]. Or, better, in a race - course. From isthmi to place or establish. Hence a stated distance; a standard of length. In all other New - Testament passages it is used of a measure of length, and is rendered furlong, representing 606. 75 English feet. From the fact that the race - courses were usually of exactly this length, the word was applied to the race - course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting - place for the runners. At the other end was the goal, which, like the starting - point, was marked by a square pillar. Half - way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting - point. 105 The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot - racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia, of which specimens remain among the poems of Pindar. 106 At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. 107 At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul s writings. Racers, <a href='B:530 9:24'>1Co 9:24</a>; boxers, <a href='B:530 9:26'>1Co 9:26</a>; <a href='B:530 9:27'>1Co 9:27</a>; gladiators fighting with beasts, <a href='B:530 14:32'>1Co 14:32</a>; the judge awarding the prize, <a href='B:620 4:8'>2Ti 4:8</a>; the goal and the prize, <a href='B:530 9:24'>1Co 9:24</a>; <a href='B:570 3:14'>Phi 3:14</a>; the chaplet, <a href='B:530 9:25'>1Co 9:25</a>; <a href='B:620 2:5'>2Ti 2:5</a>; <a href='B:620 4:8'>2Ti 4:8</a>, the training for the contest, <a href='B:610 4:7'>1Ti 4:7</a>; <a href='B:610 4:8'>1Ti 4:8</a>; the rules governing it, <a href='B:620 2:5'>2Ti 2:5</a>; the chariot - race, <a href='B:570 3:14'>Phi 3:14</a>. These images never occur in the gospels. See on of life, <a href='B:730 2:10'>Rev 2:10</a> Prize [&#946; &#961; &#945; &#946; &#949; &#953; &#959; &#957;]. Only here and <a href='B:570 3:14'>Phi 3:14</a>. The kindred verb brabeuw to be umpire, occurs once, <a href='B:580 3:15'>Col 3:15</a>. See note.<p/>Obtain [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#951; &#964; &#949;]. Lit., lay hold of. Rev., attain. See on comprehended, <a href='B:500 1:5'>Joh 1:5</a>; come upon you, <a href='B:500 12:35'>Joh 12:35</a>; and perceived, <a href='B:510 4:13'>Act 4:13</a>. Compare <a href='B:570 3:12'>Phi 3:12</a>.


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Striveth for the mastery [&#945; &#947; &#969; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. Better, Rev., striveth in the games, thus preserving the metaphor. The word was the regular term for contending in the arena or on the stage.<p/>Is temperate [&#949; &#947; &#954; &#961; &#945; &#964; &#949; &#965; &#949; &#964; &#945; &#953;]. Only here and ch. 7 9. The candidate for the races was required to be ten months in training, and to practice in the gymnasium immediately before the games, under the direction of judges who had themselves been instructed for ten months in the details of the games. The training was largely dietary. Epictetus says : "Thou must be orderly, living on spare food; abstain from confections; make a point of exercising at the appointed time, in heat and in cold; nor drink cold water nor wine at hazard." Horace says : "The youth who would win in the race hath borne and done much; he hath sweat and been cold; he hath abstained from love and wine" (" Ars Poetica, "412). Tertullian, commending the example of the athletes to persecuted Christians, says :" Coguntur, cruciantur, fatigantur. " They are constrained, harassed, wearied" (" Ad Martyres, " 3). Compare <a href='B:620 2:5'>2Ti 2:5</a>.<p/>Crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. Chaplet of pine - leaves. See on <a href='B:730 4:4'>Rev 4:4</a>.


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Uncertainly [&#945; &#948; &#951; &#955; &#969; &#962;]. Only here in the New Testament. The kindred adjective adhlov not manifest, occurs <a href='B:490 11:44'>Luk 11:44</a> (see note) and <a href='B:530 14:8'>1Co 14:8</a>. Compare also ajdhlothv uncertainty, <a href='B:610 6:17'>1Ti 6:17</a>. He runs with a clear perception of his object, and of the true manner and result of his striving.<p/>Fight I [&#960; &#965; &#954; &#964; &#949; &#965; &#969;]. Only here in the New Testament. Distinctively of fighting with the fists, and evidently in allusion to the boxing - match. Rev., in margin, box. Etymologically akin to pugmh the fist; see on oft, <a href='B:480 7:3'>Mar 7:3</a>. Beateth the air. A boxer might be said to beat the air when practicing without an adversary. This was called skiamacia shadow - fighting. Or he might purposely strike into the air in order to spare his adversary; or the adversary might evade his blow, and thus cause him to spend his strength on the air. The two latter may well be combined in Paul's metaphor. He strikes straight and does not spare. Compare Virgil, in the description of a boxing - match :<p/>" Entellus, rising to the work, his right hand now doth show Upreared, but he, the nimble one, foresaw the falling blow Above him, and his body swift writhed skew - wise from the fall.<p/>Entellus spends his stroke on air. " Aeneid," 5, 443. Morris' Translation.


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I keep under [&#965; &#960; &#969; &#960; &#953; &#945; &#950; &#969;]. A feeble translation, and missing the metaphor. The word means to strike under the eye; to give one a black eye. It occurs elsewhere in the New Testament but once, <a href='B:490 18:5'>Luk 18:5</a> (see note). Rev., I buffet. The blow of the trained boxer was the more formidable from the use of the cestus, consisting of ox - hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing - gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, "Aeneid," 5, 405). They were sometimes called guiotoroi limb - breakers. A most interesting account is given by Rodolfo Lanziani, "Ancient Rome in the Light of Recent Discoveries," of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur - lined boxing - gloves secured by thongs wound round the forearm half - way to the elbow. The gloves cover the thumb and the hand to the first finger - joints. The writer says; "The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars.... The details of the fur - lined boxing - gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles." Bring it into subjection [&#948; &#959; &#965; &#955; &#945; &#947; &#969; &#947; &#969;]. Rev., bring in into bondage. Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, <a href='B:540 5:1'>2Co 5:1</a>; <a href='B:540 5:2'>2Co 5:2</a>.<p/>Having preached [&#954; &#951; &#961; &#965; &#958; &#945; &#962;]. See on <a href='B:680 2:5'>2Pe 2:5</a>. Some find in the word an allusion to the herald [&#954; &#951; &#961; &#965; &#958;] who summoned the contestants and proclaimed the prizes.<p/>Castaway [&#945; &#948; &#959; &#954; &#953; &#956; &#959; &#962;]. See on <a href='B:520 1:28'>Rom 1:28</a>. Better, as Rev., rejected, as unworthy of the prize.


text:
Moreover [&#948; &#949;]. But the correct reading is gar for, introducing an illustration of rejection by God, and thus connecting what follows with the close of the last chapter. It is possible that I may be rejected, for the Israelites were.<p/>All. Strongly emphasized in contrast with most of them (A. V., many) in ver. 5. All enjoyed the privileges, but few improved them. The word is repeated five times.<p/>Under the cloud. The cloudy pillar which guided the Israelites. It is sometimes spoken of as covering the host. See <a href='B:230 105:39'>Psa 105:39</a>; Wisdom 10 17; 19 7; <a href='B:40 14:14'>Num 14:14</a>.


text:
Baptized unto Moses [&#949; &#953; &#962;]. Rev., margin, into. See on <a href='B:470 28:19'>Mat 28:19</a>; <a href='B:520 6:3'>Rom 6:3</a>. They were introduced into a spiritual union with Moses, and constituted his disciples.<p/>Cloud - sea. The two together forming the type of the water of baptism. Bengel says : "The cloud and the sea are in their nature water." The cloud was diffused and suspended water.


text:
Spiritual meat. The manna, called spiritual because coming from heaven. See <a href='B:230 78:25'>Psa 78:25</a>; <a href='B:500 6:31'>Joh 6:31</a>; and on <a href='B:730 11:8'>Rev 11:8</a>; <a href='B:730 2:17'>Rev 2:17</a>.


text:
Drink - spiritual drink. Spiritual, like the meat, in being supernaturally given. The aorist tense denotes something past, yet without limiting it to a particular occasion. They drank at Rephidim (<a href='B:20 17:6'>Exo 17:6</a> ), but they continued to drink spiritual drink, for - They drank [&#949; &#960; &#953; &#957; &#959; &#957;]. The imperfect tense denoting continued action - throughout their journey.<p/>That spiritual rock. For that read a. Paul appears to recall a rabbinic tradition that there was a well formed out of the spring in Horeb, which gathered itself up into a rock like a swarm of bees, and followed the people for forty years; sometimes rolling itself, sometimes carried by Miriam, and always addressed by the elders, when they encamped, with the words, "Spring up, O well!" <a href='B:40 21:17'>Num 21:17</a>. Stanley says : "In accordance with this notion, the Rock of Moses, as pointed out by the local tradition of Mt. Sinai, is not a cleft in the mountain, but a detached fragment of rock about fifteen feet high, with twelve or more fissures in its surface, from which the water is said to have gushed out for the twelve tribes. This local tradition is as old as the Koran, which mentions this very stone." 108 Was Christ. Showing that he does not believe the legend, but only uses it allegorically. The important point is that Christ the Word was with His people under the old covenant. "In each case we recognize the mystery of a 'real presence" ' (Ellicott). "God was in Christ" here, as from the beginning. The mosaic and the christian economies are only different sides of one dispensation, which is a gospel dispensation throughout. The Jewish sacraments are not mere types of ours. They are identical.


text:
Many [&#964; &#959; &#953; &#962; &#960; &#955; &#949; &#953; &#959; &#963; &#953; &#957;]. The A. V. misses the force of the article, the many. Hence Rev., correctly, most of them. All perished save Caleb and Joshua.<p/>Overthrown [&#954; &#945; &#964; &#949; &#963; &#964; &#961; &#969; &#952; &#951; &#963; &#945; &#957;]. Only here in the New Testament. Lit., were strewn down along (the ground). The word belongs mostly to later Greek, though found in Herodotos in the general sense of slaying. So Euripides : "He laid low his wife and child with one dart" (" Hercules Furens, " 1000). It is used of spreading a couch.


text:
Examples [&#964; &#965; &#960; &#959; &#953;]. See on <a href='B:670 5:3'>1Pe 5:3</a>. The word may mean either an example, as <a href='B:610 4:12'>1Ti 4:12</a>, or a type of a fact or of a spiritual truth. <a href='B:650 9:24'>Heb 9:24</a>; <a href='B:520 5:14'>Rom 5:14</a>.<p/>We should not lust [&#956; &#951; &#949; &#953; &#957; &#945; &#953; &#951; &#956; &#945; &#962; &#949; &#960; &#953; &#952; &#965; &#956; &#951; &#964; &#945; &#962;]. Lit., should not be desirers. Epiqumhthv desirer, lover, only here in the New Testament. Frequent in the classics. The sins of the Israelites are connected with those of the Corinthians.


text:
Idolaters. Referring to the danger of partaking of the idol feasts. To play [&#960; &#945; &#953; &#950; &#949; &#953; &#957;]. The merrymaking generally which followed the feast, not specially referring to the dancing at the worship of the golden calf. See <a href='B:20 32:19'>Exo 32:19</a>.<p/>Commit fornication. Lasciviousness was habitually associated with idol - worship. The two are combined, <a href='B:510 14:29'>Act 14:29</a>. A thousand priests ministered at the licentious rites of the temple of Venus at Corinth. 109 Three and twenty thousand. A plain discrepancy between this statement and <a href='B:40 25:9'>Num 25:9</a>, where the number is twenty - four thousand. It may have been a lapse of memory.


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Let us tempt Christ [&#949; &#954; &#960; &#949; &#953; &#961; &#945; &#950; &#969; &#956; &#949; &#957; &#964; &#959; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#957;]. The compound word is very significant, "to tempt out" [&#949; &#954;]; tempt thoroughly; try to the utmost. It occurs in three other places : <a href='B:470 4:7'>Mat 4:7</a>; <a href='B:490 4:12'>Luk 4:12</a>; <a href='B:490 10:25'>Luk 10:25</a>; and, in every case, is used of tempting or testing Christ. Compare <a href='B:230 77:18'>Psa 77:18</a> (Sept.). For Christ read Kurion the Lord.


text:
Murmur [&#947; &#959; &#947; &#947; &#965; &#950; &#949; &#964; &#949;]. See on <a href='B:500 6:41'>Joh 6:41</a>.<p/>The destroyer [&#964; &#959; &#965; &#959; &#955; &#959; &#952; &#961; &#949; &#965; &#964; &#959; &#965;]. The destroying angel, who is called oJ ojloqreuwn, <a href='B:20 12:23'>Exo 12:23</a>.


text:
Happened [&#963; &#965; &#957; &#949; &#946; &#945; &#953; &#957; &#959; &#957;]. The imperfect tense marks the successive unfolding of the events.<p/>For ensamples [&#964; &#965; &#960; &#959; &#953;]. The best texts read tupikwv by way of figure. Admonition [&#957; &#959; &#965; &#952; &#949; &#963; &#953; &#945; &#957;]. See on the kindred verb to warn, <a href='B:510 20:31'>Act 20:31</a> Ends of the world [&#964; &#945; &#964; &#949; &#955; &#951; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit., ends of the ages. So Rev. Synonymous with hJ sunteleia twn aijwnwn the consummation of the ages, <a href='B:650 9:26'>Heb 9:26</a>. The phrase assumes that Christ's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.<p/>Are come [&#954; &#945; &#964; &#951; &#957; &#964; &#951; &#954; &#949; &#957;] See on <a href='B:510 26:7'>Act 26:7</a>. Compare <a href='B:560 4:13'>Eph 4:13</a>; <a href='B:570 3:11'>Phi 3:11</a>.


text:
Temptation [&#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#962;]. See on <a href='B:470 6:13'>Mat 6:13</a>.<p/>Common to man [&#945; &#957; &#952; &#961; &#969; &#960; &#953; &#957; &#959; &#962;]. The word means what belongs to men, human. It occurs mostly in this epistle; once in <a href='B:520 6:19'>Rom 6:19</a>, meaning after the manner of men, popularly (see note). See <a href='B:660 3:7'>Jas 3:7</a>; <a href='B:670 2:13'>1Pe 2:13</a>; <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:530 2:13'>1Co 2:13</a>; <a href='B:530 4:3'>1Co 4:3</a>. It may mean here a temptation which is human, i e., incident or common to man, as A. V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning "let him that thinketh," etc. They are in danger and must watch, but the temptation will not be beyond their strength.<p/>A way to escape [&#964; &#951; &#957; &#949; &#954; &#946; &#945; &#963; &#953; &#957;]. Rev., better, the way of escape. The word means an egress, a way out. In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing - place. Compare Xenophon : "The ford that was over against the outlet leading to the mountains" (" Anabasis, " 4. 3, 20). 110 For the sense of issue or end, see on <a href='B:650 13:7'>Heb 13:7</a>. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case.<p/>To bear. Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See <a href='B:660 1:12'>Jas 1:12</a>.


text:
Idolatry. Notice the article : the idolatry, the temptation of which is constantly present in the idol - feasts.


text:
Wise [&#966; &#961; &#959; &#957; &#953; &#956; &#959; &#953; &#962;]. See on wisdom, <a href='B:490 1:17'>Luk 1:17</a>; wisely, <a href='B:490 16:8'>Luk 16:8</a>. The warning against the sacrificial feasts and the allusion in ver. 3 suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (ver. 20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (ver. 21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice.


text:
The cup of blessing [&#964; &#959; &#960; &#959; &#964; &#951; &#961; &#953; &#959; &#957; &#964; &#951; &#962; &#949; &#965; &#955; &#959; &#947; &#953; &#945; &#962;]. Lit., the blessing : the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). For blessing, see on blessed, <a href='B:670 1:3'>1Pe 1:3</a>. It is the same as eucharistia (thanksgiving), applied as the designation of the Lord's Supper : Eucharist. See ch. <a href='B:530 14:16'>1Co 14:16</a>; <a href='B:610 4:4'>1Ti 4:4</a>; <a href='B:610 4:5'>1Ti 4:5</a>. The cup is first mentioned, perhaps, because Paul wishes to dwell more at length on the bread; or possibly, because drinking rather than eating characterized the idol - feasts.<p/>Communion [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945;]. Or participation. See on fellowship, <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:510 2:42'>Act 2:42</a>; partners, <a href='B:490 5:10'>Luk 5:10</a>. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood - sprinkled doors.


text:
For [&#959; &#964; &#953;]. Better, seeing that. It begins a new sentence which is dependent on the following proposition : Seeing that there is one bread, we who are many are one body. Paul is deducing the mutual communion of believers from the fact of their communion with their common Lord. By each and all receiving a piece of the one loaf, which represents Christ's body, they signify that they are all bound in one spiritual body, united to Christ and therefore to each other. So Rev., in margin. Ignatius says : "Take care to keep one eucharistic feast only; for there is one flesh of our Lord Jesus Christ, and one cup unto unity of His blood;" i e., that all may be one by partaking of His blood (Philadelphia, 4.).<p/>Body. Passing from the literal sense, the Lord's body (ver. 16), to the figurative sense, the body of believers, the Church.<p/>Partake of [&#949; &#954; &#956; &#949; &#964; &#949; &#967; &#959; &#956; &#949; &#957;]. Or partake from. That which all eat is taken from [&#949; &#954;] the one loaf, and they eat of it mutually, in common, sharing it among them [&#956; &#949; &#964; &#945;]. So Ignatius : "That ye come together ena arton klwntev breaking one loaf" (Ephesians, 20.).


text:
Showing that partaking of the idol - feasts is idolatry, by the analogy of the Israelite who, by partaking of the sacrifices puts himself in communion with Jehovah's altar.<p/>Partakers of the altar [&#954; &#959; &#953; &#957; &#969; &#957; &#959; &#953; &#964; &#959; &#965; &#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#965;]. An awkward phrase. Rev., better, bringing out the force of koinwnoi communers : have not they - communion with the altar ? The Israelite who partook of the sacrifices (<a href='B:30 8:31'>Lev 8:31</a> ) united himself with the altar of God. Paul says with the altar rather than with God, in order to emphasize the communion through the specific act of worship or sacrifice; since, in a larger sense, Israel after the flesh, Israel regarded as a nation, was, in virtue of that fact, in fellowship with God, apart from his partaking of the sacrifices.<p/>Possibly, also, to suggest the external character of the Jewish worship in contrast with the spiritual worship of Christians. Philo calls the Jewish priest koinwnov tou bwmou partaker of the altar.


text:
Devils [&#948; &#945; &#953; &#956; &#959; &#957; &#953; &#959; &#953; &#962;]. See on <a href='B:480 1:34'>Mar 1:34</a>. Used here, as always in the New Testament, of diabolic spirits. 111 Daimonion the neuter of the adjective daimoniov divine, occurs in Paul's writings only here and <a href='B:610 4:1'>1Ti 4:1</a>. It is used in the Septuagint, <a href='B:50 32:17'>Deu 32:17</a>, to translate the Hebrew word which seems, originally, to have meant a supernatural being inferior to the gods proper, applied among the Assyrians to the bulldeities which guarded the entrances to temples and palaces. Among the Israelites it came to signify all gods but the God of Israel. Compare <a href='B:290 65:11'>Isa 65:11</a>, where Gad (good fortune, probably the star - God Jupiter) is rendered in the Septuagint tw daimoniw the demon. See Rev, O. T. Also <a href='B:230 96:5'>Psa 96:5</a> (Sept. 95.), where elilim things of nought, A. V. idols, is rendered by daimonia demons. 112


text:
The cup of devils. Representing the heathen feast. The special reference may be either to the drinking - cup, or to that used for pouring libations.<p/>The Lord's table. Representing the Lord's Supper. See ch. <a href='B:530 11:20'>1Co 11:20</a> sqq. The Greeks and Romans, on extraordinary occasions, placed images of the gods reclining on couches, with tables and food beside them, as if really partakers of the things offered in sacrifice. 113 Diodorus, describing the temple of Bel at Babylon, mentions a large table of beaten gold, forty feet by fifteen, standing before the colossal statues of three deities. Upon it were two drinking - cups. See, also, the story of "Bel and the Dragon," vers. 10 - 15. 114 The sacredness of the table in heathen worship is apparent from the manner in which it is combined with the altar in solemn formulae; as ara et mensa. Allusions to the table or to food and drink - offerings in honor of heathen deities occur in the Old Testament : <a href='B:290 65:11'>Isa 65:11</a>; <a href='B:300 7:18'>Jer 7:18</a>; <a href='B:330 16:18'>Eze 16:18</a>; <a href='B:330 16:19'>Eze 16:19</a>; <a href='B:330 23:41'>Eze 23:41</a>. In <a href='B:460 1:7'>Mal 1:7</a>, the altar of burnt - offering is called "the table of the Lord." 115


text:
Do we provoke - to jealousy [&#951; &#960; &#945; &#961; &#945; &#950; &#951; &#955; &#959; &#965; &#956; &#949; &#957;]. The A. V. does not translate h or, and thus breaks the connection with what precedes. You cannot be at the same time in communion with the Lord and with demons, or will you ignore this inconsistency and provoke God ? For the verb, see on <a href='B:520 10:19'>Rom 10:19</a>.<p/>Are we stronger. The force of the interrogative particle is, surely we are not stronger.


text:
Another's wealth [&#964; &#959; &#964; &#959; &#965; &#949; &#964; &#949; &#961; &#959; &#965;]. Lit., that which is the other's. Wealth, inserted by A. V. is used in the older English sense of well - being. See on <a href='B:510 19:25'>Act 19:25</a>. The A. V. also ignores the force of the article, the other. Rev., much better, his neighbor's good.


text:
The shambles [&#956; &#945; &#954; &#949; &#955; &#955; &#969;]. Only here in the New Testament. It is a Latin word, which is not strange in a Roman colony like Corinth. In sacrifices usually only a part of the victim was consumed. The rest was given to the priests or to the poor, or sold again in the market. Any buyer might therefore unknowingly purchase meat offered to idols.<p/>Asking no question. As to whether the meat had been used in idol sacrifice. See on ch. <a href='B:530 2:14'>1Co 2:14</a>.


text:
The earth is the Lord 's, etc. The common form of Jewish thanksgiving before the meal. For fullness, see on <a href='B:520 11:12'>Rom 11:12</a>.


text:
Any man. Some fellow - guest, probably a gentile convert, but, at all events, with a weak conscience.<p/>Shewed [&#956; &#951; &#957; &#965; &#963; &#945; &#957; &#964; &#945;] See on <a href='B:490 20:37'>Luk 20:37</a> It implies the disclosure of a secret which the brother reveals because he thinks his companion in danger


text:
By grace [&#967; &#945; &#961; &#953; &#964; &#953;]. Better, as Rev., in margin, with thankfulness : with an unsullied conscience, so that I can sincerely give thanks for my food. Compare <a href='B:520 14:6'>Rom 14:6</a>; <a href='B:610 4:4'>1Ti 4:4</a>; <a href='B:610 4:5'>1Ti 4:5</a>, Am I evil - spoken of [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#959; &#965; &#956; &#945; &#953;]. In the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So <a href='B:470 9:3'>Mat 9:3</a>; <a href='B:470 26:65'>Mat 26:65</a>; <a href='B:500 10:36'>Joh 10:36</a>. In the epistles frequently as here, with the classical meaning of slandering or defaming.


text:
Followers [&#956; &#953; &#956; &#951; &#964; &#945; &#953;]. Lit., imitators, as Rev. This verse belongs to the closing section of ch. 10.


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Ordinances - delivered [&#960; &#945; &#961; &#945; &#948; &#959; &#963; &#949; &#953; &#962; - &#960; &#945; &#961; &#949; &#948; &#969; &#954; &#945;]. There is a play of two hundred words, both being derived from paradidwmi to give over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare <a href='B:610 1:11'>1Ti 1:11</a>; <a href='B:600 2:15'>2Th 2:15</a>.


text:
Having his head covered [&#954; &#945; &#964; &#945; &#954; &#949; &#966; &#945; &#955; &#951; &#962; &#949; &#967; &#969; &#957;]. Lit., having something hanging down from his head. Referring to the tallith, a four - cornered shawl having fringes consisting of eight threads, each knotted five times, and worn over the head in prayer. It was placed upon the worshipper's head at his entrance into the synagogue. The Romans, like the Jews, prayed with the head veiled. So Aeneas : "And our heads are shrouded before the altar with a Phrygian vestment" (Virgil, "Aeneid," 3, 545). The Greeks remained bareheaded during prayer or sacrifice, as indeed they did in their ordinary outdoor life. The Grecian usage, which had become prevalent in the Grecian churches, seems to have commended itself to Paul as more becoming the superior position of the man.


text:
Her head uncovered. Rev., unveiled. The Greek women rarely appeared in public, but lived in strict seclusion. Unmarried women never quitted their apartments, except on occasions of festal processions, either as spectators or participants. Even after marriage they were largely confined to the gynaeconitis or women's rooms. Thus Euripides : "As to that which brings the reproach of a bad reputation upon her who remains not at home, giving up the desire of this, I tarried in my dwelling" (" Troades, "649). And Menander :" The door of the court is the boundary fixed for the free woman. " The head - dress of Greek women consisted of nets, hair - bags, or kerchiefs, sometimes covering the whole head. A shawl which enveloped the body was also often thrown over the head, especially at marriages or funerals. This costume the Corinthian women had disused in the christian assemblies, perhaps as an assertion of the abolition of sexual distinctions, and the spiritual equality of the woman with the man in the presence of Christ. This custom was discountenanced by Paul as striking at the divinely ordained subjection of the woman to the man. Among the Jews, in ancient times, both married and unmarried women appeared in public unveiled. The later Jewish authorities insisted on the use of the veil.<p/>All one as if she were shaven. Which would be a sign either of grief or of disgrace. The cutting off of the hair is used by Isaiah as a figure of the entire destruction of a people by divine retribution. <a href='B:290 7:20'>Isa 7:20</a> Among the Jews a woman convicted of adultery had her hair shorn, with the formula : "Because thou hast departed from the manner of the daughters of Israel, who go with their head covered, therefore that has befallen thee which thou hast chosen." According to Tacitus, among the Germans an adulteress was driven from her husband's house with her head shaved; and the Justinian code prescribed this penalty for an adulteress, whom, at the expiration of two years, her husband refused to receive again. Paul means that a woman praying or prophesying uncovered puts herself in public opinion on a level with a courtesan.


text:
Shorn or shaven [&#954; &#949; &#953; &#961; &#945; &#963; &#952; &#945; &#953; &#951; &#958; &#965; &#961; &#945; &#963; &#952; &#945; &#953;]. To have the hair cut close, or to be entirely shaved as with a razor.


text:
Image and glory [&#949; &#953; &#954; &#969; &#957; &#954; &#945; &#953; &#948; &#959; &#958; &#945;] For image, see on <a href='B:730 13:14'>Rev 13:14</a>. Man represents God's authority by his position as the ruler of the woman. In the case of the woman, the word image is omitted, although she, like the man, is the image of God. Paul is expounding the relation of the woman, not to God, but to man.


text:
Power on her head [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Not in the primary sense of liberty or permission, but authority. Used here of the symbol of power, i e., the covering upon the head as a sign of her husband's authority. So Rev., a sign of authority.<p/>Because of the angels. The holy angels, who were supposed by both the Jewish and the early Christian Church to be present in worshipping assemblies. More, however, seems to be meant than "to avoid exciting disapproval among them." The key - note of Paul's thought is subordination according to the original divine order. Woman best asserts her spiritual equality before God, not by unsexing herself, but by recognizing her true position and fulfilling its claims, even as do the angels, who are ministering as well as worshipping spirits (<a href='B:650 1:4'>Heb 1:4</a> ). She is to fall in obediently with that divine economy of which she forms a part with the angels, and not to break the divine harmony, which especially asserts itself in worship, where the angelic ministers mingle with the earthly worshippers; nor to ignore the example of the holy ones who keep their first estate, and serve in the heavenly sanctuary. 116


text:
Nature [&#966; &#965; &#963; &#953; &#962;]. The recognized constitution of things. In this case the natural distinction of the woman's long hair. 117


text:
Custom. Not the custom of contentiousness, but that of women speaking unveiled. The testimonies of Tertullian and Chrysostom show that these injunctions of Paul prevailed in the churches. In the sculptures of the catacombs the women have a close - fitting head - dress, while the men have the hair short.


text:
I declare [&#960; &#945; &#961; &#945; &#947; &#947; &#949; &#955; &#955; &#969;]. Wrong. It means in the New Testament only command. See on <a href='B:490 5:14'>Luk 5:14</a>; <a href='B:510 1:4'>Act 1:4</a>.


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In the church [&#949; &#957; &#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945;]. See on <a href='B:470 16:18'>Mat 16:18</a>. Not the church edifice, a meaning which the word never has in the New Testament, and which appears first in patristic writings. The marginal rendering of the Rev. is better : in congregation.


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Heresies [&#945; &#953; &#961; &#949; &#963; &#949; &#953; &#962;]. See on <a href='B:680 2:1'>2Pe 2:1</a>. In Paul only here and <a href='B:550 5:20'>Gal 5:20</a>. Better, parties or factions, as the result of the divisions.


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This is not [&#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957;]. Rev., correctly, it is not possible. The Lord's Supper [&#954; &#965; &#961; &#953; &#945; &#954; &#959; &#957; &#948; &#949; &#953; &#960; &#957; &#959; &#957;]. The emphasis is on Lord 's. Deipnon supper, represented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love - feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings - banks, mutual - help societies, insurance offices, and which expressed and fostered the spirit of good - fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion - meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple - service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life.<p/>Indications of the blending of the eucharistic celebration with a common meal are found here, <a href='B:510 2:42'>Act 2:42</a>; <a href='B:510 20:7'>Act 20:7</a>, and more obscurely, <a href='B:510 27:35'>Act 27:35</a>; <a href='B:510 27:118'>Act 27:118</a>


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Them that have not. Not, that have not houses, but absolutely, the poor. In thus shaming their poorer comrades they imitated the heathen. Xenophon relates of Socrates that, at feasts of contribution, where some brought much and others little, Socrates bade his attendant either to place each small contribution on the table for the common use, or else to distribute his share of the same to each. And so those who had brought much were ashamed not to partake of that which was placed for general use, and not, in return, to place their own stock on the table (" Memorabilia, " 3, 14, 1).


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I received [&#949; &#947; &#969; &#960; &#945; &#961; &#949; &#955; &#945; &#946; &#959; &#957;]. I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ajpo from or of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and para, from the preposition of the nearer source (see Greek, <a href='B:580 1:7'>Col 1:7</a>; <a href='B:580 3:24'>Col 3:24</a> ); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. 119 Also [&#954; &#945; &#953;]. Important as expressing the identity of the account of Jesus with his own.<p/>He was betrayed [&#960; &#945; &#961; &#949; &#948; &#953; &#948; &#949; &#964; &#959;]. Imperfect tense, and very graphic. he was being betrayed. He instituted the Eucharist while His betrayal was going on.


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Had given thanks [&#949; &#965; &#967; &#945; &#961; &#953; &#963; &#964; &#951; &#962;]. Eucharistesas. Hence in post - apostolic and patristic writers, Eucharist was the technical term for the Lord's Supper as a sacrifice of thanksgiving for all the gifts of God, especially for the "unspeakable gift," Jesus Christ. By some of the fathers of the second century the term was sometimes applied to the consecrated elements. The formula of thanksgiving cited in "The Teaching of the Twelve Apostles" is, for the cup first, 'We give thanks to Thee, our Father, for the holy vine of David Thy servant, which Thou hast made known to us through Jesus, Thy servant : to Thee be the glory forever. "And for the bread :" We give thanks to Thee, our Father, for the life and knowledge which Thou hast made known to us through Jesus Thy servant : to Thee be the glory forever. As this broken bread was scattered upon the mountains and, gathered together, became one, so let Thy Church be gathered together from the ends of the earth into Thy Kingdom, for Thine is the glory and the power through Jesus Christ forever. "<p/>Brake. Bengel says : "The very mention of the breaking involves distribution and refutes the Corinthian plan - every man his own" (ver. 21).<p/>Do [&#960; &#959; &#953; &#949; &#953; &#949;]. Be doing or continue doing.<p/>In remembrance [&#949; &#953; &#962;]. Strictly, for or with a view to, denoting purpose. These words do not occur in Matthew and Mark. Paul's account agrees with Luke's. Remembrance implies Christ's bodily absence in the future.


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After supper. Only Luke records this detail. It is added to mark the distinction between the Lord's Supper and the ordinary meal.<p/>Testament [&#948; &#953; &#945; &#952; &#951; &#954; &#951;]. Rev., correctly, covenant. See on <a href='B:470 26:28'>Mat 26:28</a>. The Hebrew word is derived from a verb meaning to cut. Hence the connection of dividing the victims with the ratification of a covenant. See <a href='B:10 14:9-18'>Gen 14:9-18</a>. A similar usage appears in the Homeric phrase orkia pista tamein, lit., to cut trustworthy oaths, whence the word oaths is used for the victims sacrificed in ratification of a covenant or treaty. See Homer, "Iliad," 2, 124; 3. 73, 93. So the Latin foedus ferire "to kill a league," whence our phrase to strike a compact. In the Septuagint proper, where it occurs nearly three hundred times, diaqhkh, in all but four passages, is the translation of the Hebrew word for covenant (berith). In those four it is used to render brotherhood and words of the covenant. In Philo it has the same sense as in the Septuagint, and covenant is its invariable sense in the New Testament.


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Ye do shew [&#954; &#945; &#964; &#945; &#947; &#947; &#949; &#955; &#955; &#949; &#964; &#949;]. Rev., better, proclaim. It is more than represent or signify. The Lord's death is preached in the celebration of the Eucharist. Compare <a href='B:20 13:8'>Exo 13:8</a>, thou shalt shew. In the Jewish passover the word Haggadah denoted the historical explanation of the meaning of the passover rites given by the father to the son. Dr. Schaff says of the eucharistic service of the apostolic age : "The fourteenth chapter of first Corinthians makes the impression - to use an American phrase - of a religions meeting thrown open. Everybody who had a spiritual gift, whether it was the gift of tongues, of interpretation, of prophecy, or of sober, didactic teaching, had a right to speak, to pray, and to sing. Even women exercised their gifts" (" Introduction to the Didache "). See, further, on ch. 14 33.


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Unworthily [&#945; &#957; &#945; &#958; &#953; &#969; &#962;]. Defined by "not discerning the Lord's body," ver. 29.<p/>Guilty [&#949; &#957; &#959; &#967; &#959; &#962;]. See on <a href='B:480 3:29'>Mar 3:29</a>; <a href='B:660 2:10'>Jas 2:10</a>.


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Unworthily. Omit.<p/>Damnation [&#954; &#961; &#953; &#956; &#945;]. See on <a href='B:480 16:16'>Mar 16:16</a>; <a href='B:500 9:39'>Joh 9:39</a>. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Krima is a temporary judgment, and so is distinguished from katakrima condemnation, from which this temporary judgment is intended to save the participant. The distinction appears in ver. 32 (see note). The A. V. of the whole passage, 28 - 34, is marked by a confusion of the renderings of krinein to judge and its compounds. 120 Not discerning [&#956; &#951; &#948; &#953; &#945; &#954; &#961; &#953; &#957; &#969; &#957;]. Rev., if he discern not, bringing out the conditional force of the negative particle. The verb primarily means to separate, and hence to make a distinction, discriminate. Rev., in margin, discriminating. Such also is the primary meaning of discern (discernere to part or separate), so that discerning implies a mental act of discriminating between different things. So Bacon : "Nothing more variable than voices, yet men can likewise discern these personally." This sense has possibly become a little obscured in popular usage. From this the transition is easy and natural to the sense of doubting, disputing, judging, all of these involving the recognition of differences. The object of the discrimination here referred to, may, I think, be regarded as complex. After Paul's words (vers. 20, 22), about the degradation of the Lord's Supper, the discrimination between the Lord's body and common food may naturally be contemplated; but further, such discernment of the peculiar significance and sacredness of the Lord's body as shall make him shrink from profanation and shall stimulate him to penitence and faith.<p/>The Lord's body. Omit Lord's and read the body. This adds force to discerning.


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Weak and sickly. Physical visitations on account of profanation of the Lord's table.<p/>Many sleep [&#954; &#959; &#953; &#956; &#969; &#957; &#964; &#945; &#953; &#953; &#954; &#945; &#957; &#959; &#953;]. The word for many means, primarily, adequate, sufficient. See on <a href='B:520 14:23'>Rom 14:23</a>. Rev., not a few hardly expresses the ominous shading of the word : quite enough have died. Sleep. Better, are sleeping. Here simply as a synonym for are dead, without the peculiar restful sense which christian sentiment so commonly conveys into it. See on <a href='B:510 7:60'>Act 7:60</a>; <a href='B:680 3:4'>2Pe 3:4</a>.


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We would judge [&#948; &#953; &#949; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957;]. An illustration of the confusion in rendering referred to under ver. 29. This is the same word as discerning in ver. 29, but the A. V. recognizes no distinction between it, and judged [&#949; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#952; &#945;] immediately following. Render, as Rev., if we discerned ourselves; i e., examined and formed a right estimate.<p/>We should not be judged [&#959; &#965; &#954; &#945; &#957; &#949; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#952; &#945;]. By God. Here judged is correct. A proper self - examination would save us from the divine judgment.


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When we are judged [&#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#953;]. Correct. The same word as the last. With this construe by the Lord; not with chastened. The antithesis to judging ourselves is thus preserved. So Rev., in margin.<p/>Condemned [&#954; &#945; &#964; &#945; &#954; &#961; &#953; &#952; &#969; &#956; &#949; &#957;]. Signifying the final condemnatory judgment; but in ver. 29 the simple krima temporary judgment, is made equivalent to this. See note.


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Tarry [&#949; &#954; &#948; &#949; &#967; &#949; &#963; &#952; &#949;]. In the usual New - Testament sense, as <a href='B:500 5:3'>Joh 5:3</a>; <a href='B:510 17:16'>Act 17:16</a>; though in some cases the idea of expectancy is emphasized, as <a href='B:650 10:13'>Heb 10:13</a>; <a href='B:650 11:10'>Heb 11:10</a>; <a href='B:660 5:7'>Jas 5:7</a>. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New - Testament usage.


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Will I set in order [&#948; &#953; &#945; &#964; &#945; &#958; &#959; &#956; &#945; &#953;]. Referring to outward, practical arrangements. See on <a href='B:470 11:1'>Mat 11:1</a>, and compare ch. <a href='B:530 9:14'>1Co 9:14</a>; <a href='B:530 16:1'>1Co 16:1</a>; <a href='B:550 3:19'>Gal 3:19</a>.


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Spiritual gifts. The charismata, or special endowments of supernatural energy, such as prophecy and speaking with tongues.<p/>"Before this consciousness of a higher power than their own, the ordinary and natural faculties of the human mind seemed to retire, to make way for loftier aspirations, more immediate intimations of the divine will, more visible manifestations of the divine power.... It resembled in some degree the inspiration of the Jewish judges, psalmists, and prophets; it may be illustrated by the ecstasies and visions of prophets in all religions; but in its energy and universality it was peculiar to the christian society of the apostolic age" (Stanley).


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Ye were carried away [&#945; &#960; &#945; &#947; &#959; &#956; &#949; &#957; &#959; &#953;]. Blindly hurried. Rev., led.<p/>Dumb idols. Compare <a href='B:230 115:5'>Psa 115:5</a>; <a href='B:230 115:7'>Psa 115:7</a>. And Milton :<p/>"The oracles are dumb, No voice or hideous hum Runs through the arched roof in words deceiving." " Hymn on the Nativity "<p/>The contrast is implied with the living vocal spirit, which dwells and works in Christ's people, and responds to their prayers.<p/>Even as ye were led [&#969; &#962; &#945; &#957; &#951; &#947; &#949; &#963; &#952; &#949;]. Rev., howsoever ye might be led. Better, Ellicott : "As from time to time ye might be led. The imperfect tense with the indefinite particle signifies habitually, whenever the occasion might arise. Compare Greek of <a href='B:480 6:56'>Mar 6:56</a>." Now the fatal storm carried the blinded gentile, with a whole procession, to the temple of Jupiter; again it was to the altars of Mars or Venus, always to give them over to one or other of their deified passions " (Godet).


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Calleth Jesus accursed [&#955; &#949; &#947; &#949; &#953; &#945; &#957; &#945; &#952; &#949; &#956; &#945; &#953; &#951; &#963; &#959; &#965; &#962;]. Lit., saith Anathema Jesus. Rev., preserving the formula, saith Jesus is Anathema. Compare <a href='B:510 18:6'>Act 18:6</a>, and see on offerings, <a href='B:490 21:5'>Luk 21:5</a>. Paul uses only the form ajnaqema, and always in the sense of accursed.


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Diversities [&#948; &#953; &#945; &#953; &#961; &#949; &#963; &#949; &#953; &#962;]. Only here in the New Testament. It may also be rendered distributions. There is no objection to combining both meanings, a distribution of gifts implying a diversity. Ver. 11, however, seems to favor distributions.<p/>Gifts [&#967; &#945; &#961; &#953; &#963; &#956; &#945; &#964; &#969; &#957;]. See on <a href='B:520 1:11'>Rom 1:11</a>.<p/>Administrations [&#948; &#953; &#945; &#954; &#959; &#957; &#953; &#969; &#957;]. Rev., better, ministrations. Compare <a href='B:560 4:12'>Eph 4:12</a>. In the New Testament commonly of spiritual service of an official character. See <a href='B:510 1:25'>Act 1:25</a>; <a href='B:510 6:4'>Act 6:4</a>; <a href='B:510 20:24'>Act 20:24</a>; <a href='B:520 11:13'>Rom 11:13</a>; <a href='B:610 1:12'>1Ti 1:12</a>; and on minister, <a href='B:470 20:26'>Mat 20:26</a>.


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Operations [&#949; &#957; &#949; &#961; &#947; &#951; &#956; &#945; &#964; &#945;]. Rev., workings. Outward manifestations and results of spiritual gifts. The kindred word ejnergeia energy is used only by Paul : and only of superhuman good or evil. Compare <a href='B:560 1:19'>Eph 1:19</a>; <a href='B:560 3:7'>Eph 3:7</a>; <a href='B:580 2:12'>Col 2:12</a>. See on <a href='B:480 6:14'>Mar 6:14</a>.<p/>Worketh [&#949; &#957; &#949; &#961; &#947; &#969; &#957;]. Etymologically akin to operations. See on <a href='B:480 6:14'>Mar 6:14</a>; <a href='B:660 5:16'>Jas 5:16</a>.<p/>All [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Or them all. The article shows that they are regarded collectively.


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Faith. Not saving faith in general, which is the common endowment of all Christians, but wonder - working faith.


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Prophecy. Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration : delivering inspired exhortations, instructions, or warnings. See on prophet, <a href='B:490 7:26'>Luk 7:26</a>. The fact of direct inspiration distinguished prophecy from "teaching."<p/>Discerning of spirits. Rev., correctly, discernings. Distinguishing between the different prophetic utterances, whether they proceed from true or false spirits. See <a href='B:610 4:1'>1Ti 4:1</a>; <a href='B:690 4:1'>1Jn 4:1</a>; <a href='B:690 4:2'>1Jn 4:2</a>.<p/>Divers kinds of tongues [&#947; &#949; &#957; &#951; &#947; &#955; &#969; &#963; &#963; &#969; &#957;].<p/>PASSAGES RELATING TO THE GIFT OF TONGUES. <a href='B:480 16:17'>Mar 16:17</a>; <a href='B:510 2:3-21'>Act 2:3-21</a>; <a href='B:510 10:46'>Act 10:46</a>; <a href='B:510 19:6'>Act 19:6</a>; <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 12:28'>1Co 12:28</a>; <a href='B:530 13:1'>1Co 13:1</a>; <a href='B:530 14'>1Co 14:0</a>. Possibly <a href='B:560 5:18'>Eph 5:18</a>; <a href='B:670 4:11'>1Pe 4:11</a>.<p/>TERMS EMPLOYED. New tongues (<a href='B:480 16:17'>Mar 16:17</a> ) : other or different tongues (eterai, <a href='B:510 2:4'>Act 2:4</a> ) : kinds [&#947; &#949; &#957; &#951;] of tongues (<a href='B:530 12:10'>1Co 12:10</a> ) : simply tongues or tongue (glwssai glwssa, 1 Corinthians 
<a href='B:530 12:1'>1Co 12:1</a><p/>4to speak with tongues or a tongue (glwssaiv or glwssh lalein, <a href='B:510 2:4'>Act 2:4</a>; <a href='B:510 10:46'>Act 10:46</a>; <a href='B:510 19:6'>Act 19:6</a>; <a href='B:530 14:2'>1Co 14:2</a>; <a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:13'>1Co 14:13</a>; <a href='B:530 14:14'>1Co 14:14</a>; <a href='B:530 14:19'>1Co 14:19</a>; <a href='B:530 14:27'>1Co 14:27</a> ) : to pray in a tongue (proseucesqai glwssh, <a href='B:530 14:14'>1Co 14:14</a>; <a href='B:530 14:15'>1Co 14:15</a> ), equivalent to praying in the spirit as distinguished from praying with the understanding : tongues of men and angels (<a href='B:530 13:1'>1Co 13:1</a> ).<p/>III. RECORDED FACTS IN THE NEW TESTAMENT.<p/>(1.) The first recorded bestowment of the gift was at Pentecost (<a href='B:510 2'>Act 2:0</a>.). The question arises whether the speakers were miraculously endowed to speak with other tongues, or whether the Spirit interpreted the apostle's words to each in his own tongue.<p/>Probably the latter was the case, since there is no subsequent notice of the apostles preaching in foreign tongues; there is no allusion to foreign tongues by Peter, nor by Joel, whom he quotes. This fact, moreover, would go to explain the opposite effects on the hearers.<p/>(2.) Under the power of the Spirit, the company addressed by Peter in the house of Cornelius at Caesarea spake with tongues. <a href='B:510 10:44-46'>Act 10:44-46</a>.<p/>(3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, <a href='B:510 19:6'>Act 19:6</a>.<p/>MEANING OF THE TERM "TONGUE." The various explanations are : the tongue alone, inarticulately : rare, provincial, poetic, or archaic words : language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language.<p/>NATURE OF THE GIFT IN THE CORINTHIAN CHURCH.<p/>(1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 12:30'>1Co 12:30</a>; <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:530 14:13'>1Co 14:13</a>; <a href='B:530 14:26'>1Co 14:26</a>; <a href='B:530 14:27'>1Co 14:27</a>. (2.) It was closely connected with prophesying : <a href='B:530 14:1-6'>1Co 14:1-6</a>; <a href='B:530 14:22'>1Co 14:22</a>; <a href='B:530 14:25'>1Co 14:25</a>; <a href='B:510 2:16-18'>Act 2:16-18</a>; <a href='B:510 19:6'>Act 19:6</a>. Compare <a href='B:590 5:19'>1Th 5:19</a>; <a href='B:590 5:20'>1Th 5:20</a>. It was distinguished from prophesying as an inferior gift, <a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:5'>1Co 14:5</a>; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, <a href='B:530 14:14-16'>1Co 14:14-16</a>.<p/>(3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, <a href='B:530 14:2'>1Co 14:2</a>; <a href='B:530 14:19'>1Co 14:19</a>. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, <a href='B:510 2:13'>Act 2:13</a>; <a href='B:510 2:15'>Act 2:15</a>; <a href='B:530 14:11'>1Co 14:11</a>; <a href='B:530 14:23'>1Co 14:23</a>. Hence it is distinguished from the utterance of the understanding, <a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:14-16'>1Co 14:14-16</a>; <a href='B:530 14:19'>1Co 14:19</a>; <a href='B:530 14:27'>1Co 14:27</a>.<p/>PAUL?ESTIMATE OF THE GIFT. He himself was a master of the gift (<a href='B:530 14:18'>1Co 14:18</a> ), but he assigned it an inferior position (<a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:5'>1Co 14:5</a> ), and distinctly gave prophesying and speaking with the understanding the preference (<a href='B:530 14:2'>1Co 14:2</a>; <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:530 14:19'>1Co 14:19</a>; <a href='B:530 14:22'>1Co 14:22</a> ). VII. RESULTS AND PERMANENCE. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (<a href='B:530 14:9'>1Co 14:9</a>; <a href='B:530 14:11'>1Co 14:11</a>; <a href='B:530 14:17'>1Co 14:17</a>; <a href='B:530 14:20-23'>1Co 14:20-23</a>; <a href='B:530 14:26-28'>1Co 14:26-28</a>; <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:530 14:40'>1Co 14:40</a> ). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. 121


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Made to drink [&#949; &#960; &#959; &#964; &#953; &#963; &#952; &#951; &#956; &#949; &#957;]. The verb means originally to give to drink, from which comes the sense of to water or irrigate. The former is invariably the sense in the gospels and Revelation; the latter in <a href='B:530 3:6-8'>1Co 3:6-8</a>, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit.


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The body. The student will naturally recall the fable of the body and the members uttered by Menenius Agrippa, and related by Livy, 2, 32; but the illustration seems to have been a favorite one, and occurs in Seneca, Marcus Antoninus, and others. 122


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Set [&#949; &#952; &#949; &#964; &#959;]. See on <a href='B:500 14:16'>Joh 14:16</a>, where the same word is used by Christ of appointing His followers.


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Seem to be [&#948; &#959; &#954; &#959; &#965; &#957; &#964; &#945; - &#965; &#960; &#945; &#961; &#967; &#949; &#953; &#957;]. The allusion is probably to those which seem to be weaker in their original structure, naturally. This may be indicated by the use of uJparcein to be (see on <a href='B:660 2:15'>Jas 2:15</a> ); compare einai to be, in ver. 23. Others explain of those which on occasion seem to be weaker, as when a member is diseased.


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We bestow [&#960; &#949; &#961; &#953; &#964; &#953; &#952; &#949; &#956; &#949; &#957;]. Elsewhere in the New Testament the word is used, without exception, of encircling with something; either putting on clothing, as <a href='B:470 27:28'>Mat 27:28</a>; or surrounding with a fence, as <a href='B:470 21:33'>Mat 21:33</a>; or of the sponge placed round the reed, as <a href='B:480 14:36'>Mar 14:36</a>; <a href='B:500 19:29'>Joh 19:29</a>. So evidently here. Rev., in margin, put on. The more abundant honor is shown by the care in clothing.<p/>Uncomely - comeliness [&#945; &#963; &#967; &#951; &#956; &#959; &#957; &#945; - &#949; &#965; &#963; &#967; &#951; &#956; &#959; &#963; &#965; &#957; &#951; &#957;]. See on honorable, <a href='B:480 14:43'>Mar 14:43</a>; shame, <a href='B:730 16:15'>Rev 16:15</a>. Compare ajschmonein behaveth uncomely, ch. 7 36. The comeliness is outward, as is shown by the verb we put on, and by the compounds of ochma fashion. See on transfigured, <a href='B:470 17:2'>Mat 17:2</a>.


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Tempered together [&#963; &#965; &#957; &#949; &#954; &#961; &#945; &#963; &#949; &#957;]. Only here and <a href='B:650 4:2'>Heb 4:2</a>. Lit., mixed together. Here the idea of mutual adjustment is added to that of mingling. Compare Plato on God's creating the soul and body. "He made her out of the following elements, and on this manner. Of the unchangeable and indivisible, and also of the divisible and corporeal He made (xunekerasato compounded) a third sort of intermediate essence, partaking of the same and of the other, or diverse" (see the whole passage, "Timaeus," 35).


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Suffer with it. Compare Plutarch of Solon's Laws : "If any one was beaten or maimed or suffered any violence, any man that would and was able might prosecute the wrongdoer; intending by this to accustom the citizens, like members of the same body, to resent and be sensible of one another's injuries" (Solon). And Plato : "As in the body, when but a finger is hurt, the whole frame, drawn towards the soul and forming one realm under the ruling power therein, feels the hurt and sympathizes all together with the part affected" (" Republic, " 5, 462).<p/>Is honored [&#948; &#959; &#958; &#945; &#950; &#949; &#964; &#945; &#953;]. Or glorified. Receives anything which contributes to its soundness or comeliness. So Chrysostom : "The head is crowned, and all the members have a share in the honor; the eyes laugh when the mouth speaks."


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In particular [&#949; &#954; &#956; &#949; &#961; &#959; &#965; &#962;]. Rev., better, severally. Each according to his own place and function. See on part, <a href='B:520 11:25'>Rom 11:25</a>.


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Hath set [&#949; &#952; &#949; &#964; &#959;]. See on ver. 18. The middle voice implies for His own use.<p/>Miracles. Note the change from endowed persons to abstract gifts, and compare the reverse order, <a href='B:520 12:6-8'>Rom 12:6-8</a>.<p/>Helps [&#945; &#957; &#964; &#953; &#955; &#951; &#956; &#968; &#949; &#953; &#962;]. Rendered to the poor and sick as by the deacons. See on hath holpen, <a href='B:490 1:54'>Luk 1:54</a>.<p/>Governments [&#954; &#965; &#946; &#949; &#961; &#957; &#951; &#963; &#949; &#953; &#962;]. Only here in the New Testament. From kubernaw to steer. The kindred kubernhthv shipmaster or steersman, occurs <a href='B:510 27:11'>Act 27:11</a>; <a href='B:730 18:17'>Rev 18:17</a>. Referring probably to administrators of church government, as presbyters. The marginal wise counsels (Rev.) is based on Septuagint usage, as <a href='B:240 1:5'>Pro 1:5</a>; <a href='B:240 20:21'>Pro 20:21</a>. Compare <a href='B:240 11:14'>Pro 11:14</a>; <a href='B:240 24:6'>Pro 24:6</a>. Ignatius, in his letter to Polycarp says : "The occasion demands thee, as pilots [&#954; &#965; &#946; &#949; &#961; &#957; &#951; &#964; &#945; &#953;] the winds." The reading is disputed, but the sense seems to be that the crisis demands Polycarp as a pilot. Lightfoot says that this is the earliest example of a simile which was afterward used largely by christian writers - the comparison of the Church to a ship. Hippolytus represents the mast as the cross; the two rudders the two covenants; the undergirding ropes the love of Christ. The ship is one of the ornaments which Clement of Alexandria allows a Christian to wear (" Apostolic Fathers, " Part 2, Ignatius to Polycarp, 2.).


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The best [&#964; &#945; &#954; &#961; &#949; &#953; &#964; &#964; &#959; &#957; &#945;]. The correct reading is ta meizona the greater. So Rev.<p/>Yet [&#949; &#964; &#953;]. Some construe with more excellent, rendering yet more excellent. So Rev. Others render moreover, and give the succeeding words a superlative force : "and moreover a most excellent way," etc. See on with excellency, ch. 2 1.<p/>Way. To attain the higher gifts. The way of love as described in ch. 13. "Love is the fairest and best in himself, and the cause of what is fairest and best in all other things" (Plato, "Symposium," 197). :<a href='B:530 13'>1Co 13:0</a><p/>CHAPTER XIII<p/>"Love is our Lord - supplying kindness and banishing unkindness; giving friendship and forgiving enmity; the joy of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him, and precious to those who have the better part in him.... In every word, work, wish, fear - pilot (kubernhthv, compare governments, <a href='B:530 12:28'>1Co 12:28</a> ), comrade, helper, savior; glory of gods and men, leader best and brightest; in whose footsteps let every man follow, sweetly singing in his honor that sweet strain with which love charms the souls of gods and men" (Plato, "Symposium," 197). "He interprets between gods and men, conveying to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods : he is the mediator who spans the chasm which divides them, and in him all is bound together.... Through love all the intercourse and speech of God with man, whether awake or asleep, is carried on. The wisdom which understands this is spiritual" (Id., 202 - 3).<p/>Trench cites the following Italian proverbs : "He who has love in his heart has spurs in his sides." " Love rules without law. " Love rules his kingdom without a sword." " Love is the master of all arts. "See, also, Stanley's essay on" The Apostolic Doctrine of Love; " Commentary, p. 237.


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Tongues. Mentioned first because of the exaggerated importance which the Corinthians attached to this gift.<p/>Angels. Referring to the ecstatic utterances of those who spoke with tongues.<p/>Charity [&#945; &#947; &#945; &#960; &#951; &#957;]. Rev., love. The word does not occur in the classics, though the kindred verbs ajgapaw and ajgapazw to love, are common. It first appears in the Septuagint, where, however, in all but two of the passages, it refers to the love of the sexes. Eleven of the passages are in Canticles. See, also, <a href='B:100 13:15'>2Sa 13:15</a>, Sept. The change in the Rev. from charity to love, is a good and thoroughly defensible one. Charity follows the caritas of the Vulgate, and is not used consistently in the A. V. On the contrary, in the gospels, ajgaph is always rendered love, and mostly elsewhere, except in this epistle, where the word occurs but twice. Charity, in modern usage, has acquired the senses of tolerance and beneficence, which express only single phases of love. There is no more reason for saying "charity envieth not," than for saying "God is charity;" " the charity of Christ constraineth us; " the charity of God is shed abroad in our hearts." The real objection to the change on the part of unscholarly partisans of the A. V. is the breaking of the familiar rhythm of the verses. Sounding brass [&#967; &#945; &#955; &#954; &#959; &#962; &#951; &#967; &#969; &#957;]. The metal is not properly brass, the alloy of copper and zinc, but copper, or bronze, the alloy of copper and tin, of which the Homeric weapons were made. Being the metal in common use, it came to be employed as a term for metal in general. Afterward it was distinguished; common copper being called black or red copper, and the celebrated Corinthian bronze being known as mixed copper. The word here does not mean a brazen instrument, but a piece of unwrought metal, which emitted a sound on being struck. In the streets of Seville one may see pedlers striking, together two pieces of brass instead of blowing a horn or ringing a bell.<p/>Tinkling cymbal [&#954; &#965; &#956; &#946; &#945; &#955; &#959; &#957; &#945; &#955; &#945; &#955; &#945; &#950; &#959; &#957;]. The verb rendered tinkling, alalazo, originally meant to repeat the cry alala, as in battle. It is used by Mark (vi. 38) of the wailings of hired mourners. Hence, generally, to ring or clang. Rev., clanging. Kumbalon cymbal, is derived from kumbov a hollow or a cup. The cymbal consisted of two half - globes of metal, which were struck together. In middle - age Latin, cymbalum was the term for a church or convent - bell. Ducange defines : "a bell by which the monks are called to meals, and which is hung in the cloister." The comparison is between the unmeaning clash of metal, and music; between ecstatic utterances which are jargon, and utterances inspired by love, which, though unintelligible to the hearers, may carry a meaning to the speaker himself and to God, <a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:7'>1Co 14:7</a>.


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All mysteries [&#964; &#945; &#956; &#965; &#963; &#964; &#951; &#961; &#953; &#945; &#960; &#945; &#957; &#964; &#945;]. The mysteries, all of them. See on <a href='B:520 11:25'>Rom 11:25</a>. The article indicates the well - known spiritual problems which exercise men's minds.<p/>All faith [&#960; &#945; &#963; &#945; &#957; &#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957;]. All the special faith which works miracles.


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Bestow [&#968; &#969; &#956; &#953; &#963; &#969;]. Only here and <a href='B:520 12:20'>Rom 12:20</a>. See on sop, <a href='B:500 13:26'>Joh 13:26</a>. The verb means to feed out in morsels, dole out.<p/>To be burned [&#953; &#957; &#945; &#954; &#945; &#965; &#952; &#951; &#963; &#969; &#956; &#945; &#953;]. The latest critical text reads kauchswmai in order that I may glory, after the three oldest MSS. The change to burned might have been suggested by the copyist's familiarity with christian martyrdoms, or by the story of the three Hebrews. Bishop Lightfoot finds a possible reference to the case of an Indian fanatic who, in the time of Augustus, burned himself alive at Athens. His tomb there was visible in Paul's time, and may have been seen by him. It bore the inscription : "Zarmochegas the Indian from Bargosa, according to the ancient customs of India, made himself immortal and lies here." Calanus, an Indian gymnosophist who followed Alexander, in order to get rid of his sufferings, burned himself before the Macedonian army (see Plutarch, "Alexander "). Martyrdom for the sake of ambition was a fact of early occurrence in the Church, if not in Paul's day. Farrar says of his age," both at this time and in the persecution of Diocletian, there were Christians who, oppressed by debt, by misery, and sometimes even by a sense of guilt, thrust themselves into the glory and imagined redemptiveness of the baptism of blood.... The extravagant estimate formed of the merits of all who were confessors, became, almost immediately, the cause of grave scandals. We are horified to read in Cyprian's letter that even in prison, even when death was imminent, there were some of the confessors who were puffed up with vanity and pride, and seemed to think that the blood of martyrdom would avail them to wash away the stains of flagrant and even recent immoralities "(" Lives of the Fathers," ch. 6, sec. 2.).


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Suffereth long [&#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#949; &#953;]. See on <a href='B:660 5:7'>Jas 5:7</a>.<p/>Is kind [&#967; &#961; &#951; &#963; &#964; &#949; &#965; &#949; &#964; &#945; &#953;]. Only here in the New Testament. See on crhstov, A. V., easy, <a href='B:470 11:30'>Mat 11:30</a>, and crhstothv good, <a href='B:520 3:12'>Rom 3:12</a>. "The high charity which makes us servants Prompt to the counsel which controls the world." DANTE, "Paradiso," 21, 70, 71.<p/>Vaunteth [&#960; &#949; &#961; &#960; &#949; &#961; &#949; &#965; &#949; &#964; &#945; &#953;]. From perperov a braggart. Used of one who sounds his own praises. Cicero introduces a compound of the word in one of his letters to Atticus, describing his speech in the presence of Pompey, who had just addressed the senate on his return from the Mithridatic war. He says : "Heavens! How I showed off [&#949; &#957; &#949; &#960; &#949; &#961; &#960; &#949; &#961; &#949; &#965; &#963; &#945; &#956; &#951; &#957;] before my new auditor Pompey," and describes the various rhetorical tricks which he employed.<p/>Puffed up [&#966; &#965; &#963; &#953; &#959; &#965; &#964; &#945; &#953;]. See on ch. <a href='B:530 4:6'>1Co 4:6</a>, and compare ch. 8 1. Of inward disposition, as the previous word denotes outward display. The opposite is put by Dante :<p/>"That swells with love the spirit well - disposed." " Paradiso, " 10, 144.


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Easily provoked [&#960; &#945; &#961; &#959; &#958; &#965; &#957; &#949; &#964; &#945; &#953;]. Easily is superfluous, and gives a wrong coloring to the statement, which is absolute : is not provoked or exasperated. The verb occurs only here and <a href='B:510 17:16'>Act 17:16</a>. The kindred noun paroxusmov, in <a href='B:510 14:39'>Act 14:39</a>, describes the irritation which arose between Paul and Barnabas. In <a href='B:650 10:24'>Heb 10:24</a>, stimulating to good works. It is used of provoking God, <a href='B:50 9:8'>Deu 9:8</a>; <a href='B:230 105:29'>Psa 105:29</a>; <a href='B:290 65:3'>Isa 65:3</a>. Thinketh no evil [&#959; &#965; &#955; &#959; &#947; &#953; &#950; &#949; &#964; &#945; &#953; &#964; &#959; &#954; &#945; &#954; &#959; &#957;]. Lit., reckoneth not the evil. Rev., taketh not account of. The evil; namely, that which is done to love. "Love, instead of entering evil as a debt in its account - book, voluntarily passes the sponge over what it endures" (Godet).


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Rejoiceth in the truth [&#963; &#965; &#947; &#967; &#945; &#953; &#961; &#949; &#953; &#964; &#951; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. Rev., correctly, rejoiceth with. Truth is personified as love is. Compare <a href='B:230 85:10'>Psa 85:10</a>.


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Beareth [&#963; &#964; &#949; &#947; &#949; &#953;]. See on suffer, ch. 9 12. It keeps out resentment as the ship keeps out the water, or the roof the rain.<p/>Endureth [&#965; &#960; &#959; &#956; &#949; &#957; &#949; &#953;]. An advance on beareth : patient acquiescence, holding its ground when it can no longer believe nor hope.<p/>"All my days are spent and gone; And ye no more shall lead your wretched life, Caring for me. hard was it, that I know, My children! Yet one word is strong to loose, Although alone, the burden of these toils, For love in larger store ye could not have From any than from him who standeth here." SOPHOCLES, "Oedipus at Colonus," 613 - 618.


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Faileth [&#949; &#954; &#960; &#953; &#960; &#949; &#953;]. Falls off [&#949; &#954;] like a leaf or flower, as <a href='B:660 1:11'>Jas 1:11</a>; <a href='B:670 1:24'>1Pe 1:24</a>. In classical Greek it was used of an actor who was hissed off the stage. But the correct reading is piptei falls, in a little more general sense, as <a href='B:490 16:17'>Luk 16:17</a>. Love holds its place.


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A child. See on ch. <a href='B:530 3:1'>1Co 3:1</a>, and <a href='B:530 2:6'>1Co 2:6</a>.<p/>I understood [&#949; &#966; &#961; &#959; &#957; &#959; &#965; &#957;]. See on <a href='B:520 8:5'>Rom 8:5</a>. The kindred noun frenev occurs only once in the New Testament, ch. 14 20, where also it is associated with children in the sense of reflection or discrimination. Rev. renders felt; but the verb, as Edwards correctly remarks, is not the generic term for emotion, though it may be used for what includes emotion. The reference here is to the earlier undeveloped exercise of the childish mind; a thinking which is not yet connected reasoning. This last is expressed by elogizomhn I thought or reasoned. There seems to be a covert reference to the successive stages of development; mere idle prating; thought, in the sense of crude, general notions; consecutive reasoning.<p/>When I became [&#959; &#964; &#949; &#947; &#949; &#947; &#959; &#957; &#945;]. Rev., better, giving the force of the perfect tense, now that I am become. Hence I have put away for I put away. Lit., have brought them to nought.


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Through a glass [&#948; &#953; &#949; &#963; &#959; &#960; &#964; &#961; &#959; &#965;]. Rev., in a mirror. Through [&#948; &#953; &#945;] is by means of. Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface : others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. Esoptron mirror occurs only here and <a href='B:660 1:23'>Jas 1:23</a>. The synonymous word katoptron does not appear in the New Testament, but its kindred verb katoptrizomai to look at one's self in a mirror, is found, <a href='B:540 3:18'>2Co 3:18</a>. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice - stone was generally attached to it. Corinth was famous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mirrors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire person. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says : "There is no light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls : they are seen through a glass, dimly" (" Phaedrus, "250). Compare" Republic, " 7, 516.<p/>Darkly [&#949; &#957; &#945; &#953; &#957; &#953; &#947; &#956; &#945; &#964; &#953;]. Lit., in a riddle or enigma, the word expressing the obscure form in which the revelation appears. Compare dij aijnigmatwn in dark speeches, <a href='B:40 12:8'>Num 12:8</a>.<p/>Face to face. Compare mouth to mouth, <a href='B:40 12:8'>Num 12:8</a>.<p/>Shall I know [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#959; &#956; &#945; &#953;]. American Rev., rightly, "I shall fully know." See on knowledge, <a href='B:520 3:20'>Rom 3:20</a>. The A. V. has brought this out in <a href='B:540 6:9'>2Co 6:9</a>, well known.<p/>I am known [&#949; &#960; &#949; &#947; &#957; &#969; &#963; &#952; &#951; &#957;]. The tense is the aorist, "was known," in my imperfect condition. Paul places himself at the future stand - point, when the perfect has come. The compound verb is the same as the preceding. Hence American Rev., "I was fully known."


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And now [&#957; &#965; &#957; &#953; &#948; &#949;]. Rev., but; better than and, bringing out the contrast with the transient gifts. Now is logical and not temporal. Thus, as it is.<p/>Abideth. Not merely in this life. The essential permanence of the three graces is asserted. In their nature they are eternal.


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To edification - exhortation - comfort [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951; &#957; - &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#953; &#957; - &#960; &#945; &#961; &#945; &#956; &#965; &#952; &#953; &#945; &#957;]. Omit to. For edification see on build up, <a href='B:510 20:32'>Act 20:32</a>. Exhortation, so American Rev. Rev., comfort. See on <a href='B:490 6:24'>Luk 6:24</a>. Paramuqia comfort, Rev., consolation, occurs only here in the New Testament. Paramuqion, which is the same, in <a href='B:570 2:1'>Phi 2:1</a>. The two latter words are found together in <a href='B:570 2:1'>Phi 2:1</a>, and their kindred verbs in <a href='B:590 2:11'>1Th 2:11</a>. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If paraklhsin be rendered as Rev., comfort, paramuqia might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other.


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Voice [&#966; &#969; &#957; &#951; &#957;]. See on sound, <a href='B:520 10:18'>Rom 10:18</a>. The sound generally. Used sometimes of sounds emitted by things without life, as a trumpet or the wind. See <a href='B:470 24:31'>Mat 24:31</a>; <a href='B:500 3:8'>Joh 3:8</a>.<p/>Harp [&#954; &#953; &#952; &#945; &#961; &#945;]. See on <a href='B:730 5:8'>Rev 5:8</a>.<p/>Distinction [&#948; &#953; &#945; &#963; &#964; &#959; &#955; &#951; &#957;]. Proper modulation. Compare the use of the word in <a href='B:520 3:22'>Rom 3:22</a>; <a href='B:520 10:12'>Rom 10:12</a>.<p/>Sounds [&#966; &#952; &#959; &#947; &#947; &#959; &#953; &#962;]. The distinctive sounds as modulated. See on <a href='B:520 10:18'>Rom 10:18</a>.


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The trumpet [&#963; &#945; &#955; &#960; &#953; &#947; &#958;]. Properly, a war - trumpet.<p/>Sound [&#966; &#969; &#957; &#951; &#957;]. Rev., much better, voice, preserving the distinction between the mere sound of the trumpet and the modulated notes. The case might be illustrated by the bugle calls or points by which military commands are issued, as distinguished from the mere blare of the trumpet.


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Voices - without signification [&#966; &#969; &#957; &#969; &#957; - &#945; &#966; &#969; &#957; &#969; &#957;]. The translation loses the word - play. So many kinds of voices, and no kind is voiceless. By voices are meant languages.


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Meaning [&#948; &#965; &#957; &#945; &#956; &#953; &#957;]. Lit., force.<p/>Barbarian. Supposed to be originally a descriptive word of those who uttered harsh, rude accents - bar bar. Homer calls the Carians, barbarofwnoi barbar - voiced, harsh - speaking (" Illiad, "2, 867). Later, applied to all who did not speak Greek. Socrates, speaking of the way in which the Greeks divide up mankind, says :" Here they cut off the Hellenes as one species, and all the other species of mankind, which are innumerable and have no connection or common language, they include under the single name of barbarians "(Plato," Statesman, "262). So Clytaemnestra of the captive Cassandra :" Like a swallow, endowed with an unintelligible barbaric voice "(Aeschylus," Agamemnon, "1051). Prodicus in Plato's" Protagoras "says :" Simonides is twitting Pittacus with ignorance of the use of terms, which, in a Lesbian, who has been accustomed to speak in a barbarous language, is natural " (341).<p/>Aristophanes calls the birds barbarians because they sing inarticulately (" Birds, "199); and Sophocles calls a foreign land aglwssov without a tongue." Neither Hellas nor a tongueless land "(" Trachiniae," 1060). Later, the word took the sense of outlandish or rude.


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Spiritual gifts [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#969; &#957;]. Lit., spirits. Paul treats the different spiritual manifestations as if they represented a variety of spirits. To an observer of the unseemly rivalries it would appear as if not one spirit, but different spirits, were the object of their zeal.


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Pray that he may interpret [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#949; &#963; &#952; &#969; &#953; &#957; &#945; &#948; &#953; &#949; &#961; &#956; &#951; &#957; &#949; &#965; &#951;]. Not, pray for the gift of interpretation, but use his unknown tongue in prayer, which, above all other spiritual gifts, would minister to the power of interpreting.


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Spirit [&#960; &#957; &#949; &#965; &#956; &#945;]. The human spirit, which is moved by the divine Spirit. See on <a href='B:520 8:4'>Rom 8:4</a>.<p/>Understanding [&#957; &#959; &#965; &#962;]. See on <a href='B:520 7:23'>Rom 7:23</a>.<p/>Is unfruitful [&#945; &#954; &#945; &#961; &#960; &#959; &#962; &#949; &#963; &#964; &#953; &#957;]. Furnishes nothing to others.


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I will sing [&#968; &#945; &#955; &#969;]. See on <a href='B:660 5:13'>Jas 5:13</a>. The verb, adw is also used for sing, <a href='B:560 5:19'>Eph 5:19</a>; <a href='B:580 3:16'>Col 3:16</a>; <a href='B:730 5:9'>Rev 5:9</a>; <a href='B:730 14:3'>Rev 14:3</a>. In the last two passages it is combined with playing on harps. In <a href='B:560 5:19'>Eph 5:19</a> we have both verbs. The noun yalmov psalm (<a href='B:560 5:19'>Eph 5:19</a>; <a href='B:580 3:16'>Col 3:16</a>; <a href='B:530 14:26'>1Co 14:26</a> ), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in <a href='B:470 26:30'>Mat 26:30</a>; <a href='B:480 14:26'>Mar 14:26</a>, uJmnew hymneo, whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (ver. 26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise.


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The place [&#964; &#959; &#957; &#964; &#959; &#960; &#959; &#957;]. Some explain of a particular seat in the assembly. Rather it expresses the condition of those who are unintelligent as regards the utterance in an unknown tongue.<p/>The unlearned [&#953; &#948; &#953; &#969; &#964; &#959; &#965;]. Only once outside of the Corinthian Epistles : <a href='B:510 4:13'>Act 4:13</a> (see note). In the Septuagint it does not occur, but its kindred words are limited to the sense of private, personal. Trench (" Synonyms ") illustrates the fact that in classical Greek there lies habitually in the word "a negative of the particular skill, knowledge, profession, or standing, over against which it is antithetically set; and not of any other except that alone." As over against the physician, for instance, he is ijdiwthv in being unskilled in medicine. This is plainly the case here - the man who is unlearned as respects the gift of tongues. From the original meaning of a private individual, the word came to denote one who was unfit for public life, and therefore uneducated, and finally, one whose mental powers were deficient. Hence our idiot. Idiot, however, in earlier English, was used in the milder sense of an uneducated person. Thus "Christ was received of idiots, of the vulgar people, and of the simpler sort" (Blount). "What, wenest thou make an idiot of our dame?" (Chaucer, 5893). "This plain and idiotical style of Scripture." " Pictures are the scripture of idiots and simple persons " (Jeremy Taylor).<p/>Amen. Rev., correctly, the Amen. The customary response of the congregation, adopted from the synagogue worship. See <a href='B:50 27:15'>Deu 27:15</a> sqq.; <a href='B:160 8:6'>Neh 8:6</a>. The Rabbins have numerous sayings about the Amen. "Greater is he who responds Amen than he who blesses."<p/>"Whoever answers Amen, his name shall be great and blessed, and the decree of his damnation is utterly done away." " To him who answers Amen the gates of Paradise are open. "An ill - considered Amen was styled" an orphan Amen. " Whoever says an orphan Amen, his children shall be orphans." The custom was perpetuated in Christian worship, and this response enters into all the ancient liturgies. Jerome says that the united voice of the people in the Amen sounded like the fall of water or the sound of thunder.


text:
Teach [&#954; &#945; &#964; &#951; &#967; &#951; &#963; &#969;]. Orally. See on <a href='B:490 1:4'>Luk 1:4</a>.


text:
Understanding [&#963; &#961; &#949; &#963; &#953; &#957;]. Only here in the New Testament.<p/>Originally, in a physical sense, the diaphragm. Denoting the reasoning power on the reflective side, and perhaps intentionally used instead of nouv (ver. 15), which emphasizes the distinction from ecstasy.<p/>Children - be ye children [&#960; &#945; &#953; &#948; &#953; &#945; - &#957; &#951; &#960; &#953; &#945; &#950; &#949; &#964; &#949;]. The A. V. misses the distinction between children and babes, the stronger term for being unversed in malice. In understanding they are to be above mere children. In malice they are to be very babes. See on child, ch. 13 11.<p/>Malice [&#954; &#945; &#954; &#953; &#945;]. See on <a href='B:660 1:21'>Jas 1:21</a>.<p/>Men [&#964; &#949; &#955; &#949; &#953; &#959; &#953;]. Lit., perfect. See on ch. <a href='B:530 2:6'>1Co 2:6</a>.


text:
It is written, etc. From <a href='B:290 28:11'>Isa 28:11</a>; <a href='B:290 28:12'>Isa 28:12</a>. The quotation does not correspond exactly either to the Hebrew or to the Septuagint. Heb., with stammerings of lip. Sept., By reason of contemptuous words of lips. Paul omits the Heb. : This is the rest, give ye rest to the weary, and this is the repose. Sept. : This is the rest to him who is hungry, and this is the ruin. The point of the quotation is that speech in strange tongues was a chastisement for the unbelief of God's ancient people, by which they were made to hear His voice "speaking in the harsh commands of the foreign invader." So in the Corinthian Church, the intelligible revelation of God has not been properly received.


text:
Convinced [&#949; &#955; &#949; &#947; &#967; &#949; &#964; &#945; &#953;]. Of his sins. See on tell him his fault, <a href='B:470 18:15'>Mat 18:15</a>; convinced, <a href='B:660 2:9'>Jas 2:9</a>; reproved, <a href='B:500 3:20'>Joh 3:20</a>. Rev., reproved : convicted in margin.<p/>Judged [&#945; &#957; &#945; &#954; &#961; &#953; &#957; &#949; &#964; &#945; &#953;]. Examined and judged. The word implies inquiry rather than sentence. Each inspired speaker, in his heart - searching utterances, shall start questions which shall reveal the hearer to himself. See on discerned, ch. 2 14. On the compounds of krinw, see on ch. <a href='B:530 11:29'>1Co 11:29</a>; <a href='B:530 11:31'>1Co 11:31</a>; <a href='B:530 11:32'>1Co 11:32</a>.


text:
By two, etc. That is, to the number of two or three at each meeting. 123 By course [&#945; &#957; &#945; &#956; &#949; &#961; &#959; &#962;]. Rev., correctly, in turn. Edwards' explanation, antiphonally, is quite beside the mark.


text:
Judge. See on ch. <a href='B:530 11:29'>1Co 11:29</a>. Referring to the gift of the discernment of spirits. See on ch. <a href='B:530 12:10'>1Co 12:10</a>.


text:
The spirits. The movements and manifestations of the divine Spirit in the human spirit, as in ch. 12 10.<p/>Are subject. "People speak as if the divine authority of the prophetic word were somehow dependent on, or confirmed by, the fact that the prophets enjoyed visions.... In the New Testament Paul lays down the principle that, in true prophecy, self - consciousness, and self - command are never lost. 'The spirits of the prophets are subject to the prophets '" (W. Robertson Smith, " The Prophets of Israel ").


text:
Confusion [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#953; &#945; &#962;]. See on commotions, <a href='B:490 21:9'>Luk 21:9</a>; and unruly, <a href='B:660 3:8'>Jas 3:8</a>. Compare <a href='B:540 6:5'>2Co 6:5</a>.<p/>As in all the churches of the saints. Many connect these words with let the women, etc. The old arrangement is retained by Rev. and by Westcott and Hort, though the latter regard the words and the spirits - of peace as parenthetical. I see no good reason for departing from the old arrangement.


text:
Let him be ignorant [&#945; &#947; &#957; &#959; &#949; &#953; &#964; &#969;]. Let him remain ignorant. The text is doubtful. Some read ajgnoeitai he is not known; i e., he is one whom God knows not.


text:
I declare [&#947; &#957; &#969; &#961; &#953; &#950; &#969;]. Reproachfully, as having to declare the Gospel anew.


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If ye keep in memory what, etc. I see no good reason for departing from the arrangement of the A. V., which states that the salvation of the readers depends on their holding fast the word preached. 125 Rev. reads : through which ye are saved; I make known, I say, in what words I preached it unto you, if ye hold it fast, etc. This is certainly very awkward, making Paul say that their holding it fast was the condition on which he preached it. American Rev. as A. V.


text:
That Christ, etc. Stanley remarks that vers. 1 - 11 contain the earliest known specimen of what may be called the creed of the early Church, differing, indeed, from what is properly called a creed, in being rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts. See his dissertation in the commentary on Corinthians.


text:
Rose [&#949; &#947; &#951; &#947; &#949; &#961; &#964; &#945; &#953;]. Rev., correctly, hath been raised. Died and was buried are in the aorist tense. The change to the perfect marks the abiding state which began with the resurrection. He hath been raised and still lives.


text:
Was seen [&#969; &#966; &#952; &#951;]. Rev., appeared. The word most commonly used in the New Testament for seeing visions. See on <a href='B:490 22:43'>Luk 22:43</a>. Compare the kindred ojptasia vision, <a href='B:490 1:22'>Luk 1:22</a>; <a href='B:510 26:19'>Act 26:19</a>; <a href='B:540 12:1'>2Co 12:1</a>.


text:
One born out of due time [&#964; &#969; &#949; &#954; &#964; &#961; &#969; &#956; &#945; &#964; &#953;]. Only here in the New Testament. It occurs, <a href='B:40 12:12'>Num 12:12</a>; <a href='B:220 3:16'>Job 3:16</a>; <a href='B:250 6:3'>Ecc 6:3</a>. The Hebrew nephel, which it is used to translate, occurs in the same sense in <a href='B:230 58:8'>Psa 58:8</a>, where the Septuagint follows another reading of the Hebrew text. In every case the word means an abortion, a still - born embryo. In the same sense it is found frequently in Greek medical writers, as Galen and Hippocrates, and in the writings of Aristotle on physical science. This is the rendering of the Rheims Version : an abortive. Wyc., a dead - born child. The rendering of the A. V. and Rev. is unsatisfactory, since it introduces the notion of time which is not in the original word, and fails to express the abortive character of the product; leaving it to be inferred that it is merely premature, but living and not dead. The word does not mean an untimely living birth, but a dead abortion, and suggests no notion of lateness of birth, but rather of being born before the time. The words as unto the abortion are not to be connected with last of all - last of all as to the abortion - because there is no congruity nor analogy between the figure of an abortion and the fact that Christ appeared to him last. Connect rather with He appeared : last of all He appeared unto me as unto the abortion. Paul means that when Christ appeared to him and called him, he was - as compared with the disciples who had known and followed Him from the first, and whom he had been persecuting - no better than an unperfected foetus among living men. The comparison emphasizes his condition at the time of his call. The attempt to explain by a reference to Paul's insignificant appearance, from which he was nicknamed "The Abortion" by his enemies, requires no refutation. 126


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Was not [&#959; &#965; &#949; &#947; &#949; &#957; &#951; &#952; &#951;]. Rev., better, was not found : did not turn out to be.


text:
Ye believed [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#964; &#949;]. When the Gospel was first preached : with a suggestion of a subsequent wavering from the faith.


text:
There is no resurrection. Compare Aeschylus : "But who can recall by charms a man's dark blood shed in death, when once it has fallen to the ground at his feet ? Had this been lawful, Zeus would not have stopped him who knew the right way to restore men from the dead" 127 (" Agamemnon, " 987 - 992).


text:
Vain [&#956; &#945; &#964; &#945; &#953; &#945;]. A different word, signifying fruitless. The difference is between reality and result.


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Only. To be taken with the whole clause, at the end of which it stands emphatically. If in this life we are hopers in Christ, and if that is all. If we are not such as shall have hope in Christ after we shall have fallen asleep.


text:
The first - fruits [&#945; &#960; &#945; &#961; &#967; &#951;]. See on <a href='B:660 1:18'>Jas 1:18</a>. Omit become.<p/>Compare <a href='B:580 1:18'>Col 1:18</a>, and see on <a href='B:730 1:5'>Rev 1:5</a>.


text:
Order [&#964; &#945; &#947; &#956; &#945; &#964; &#953;]. Only here in the New Testament. In Sept., a band, troop, or cohort; also a standard; <a href='B:40 10:14'>Num 10:14</a>; <a href='B:40 18:22'>Num 18:22</a>; <a href='B:40 18:25'>Num 18:25</a>. How the one idea ran into the other may be perceived from the analogy of the Latin manipulus, a handful of hay twisted round a pole and used by the Romans as the standard of a company of soldiers, from which the company itself was called manipulus. In classical Greek, besides the meaning of company, it means an ordinance and a fixed assessment. Here in the sense of band, or company, in pursuance of the principle of a descending series of ranks, and of consequent subordinations which is assumed by Paul. The series runs, God, Christ, man. See ch. <a href='B:530 3:21-23'>1Co 3:21-23</a>; <a href='B:530 11:3'>1Co 11:3</a>. The reference is not to time or merit, but simply to the fact that each occupies his own place in the economy of resurrection, which is one great process in several acts. Band after band rises. First Christ, then Christians. The same idea appears in the first - fruits and the harvest.


text:
Rule - authority - power [&#945; &#961; &#967; &#951; &#957;, &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;, &#948; &#965; &#957; &#945; &#956; &#953; &#957;]. Abstract terms for different orders of spiritual and angelic powers; as <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 6:12'>Eph 6:12</a>; <a href='B:580 1:16'>Col 1:16</a>.


text:
When He saith [&#959; &#964; &#945; &#957; &#949; &#953; &#960; &#951;]. God, speaking through the Psalmist (<a href='B:230 8:6'>Psa 8:6</a> ). Some, however, give a future force to the verb, and render but when He shall have said; i e., when, at the end, God shall have said, "All things are put under Him. The subjection is accomplished." See Rev., margin.


text:
What shall they do [&#964; &#953; &#960; &#959; &#953; &#951; &#963; &#959; &#965; &#963; &#953; &#957;]. What will they effect or accomplish. Not, What will they have recourse to? nor, How will it profit them? The reference is to the living who are baptized for the dead.<p/>Baptized for the dead [&#946; &#945; &#960; &#964; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953; &#965; &#960; &#949; &#961; &#964; &#969; &#957; &#957; &#949; &#954; &#961; &#969; &#957;]. Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators 128 adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites <a href='B:490 12:50'>Luk 12:50</a>, and <a href='B:480 10:38'>Mar 10:38</a>. In the absence of anything more satisfactory I adopt the explanation given above.


text:
I protest, etc. I protest is not expressed, but merely implied, in the particle of adjuration, nh by. The order of the Greek is noteworthy. I die daily, by your rejoicing, etc.<p/>Your rejoicing [&#964; &#951; &#957; &#965; &#956; &#949; &#964; &#949; &#961; &#945; &#957; &#954; &#945; &#965; &#967; &#951; &#963; &#953; &#957;]. Rev., better, that glorying in you which I have. Paul would say : "You Corinthian Christians are the fruit of my apostolic labor which has been at a daily risk to life; and as truly as I can point to you as such fruit, so truly can I say, 'I die daily." ' I die daily. I am in constant peril of my life. Compare <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:540 11:23'>2Co 11:23</a>; <a href='B:520 8:36'>Rom 8:36</a>. So Clytaemnestra : "I have no rest by night, nor can I snatch from the day a sweet moment of repose to enfold me; but Time, ever standing over me, was as a jailer who conducted me to death" (Sophocles, "Electra," 780, 781). And Philo : "And each day, nay, each hour, I die beforehand, enduring many deaths instead of one, the last."


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After the manner of men [&#954; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. As men ordinarily do, for temporal reward; and not under the influence of any higher principle or hope.<p/>I have fought with beasts [&#949; &#952; &#951; &#961; &#953; &#959; &#956; &#945; &#967; &#951; &#963; &#945;]. Only here in the New Testament. Figuratively. Paul, as a Roman citizen, would not have been set to fight with beasts in the arena; and such an incident would not have been likely to be passed over by Luke in the Acts. Compare similar metaphors in ch. 4 9, <a href='B:620 4:17'>2Ti 4:17</a>; <a href='B:630 1:12'>Tit 1:12</a>; <a href='B:230 22:12'>Psa 22:12</a>; <a href='B:230 22:13'>Psa 22:13</a>; <a href='B:230 22:20'>Psa 22:20</a>; <a href='B:230 22:21'>Psa 22:21</a>. Some, however, think it is to be taken literally. 129 They refer to the presence at Ephesus of the Asiarchs (<a href='B:510 19:31'>Act 19:31</a> ), who had charge of the public games, as indicating that the tumult took place at the season of the celebration of the games in honor of Diana; to the fact that the young men at Ephesus were famous for their bull - fights; and to the words at Ephesus as indicating a particular incident. On the assumption that he speaks figuratively, the natural reference is to his experience with the ferocious mob at Ephesus. There was a legend that Paul was thrown, first of all, to a lion; then to other beasts, but was left untouched by them all. In the Epistle of Ignatius to the Romans occur these words : "From Syria even unto Rome, I fight with beasts, both by land and sea, both night and day, being bound to ten leopards. I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse" (v.). Compare Epistle to Tralles, 10. : "Why do I pray that I may fight with wild beasts ?" So in the Epistle to Smyrna he says : "I would put you on your guard against these monsters in human shape" [&#952; &#951; &#961; &#953; &#969; &#957; &#964; &#969; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#956; &#959; &#961; &#966; &#969; &#957;]; and in the Antiochene "Acts of Martyrdom" it is said : "He (Ignatius) was seized by a beastly soldiery, to be led away to Rome as a prey for carnivorous beasts" (ii.).<p/>Let us eat and drink, etc. Cited, after the Septuagint, from <a href='B:290 22:13'>Isa 22:13</a>. It is the exclamation of the people of Jerusalem during the siege by the Assyrians. The traditional founder of Tarsus was Sardanapalus, who was worshipped, along with Semiramis, with licentious rites which resembled those of the Feast of Tabernacles. Paul had probably witnessed this festival, and had seen, at the neighboring town of Anchiale, the statue of Sardanapalus, represented as snapping his fingers, and with the inscription upon the pedestal, "Eat, drink, enjoy thyself. The rest is nothing." Farrar cites the fable of the Epicurean fly, dying in the honey - pot with the words, "I have eaten and drunk and bathed, and I care nothing if I die." Among the inscriptions from the catacombs, preserved in the Vatican are these : "To the divine shade of Titus, who lived fifty - seven years. Here he enjoys everything. Baths and wine ruin our constitutions, but they make life what it is. Farewell, farewell." " While I lived I lived well. My play is now ended - soon yours will be. Farewell and applaud me. " Compare Wisdom of Solomon, 2 1 - 9.


text:
Communications [&#959; &#956; &#953; &#955; &#953; &#945; &#953;]. Wrong. Lit., companionships. Rev., company.<p/>Manners [&#951; &#952; &#951;]. Only here in the New Testament. Originally hqov means an accustomed seat or haunt; thence custom, usage; plural, manners, morals, character. The passage, "Evil company doth corrupt good manners," is an iambic line; either the repetition of a current proverb, or a citation of the same proverb from the poet Menander. Compare Aeschylus : "Alas for the ill - luck in mortals that brings this honest man into company with those who have less regard for religion. In every matter, indeed, nothing is worse than evil - fellowship" [&#959; &#956; &#953; &#955; &#953; &#945; &#962;] (" Seven against Thebes, " 593 - 595).


text:
Awake [&#949; &#954; &#957; &#951; &#968; &#945; &#964; &#949;]. Only here in the New Testament. It means to awake from a drunken stupor. Compare <a href='B:360 1:5'>Joe 1:5</a>, Sept. The kindred verb ajnanhfw return to soberness (A. V. and Rev., recover), occurs at <a href='B:620 2:26'>2Ti 2:26</a>.<p/>Have not the knowledge (ajgnwsian ecousin). Lit., have an ignorance. Stronger than ajgnoein to be ignorant. They have and hold it. For the form of expression, see on have sorrow, <a href='B:500 16:29'>Joh 16:29</a>. The word for ignorance is found only here and <a href='B:670 2:15'>1Pe 2:15</a> (see note).


text:
How - with what [&#960; &#969; &#962; - &#960; &#959; &#953; &#969;]. Rev., correctly, with what manner of. There are two questions : the first as to the manner, the second as to the form in which resurrection is to take place. The answer to the first, How, etc., is, the body is raised through death (ver. 36); to the second, with what kind of a body, the answer, expanded throughout nearly the whole chapter, is, a spiritual body.<p/>Body [&#963; &#969; &#956; &#945; &#964; &#953;]. Organism. The objection assumes that the risen man must exist in some kind of an organism; and as this cannot be the fleshly body which is corrupted and dissolved, resurrection is impossible. Swma body is related to sarx flesh, as general to special; swma denoting the material organism, not apart from any matter, but apart from any definite matter; and sarx the definite earthly, animal organism. See on <a href='B:520 6:6'>Rom 6:6</a>. The question is not, what will be the substance of the risen body, but what will be its organization (Wendt)?


text:
Thou sowest [&#963; &#965; &#959; &#960; &#949; &#953; &#961; &#949; &#953; &#962;]. Thou is emphatic. Every time thou sowest, thou sowest something which is quickened only through dying. Paul is not partial to metaphors from nature, and his references of this character are mostly to nature in connection with human labor. Dean Howson says : "We find more of this kind of illustration in the one short epistle of St. James than in all the writings of St. Paul" (" Metaphors of St. Paul. "Compare Farrar's" Paul, " 1, 20, 21).<p/>Die. Become corrupted. Applied to the seed in order to keep up the analogy with the body.


text:
Not that body that shall be. Or, more literally, that shall come to pass. Meeting the objector's assumption that either the raised body must be the same body, or that there could be no resurrection. Paul says : "What you sow is one body, and a different body arises;" yet the identity is preserved. Dissolution is not loss of identity. The full heads of wheat are different from the wheat - grain, yet both are wheat. Clement of Rome, in his first Epistle to the Corinthians, arguing for the resurrection of the body, cites in illustration the fable of the phoenix, the Arabian bird, the only one of its kind, and which lives for a hundred years. When the time of its death draws near it builds itself a nest of frankincense, myrrh, and other spices, and entering it, dies. In the decay of its flesh a worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up the nest with the bones of its parent and bears them to Heliopolis in Egypt.<p/>Bare [&#947; &#965; &#956; &#957; &#959; &#957;]. Naked. The mere seed, without the later investiture of stalk and head.<p/>It may chance [&#949; &#953; &#964; &#965; &#967; &#959; &#953;]. Lit., if it happen to be : i e., whatever grain you may chance to sow.


text:
As it hath pleased [&#954; &#945; &#952; &#969; &#962; &#951; &#952; &#949; &#955; &#951; &#963; &#949; &#957;]. Lit., even as He willed; at the creation, when He fixed the different types of grain, so that each should permanently assume a form according to its distinctive type - a body of its own : that wheat should always be wheat, barley barley, etc. Compare <a href='B:10 1:11'>Gen 1:11</a>; <a href='B:10 1:12'>Gen 1:12</a>.


text:
All flesh is not the same flesh. Still arguing that it is conceivable that the resurrection - body should be organized differently from the earthly body, and in a way which cannot be inferred from the shape of the earthly body. There is a great variety of organization among bodies which we know : it may fairly be inferred that there may be a new and different organization in those which we do not know. Flesh is the body of the earthly, living being, including the bodily form. See on <a href='B:520 7:5'>Rom 7:5</a>, sec. 3.


text:
Celestial bodies [&#963; &#969; &#956; &#945; &#964; &#945; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#945;]. Not angels. For the meaning of swmata bodies is not limited to animate beings (see vers. 37, 38), and "the scoffers who refused to believe in the existence of the future body would hardly have admitted the existence of angelic bodies. To convince them on their own ground, the apostle appeals exclusively to what is seen" (Godet). The sense is, the heavenly bodies, described more specifically in ver. 41.<p/>Bodies terrestrial [&#963; &#969; &#956; &#945; &#964; &#945; &#949; &#960; &#953; &#947; &#949; &#953; &#945;]. Looking back to ver. 39, and grouping men, beasts, birds, fishes under this term. It is to be observed that the apostle makes two general categories - terrestrial and celestial bodies, and shows the distinctions of organization subsisting between the members of each - men, beasts, fishes, birds, and the sun, moon, stars; and that he also shows the distinction between the two categories regarded as wholes. "The glory of the celestial is one, and the glory of the terrestrial is different."


text:
Glory [&#948; &#959; &#958; &#945;]. Lustre; beauty of form and color.<p/>"As heaven's high twins, whereof in Tyrian blue The one revolveth, through his course immense Might love his fellow of the damask hue, For like and difference." " - the triple whirl Of blue and red and argent worlds that mount Or float across the tube that Herschel sways, Like pale - rose chaplets, or like sapp'hire mist, Or hang or droop along the heavenly ways, Like scarves of amethyst. "Jean Ingelow," Honors. "<p/>Herodotus, describing the Median city of Agbatana, says that it is surrounded by seven walls rising in circles, one within the other, and having their battlements of different colors - white, black, scarlet, blue, orange, silver, and gold. These seven colors were those employed by the Orientals to denote the seven great heavenly bodies : Saturn black, Jupiter orange, Mars scarlet, the sun gold, Mercury blue, the Moon green or silver, and Venus white. The great temple of Nebuchadnezzar at Borsippa was built in seven platforms colored in a similar way. See the beautiful description of the Astrologer's Chamber in Schiller's "Wallenstein," Part 1, <a href='B:510 2:4'>Act 2:4</a>. There is no allusion to the different degrees of glory among the risen saints.


text:
So also. Having argued that newness of organization is no argument against its possibility, Paul now shows that the substantial diversity of organism between the earthly and the new man is founded in a diversity of the whole nature in the state before and in the state after the resurrection. Earthly beings are distinguished from the risen as to duration, value, power, and a natural as distinguished from a spiritual body. 130 It is sown. Referring to the interment of the body, as is clear from vers. 36, 37. 131


text:
Weakness. Compare Homer : "The feeble hands of the dead" (" Odyssey, "5, 21); and the shade of Agamemnon stretching out his hands to Ulysses," for no firm force or vigor was in him " (Id., 11, 393). See <a href='B:290 14:10'>Isa 14:10</a>.


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A natural body [&#963; &#969; &#956; &#945; &#968; &#965; &#967; &#953; &#954; &#959; &#957;]. See on ch. <a href='B:530 2:14'>1Co 2:14</a>. The word yucikon natural occurs only twice outside this epistle; <a href='B:660 3:15'>Jas 3:15</a>; Jude 
<a href='B:530 15:1'>1Co 15:1</a><p/>9The expression natural body signifies an organism animated by a yuch soul (see on <a href='B:520 11:4'>Rom 11:4</a> ); that phase of the immaterial principle in man which is more nearly allied to the sarx flesh, and which characterizes the man as a mortal creature; while pneuma spirit is that phase which looks Godward, and characterizes him as related to God. "It is a brief designation for the whole compass of the non - corporeal side of the earthly man" (Wendt). "In the earthly body the yuch soul, not the pneuma spirit is that which conditions its constitution and its qualities, so that it is framed as the organ of the yuch. In the resurrection - body the pneuma spirit, for whose life - activity it is the adequate organ, conditions its nature" (Meyer). Compare Plato : "The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self - moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time" (" Phaedrus, " 246).<p/>Spiritual body [&#963; &#969; &#956; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#959; &#957;]. A body in which a divine pneuma spirit supersedes the yuch soul, so that the resurrection - body is the fitting organ for its indwelling and work, and so is properly characterized as a spiritual body.<p/>"When, glorious and sanctified, our flesh Is reassumed, 132 then shall our persons be More pleasing by their being all complete; For will increase whate'er bestows on us Of light gratuitous the Good Supreme, Light which enables us to look on Him; Therefore the vision must perforce increase, Increase the ardor which from that is kindled, Increase the radiance from which this proceeds. But even as a coal that sends forth flame, And by its vivid whiteness overpowers it So that its own appearance it maintains, Thus the effulgence that surrounds us now Shall be o'erpowered in aspect by the flesh, Which still to - day the earth doth cover up; Nor can so great a splendor weary us, For strong will be the organs of the body To everything which hath the power to please us." " Paradiso, " 14, 43 - 60.<p/>There is. The best texts insert if. If there is a natural body, there is also a spiritual body. The existence of the one forms a logical presumption for the existence of the other.


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A living soul [&#968; &#965; &#967; &#951; &#957; &#950; &#969; &#963; &#945; &#957;]. See <a href='B:10 2:7'>Gen 2:7</a>. Here yuch passes into its personal sense - an individual personality (see <a href='B:520 11:4'>Rom 11:4</a> ), yet retaining the emphatic reference to the yuch as the distinctive principle of that individuality in contrast with the pneuma spirit following. Hence this fact illustrates the general statement there is a natural body : such was Adam 's, the receptacle and organ of the yuch soul.<p/>Last Adam. Christ. Put over against Adam because of the peculiar relation in which both stand to the race : Adam as the physical, Christ as the spiritual head. Adam the head of the race in its sin, Christ in its redemption. Compare <a href='B:520 5:14'>Rom 5:14</a>.<p/>Quickening spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#950; &#969; &#959; &#960; &#959; &#953; &#959; &#965; &#957;]. Rev., life - giving. Not merely living, but imparting life. Compare <a href='B:500 1:4'>Joh 1:4</a>; <a href='B:500 3:36'>Joh 3:36</a>; <a href='B:500 5:26'>Joh 5:26</a>; <a href='B:500 5:40'>Joh 5:40</a>; <a href='B:500 6:33'>Joh 6:33</a>; <a href='B:500 6:35'>Joh 6:35</a>; <a href='B:500 10:10'>Joh 10:10</a>; <a href='B:500 11:25'>Joh 11:25</a>; <a href='B:500 14:6'>Joh 14:6</a>. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. 133 See <a href='B:520 6:4'>Rom 6:4</a>; <a href='B:670 1:21'>1Pe 1:21</a>.


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Not first - spiritual - natural. A general principle, illustrated everywhere in human history, that the lower life precedes the higher.


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Earthy [&#967; &#959; &#953; &#954; &#959; &#962;]. Only in this chapter. The kindred noun couv dust appears <a href='B:480 6:11'>Mar 6:11</a>; <a href='B:730 18:19'>Rev 18:19</a>. From cew to pour; hence of earth thrown down or heaped up : loose earth. Compare <a href='B:10 2:7'>Gen 2:7</a>, Sept., where the word is used.<p/>From heaven [&#949; &#950; &#959; &#965; &#961; &#945; &#957; &#959; &#965;]. Ex out of, marking the origin, as ejk ghv out of the earth. Meyer acutely remarks that "no predicate in this second clause corresponds to the earthy of the first half of the verse, because the material of the glorified body of Christ transcends alike conception and expression." The phrase includes both the divine origin and the heavenly nature; and its reference, determined by the line of the whole argument, is to the glorified body of Christ - the Lord who shall descend from heaven in His glorified body. See <a href='B:570 3:20'>Phi 3:20</a>; <a href='B:570 3:21'>Phi 3:21</a>; <a href='B:570 3:13'>Phi 3:13</a>; <a href='B:570 3:4'>Phi 3:4</a>


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We shall bear [&#966; &#945; &#959; &#961; &#949; &#963; &#959; &#956; &#949; &#957;]. The great weight of authority is in favor of foreswmen let us bear. This reading presents a similar difficulty to that of let us have in <a href='B:520 5:1'>Rom 5:1</a> (see note). The context and the general drift of the argument are certainly against it. The perceptive or hortative subjunctive is, as Ellicott remarks, singularly out of place and unlooked for. It may possibly be a case of itacism, i e., the confusing of one vowel with another in pronunciation leading to a loose mode of orthography.


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We shall not all sleep [&#960; &#945; &#957; &#964; &#949; &#962; &#959; &#965; &#954; &#959; &#953; &#956; &#951; &#952; &#951; &#963; &#959; &#956; &#949; &#952; &#945;]. Not, there is not one of us now living who shall die before the Lord's coming, but, we shall not all die. There will be some of us Christians living when the Lord comes, but we shall be changed. The other rendering would commit the apostle to the extent of believing that not one Christian would die before the coming of Christ.


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Moment [&#945; &#964; &#959; &#956; &#969;]. Only here in the New Testament. Atomos, from aj not and temnw to cut, whence our atom. An undivided point of time. The same idea of indivisibility appears in ajkarhv (not in the New Testament), from aj not and keirw to shear; primarily of hair too short to be cut, and often used in classical Greek of time, as in the phrase ejn ajkarei cronou in a moment of time.<p/>Twinkling [&#961; &#953; &#960; &#951;]. Only here in the New Testament. Originally the swing or force with which a thing is thrown; a stroke or beat. Used in the classics of the rush of a storm, the flapping of wings; the buzz of a gnat; the quivering of a harpstring; the twinkling of the stars. Generally of any rapid movement, as of the feet in running, or the quick darting of a fish.


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This corruptible. As if pointing to his own body. Compare these hands, <a href='B:510 20:34'>Act 20:34</a>; this tabernacle, <a href='B:540 5:1'>2Co 5:1</a>.<p/>Put on [&#949; &#957; &#948; &#965; &#963; &#945; &#963; &#952; &#945; &#953;] The metaphor of clothing. Compare <a href='B:540 5:2-4'>2Co 5:2-4</a>. Incorruption and immortality are to invest the spiritually - embodied personality like a garment.


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Is swallowed up [&#954; &#945; &#964; &#949; &#960; &#959; &#952; &#951;]. From <a href='B:290 25:8'>Isa 25:8</a>. The quotation agrees with the Hebrew : He shall swallow up death forever, rather than with the Septuagint, Death has prevailed and swallowed men up, which reverses the meaning of the Hebrew. Compare <a href='B:540 5:4'>2Co 5:4</a>.<p/>In victory [&#949; &#953; &#962; &#957; &#953; &#954; &#959; &#962;]. Lit., unto victory, so that victory is to be established.


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O death, where, etc. From <a href='B:350 13:14'>Hos 13:14</a>, a free version of the Sept. : " Where is thy penalty, O Death ? Where thy sting, O Hades ? Heb. : Where are thy plagues, O Death ? Where thy pestilence, O Sheol?<p/>O grave [&#945; &#948; &#951;]. Which is the reading of the Septuagint. The correct reading is qanate O death. So Rev. Hades does not occur in Paul's writings. In <a href='B:520 10:7'>Rom 10:7</a> he uses abyss. Edwards thinks that this is intentional, and suggests that Paul, writing to Greeks, may have shunned the ill - omened name which people dreaded to utter. So Plato : "People in general use the word (Pluto) as a euphemism for Hades, which their fears lead them to derive erroneously from ajeidhv the invisible" (" Cratylus, " 403).<p/>Sting [&#954; &#949; &#957; &#964; &#961; &#959; &#957;]. In the Septuagint for the Hebrew pestilence. See on <a href='B:730 9:9'>Rev 9:9</a>. The image is that of a beast with a sting; not death with a goad, driving men.


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Giveth. The present participle marking the certainty of the future victory. 135 Contrast Sir Walter Raleigh's words in concluding his "History of the World." " It is therefore Death alone that can make any man suddenly know himself. He tells the proud and insolent that they are but abjects, and humbles them at the instant; makes them cry, complain, and repent; yea, even to hate their forepassed happiness. He takes the account of the rich, and proves him a beggar - a naked beggar - which hath interest in nothing, but in the gravel that fills his mouth. He holds a glass before the eyes of the most beautiful, and makes them see therein their deformity and rottenness; and they acknowledge it.<p/>"O eloquent, just and mighty Death! whom none could advise, thou hast persuaded; what none hath dared, thou hast done; and whom all the world hath flattered, thou only hast cast out of the world and despised. Thou hast drawn together all the far - stretched greatness, all the pride, cruelty, and ambition of man; and covered it all over with these two narrow words : HIC JACET."


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Steadfast, unmovable. The former refers to their firm establishment in the faith; the latter to that establishment as related to assault from temptation or persecution. Fixedness is a condition of abounding in work. All activity has its center in rest. 136


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Collection [&#955; &#959; &#947; &#953; &#945; &#962;]. Peculiar to the New Testament, and occurring only here and ver. 2. The classical word is sullogh, Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From legw to collect. For such material ministries Paul uses a variety of words; as cariv bounty, ver. 3; koinwnia contribution, <a href='B:520 14:26'>Rom 14:26</a>; eujlogia. blessing, <a href='B:540 9:5'>2Co 9:5</a>; leitoupgia ministration, <a href='B:540 9:12'>2Co 9:12</a>; ejlehmosunai alms, <a href='B:510 24:17'>Act 24:17</a>. The word eranov was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club - subscription, or for the support of the poor.<p/>The saints. At Jerusalem. Evidently the community of property (<a href='B:510 2:44'>Act 2:44</a> ) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on <a href='B:520 14:26'>Rom 14:26</a>. The precise causes of the destitution in that church can be only conjectured.


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Upon the first day of the week [&#954; &#945; &#964; &#945; &#956; &#953; &#945; &#957; &#963; &#945; &#946; &#946; &#945; &#964; &#959; &#965;]. Kata has a distributive force, every first day. For week, lit., Sabbath, see on <a href='B:510 20:7'>Act 20:7</a>.<p/>Lay by him in store [&#960; &#945; &#961; &#949; &#945; &#965; &#964; &#969; &#964; &#953; &#952; &#949; &#964; &#969; &#952; &#951; &#963; &#945; &#965; &#961; &#953; &#950; &#969; &#957;]. Lit., put by himself treasuring. Put by at home. 137 As God hath prospered [&#959; &#964; &#953; &#945; &#957; &#949; &#965; &#959; &#948; &#969; &#964; &#945; &#953;]. Lit., whatsoever he may prosper in. See on <a href='B:520 1:10'>Rom 1:10</a>; <a href='B:710 1:2'>3Jn 1:2</a>; and on <a href='B:510 11:29'>Act 11:29</a> for the verb eujporew in the similar sense of making a prosperous journey.<p/>No gatherings, etc. Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival.<p/>When I am come [&#959; &#964; &#945; &#957; &#949; &#955; &#952; &#969; &#964; &#959; &#964; &#949;]. Lit., then whenever I may have come. The indefinite whenever and the emphatic then indicate his unwillingness to rely upon a special contribution called forth by his arrival at any uncertain time. Christian beneficence is to be the outcome of a settled principle, not of an occasional impulse.


text:
Approve by your letters. So A. V. and Rev. Others, however, connect by letters with will I send, making the letters to be Paul's introduction to the church at Jerusalem. The latter is preferable. The givers are to choose the bearers of the collection; Paul, as the originator and apostolic steward of the collection, will send the money.


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Meet for me to go [&#945; &#958; &#953; &#959; &#957; &#964; &#959; &#965; &#954; &#945; &#956; &#949; &#960; &#959; &#961; &#949; &#965; &#949; &#963; &#952; &#945; &#953;]. Lit., if it be worthy of my going, i e., if the gift be sufficiently large to warrant an apostolic journey to Jerusalem. This is better than if it be becoming.


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Great and effectual door. Door metaphorically for opportunity : great as to its extent; effectual as to the result. The figure of an effectual door, as it stands, is of course clumsy, but the idea as a whole is clear : a great opportunity for effective work.


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Achaia. In a restricted sense, the northwest of Peloponnesus; but often used by the poets for the whole of Greece. Under the Romans Greece was divided into two provinces, Macedonia and Achaia; the former including Macedonia proper, with Illyricum, Epirus, and Thessaly, and the latter all that lay south of these. In this latter acceptation the word is uniformly employed in the New Testament.


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That which was lacking on your part [&#964; &#959; &#965; &#956; &#949; &#964; &#949; &#961; &#959; &#965; &#963; &#964; &#949; &#961; &#951; &#956; &#945;]. Or the (i. e. my) lack of you. The Greek will bear either rendering. Compare <a href='B:570 2:30'>Phi 2:30</a>; <a href='B:540 8:14'>2Co 8:14</a>; <a href='B:540 9:12'>2Co 9:12</a>. The latter is preferable. Edwards, somewhat naively says : "I do not see what could be lacking on the part of the Corinthians which Stephanas and his two friends could supply at Ephesus."


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Asia. See on <a href='B:510 2:9'>Act 2:9</a>.<p/>Aquila and Prisca. See on <a href='B:520 16:3'>Rom 16:3</a>.


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Maran - atha. Not to be joined with anathema as one phrase. Rev., properly, a period after anathema. Maranatha means the Lord cometh. 138 It was a reminder of the second coming. The reason for the use of the Aramaic phrase is unknown. It is found in "The Teaching of the Twelve Apostles," ch. 10, at the conclusion of the post - communion prayer. Compare <a href='B:730 22:20'>Rev 22:20</a>.


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Timothy our brother. Lit., the brother. Compare <a href='B:530 1:1'>1Co 1:1</a>. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son " (Bengel). Timothy appears, not as amanuensis, nor as joint - author, but as joint - sender of the epistle.<p/>Achaia. See on <a href='B:530 16:15'>1Co 16:15</a>.


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The Father of mercies [&#959; &#960; &#945; &#964; &#951; &#961; &#964; &#969; &#957; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#969; &#957;]. Equivalent to the compassionate Father. Compare the phrases Father of glory, <a href='B:560 1:17'>Eph 1:17</a>; spirits, <a href='B:650 12:9'>Heb 12:9</a>; lights, <a href='B:660 1:17'>Jas 1:17</a>. Oijktirmov mercy, from oiktov pity or mercy, the feeling which expresses itself in the exclamation oi oh! on seeing another's misery. The distinction between this and eleov, according to which oijktirmov signifies the feeling, and eleov the manifestation, cannot be strictly held, since the manifestation is often expressed by oijktirmov. See Sept., <a href='B:230 24:6'>Psa 24:6</a>; <a href='B:230 102:4'>Psa 102:4</a>; <a href='B:230 118:77'>Psa 118:77</a>.<p/>All comfort [&#960; &#945; &#963; &#951; &#962; &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#949; &#969; &#962;]. The earliest passage in the New Testament where this word comfort or its kindred verb is applied to God. Compare paraklhtov comforter, advocate, of the Holy Spirit, in <a href='B:500 14:16'>Joh 14:16</a>; <a href='B:500 14:26'>Joh 14:26</a>, etc. All is better rendered every : the God of every consolation.


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In all our tribulation - in any trouble [&#949; &#960; &#953; &#960; &#945; &#963; &#951; &#964; &#951; &#952; &#955; &#953; &#968; &#949; &#953; &#951; &#956; &#969; &#957; - &#949; &#957; &#960; &#945; &#963; &#951; &#952; &#955; &#953; &#968; &#949; &#953;]. Note the nice use of the article : all our tribulation, collectively; any or every trouble, specifically. In is literally upon; the trouble forming the ground of the comfort. So in hope, <a href='B:520 4:18'>Rom 4:18</a>; <a href='B:520 5:2'>Rom 5:2</a>. We ourselves are comforted. An illustration of the personal character which pervades this epistle. Paul had been oppressed with anxiety concerning the reception of his first epistle by the Corinthian Church, by the delay of tidings, and by his disappointment in meeting Titus. The tidings, when at last they did arrive, aroused his gratitude for the wholesome effect of his rebuke upon the Church, and his indignation at the aggressions of the Judaizing teachers. With these feelings mingled his anxiety to hasten, in the Corinthian Church, the contribution for the poor saints in Judaea. This second letter therefore bears the marks of the high tension of feeling which finds expression in frequent personal allusions, especially to his afflictions. 139


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Sufferings of Christ. Not things suffered for Christ's sake, but Christ's own sufferings as they are shared by His disciples. See <a href='B:470 20:22'>Mat 20:22</a>; <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:580 1:24'>Col 1:24</a>; <a href='B:670 4:13'>1Pe 4:13</a>. Note the peculiar phrase abound [&#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#949; &#953;] in us, by which Christ's sufferings are represented as overflowing upon His followers. See on <a href='B:580 1:24'>Col 1:24</a>.


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And whether we be, etc. The MSS. differ in their arrangement of this verse. The main points of difference may be seen by comparing the A. V. and Rev. The sense is not affected by the variation.<p/>Is effectual [&#949; &#957; &#949; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#951; &#962;]. See on <a href='B:480 6:14'>Mar 6:14</a>; <a href='B:660 5:16'>Jas 5:16</a>.


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We would not have you ignorant. See on <a href='B:520 1:13'>Rom 1:13</a>.<p/>Came to us in Asia. Rev., better, befell. The nature of the trouble is uncertain. The following words seem to indicate inward distress rather than trouble from without, such as he experienced at Ephesus.<p/>Were pressed out of measure [&#954; &#945; &#952; &#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951; &#957; &#949; &#946; &#945; &#961; &#951; &#952; &#951; &#956; &#949; &#957;]. Rev., better, were weighed down, thus giving the etymological force of the verb, from barov burden. For out of measure, Rev, exceedingly; see on <a href='B:530 2:1'>1Co 2:1</a>.<p/>We despaired [&#949; &#958; &#945; &#960; &#959; &#961; &#951; &#952; &#951; &#957; &#945; &#953;]. Only here and ch. 4 8. From ejx out and out, and ajporew to be without a way of escape. See on did many things, <a href='B:480 6:20'>Mar 6:20</a>.


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Sentence of death [&#945; &#960; &#959; &#954; &#961; &#953; &#956; &#945; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Apokrima, occurs only here in the New Testament, and not in classical Greek nor in the Septuagint. In the latter the kindred words have, almost uniformly, the meaning of answer. Josephus used it of a response of the Roman senate. Sentence, which occurs in some inscriptions, if a legitimate rendering at all, is a roundabout one, derived from a classical use of the verb ajpokrinw to reject on inquiry, decide. Rev., therefore, correctly, answer of death. The sense is well given by Stanley : "When I have asked myself what would be the issue of this struggle, the answer has been, 'death." ' Doth deliver [&#961; &#965; &#949; &#964; &#945; &#953;]. The correct reading is rJusetai will deliver, Rev.


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Persons [&#960; &#961; &#959; &#963; &#969; &#960; &#969; &#957;]. Face is the usual rendering of the word in the New Testament. Even when rendered person the usage is Hebraistic for face. See on <a href='B:660 2:1'>Jas 2:1</a> There is no reason for abandoning that sense here. The expression is pictorial; that thanksgiving may be given from many faces; the cheerful countenances being an offering of thanks to God.


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Godly sincerity [&#949; &#953; &#955; &#953; &#954; &#961; &#953; &#957; &#949; &#953; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., sincerity of God, as Rev. See on <a href='B:680 3:1'>2Pe 3:1</a>.<p/>We have had our conversation [&#945; &#957; &#949; &#963; &#964; &#961; &#945; &#966; &#951; &#956; &#949; &#957;]. Rev., behaved ourselves. See on <a href='B:670 1:15'>1Pe 1:15</a>.


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Read - acknowledge [&#945; &#957; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949; - &#949; &#960; &#953; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;]. The word - play cannot be reproduced in English.


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In part [&#945; &#960; &#959; &#956; &#949; &#961; &#959; &#965; &#962;]. Referring to the partial understanding of his character and motives by the Corinthians.<p/>15 Before [&#960; &#961; &#959; &#964; &#949; &#961; &#959; &#957;]. Rather, first of all. Instead of going first to the Macedonians, as he afterward decided. See <a href='B:530 16:5'>1Co 16:5</a>.<p/>Second benefit (deuteran carin). Benefit is, literally, grace. Not a mere pleasurable experience through Paul's visit, but a divine bestowal of grace. Compare <a href='B:520 1:11'>Rom 1:11</a>. Second refers to his original plan to visit Corinth twice, on his way to Macedonia and on his return.


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Did I use lightness [&#964; &#951; &#949; &#955; &#945; &#966; &#961; &#953; &#945; &#949; &#967; &#961; &#951; &#963; &#945; &#956; &#951; &#957;]. Rev., shew fickleness. Elafria, lightness, only here in the New Testament.<p/>Compare ejlafrov light, <a href='B:470 11:30'>Mat 11:30</a>; <a href='B:540 4:17'>2Co 4:17</a>. His change of plan had given rise to the charge of fickleness.<p/>The yea, yea, and the nay, nay. That I should say "yes" at one time and "no" at another; promising to come and breaking my promise.


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As God is true [&#960; &#953; &#963; &#964; &#959; &#962; &#959; &#952; &#949; &#959; &#962;]. Not to be taken as a formula of swearing. He means that God will answer for him against the charge of fickleness by the power and blessing (benefit) which will attend his presence. Hence the meaning is : faithful is God (in this) that our speech, etc.


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Was not [&#959; &#965; &#954; &#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Rather, did not prove to be, in the result. In Him was yea [&#957; &#945; &#953; &#949; &#957; &#945; &#965; &#964; &#969; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. Lit., yea has come to pass in Him. He has shown Himself absolutely the truth. Compare <a href='B:500 14:6'>Joh 14:6</a>; <a href='B:730 3:7'>Rev 3:7</a>; <a href='B:730 3:14'>Rev 3:14</a>.


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All [&#959; &#963; &#945; &#953;]. Wrong. As many as.<p/>Are yea, etc. Making this the predicate of promises, which is wrong. The meaning is that how many soever are God's promises, in Christ is the incarnate answer, "yea!" to the question, "Will they be fulfilled?" Hence Rev., correctly : How many soever be the promises of God, in Him is the yea.<p/>And in Him Amen [&#954; &#945; &#953; &#949; &#957; &#945; &#965; &#964; &#969; &#964; &#959; &#945; &#956; &#951; &#957;]. The correct reading is : dio kai dij aujtou to ajmhn Wherefore also through Him is the Amen. In giving this answer in His person and life, Christ puts the emphatic confirmation upon God's promises, even as in the congregation the people say Amen, verily. In Him is in His person : through Him, by His agency. By us [&#948; &#953; &#951; &#956; &#969; &#957;]. Through our ministration. Christ, in and through whom are the yea and the amen, is so proclaimed by us as to beget assurance of God's promises, and so to glorify Him.


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Stablisheth - in Christ [&#946; &#949; &#946; &#945; &#953; &#969; &#957; - &#949; &#953; &#962;]. The present participle with eijv into indicates the work as it is in progress toward a final identification of the believers with Christ.


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Sealed [&#963; &#966; &#961; &#945; &#947; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:500 3:33'>Joh 3:33</a>; <a href='B:730 22:10'>Rev 22:10</a>. Earnest [&#945; &#961; &#961; &#945; &#946; &#969; &#957; &#945;]. Only here, ch. 5 5, and <a href='B:560 1:14'>Eph 1:14</a>. It means caution - money, deposited by a purchaser in pledge of full payment.<p/>Of the Spirit. Not the foretaste or pledge of the Spirit, but the Spirit Himself in pledge of the fulfillment of the promises. By a common Greek usage the words are in apposition : the earnest which is the Spirit.


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I call God for a record [&#964; &#959; &#957; &#952; &#949; &#959; &#957; &#949; &#960; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#945; &#953;]. Rev., better, witness. A common classical idiom. Compare Plato : "Next will follow the choir of young men under the age of thirty, who will call upon the God Paean to testify to the truth of these words" (" Laws, "664). Homer :" For the gods will be the best witnesses "(" Iliad," 22, 254). Compare <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:550 1:20'>Gal 1:20</a>; <a href='B:570 1:8'>Phi 1:8</a>; <a href='B:590 2:5'>1Th 2:5</a>; <a href='B:590 2:10'>1Th 2:10</a>; <a href='B:10 31:50'>Gen 31:50</a>, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as <a href='B:510 25:11'>Act 25:11</a>; <a href='B:510 25:12'>Act 25:12</a>. Also to call upon, in the sense of supplication, <a href='B:520 10:12'>Rom 10:12</a>; <a href='B:520 10:13'>Rom 10:13</a>; <a href='B:520 10:14'>Rom 10:14</a>; <a href='B:530 1:2'>1Co 1:2</a>.


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With myself [&#949; &#956; &#945; &#965; &#964; &#969;]. Rev., better, for myself. Paul, with affectionate tact, puts it as if he had taken this resolution for his own pleasure. In heaviness [&#949; &#957; &#955; &#965; &#960; &#951;]. Meaning, apparently, the apostle's own sorrowful state of mind. This is wrong. He refers to the sorrow which his coming would bring to the Church. Compare to spare, ch. 1 23. Rev., with sorrow.<p/>Again. Referring to a former unrecorded visit.


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If I make, etc. I is emphatic, implying that there are enough others who caused them trouble.<p/>Who then is he, etc. The thought underlying the passage, 2Co 1:24 - ii. 1 - 3, is that the apostle's own joy is bound up with the spiritual prosperity of the Church. Compare <a href='B:570 4:1'>Phi 4:1</a>. As the helper of their joy he would receive joy through their faith and obedience. So long as their moral condition compelled him to come, bringing rebuke and pain, they could not be a source of joy to him. If I must needs make you sorry with merited rebuke, who can give me joy save you who are thus made sorry?


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Anguish [&#963; &#965; &#957; &#959; &#967; &#951; &#962;]. Only here and <a href='B:490 21:25'>Luk 21:25</a>. Lit., a holding together, constraining, or compressing. See on taken, <a href='B:490 4:38'>Luk 4:38</a>. So anguish, from the Latin, angere to choke : anger, which, in earlier English, means affiction, mental torture : anxious : the Latin anguis a snake, marking the serpent by his throttling. In Sanscrit, anhas, from the same root, was the name for sin, the throttler. It reappears obscurely in our medical term quinsy, which was originally quinancy, Greek kunagkh dog - throttling, med., cynanche.


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Any. Referring to the incestuous person.<p/>Not to me. Not that Paul did not grieve over the offender; but he desires to emphasize the fact that the injury caused by the sin was not to him personally, but to the Church.<p/>But in part, that I may not overcharge you all [&#945; &#955; &#955; &#945; &#945; &#960; &#959; &#956; &#949; &#961; &#959; &#965; &#962; &#953; &#957; &#945; &#956; &#951; &#949; &#960; &#953; &#946; &#945; &#961; &#969; &#960; &#945; &#957; &#964; &#945; &#962; &#965; &#956; &#945; &#962;]. For overcharge, Rev., press too heavily, in order to bring out more distinctly the idea of the verb, laying a burden [&#946; &#945; &#961; &#959; &#962;] upon. Overcharge, however, is not incorrect, though possibly ambiguous in the light of the various uses of charge. Charge is from the Latin carrus a wagon. Compare the low Latin carricare to load a wagon, and carica a freight - ship. Hence charge is a load; compare the interchange of charge and load applied to the contents of a gun. So cargo, and caricature, which is an exaggerated or overloaded drawing. Hence expense, cost, commission, accusation, all implying a burden, either of pecuniary or of other responsibility, or of guilt. In part does not refer to Paul, as if he had said, "You have not grieved me alone and principally, but in part, since my sorrow is shared by the Church." With in part is to be construed, parenthetically, that I press not too heavily, that is, on the offender : the whole clause being intended to mitigate the charge against the offender of having wounded the whole Church. Thus you all depends upon he hath caused sorrow, not upon that I press not too heavily upon. Render, as Rev., He hath caused sorrow, not to me, but in part (that I press not too heavily) to you all.


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Many [&#964; &#969; &#957; &#960; &#955; &#949; &#953; &#959; &#957; &#969; &#957;]. Rev., correctly, the many : the majority of the Church.


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Forgive [&#967; &#945; &#961; &#953; &#963; &#945; &#963; &#952; &#945; &#953;]. The idea of freeness (cariv, see on <a href='B:490 1:30'>Luk 1:30</a> ) lies in the word forgive, which is forth - give.<p/>Overmuch sorrow [&#964; &#951; &#960; &#949; &#961; &#953; &#963; &#963; &#959; &#964; &#949; &#961; &#945; &#955; &#965; &#960; &#951;]. Rev. gives the force of the article, his sorrow. Overmuch, excessive, through the refusal of pardon.


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Confirm your love [&#954; &#965; &#961; &#969; &#963; &#945; &#953; &#945; &#947; &#945; &#960; &#951; &#957;]. The verb is found only here and <a href='B:550 3:15'>Gal 3:15</a>. From kurov supreme power, authority. Hence to take judicial resolution to treat the offender with brotherly love.


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The proof of you [&#964; &#951; &#957; &#948; &#959; &#954; &#953; &#956; &#951; &#957; &#965; &#956; &#969; &#957;]. See on <a href='B:520 5:4'>Rom 5:4</a>. Your tried quality. See on <a href='B:670 1:7'>1Pe 1:7</a>. Compare <a href='B:570 2:22'>Phi 2:22</a>.


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In the person [&#949; &#957; &#960; &#961; &#959; &#963; &#969; &#960; &#969;]. Better, as Rev., in margin, presence; or face, as if Christ were looking on. See on ch. <a href='B:540 1:11'>2Co 1:11</a>.


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Lest Satan should get an advantage of us [&#953; &#957; &#945; &#956; &#951; &#960; &#955; &#949; &#959; &#957; &#949; &#954; &#964; &#951; &#952; &#969; &#956; &#949; &#957; &#965; &#960; &#959; &#964; &#959; &#965; &#963; &#945; &#964; &#945; &#957; &#945;]. Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from pleon more, and ecw to have, appears in the noun pleonexia greed of gain, covetousness. See on <a href='B:520 1:29'>Rom 1:29</a>.<p/>Are ignorant - devices [&#945; &#947; &#957; &#959; &#959; &#965; &#956; &#949; &#957; - &#957; &#959; &#951; &#956; &#945; &#964; &#945;]. A paronomasia (see on <a href='B:520 1:29-31'>Rom 1:29-31</a> ). As nearly as possible, "not know his knowing plots."


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I came to Troas. Bengel remarks : "The whole epistle is an itinerary." The fact is another illustration of the strong personal feeling which marks the letter. "The very stages of his journey are impressed upon it; the troubles at Ephesus, the repose at Troas, the anxiety and consolation of Macedonia, the prospect of moving to Corinth."<p/>Troas. The full name of the city was Alexandria Troas. It was founded by Antigonos, one of the successors of Alexander the Great, and originally called by him Antigonia Troas. It was finished by Lysimachus, another of Alexander's generals, and called by him Alexandria Troas. It stood upon the seashore, about four miles from ancient Troy, and six miles south of the entrance to the Hellespont. It was, for many centuries, the key of the traffic between Europe and Asia, having an artificial port consisting of two basins. Its ruins, with their immense arches and great columns of granite, indicate a city of much splendor. The Romans had a peculiar interest in it, connected with the tradition of their own origin from Troy; and the jus Italicum was accorded it by Augustus, by which its territory enjoyed the same immunity from taxation which attached to land in Italy. Both Julius Caesar and Constantine conceived the design of making it a capital. The ruins enclose a circuit of several miles, and include a vast gymnasium, a stadium, a theatre, and an aqueduct The Turks call it "Old Constantinople." The harbor is now blocked up.<p/>A door. See on <a href='B:530 16:9'>1Co 16:9</a>.


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Rest [&#945; &#957; &#949; &#963; &#953; &#957;]. Rev., relief. See on liberty, <a href='B:510 24:23'>Act 24:23</a>.<p/>Taking my leave [&#945; &#960; &#959; &#964; &#945; &#958; &#945; &#956; &#949; &#957; &#959; &#962;]. The verb means, primarily, to set apart or separate; hence to separate one's self, withdraw, and so to take leave of. The A. V. gives this sense in every case, except <a href='B:480 6:46'>Mar 6:46</a>, where it wrongly renders sent away. See <a href='B:490 9:61'>Luk 9:61</a>; <a href='B:510 18:18'>Act 18:18</a>; <a href='B:510 18:21'>Act 18:21</a>. Ignatins, ajpotaxamenov tw biw having bid farewell to the life, that is, this lower life (Epistle to Philadelphia, 11.).


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Causeth to triumph [&#952; &#961; &#953; &#945; &#956; &#946; &#949; &#965; &#959; &#957; &#964; &#953;]. This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and <a href='B:580 2:15'>Col 2:15</a>. It is not found in any Greek author later than Paul's date. It is derived from qriambov a hymn to Bacchus, sung in festal processions, and was used to denote the Roman "triumph," celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted "triumph!" and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. 140 Render, as Rev., which always leadeth us in triumph in Christ. Compare ch. 10 5.<p/>The savor of His knowledge. According to the Greek usage, savor and knowledge are in apposition, so that the knowledge of Christ is symbolized as an odor communicating its nature and efficacy through the apostle's work, "permeating the world as a cloud of frankincense" (Stanley). For a similar usage see on ch. <a href='B:540 1:22'>2Co 1:22</a>. The idea of the Roman triumph is still preserved in this figure. On these occasions the temples were all thrown open, garlands of flowers decorated every shrine and image, and incense smoked on every altar, so that the victor was greeted with a cloud of perfume. Compare Aeschylus on the festivities at the return of Agamemnon from Troy :<p/>"The altars blaze with gifts; And here and there, heaven high the torch uplifts Flame, - medicated with persuasions mild, With foul admixture unbeguiled - Of holy unguent, from the clotted chrism Brought from the palace, safe in its abysm." " Agamemnon, " 91 - 96, Browning's Translation.


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A sweet savor of Christ [&#967; &#961; &#953; &#963; &#964; &#959; &#965; &#949; &#965; &#969; &#948; &#953; &#945;]. Compare <a href='B:560 5:2'>Eph 5:2</a>; <a href='B:570 4:18'>Phi 4:18</a>. As so often in Paul's writings, the figure shifts; the apostolic teachers themselves being represented as an odor, their Christian personality redolent of Christ. It is not merely a sweet odor produced by Christ, but Christ Himself is the savor which exhales in their character and work.


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To the one a savor, etc. [&#959; &#963; &#956; &#951;]. Returning to the word used in ver. 14, which is more general than eujwdia sweet savor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, <a href='B:560 5:2'>Eph 5:2</a>; <a href='B:570 4:18'>Phi 4:18</a>.<p/>Of death [&#949; &#954; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Rev., better, giving the force of the preposition, proceeding from, wafted from death. The figure is carried out with reference to the different effects of the Gospel, as preached by the apostles, upon different persons. The divine fragrance itself may have, to Christ's enemies, the effect of a deadly odor. The figure was common in rabbinical writings. Thus : "Whoever bestows labor on the law for the sake of the law itself, it becomes to him a savor of life; and whoever does not bestow labor on the law for the law's sake, it becomes a savor of death." " Even as the bee brings sweetness to its own master, but stings others, so also are the words of the law; a saving odor to the Israelites, but a deadly odor to the Gentiles. " These are specimens of a great many.<p/>Some find here an allusion to a revolting feature of the Roman triumph. Just as the procession was ascending the Capitoline Hill, some of the captive chiefs were taken into the adjoining prison and put to death. "Thus the sweet odors which to the victor - a Marius or a Julius Caesar - and to the spectators were a symbol of glory and success and happiness, were to the wretched victims - a Jugurtha or a Vercingetorix - an odor of death" (Farrar). 141 Sufficient [&#953; &#954; &#945; &#957; &#959; &#962;]. See on <a href='B:520 14:23'>Rom 14:23</a>.


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Which corrupt [&#954; &#945; &#960; &#951; &#955; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. Only here in the New Testament.<p/>From kaphlov a huckster or pedler; also a tavernkeeper. The kaphloi formed a distinct class among the Greek dealers, distinguished from the ejuporoi merchants or wholesale dealers. So Plato : "Is not retailer [&#954; &#945; &#960; &#951; &#955; &#959; &#965; &#962;] the term which is applied to those who sit in the market - place buying and selling, while those who wander from one city to another are called merchants ?" (" Republic, "371; compare" Statesman, "260) The term included dealers in victuals and all sorts of wares, but was especially applied to retailers of wine, with whom adulteration and short measure were matters of course. Galen speaks of wine - dealers kaphleuontev touv oinouv playing tricks with their wines; mixing the new, harsh wines, so as to make them pass for old. These not only sold their wares in the market, but had kaphleia wine - shops all over the town, where it was not thought respectable to take refreshments. The whole trade was greatly despised. In Thebes no one who had sold in the market within the last ten years was allowed to take part in the government. So Plato, speaking of the evils of luxury and poverty :" What remedy can a city of sense find against this disease ? In the first place, they must have as few retail traders as possible "(" Laws," 919. The whole passage is well worth reading). The moral application of the term was familiar in classical Greek. Lucian says : "The philosophers deal out their instructions like hucksters." Plato : "Those who carry about the wares of knowledge, and make the round of the cities, and sell or retail them to any customer who is in want of them, praise them all alike; though I should not wonder if many of them were really ignorant of their effect upon the soul; and their customers equally ignorant, unless he who buys of them happens to be a physician of the soul" (" Protagoras, "313). Paul here uses the term of those who trade in the word of God, adulterating it for the purpose of gain or popularity. Compare <a href='B:610 6:5'>1Ti 6:5</a>, Rev. In the" Teaching of the Twelve Apostles " occurs the word cristemporov a Christ - monger (ch. 12 5).


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Do we begin again. Rev., are we beginning. As if anticipating, the taunt so often repeated, that he had no commendatory letters, and therefore was forced to commend himself by self - laudation and by dishonest means. See ch. <a href='B:540 4:2'>2Co 4:2</a>; <a href='B:540 10:12'>2Co 10:12</a>. You will say, "You are beginning again the old strain of self - commendation as in the first epistle." See <a href='B:530 9:15-21'>1Co 9:15-21</a>.<p/>To commend [&#963; &#965; &#957; &#953; &#963; &#964; &#945; &#957; &#945; &#953;]. See on <a href='B:520 3:5'>Rom 3:5</a>.<p/>Some others. Others is superfluous. The reference is to certain false teachers accredited by churches or by other well - known teachers.


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Our epistle. The figure which follows is freely and somewhat loosely worked out, and presents different faces in rapid succession. The figure itself is that of a commendatory letter representing the Corinthian Church : "Ye are our letter." This figure is carried out in three directions :<p/>1. As related to the apostles ' own consciousness. The Corinthian Church is a letter written on the apostles ' hearts. Their own consciousness testifies that that Church is the fruit of a divinely accredited, honest, and faithful ministry.<p/>2. As related to the Corinthians themselves. The Church needs no letter to commend the apostles to it. It is its own commendation. As the visible fruit of the apostles ' ministry they are a commendatory letter to themselves. If the question arises among them, "Were Paul and his colleagues duly commissioned?" - the answer is, "We ourselves are the proof of it."<p/>3. As related to others outside of the Corinthian Church. The answer to the charge that the Corinthians have been taught by irregular and uncommissioned teachers is the same : "Behold the fruit of their labors in us. We are their commission."<p/>At this point the figure again shifts; the letter being now conceived as written on the Corinthians' hearts, instead of on the hearts of the apostles : written by Christ through the apostles ' ministry. This suggests the comparison with the law written on tables of stone, which are used as a figure of the heart, fleshy tables, thus introducing two incongruities, namely, an epistle written on stone, and writing with ink on stone tables. Written in our hearts. See above. Compare Plato : "I am speaking of an intelligent writing which is graven in the soul of him who has learned, and can defend itself" (" Phaedrus, " 276).


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An epistle of Christ ministered by us [&#949; &#960; &#953; &#963; &#964; &#959; &#955; &#951; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#948; &#953; &#945; &#954; &#959; &#957; &#951; &#952; &#949; &#953; &#963; &#945; &#965; &#966; &#951; &#956; &#969; &#957;]. An epistle written by Christ through our ministry; that is, you, as the converted subjects of our ministry, are an epistle of Christ. Others explain : an epistle of which Christ forms the contents, thus making the apostles the writers. For the expression ministered by us, compare ch. 8 19, 20; <a href='B:670 1:12'>1Pe 1:12</a>.<p/>Ink [&#956; &#949; &#955; &#945; &#957; &#953;]. From melav black. Only here, <a href='B:700 1:12'>2Jn 1:12</a> (see note), and <a href='B:710 1:13'>3Jn 1:13</a>.<p/>The Spirit. Instead of ink.<p/>Fleshy tables of the heart [&#960; &#955; &#945; &#958; &#953; &#957; &#954; &#945; &#961; &#948; &#953; &#945; &#962; &#963; &#945; &#961; &#954; &#953; &#957; &#945; &#953; &#962;]. The best texts read kardiaiv the dative case in apposition with tables. Render, as Rev., tables which are hearts of flesh. Compare <a href='B:330 11:19'>Eze 11:19</a>; <a href='B:300 17:1'>Jer 17:1</a>; <a href='B:300 31:33'>Jer 31:33</a>. For of flesh, see on <a href='B:520 7:14'>Rom 7:14</a>.


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Confidence. In the fact that he may appeal to them, notwithstanding their weaknesses and errors.<p/>Through Christ to God - ward [&#948; &#953; &#945; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. Through Christ who engenders the confidence, toward God, with reference to God who gives us success, and to whom we must account for our work.


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Hath made us able ministers [&#953; &#954; &#945; &#957; &#969; &#963; &#949; &#957; &#951; &#956; &#945; &#962; &#948; &#953; &#945; &#954; &#959; &#957; &#959; &#965; &#962;]. An unfortunate translation, especially in view of the conventional sense of able. The verb iJkanow from iJkanov sufficient (see on <a href='B:520 14:23'>Rom 14:23</a> ), means to make sufficient or fit. It occurs only here and <a href='B:580 1:12'>Col 1:12</a>. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#969; &#963; &#945; &#957; &#964; &#953;], <a href='B:610 1:12'>1Ti 1:12</a>.<p/>Of the new testament [&#954; &#945; &#953; &#957; &#951; &#962; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962;]. See on <a href='B:470 26:28'>Mat 26:28</a>; <a href='B:470 26:29'>Mat 26:29</a>. There is no article. Render, as Rev., of a new covenant, in contrast with the Mosaic. See on <a href='B:650 9:15'>Heb 9:15</a>. Of course the term is never applied in the gospels or epistles to the collection of New - Testament writings.<p/>Of the letter [&#947; &#961; &#945; &#956; &#956; &#945; &#964; &#959; &#962;]. Depending on ministers, not on covenant. For letter, see on writings, <a href='B:500 5:47'>Joh 5:47</a>. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is "spirit and life." Compare <a href='B:520 2:29'>Rom 2:29</a>; <a href='B:520 7:6'>Rom 7:6</a>.<p/>Killeth. See on <a href='B:520 5:12'>Rom 5:12</a>; <a href='B:520 5:13'>Rom 5:13</a>; <a href='B:520 7:9'>Rom 7:9</a>; <a href='B:520 8:2'>Rom 8:2</a>. Compare <a href='B:530 14:56'>1Co 14:56</a>. "The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death - like atmosphere which surrounded the old, graven characters on which his opponents rested their claims" (Stanley).


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The ministration of death [&#951; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Because it is the ministry of the letter which killeth. The law meant death to the sinner. Written and engraven in stones [&#949; &#957; &#947; &#961; &#945; &#956; &#956; &#945; &#963; &#953; &#957; &#949; &#957; &#964; &#949; &#964; &#965; &#960; &#969; &#956; &#949; &#957; &#951; &#955; &#953; &#952; &#959; &#953; &#962;]. Lit., engraven on stones by means of letters. The use of these words to describe a ministration is peculiar. The ministration of death (see above) is that of Moses, and does not apply to his entire career as Israel's lawgiver, but to his particular ministry in receiving on Sinai and transmitting to the people the law of God. The ministration may be said to have been graven on stones, since the whole purport of that economy which he represented was contained in the tables, and he was its minister in being the agent through whom God delivered it to the people.<p/>Was glorious [&#949; &#947; &#949; &#957; &#951; &#952; &#951; &#949; &#957; &#948; &#959; &#958; &#951;]. A very inadequate translation. Egenhqh means came to pass or took place, not simply was. A glory passed from God to Moses, so that his face became shining. It is much more graphic and truthful to render ejn doxh literally, in or with glory, than to convert the two words into a single adjective, glorious. Rev., much better, came with glory.<p/>Steadfastly behold [&#945; &#964; &#949; &#957; &#953; &#963; &#945; &#953;]. See on <a href='B:490 4:20'>Luk 4:20</a>.<p/>Passing away [&#954; &#945; &#964; &#945; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#951; &#957;]. Lit., being done away or brought to nought. See on <a href='B:490 13:7'>Luk 13:7</a>; <a href='B:520 3:3'>Rom 3:3</a>.


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Ministration of condemnation. Because Moses was the minister of the law. For the relation of the law to sin and condemnation, see <a href='B:520 5:20'>Rom 5:20</a>; <a href='B:520 7:7-13'>Rom 7:7-13</a>.


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That which was made glorious had no glory in this respect [&#959; &#965; &#948; &#949; &#948; &#959; &#958; &#945; &#963; &#964; &#945; &#953; &#964; &#959; &#948; &#949; &#948; &#959; &#958; &#945; &#963; &#956; &#949; &#957; &#959; &#957; &#949; &#957; &#964; &#959; &#965; &#964; &#969; &#964; &#969; &#956; &#949; &#961; &#949; &#953;]. Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from <a href='B:20 34:29'>Exo 34:29</a>; <a href='B:20 34:35'>Exo 34:35</a>, Sept., "Moses knew not that the appearance of the skin of his face was glorified." " The children of Israel saw the face of Moses that it was glorified. "Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (vers. 7, 9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses ' face. Hath not been made glorious is only another way of expressing was passing away (ver. 7) : of saying that the temporary glory of Moses ' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (7 - 11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (ver. 1); and where the christian revelation is described as" the glory of God in the face of Jesus Christ " (ver. 6). This is the key to our passage. To the same purpose is ver. 18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ.


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That which is done away [&#964; &#959; &#954; &#945; &#964; &#945; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. Lit., which is being done away; in course of abolition through the preaching of the Gospel. Both the A. V., and Rev. passeth fail to bring, out the idea of process. Was glorious [&#948; &#953; &#945; &#948; &#959; &#958; &#951; &#962;]. Lit., through glory. Rev., with glory. 142


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Plainness [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;,]. Rev., boldness. See on openly, <a href='B:500 7:13'>Joh 7:13</a>; confidence, <a href='B:690 2:28'>1Jn 2:28</a>; freely, <a href='B:510 2:29'>Act 2:29</a>. The contrast is with the dissembling with which his adversaries charged him.


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Could not steadfastly look. Rev., should not. See <a href='B:20 34:30-35'>Exo 34:30-35</a>, where the A. V., by the use of till, gives the wrong impression that Moses wore the veil while speaking to the people, in order to hide the glory of his face. The true sense of the Hebrew is given by the Sept. : "When he ceased speaking he put a veil on his face;" not because the Israelites could not endure the radiance, but that they should not see it fade away. Whenever Moses went into the presence of God he removed the veil, and his face was again illumined, and shone while he delivered God's message to the people. Then, after the delivery of the message, and during his ordinary association with the people, he kept his face covered. 143 To the end [&#949; &#953; &#962; &#964; &#959; &#964; &#949; &#955; &#959; &#962;]. Rev., on the end. The termination.<p/>Of that which is abolished [&#964; &#959; &#965; &#954; &#945; &#964; &#945; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#965;]. See ver. 11. The temporarily glorified ministration of Moses. The end of this, which the veil prevented the Israelites from seeing, was the disappearance of the glory - the type of the termination of Moses ' ministry. Paul's comparison is between the ministry of Moses, interrupted by intervals of concealment, and the gospel ministry, which is marked by frank and full proclamation. " The opposition is twofold :<p/>1. Between the veiled and the unveiled ministry, as regards the mere fact of concealment in the one case, and openness in the other.<p/>2. Between the ministry which was suspended by the veiling that its end might not be seen, and that which proceeds 'from glory to glory, ' having no termination " (Alford). The face of Moses needed a continually renewed illumination : in the face of Christ the glory abides forever.


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Minds [&#957; &#959; &#951; &#956; &#945; &#964; &#945;]. Originally, things which proceed out of the mind. Compare hearts and minds, <a href='B:570 4:7'>Phi 4:7</a>, and devices, <a href='B:540 2:11'>2Co 2:11</a>. Hence, derivatively, the minds themselves. The word occurs but once outside of this epistle, <a href='B:570 4:7'>Phi 4:7</a>. Some render here thoughts. So Rev., in margin.<p/>Were blinded [&#949; &#960; &#969; &#961; &#969; &#952; &#951;]. See on the kindred noun pwrwsiv hardening, <a href='B:480 3:5'>Mar 3:5</a>. Rev., correctly, were hardened.<p/>The same veil [&#964; &#959; &#945; &#965; &#964; &#959; &#954; &#945; &#955; &#965; &#956; &#956; &#945;]. The expression their minds were hardened is carried out figuratively. There is a veil over their minds when the law is read, as there was over Moses ' face. They cannot yet recognize the end of the Mosaic ministry.<p/>Untaken away [&#956; &#951; &#945; &#957; &#945; &#954; &#945; &#955; &#965; &#960; &#964; &#959; &#956; &#949; &#957; &#959; &#957;]. Rev., admirably - giving the force of ajna up - unlifted. But both A. V. and Rev. construe unlifted with veil : the same veil remaineth untaken away (unlifted). This is objectionable, because katargeitai is done away is used throughout the chapter of the glory of the Mosaic ministry, while another word is employed in ver. 16 of the taking away of the veil. Further, the reading of the best texts is oti that or because, and not o ti which. Because is not true to the fact, since the veil remains unlifted, not because it is done away in Christ, but because of the hardness of their hearts. It is better, therefore, to take mh ajnakaluptomenon unlifted, as a nominative absolute, and to render, it not being revealed that it (the veil) is being done away in Christ. This falls in naturally with the drift of the whole passage. The veil remains on their hearts, since it is not revealed to them that the Mosaic economy is done away in Christ.


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It shall turn. The heart of Israel.<p/>Shall be taken away [&#960; &#949; &#961; &#953; &#945; &#953; &#961; &#949; &#953; &#964; &#945; &#953;]. Rev., correctly, is taken away. The verb occurs twice in Acts (xxvii. 20, 40) of the taking away of hope, and of the unfastening of the anchors in Paul's shipwreck; and in <a href='B:650 10:11'>Heb 10:11</a>, of the taking away of sins. There is an allusion here to the removal of the veil from Moses ' face whenever he returned to commune with God. See <a href='B:20 34:34'>Exo 34:34</a>.


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Now the Lord is that Spirit. Kuriov the Lord is used in <a href='B:20 34:34'>Exo 34:34</a> for Jehovah. The Lord Christ of ver. 16 is the Spirit who pervades and animates the new covenant of which we are ministers (ver. 6), and the ministration of which is with glory (ver. 8). Compare <a href='B:520 8:9-11'>Rom 8:9-11</a>; <a href='B:500 14:16'>Joh 14:16</a>; <a href='B:500 14:18'>Joh 14:18</a>.<p/>Liberty. Compare <a href='B:520 8:15'>Rom 8:15</a>; <a href='B:550 4:7'>Gal 4:7</a>.


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All. Contrasted with Moses as the sole representative of the people. Open [&#945; &#957; &#945; &#954; &#949; &#954; &#945; &#955; &#965; &#956; &#956; &#949; &#957; &#969;]. Rev., correctly, unveiled, as Moses when the veil was removed.<p/>"Vainly they tried the deeps to sound E'en of their own prophetic thought, When of Christ crucified and crown 'd His Spirit in them taught : But He their aching gaze repress'd Which sought behind the veil to see, For not without us fully bless 'd Or perfect might they be. The rays of the Almighty's face No sinner's eye might then receive Only the meekest man found grace To see His skirts and live. But we as in a glass espy The glory of His countenance, Not in a whirlwind hurrying by The too presumptuous glance, But with mild radiance every hour From our dear Savior's face benign Bent on us with transforming power, Till we, too faintly shine. Sprinkled with His atoning blood Safely before our God we stand, As on the rock the prophet stood, Beneath His shadowing hand."<p/>Keble, "Christian Year," Thirteenth Sunday after Trinity.<p/>Beholding as in a glass [&#954; &#945; &#964; &#959; &#960; &#964; &#961; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. So American Rev. Rev., reflecting. Only here in the New Testament. The verb in the active voice means to show in a mirror; to cause to be reflected. In the middle voice, to took at or behold one's self in a mirror. Rev., reflecting seems to be preferred on internal grounds, as better suiting the comparison with the divine glory as mirrored in the unveiled face of Moses. But this is unwarranted by usage. Stanley, who adopts this rendering, admits that there is no actual instance of the sense of reflecting. This sense, however, is not sacrificed by the translation beholding, but is conveyed by the succeeding clause, changed into the same image, etc. As Heinrici observes, beholding expresses the fact from which the process of change into God's image proceeds. When Moses beheld Jehovah's glory, his own face reflected that glory. The mirror is the Gospel, which is called the Gospel of the glory of Christ, ch. 4 4.<p/>Are changed [&#956; &#949; &#964; &#945; &#956; &#959; &#961; &#966; &#959; &#965; &#956; &#949; &#952; &#945;]. Rev., transformed. See on <a href='B:470 17:2'>Mat 17:2</a>. The present tense expresses the change as in progress; are being changed, which is further defined by from glory to glory.<p/>The same image [&#964; &#951; &#957; &#945; &#965; &#964; &#951; &#957; &#949; &#953; &#954; &#959; &#957; &#945;]. See on <a href='B:730 13:14'>Rev 13:14</a>. Compare especially <a href='B:690 3:2'>1Jn 3:2</a>; also <a href='B:520 8:29'>Rom 8:29</a>; <a href='B:500 17:24'>Joh 17:24</a>; <a href='B:580 3:4'>Col 3:4</a>; <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:530 14:48-53'>1Co 14:48-53</a>.<p/>By the Spirit of the Lord [&#945; &#960; &#959; &#954; &#965; &#961; &#953; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. Better, as Rev., from the Lord the Spirit. Compare ver. 17. The preposition ajpo from depicts the transformation as proceeding from rather than as caused by.


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As we have received mercy. Construe with we have this ministry. Having this ministry as a gift of divine mercy. Compare <a href='B:530 7:25'>1Co 7:25</a>. Bengel says : "The mercy of God, by which the ministry is received, makes us earnest and sincere."


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Dishonesty [&#964; &#951; &#962; &#945; &#953; &#963; &#967; &#965; &#957; &#951; &#962;]. Rev., more correctly, shame. Compare <a href='B:560 5:12'>Eph 5:12</a>.<p/>Craftiness [&#960; &#945; &#957; &#959; &#965; &#961; &#947; &#953; &#945;]. See on <a href='B:490 20:23'>Luk 20:23</a>.<p/>Handling deceitfully [&#948; &#959; &#955; &#959; &#965; &#957; &#964; &#949; &#962;]. Only here in the New Testament. Primarily, to ensnare; then to corrupt. Used of adulterating gold, wine, etc. See on which corrupt, ch. 2 17. This verb has a narrower meaning than the one used there [&#954; &#945; &#960; &#951; &#955; &#949; &#965; &#949; &#953; &#957;]; for, while that means also to corrupt, it adds the sense for gain's sake. The Vulgate renders both by the same word, adulterantes. Compare Dante :<p/>"Thus did Sabellius, Arias, and those fools Who have been even as swords unto the Scriptures In rendering distorted their straight faces." " Paradiso, " 13, 128 - 130.


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Hid [&#954; &#949; &#954; &#945; &#955; &#965; &#956; &#956; &#949; &#957; &#959; &#957;]. Rev., veiled, in accordance with the imagery of ch. 3.


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The God of this world [&#959; &#952; &#949; &#959; &#962; &#964; &#959; &#965; &#945; &#953; &#969; &#957; &#959; &#962; &#964; &#959; &#965; &#964; &#959; &#965;]. The phrase occurs only here. Compare <a href='B:560 2:2'>Eph 2:2</a>; <a href='B:560 6:12'>Eph 6:12</a>; <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:30'>Joh 14:30</a>. Satan is called God in the rabbinical writings.<p/>"The first God is the true God; but the second God is Samuel." " The matron said, 'Our God is greater than thy God; for when thy God appeared to Moses in the bush, he hid his face; when, however, he saw the serpent, which is my God, he fled. " ' The light [&#964; &#959; &#957; &#966; &#969; &#964; &#953; &#963; &#956; &#959; &#957;]. Only here and ver. 6. Lit., the illumination, act of enlightening.<p/>Image of God. Compare <a href='B:580 1:15'>Col 1:15</a>; <a href='B:500 17:5'>Joh 17:5</a>; <a href='B:570 2:6'>Phi 2:6</a>; <a href='B:570 3:21'>Phi 3:21</a>. Christ's light is also God 's. Compare <a href='B:650 1:3'>Heb 1:3</a>, Rev., effulgence (ajpaugasma, compare aujgasai shine, in this passage). Theodoret says : "The effulgence is both from the fire and with the fire, and has the fire as its cause, yet is not divided from the fire; for whence comes the fire, thence also comes the effulgence."<p/>Shine [&#945; &#965; &#947; &#945; &#963; &#945; &#953;]. Only here in the New Testament. From aujgh brightness, which also occurs but once, <a href='B:510 20:11'>Act 20:11</a>, daybreak. In classical Greek of the sun especially. Rev., dawn is legitimate as a translation, but hardly here, since Paul is going back to the figure of ch. 3 18.


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Who commanded the light to shine [&#959; &#949; &#953; &#960; &#969; &#957; &#966; &#969; &#962; &#955; &#945; &#956; &#968; &#945; &#953;]. The correct reading is lamyei shall shine; so that we should render, it is God that said light shall shine. So Rev.<p/>To give the light of the knowledge [&#960; &#961; &#959; &#962; &#966; &#969; &#964; &#953; &#963; &#956; &#959; &#957; &#964; &#951; &#962; &#947; &#957; &#969; &#963; &#949; &#969; &#962;]. Lit., for the illumination, as ver. 4. In order that the knowledge may lighten. Knowledge, if not diffused, is not of the nature of light.<p/>In the face of Jesus Christ. Containing the thought of ch. 3 18. The knowledge of the divine glory becomes clear revelation to men in the face of Christ as it appears in the Gospel : "So that in this seen countenance that clear - shining knowledge has the source of its light, as it were, its focus" (Meyer). 144


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This treasure. The divine light which is the guide and inspiration of the apostolic ministry.<p/>In earthen vessels [&#949; &#957; &#959; &#963; &#964; &#961; &#945; &#954; &#953; &#957; &#959; &#953; &#962; &#963; &#954; &#949; &#965; &#949; &#963; &#953; &#957;]. The adjective occurs only here and <a href='B:620 2:10'>2Ti 2:10</a>. Herodotus says of the king of Persia : "The great king stores away the tribute which he receives after this fashion : he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterward removed, leaving the metal in a solid mass" (iii., 96). Stanley cites the story of a Rabbi who was taunted with his mean appearance by the emperor's daughter, and who replied by referring to the earthen vessels in which her father kept his wines. At her request the wine was shifted to silver vessels, whereupon it turned sour. Then the Rabbi observed that the humblest vessels contained the highest wisdom. The idea of light in earthen vessels is, however, best illustrated in the story of the lambs and pitchers of Gideon, <a href='B:720 1:7'>Jud 1:7</a> :16. In the very breaking of the vessel the light is revealed.<p/>Excellency [&#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951;]. Lit., a throwing beyond. Hence preeminence, excellence. See on exceeding, <a href='B:520 7:13'>Rom 7:13</a>. Rev. renders exceeding greatness. The reference is to the fullness of power apparent in the apostolic ministry.<p/>Of God - of us [&#964; &#959; &#965; &#952; &#949; &#959; &#965; - &#949; &#958; &#951; &#956; &#969; &#957;]. The A. V. misses the difference between the two expressions. Of God is belonging to God; God's property : from [&#949; &#958;] is proceeding from ourselves. Rev., of God - from ourselves.


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Troubled [&#952; &#955; &#953; &#946; &#959; &#956; &#949; &#957; &#959; &#953;]. See on tribulation, <a href='B:470 13:21'>Mat 13:21</a>. The verb also has the meaning of to straiten, contract, as <a href='B:470 7:14'>Mat 7:14</a>, where teqlimmenh, A. V. narrow, is properly rendered by Rev. straitened. Distressed [&#963; &#964; &#949; &#957; &#959; &#967; &#969; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Only here and ch. 6 12. From stenov narrow, and cwrov a space. Hence cramped. The A. V. gives no suggestion of the figurative paradox. We are pressed closely, yet not cramped. Rev., pressed on every side, yet not straitened.<p/>Perplexed [&#945; &#960; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. From aj not, and porov a passage. Lit., to be unable to find a way out.<p/>In despair [&#949; &#958; &#945; &#960; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Rev., very neatly, rendered unto despair. The word expresses an advance of thought on perplexed, yet on the same line. We are perplexed, but not utterly perplexed. The play between the Greek words cannot be rendered.


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Persecuted - forsaken [&#948; &#953; &#969; &#954; &#959; &#956; &#949; &#957; &#959; &#953; - &#949; &#947; &#954; &#945; &#964; &#945; &#955; &#949; &#953; &#960; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., for persecuted, pursued, the primary meaning of the verb, thus giving vividness to the figure. Forsaken, lit., left behind in (some evil plight). The figure is, pursued by enemies, but not left to their power : left in the lurch. Cast down - destroyed [&#954; &#945; &#964; &#945; &#946; &#945; &#955; &#955; &#959; &#956; &#949; &#957; &#959; &#953; - &#945; &#960; &#959; &#955; &#955; &#965; &#956; &#949; &#957; &#959; &#953;]. This carries on the previous figure. Though the pursuers overtake and smite down, yet are we not killed. Rev., smitten down. In all these paradoxes the A. V. fails to bring out the metaphors.


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Bearing about. Ignatius, addressing the Ephesians, says : "Ye are God - bearers, shrine - bearers, Christ - bearers" (" Epistle to Ephesians, "9.). In the Antiochene Acts, Trajan alludes to Ignatius as" the one who declares that he bears about the crucified. " Ignatius was known as Qeoforov God bearer, and so styles himself in the introductions of his epistles.<p/>Dying [&#957; &#949; &#954; &#961; &#969; &#963; &#953; &#957;]. Only here and <a href='B:520 4:19'>Rom 4:19</a>. Primarily a putting to death, and thence the state of deadness, as <a href='B:520 4:19'>Rom 4:19</a>. Here in the former sense. Paul says, in effect, "our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us." Compare <a href='B:530 14:31'>1Co 14:31</a>; <a href='B:520 8:36'>Rom 8:36</a>. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection.<p/>That the life also [&#953; &#957; &#945;]. In order that. The purport, according to God's purpose, of this daily dying is to set forth the resurrection - life through Christ in us. Compare <a href='B:520 5:10'>Rom 5:10</a>.


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The same spirit of faith. The same, namely, which is set forth in the following passage. Spirit of faith : not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit, <a href='B:520 8:4'>Rom 8:4</a>, sec. 5. I believed, etc. Cited from Sept., <a href='B:230 115:10'>Psa 115:10</a>. The Septuagint mistranslates the Hebrew, which is, "I believed though I said," etc.


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The abundant grace [&#951; &#967; &#945; &#961; &#953; &#962; &#960; &#955; &#949; &#959; &#957; &#945; &#963; &#945; &#963; &#945;]. Lit., the grace having abounded. Rev., the grace being multiplied. Grace is the divine gift of spiritual energy which is shown in the labor, suffering, and triumph of the apostles.<p/>Might through the thanksgiving of many redound [&#948; &#953; &#945; &#964; &#969; &#957; &#960; &#955; &#949; &#953; &#959; &#957; &#969; &#957; &#964; &#951; &#957; &#949; &#965; &#967; &#945; &#961; &#953; &#963; &#964; &#953; &#945; &#957; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#963; &#951;]. Numerous arrangements of these words are proposed. Through [&#948; &#953; &#945;] should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of ver. 12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church.<p/>Redound (A. V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton :<p/>"The evil, soon Driven back, redounded as a flood on those From whom it sprang."<p/>Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison : "The care of our national commerce redounds more to the riches and prosperity of the public," etc.


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Outward man - inward man. The material and spiritual natures.<p/>Perish [&#948; &#953; &#945; &#966; &#952; &#949; &#953; &#961; &#949; &#964; &#945; &#953;]. Rev., much better, is decaying. Perish implies destruction : the idea is that of progressive decay.<p/>Is renewed [&#945; &#957; &#945; &#954; &#945; &#953; &#957; &#959; &#965; &#964; &#945; &#953;]. Better, is being renewed, the process of renewal going on along with the process of decay. Stanley cites a line attributed to Michael Angelo : "The more the marble wastes the more the statue grows." Compare Euripides : "Time does not depress your spirit, but it grows young again : your body, however, is weak" (" Heraclidae, " 702, 703)<p/>Day by day [&#951; &#956; &#949; &#961; &#945; &#954; &#945; &#953; &#951; &#956; &#949; &#961; &#945;]. Lit., by day and day. A Hebrew form of expression.


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Our light affliction which is but for a moment [&#964; &#959; &#960; &#945; &#961; &#945; &#965; &#964; &#953; &#954; &#945; &#949; &#955; &#945; &#966; &#961; &#959; &#957; &#964; &#951; &#962; &#952; &#955; &#953; &#968; &#949; &#969; &#962; &#951; &#956; &#969; &#957;]. Lit., the present light (burden) of our affliction.<p/>Worketh [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#949; &#964; &#945; &#953;]. Works out : achieves.<p/>A far more exceeding and eternal weight of glory [&#954; &#945; &#952; &#965; &#960; &#949; &#961; &#949; &#946; &#959; &#955; &#951; &#957; &#949; &#953; &#962; &#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957; &#946; &#945; &#961; &#959; &#962; &#948; &#959; &#958; &#951; &#962;]. Rev., more and more exceedingly an eternal weight, etc. An expression after the form of Hebrew superlatives, in which the emphatic word is twice repeated. Lit., exceedingly unto excess. The use of such cumulative expressions is common with Paul. See, for example, <a href='B:570 1:23'>Phi 1:23</a>, lit., much more better; <a href='B:520 8:37'>Rom 8:37</a>, abundantly the conquerors; <a href='B:560 3:20'>Eph 3:20</a>, exceeding abundantly, etc. Note how the words are offset : for a moment, eternal; light, weight; affliction, glory.


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Our earthly house of this tabernacle [&#951; &#949; &#960; &#953; &#947; &#949; &#953; &#959; &#962; &#951; &#956; &#969; &#957; &#959; &#953; &#954; &#953; &#945; &#964; &#959; &#965; &#963; &#954; &#951; &#957; &#959; &#965; &#962;]. 145 Earthly, not, made of earth, which would be coikov as <a href='B:530 14:47'>1Co 14:47</a>; but upon the earth, terrestrial, as <a href='B:530 14:40'>1Co 14:40</a>; <a href='B:570 2:10'>Phi 2:10</a>. Tabernacle [&#963; &#954; &#951; &#957; &#959; &#962;] tent or hut. In later writers, especially the Platonists, Pythagoreans, and medical authors, used to denote the body. Thus Hippocrates : "A great vein by which the whole body [&#963; &#954; &#951; &#957; &#959; &#962;] is nourished." Some expositors think that Paul uses the word here simply in this sense - the house which is the body. But while Paul does mean the body, he preserves the figurative sense of the word tabernacle; for he never uses this term elsewhere as synonymous with the body. The figure of the tent suits the contrast with the building, and would naturally suggest itself to the tent - maker. 146 The phrase earthly house of the tabernacle expresses a single conception - the dwelling which is, or consists in the tabernacle, the tent - house. The transient character of the body is thus indicated. Compare houses of clay, <a href='B:220 4:19'>Job 4:19</a>. See on the kindred words skhnwma tabernacle, <a href='B:680 1:13'>2Pe 1:13</a>; and skhnow to dwell in or to fix a tabernacle, <a href='B:500 1:14'>Joh 1:14</a>. Tabernacle is so habitually associated with a house of worship, and is so often applied to durable structures, that the original sense of a tent is in danger of being lost. It would be better to translate here by tent. The word tabernacle is a diminutive of the Latin taberna a hut or shed, which appears in tavern. Its root is ta, tan, to stretch or spread out.<p/>Dissolved [&#954; &#945; &#964; &#945; &#955; &#965; &#952; &#951;]. Lit., loosened down. Appropriate to taking down a tent. See on <a href='B:480 13:2'>Mar 13:2</a>; <a href='B:490 9:12'>Luk 9:12</a>; <a href='B:510 5:38'>Act 5:38</a>; and compare <a href='B:680 3:11'>2Pe 3:11</a>; <a href='B:680 3:12'>2Pe 3:12</a>, and the figure of the parting of the silver cord on which the lamp is suspended, <a href='B:250 12:6'>Ecc 12:6</a>. Also <a href='B:220 4:21'>Job 4:21</a>, where the correct rendering is : Is not their tent - cord plucked up within them? So Rev. O. T.<p/>We have. The building from God is an actual possession in virtue of the believer's union with Christ. It is just as we say of a minor, before he comes into possession of his property, that he has so much. Compare <a href='B:470 19:21'>Mat 19:21</a>.<p/>Building of God [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951; &#957; &#949; &#954; &#952; &#949; &#959; &#965;]. In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, <a href='B:650 11:10'>Heb 11:10</a>. For of God, read, as Rev., from, God; proceeding from [&#949; &#954;]. Heinrici, von Gott her : compare God giveth, <a href='B:530 14:38'>1Co 14:38</a>, and ecete ajpo Qeou ye have from God, where the reference is to the natural body, <a href='B:530 6:19'>1Co 6:19</a>. Construe from God with building, not with we have.<p/>In the heavens. Construe with we have.


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In this. Tabernacle. As if pointing to his own body. See on <a href='B:530 14:54'>1Co 14:54</a>.<p/>Earnestly desiring [&#949; &#960; &#953; &#960; &#959; &#952; &#959; &#965; &#957; &#964; &#949; &#962;]. The participle has an explanatory force, as <a href='B:510 27:7'>Act 27:7</a>, "because the wind did not suffer us." We groan because we long. Rev., longing. The compounded preposition ejpi does not mark the intensity of the desire, but its direction.<p/>To be clothed upon [&#949; &#960; &#949; &#957; &#948; &#965; &#963; &#945; &#963; &#952; &#945; &#953;]. Only here and ver. 4. Compare ejpenduthv fisher's coat, <a href='B:500 21:7'>Joh 21:7</a> (see note). Lit., to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hail - cloth woven for tents would suggest a vesture.<p/>House [&#959; &#953; &#954; &#951; &#964; &#951; &#961; &#953; &#959; &#957;]. Not oijkia house, as ver. 1. This word regards the house with special reference to its inhabitant. The figure links itself with building, ver. 1, as contrasted with the unstable tent.<p/>From heaven [&#949; &#958; &#959; &#965; &#961; &#945; &#957; &#959; &#965;]. As from God, ver. 1.


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If so be [&#949; &#953; &#947; &#949;]. Assuming that.<p/>Being clothed. Compare <a href='B:220 10:11'>Job 10:11</a>.<p/>Naked [&#947; &#965; &#956; &#957; &#959; &#953;]. Without a body. The word was used by Greek writers of disembodied spirits. See the quotation from Plato's "Gorgias" in note on <a href='B:490 12:20'>Luk 12:20</a>; also "Cratylus," 403, where, speaking of Pluto, Socrates says : "The foolish fears which people have of him, such as the fear of being always with him after death, and of the soul denuded [&#947; &#965; &#956; &#957; &#951;] of the body going to him." Stanley cites Herodotus' story of Melissa, the Corinthian queen, who appeared to her husband after death, entreating him to burn dresses for her as a covering for her disembodied spirit (v., 92). The whole expression, being clothed - naked is equivalent to we shall not be found naked because we shall be clothed.


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Being burdened [&#946; &#945; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Compare weight [&#946; &#945; &#961; &#959; &#962;] of glory, ch. 4 17.<p/>Not for that we would be unclothed [&#949; &#966; &#969; &#959; &#965; &#952; &#949; &#955; &#959; &#956; &#949; &#957; &#949; &#954; &#948; &#965; &#963; &#945; &#963; &#952; &#945; &#953;]. Lit., because we are not willing to divest ourselves (of the mortal body). Regarding the coming of the Lord as near, the apostle contemplates the possibility of living to behold it. The oppression of soul (groan) is not from pains and afflictions of the body, nor from the fear of death, but from the natural shrinking from death, especially if death is to deprive him of the body (unclothe) only to leave him without a new and higher organism. Therefore he desires, instead of dying, to have the new being come down upon him while still alive, investing him with the new spiritual organism (clothed upon), as a new garment is thrown over an old one, and absorbing (swallowed up) the old, sensuous life.<p/>"For who, to dumb forgetfulness a prey, This pleadng anxious being e'er resigned, Left the warm precincts of the cheerful day, Nor cast one longing, lingering look behind?" GRAY, "Elegy."<p/>Swallowed up. A new metaphor. Compare <a href='B:530 14:54'>1Co 14:54</a>.


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Wrought [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. The compound is significant, indicating an accomplished fact. Through the various operations of His Spirit and the processes of His discipline, God has worked us out (Stanley, worked up) for this change. The process includes the dissolution of what is mortal no less than the renewal. The one is a step to the other. See <a href='B:530 14:36'>1Co 14:36</a>.<p/>Earnest of the Spirit. See on ch. <a href='B:540 1:22'>2Co 1:22</a>, and compare <a href='B:520 8:11'>Rom 8:11</a>. Of the Spirit is appositional, the Spirit as the earnest.


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At home [&#949; &#957; &#948; &#951; &#956; &#959; &#965; &#957; &#964; &#949; &#962;]. En in, dhmov people. Only in this chapter. To be among one's own people, and not to travel abroad.<p/>We are absent [&#949; &#954; &#948; &#951; &#956; &#959; &#965; &#956; &#949; &#957;]. Lit., we live abroad. Only in this chapter. Compare <a href='B:570 1:23'>Phi 1:23</a>; <a href='B:570 3:20'>Phi 3:20</a>; <a href='B:650 11:13'>Heb 11:13</a>; <a href='B:650 13:14'>Heb 13:14</a>. There is a play upon the words which might be expressed by at home, from home.


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By sight [&#948; &#953; &#945; &#949; &#953; &#948; &#959; &#965; &#962;]. The correct rendering is appearance. The word is not used actively in the sense of vision. Faith is contrasted with the actual appearance of heavenly things. Hence the marginal reading of the Rev. should go into the text.


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Are willing [&#949; &#965; &#948; &#959; &#954; &#959; &#965; &#956; &#949; &#957;]. The translation might well be made stronger as well as more literal : we are well - pleased.<p/>To be absent - present [&#949; &#954; &#948; &#951; &#956; &#951; &#963; &#945; &#953; - &#949; &#957; &#948; &#951; &#956; &#951; &#963; &#945; &#953;]. The same verbs as in ver 6 to be from home, at home.


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We labor [&#966; &#953; &#955; &#959; &#964; &#953; &#956; &#959; &#965; &#956; &#949; &#952; &#945;]. Used by Paul only, here, <a href='B:520 14:20'>Rom 14:20</a> (note), <a href='B:590 4:11'>1Th 4:11</a>. Labor is a feeble translation, not bringing out the idea of the end contemplated, as the motive of the toil. Rev., we make it our aim.


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Appear [&#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951; &#957; &#945; &#953;]. Rev., better, be made manifest. Appear is not strong enough, since it implies only presence at the judgment - seat. The important fact is our being revealed as we are.<p/>Judgment seat [&#946; &#951; &#956; &#945; &#964; &#959; &#962;]. See on <a href='B:510 7:5'>Act 7:5</a>.<p/>May receive [&#954; &#959; &#956; &#953; &#963; &#951; &#964; &#945; &#953;]. See on <a href='B:670 1:8'>1Pe 1:8</a>. Compare <a href='B:560 6:8'>Eph 6:8</a>; <a href='B:580 3:25'>Col 3:25</a>.<p/>In the body [&#948; &#953; &#945;]. Lit., through the body as a medium.<p/>Bad [&#966; &#945; &#965; &#955; &#959; &#957;]. See on <a href='B:660 3:16'>Jas 3:16</a>.


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Terror of the Lord [&#966; &#959; &#946; &#959; &#957; &#964; &#959; &#965; &#954; &#965; &#961; &#953; &#959; &#965;]. Rev., better, the fear of the Lord. Not that which is terrible in the Lord, but being conscious of fearing the Lord.<p/>We persuade [&#960; &#949; &#953; &#952; &#959; &#956; &#949; &#957;]. Convince of our integrity.


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We are beside ourselves [&#949; &#958; &#949; &#963; &#964; &#951; &#956; &#949; &#957;]. See on <a href='B:490 24:22'>Luk 24:22</a>; <a href='B:510 2:7'>Act 2:7</a>; and on the kindred ekstasiv astonishment, <a href='B:480 5:42'>Mar 5:42</a>. Some such charge appears to have been made, as at <a href='B:510 26:24'>Act 26:24</a>.


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The love of Christ. Christ's love to men. See on <a href='B:690 2:5'>1Jn 2:5</a>.<p/>Constraineth [&#963; &#965; &#957; &#949; &#967; &#949; &#953;]. See on taken, <a href='B:490 4:38'>Luk 4:38</a>; <a href='B:510 18:5'>Act 18:5</a>. It is the word rendered I am in a strait, <a href='B:570 1:23'>Phi 1:23</a>. Compare <a href='B:490 12:50'>Luk 12:50</a>. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road.


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After the flesh [&#954; &#945; &#964; &#945; &#963; &#945; &#961; &#954; &#945;]. "He who knows no man after the flesh, has, for example, in the case of the Jew, entirely lost sight of his Jewish origin; in that of the rich man, of his riches; in that of the learned of his learning; in that of the slave, of his servitude" (Alford). Compare <a href='B:550 3:28'>Gal 3:28</a>.<p/>Yea though [&#949; &#953; &#954; &#945; &#953;]. Not with a climactic force, as A. V., and not with the emphasis on Christ, but on have known. The proper sense will be brought out in reading by emphasizing have. We know no man henceforth after the flesh : even if we have known Christ after the flesh, yet now, etc. Paul refers to his knowledge of Christ before his conversion, a hearsay knowledge, confined to reports of His personal appearance, His deeds, His relations to the Jews, His alleged crime and punishment. When the glorified Christ first spoke to him out of heaven, he asked, "Who art thou?" Compare to reveal His Son in me, <a href='B:550 1:16'>Gal 1:16</a>.


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A new creature [&#954; &#945; &#953; &#957; &#951; &#954; &#964; &#953; &#963; &#953; &#962;]. Or creation. Compare <a href='B:550 6:15'>Gal 6:15</a>. The word ktisiv is used in three senses in the New Testament. The act of creating, as <a href='B:520 1:20'>Rom 1:20</a>. The sum of created things, as <a href='B:730 3:14'>Rev 3:14</a>; <a href='B:480 13:19'>Mar 13:19</a>. A created thing or creature, as <a href='B:520 8:39'>Rom 8:39</a>. The Rabbins used the word of a man converted from idolatry. "He who brings a foreigner and makes him a proselyte is as if he created him."<p/>Old things [&#964; &#945; &#945; &#961; &#967; &#945; &#953; &#945;]. Rev., correctly, the old things. See on <a href='B:690 2:7'>1Jn 2:7</a>, and <a href='B:730 12:9'>Rev 12:9</a>.<p/>Passed away [&#960; &#945; &#961; &#951; &#955; &#952; &#949; &#957;]. Lit., passed by. So <a href='B:490 18:37'>Luk 18:37</a>; <a href='B:480 6:48'>Mar 6:48</a>. As here, <a href='B:660 1:10'>Jas 1:10</a>; <a href='B:470 5:8'>Mat 5:8</a>; <a href='B:470 24:34'>Mat 24:34</a>, etc.<p/>Behold. As if contemplating a rapidly shifting scene. As in a flash, old things vanish, and all things become new.


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And [&#948; &#949;]. Better, Rev., but; as if anticipating a possible failure to discern the primary agency of God in this moral transformation. All things - all that are involved in this mighty change - are from God.<p/>Reconciled. God is the prime - mover in the work of reconciliation. See on <a href='B:520 5:10'>Rom 5:10</a>, through Christ, as the medium.


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God. Emphatic. It was God, as in ver. 18.<p/>Was - reconciling [&#951; &#957; &#954; &#945; &#964; &#945; &#955; &#955; &#945; &#963; &#963; &#969; &#957;]. These words are to be construed together; the participle with the finite verb marking the process of reconciliation. The emphasis is on the fact that God was reconciling, not on the fact that God was in Christ. God was all through and behind the process of reconciliation. The primary reference of the statement is, no doubt, to God's reconciling manifestation in the incarnation and death of Christ; yet, as a fact, it includes much more. God was engaged in reconciling the world from the very beginning, and that in Christ. See on <a href='B:500 1:4'>Joh 1:4</a>; <a href='B:500 1:5'>Joh 1:5</a>; <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:500 1:10'>Joh 1:10</a>.<p/>Hath given to us [&#952; &#949; &#956; &#949; &#957; &#959; &#962; &#949; &#957; &#951; &#956; &#953; &#957;]. Lit., lodged in us.


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We are ambassadors [&#960; &#961; &#949; &#963; &#946; &#949; &#965; &#959; &#956; &#949; &#957;]. Only here and <a href='B:560 6:10'>Eph 6:10</a>.


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For. Omit. It is a later addition, in order to soften the abruptness of the following clauses.<p/>Made to be sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957; &#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. Compare a curse, <a href='B:550 3:13'>Gal 3:13</a>. Not a sin - offering, nor a sinner, but the representative of sin. On Him, representatively, fell the collective consequence of sin, in His enduring "the contradiction of sinners against Himself" (<a href='B:650 12:3'>Heb 12:3</a> ), in His agony in the garden, and in His death on the cross.<p/>Who knew no sin [&#964; &#959; &#957; &#956; &#951; &#947; &#957; &#959; &#957; &#964; &#945; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. Alluding to Christ's own consciousness of sinlessness, not to God's estimate of Him. The manner in which this reference is conveyed, it is almost impossible to explain to one unfamiliar with the distinction between the Greek negative particles. The one used here implies the fact of sinlessness as present to the consciousness of the person concerning whom the fact is stated. Compare <a href='B:500 8:46'>Joh 8:46</a>.


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As workers together with Him [&#963; &#965; &#957; &#949; &#961; &#947; &#959; &#965; &#957; &#964; &#949; &#962;]. Lit., working together. With Him is implied in the compounded oun with. That it refers to God, not to the fellow - Christians, is evident from the parallel <a href='B:530 3:9'>1Co 3:9</a>, laborers together with God, and because the act of exhortation or entreaty in which the fellowship is exhibited is ascribed to God in ch. 5 20. The phrase Qeou paredroi assessors of God, occurs in Ignatius' letter to Polycarp. Compare <a href='B:480 16:20'>Mar 16:20</a>.<p/>In vain [&#949; &#953; &#962; &#954; &#949; &#957; &#959; &#957;]. Lit., to what is vain. Equivalent to the phrase to no purpose.


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He saith, etc. From <a href='B:290 49:8'>Isa 49:8</a>, after Septuagint. The Hebrew is : "In the time of favor I answer thee, and in the day of salvation I succor thee." The words are addressed to the servant of Jehovah, promising to invest him with spiritual power, that he may be a light to Israel and to others. Paul, taking the words in their messianic sense, urges that now is the time when God thus dispenses His favor to Christ, and through Him to men. The application turns on the words acceptable time; a time in which God receives. As He receives, receive ye Him.<p/>The accepted time [&#954; &#945; &#953; &#961; &#959; &#962; &#949; &#965; &#960; &#961; &#959; &#963; &#948; &#949; &#954; &#964; &#959; &#962;]. Rev., acceptable. Paul uses for the simple adjective of the Septuagint a compound "well - received," which is stronger, and which occurs mostly in his own writings. See <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:520 14:31'>Rom 14:31</a>; <a href='B:670 2:5'>1Pe 2:5</a>; and compare acceptable year, <a href='B:490 4:19'>Luk 4:19</a>.


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Ministry. Rev., ministration. See on <a href='B:520 12:7'>Rom 12:7</a>.<p/>Blamed [&#956; &#969; &#956; &#951; &#952; &#951;]. Only here and ch. 8 20. The kindred mwmov blemish, is found <a href='B:680 2:13'>2Pe 2:13</a>, and in the Septuagint of bodily defects. Similarly the Septuagint amwmov spotless, without bodily defect; and, in the moral sense, <a href='B:670 1:19'>1Pe 1:19</a>, applied to Christ. Compare <a href='B:650 9:14'>Heb 9:14</a>; <a href='B:560 5:27'>Eph 5:27</a>; <a href='B:720 1:24'>Jud 1:24</a>.


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Necessities [&#945; &#957; &#945; &#947; &#954; &#945; &#953; &#962;]. See on <a href='B:530 7:26'>1Co 7:26</a>.<p/>Distresses [&#963; &#964; &#949; &#957; &#959; &#967; &#969; &#961; &#953; &#945; &#953; &#962;]. See on <a href='B:520 2:9'>Rom 2:9</a>.


text:
Imprisonments [&#966; &#965; &#955; &#945; &#954; &#945; &#953; &#962;]. See on <a href='B:510 5:21'>Act 5:21</a>.<p/>Tumults [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#953; &#945; &#953; &#962;]. See on <a href='B:490 21:9'>Luk 21:9</a>, and compare ajkatastatov unstable, <a href='B:660 1:8'>Jas 1:8</a>. This is one of the words which show the influence of political changes. From the original meaning of unsettledness, it developed, through the complications in Greece and in the East after the death of Alexander, into the sense which it has in Luke - political instability. One of the Greek translators of the Old Testament uses it in the sense of dread or anxious care.<p/>Watchings [&#945; &#947; &#961; &#965; &#960; &#957; &#953; &#945; &#953; &#962;]. Only here and ch. 11 27. See on the kindred verb, <a href='B:480 13:33'>Mar 13:33</a>. For the historical facts, see <a href='B:510 16:25'>Act 16:25</a>; <a href='B:510 20:7-11'>Act 20:7-11</a>; <a href='B:510 20:31'>Act 20:31</a>; <a href='B:600 3:8'>2Th 3:8</a>.<p/>Fastings [&#957; &#951; &#963; &#964; &#949; &#953; &#945; &#953; &#962;]. Mostly of voluntary fasting, as <a href='B:470 17:21'>Mat 17:21</a>; <a href='B:510 14:23'>Act 14:23</a>; but voluntary fasting would be out of place in an enumeration of hardships.


text:
Right - left. Right - hand and left - hand weapons. Offensive, as the sword, in the right hand, defensive, as the shield, in the left.


text:
Deceivers. See ch. <a href='B:540 2:17'>2Co 2:17</a>; <a href='B:540 4:2'>2Co 4:2</a>. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare <a href='B:540 3:1'>2Co 3:1</a>; <a href='B:540 5:12'>2Co 5:12</a>; <a href='B:540 10:12-18'>2Co 10:12-18</a> ). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown.


text:
Chastened. See ch. <a href='B:540 12:7-9'>2Co 12:7-9</a>, and compare <a href='B:230 118:18'>Psa 118:18</a>.


text:
Having - possessing [&#949; &#967; &#959; &#957; &#964; &#949; &#962; - &#954; &#945; &#964; &#949; &#967; &#959; &#957; &#964; &#949; &#962;]. The contrast is twofold : between having and not having, and between temporary and permanent having, or having and keeping. Compare <a href='B:490 8:15'>Luk 8:15</a>; <a href='B:530 14:2'>1Co 14:2</a>; <a href='B:590 5:21'>1Th 5:21</a>; <a href='B:650 3:6'>Heb 3:6</a>.


text:
Ye Corinthians. The readers are addressed by name in only two other epistles, <a href='B:550 3:1'>Gal 3:1</a>; <a href='B:570 4:15'>Phi 4:15</a>.<p/>Is enlarged [&#960; &#949; &#960; &#955; &#945; &#964; &#965; &#957; &#964; &#945; &#953;]. Only here, ver. 13, and <a href='B:470 23:5'>Mat 23:5</a>, where it is used of widening the phylacteries. From platuv broad. Quite common in the Septuagint, and with various shades of meaning, but usually rendered enlarge. Of worldly prosperity, "waxed fat," <a href='B:50 32:15'>Deu 32:15</a>; compare <a href='B:10 9:27'>Gen 9:27</a>. Of pride, <a href='B:50 11:16'>Deu 11:16</a>. Of deliverance in distress, <a href='B:230 4:1'>Psa 4:1</a>. Expand with joy, <a href='B:230 19:32'>Psa 19:32</a>. The idea of enlargement of heart in the sense of increased breadth of sympathy and understanding, as here, is also expressed in the Old Testament by other words, as concerning Solomon, to whom God gave largeness of heart, Sept., cuma outpouring. Compare <a href='B:290 60:5'>Isa 60:5</a>.


text:
Not straitened in us. It is not that our hearts are too narrow to take you in. Straitened in antithesis with enlarged.<p/>In your own bowels [&#964; &#959; &#953; &#962; &#959; &#960; &#955; &#945; &#947; &#967; &#957; &#959; &#953; &#962; &#965; &#956; &#969; &#957;]. See on <a href='B:670 3:8'>1Pe 3:8</a>; <a href='B:660 5:11'>Jas 5:11</a>. Rev., affections. It is your love that is contracted.


text:
Unequally yoked [&#949; &#964; &#949; &#961; &#959; &#950; &#965; &#947; &#959; &#965; &#957; &#964; &#949; &#962;]. Only here in the New Testament. Not in classical Greek, nor in Septuagint, though the kindred adjective eJterozugov of a diverse kind, occurs <a href='B:30 19:19'>Lev 19:19</a>. Unequally gives an ambiguous sense. It is not inequality, but difference in kind, as is shown by the succeeding words. The suggestion was doubtless due to the prohibition in <a href='B:50 22:9'>Deu 22:9</a>, against yoking together two different animals. The reference is general, covering all forms of intimacy with the heathen, and not limited to marriage or to idolfeasts.<p/>The different shades of fellowship expressed by five different words in this and the two following verses are to be noted.<p/>Fellowship [&#956; &#949; &#964; &#959; &#967; &#951;]. Only here in the New Testament. The kindred verb metecw to be partaker is found only in Paul's epistles and in Hebrews : metocov partner, partaker, only in Hebrews and <a href='B:490 5:7'>Luk 5:7</a>. Having part with is the corresponding English expression.<p/>Righteousness - unrighteousness [&#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; - &#945; &#957; &#959; &#956; &#953; &#945;]. Lit., what sharing is there unto righteousness and lawlessness ? Dikaiosunh righteousness, though the distinctively Pauline sense of righteousness by faith underlies it, is used in the general sense of rightness according to God's standard.<p/>Communion [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945;]. See on <a href='B:490 5:10'>Luk 5:10</a>; <a href='B:510 2:42'>Act 2:42</a>.


text:
Concord [&#963; &#965; &#956; &#966; &#969; &#957; &#951; &#963; &#953; &#962;]. Only here in the New Testament. From sun together, fwnh voice. Primarily of the concord of sounds. So the kindred sufwnia, A. V., music, see on <a href='B:490 14:25'>Luk 14:25</a>. Compare sumfwnov with consent, <a href='B:530 7:5'>1Co 7:5</a>; and sumfwnew to agree, <a href='B:470 18:19'>Mat 18:19</a>; <a href='B:490 5:36'>Luk 5:36</a>, etc.<p/>Belial [&#946; &#949; &#955; &#953; &#945; &#961;]. Beliar. Belial is a transcript of the Hebrew, meaning worthlessness or wickedness. The Septuagint renders it variously by transgressor, impious, foolish, pest. It does not occur in the Septuagint as a proper name. The form Beliar, which is preferred by critics, is mostly ascribed to the Syriac pronunciation of Belial, the change of l into r being quite common. Others, however, derive from Belyar, Lord of the forest. Here a synonym for Satan. Stanley remarks that our associations with the word are colored by the attributes ascribed to Belial by Milton (" Paradise Lost, " B. 2.), who uses the word for sensual profligacy.


text:
Agreement [&#963; &#965; &#947; &#954; &#945; &#964; &#945; &#952; &#949; &#963; &#953; &#962;]. Only here in the New Testament.<p/>Compare the kindred verb sugkatatiqemai to consent, <a href='B:490 23:51'>Luk 23:51</a>. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing.<p/>Ye are. Read, as Rev., we are.<p/>God hath said, etc. The quotation is combined and condensed from <a href='B:30 27:11'>Lev 27:11</a>; <a href='B:30 27:12'>Lev 27:12</a>; and <a href='B:330 37:27'>Eze 37:27</a>, after the Septuagint. Paul treats it as if directly affirmed of the christian Church, thus regarding that Church as spiritually identical with the true church of Israel.


text:
Come out, etc. <a href='B:290 52:11'>Isa 52:11</a>; <a href='B:290 52:12'>Isa 52:12</a>, after the Septuagint, with several changes.


text:
I will be to you, etc. From <a href='B:100 7:14'>2Sa 7:14</a>, where the Septuagint and Hebrew agree. Paul says sons and daughters for son.<p/>Almighty [&#960; &#945; &#957; &#964; &#959; &#954; &#961; &#945; &#964; &#969; &#961;]. The word is peculiar to Revelation, occurring nowhere else in the New Testament. Here it is a quotation. Frequent in the Septuagint.


text:
Filthiness [&#956; &#959; &#955; &#965; &#963; &#956; &#959; &#965;]. Rev., defilement. Only here in the New Testament. For the kindred verb molunw to defile, see on <a href='B:730 14:4'>Rev 14:4</a>. Compare <a href='B:530 8:7'>1Co 8:7</a>.


text:
Receive [&#967; &#969; &#961; &#951; &#963; &#945; &#964; &#949;]. From cwrov place or space. Primarily, to leave a space, make room for. See on containing, <a href='B:500 2:6'>Joh 2:6</a>; <a href='B:500 8:37'>Joh 8:37</a>. The meaning here is make room for us. Rev., open your hearts to us, which is felicitous in view of the reference to ch. 6 12. It is equivalent to saying enlarge your hearts to take us in, as our heart is enlarged (ch. 6 11).<p/>Defrauded [&#949; &#960; &#955; &#949; &#959; &#957; &#949; &#954; &#964; &#951; &#963; &#945; &#956; &#949; &#957;]. Used by Paul only. It adds the idea of wrong for the sake of gain, which is not necessarily implied in either of the other verbs.


text:
My boldness. Note the change for the first time to the first person singular.<p/>Comfort. The Greek has the comfort, the article apparently pointing to the special comfort he had received through the coming of Titus (ver. 6). I am exceeding joyful [&#965; &#960; &#949; &#961; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#956; &#945; &#953; &#964; &#951; &#967; &#945; &#961; &#945;]. Lit., I superabound with the joy. Rev., I overflow with joy. Note the article again, the joy.


text:
Rest [&#945; &#957; &#949; &#963; &#953; &#957;]. Rev., relief. See on liberty, <a href='B:510 24:23'>Act 24:23</a>.


text:
God. The Rev. improves on the A. V. by putting God in its emphatic place at the end of the clause. "He that comforteth," etc. - "even God." Those that are cast down [&#964; &#959; &#965; &#962; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#965; &#962;]. Rev., the lowly. See on <a href='B:470 11:68'>Mat 11:68</a>. Here the A. V. is more nearly true to the idea, which is that of depression through circumstances, rather than of lowliness of character. The neater rendering would be the downcast.


text:
Comfort. The manner in which Paul, so to speak, fondles this word, is most beautiful. Compare ch. 1 4 - 6.<p/>Mourning [&#959; &#948; &#965; &#961; &#956; &#959; &#957;]. Only here and <a href='B:470 2:18'>Mat 2:18</a>. It implies a verbal expression of grief. Cebes, a disciple of Socrates, in his Pinax 147 represents Luph Lupe, Sorrow, as a woman, with her head bowed upon her breast; Odunh Odune, consuming Grief, follows, tearing her hair. By her side is Odurmov Odurmos, Lamentation, a revolting, emaciated figure, whose sister is Aqumia Athumia, Despondency.


text:
Repent [&#956; &#949; &#964; &#945; &#956; &#949; &#955; &#959; &#956; &#945; &#953;]. See on <a href='B:470 21:29'>Mat 21:29</a>. Rev., regret it.<p/>Though I did repent. Punctuate as Am. Rev., I do not regret it : though (even if) I did regret it (for I see that that epistle made you sorry, though but for a season) I now rejoice.


text:
Repentance [&#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#957;]. See on the kindred verb repent, <a href='B:470 3:2'>Mat 3:2</a>, and compare on <a href='B:470 21:29'>Mat 21:29</a>. Repentance is different from regret of ver. 8, indicating a moral change, as is shown by the next clause. Ye might receive damage [&#950; &#951; &#956; &#953; &#969; &#952; &#951; &#964; &#949;]. Rev., might suffer loss. See on <a href='B:470 16:26'>Mat 16:26</a>; <a href='B:490 9:25'>Luk 9:25</a>. This somewhat obscure sentence means that the salutary moral results of the apostle's letter compensated for the sorrow which it caused. The epistle which won them to repentance was no damage to them.


text:
Sorrow - repentance [&#955; &#965; &#960; &#951; - &#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#957;]. Paul's words strike effectively at the popular identification of sorrow with repentance. Not to be repented of [&#945; &#956; &#949; &#964; &#945; &#956; &#949; &#955; &#951; &#964; &#959; &#957;]. Construe with repentance. The Rev., in order to bring out this connection, amplifies the translation : a repentance which bringeth no regret. The oxymoron (see on <a href='B:520 1:20'>Rom 1:20</a>; <a href='B:520 4:18'>Rom 4:18</a> ) is in the A. V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent different roots and different ideas : repentance [&#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#957;] denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on <a href='B:470 21:29'>Mat 21:29</a> ), and so answering to luph sorrow. The Rev. brings out the distinction by substituting regret for repentance. 148 Sorrow of the world. Antithesis with the sorrow which is according to God (A. V., godly sorrow). Sorrow which is characteristic of the world; grief for the consequences rather than for the sin as sin.<p/>Worketh [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#949; &#964; &#945; &#953;]. Brings to pass. Notice that the simple verb ejrgazeti is used in the previous clause, the distinction from this verb being obliterated by rendering both worketh. The difference is between contributing to a result and achieving it.


text:
Sorrowed [&#955; &#965; &#960; &#951; &#952; &#951; &#957; &#945; &#953;]. Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A. V. in ver. 9, but, inconsistently, sorrowed in the next clause.<p/>Carefulness [&#963; &#960; &#959; &#965; &#948; &#951; &#957;]. See on diligence, <a href='B:520 12:8'>Rom 12:8</a>. Rev., earnest care.<p/>Clearing of yourselves [&#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. See on <a href='B:670 3:15'>1Pe 3:15</a>. Exculpation or self - defense from complicity with the incestuous person by their neglect and refusal to humble themselves.<p/>Indignation [&#945; &#947; &#945; &#957; &#945; &#954; &#964; &#951; &#963; &#953; &#957;]. Only here in the New Testament. Compare the kindred verb ajganaktew to be indignant, <a href='B:470 20:24'>Mat 20:24</a>; <a href='B:480 10:14'>Mar 10:14</a>, etc.<p/>Revenge [&#949; &#954; &#948; &#953; &#954; &#951; &#963; &#953; &#957;]. An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on <a href='B:490 18:3'>Luk 18:3</a>; <a href='B:490 21:22'>Luk 21:22</a>. The word has, however, the sense of requital (see on <a href='B:520 12:19'>Rom 12:19</a>; compare <a href='B:600 1:8'>2Th 1:8</a> ), and carries with it, etymologically, the sense of vindication, as <a href='B:490 18:7'>Luk 18:7</a>, 
<a href='B:540 7'>2Co 7:0</a><p/>:8Bengel remarks that the six results of godly sorrow fall into pairs : clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender.


text:
Our care for you [&#964; &#951; &#957; &#963; &#960; &#959; &#965; &#948; &#951; &#957; &#951; &#956; &#969; &#957; &#964; &#951; &#957; &#965; &#960; &#949; &#961; &#965; &#956; &#969; &#957;]. The correct text reverses the pronouns and reads your care for us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindication of the wronged party, his main object was that the fidelity and zeal of the Church toward God should be manifested, as it was (ver. 11). This would appear in the manifestation of their zealous interest for him as God's minister. He states this as if it were his only object. Manifest unto you is rather among you [&#960; &#961; &#959; &#962;], as in ch. 1 12; <a href='B:530 16:7'>1Co 16:7</a>.


text:
Were comforted in your comfort [&#960; &#945; &#961; &#945; &#954; &#949; &#954; &#955; &#951; &#956; &#949; &#952; &#945; &#949; &#960; &#953; &#964; &#951; &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#949; &#953; &#965; &#956; &#969; &#957;]. The best texts place a period after were comforted, transfer the de and (yea) from after ejpi exceedingly the more to directly after ejpi in (your comfort), and instead of your read our. The whole, as Rev., therefore we have been comforted. And in our comfort we joyed the more exceedingly, etc.<p/>In our comfort [&#949; &#960; &#953;]. In addition to. Stanley, with this comfort before me, I was still more rejoiced, etc.


text:
I have confidence in you [&#952; &#945; &#961; &#961; &#969; &#949; &#957; &#965; &#956; &#953; &#957;]. Wrong. Rev., correctly, I am of good courage. In you expresses the ground of his encouragement as lying in them.


text:
We do you to wit [&#947; &#957; &#969; &#961; &#953; &#950; &#959; &#956; &#949; &#957;]. An obsolete, though correct rendering. Do is used in the sense of cause or make, as Chaucer : "She that doth me all this woe endure."<p/>To wit is to know : Anglo - Saxon, witan; German, wissen; English, wit. So "Legend of King Arthur :" " Now go thou and do me to wit (make me to know) what betokeneth that noise in the field. " Rev., we make known. Trial of affliction [&#948; &#959; &#954; &#953; &#956; &#951; &#952; &#955; &#953; &#968; &#949; &#969; &#962;]. Rev., better, proof. See on experience, <a href='B:520 5:4'>Rom 5:4</a>. In much affliction, which tried and proved their christian character, their joy and liberality abounded.<p/>Deep [&#954; &#945; &#964; &#945; &#946; &#945; &#952; &#959; &#965; &#962;]. An adverbial expression : their poverty which went down to the depths.<p/>Liberality [&#945; &#960; &#955; &#959; &#964; &#951; &#964; &#959; &#962;]. Or singleness. See on simplicity, <a href='B:520 12:8'>Rom 12:8</a>. It is better to throw the verse into two parallel clauses, instead of making abundance of joy and deep poverty the joint subject of abounded. Render : How that in much proof of affliction was the abundance of their joy, and their deep poverty abounded unto the riches, etc.


text:
They were willing [&#945; &#965; &#952; &#945; &#953; &#961; &#949; &#964; &#959; &#953;]. The adjective stands alone. Only here and ver. 17. Lit., self - chosen, and so Rev., of their own accord.


text:
Praying us - that we would receive the gift and take upon us the fellowship [&#948; &#949; &#959; &#956; &#949; &#957; &#959; &#953; &#951; &#956; &#969; &#957; &#964; &#951; &#957; &#967; &#945; &#961; &#953; &#957; &#954; &#945; &#953; &#964; &#951; &#957; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#957;]. Rev., beseeching us, etc., in regard of this grace and the fellowship in the ministering. The Greek reads simply, praying us for the favor and the fellowship of the ministry. The renderings of both A. V. and Rev. are clumsy. Paul means that they earnestly besought him as a favor that they might have a share in ministering to the poor saints. Cariv means grace, gift, and favor. Here the last.


text:
As we hoped [&#954; &#945; &#952; &#969; &#962; &#951; &#955; &#960; &#953; &#963; &#945; &#956; &#949; &#957;]. Better, expected. They took part in this contribution in a manner beyond our expectation. Supply, as A. V., this they did, or, Rev., and this.<p/>Their own selves. Their liberality began in self - surrender to God and to the apostles as His agents : to us by the will of God.


text:
Had begun [&#960; &#961; &#959; &#949; &#957; &#951; &#961; &#958; &#945; &#964; &#959;]. Only here and ver. 10. Rev., giving the force of pro before, had made a beginning before : on his first visit to Corinth.<p/>Complete - this grace also [&#949; &#960; &#953; &#964; &#949; &#955; &#949; &#963; &#951; &#954; &#945; &#953; &#964; &#951; &#957; &#967; &#945; &#961; &#953; &#957; &#964; &#945; &#965; &#964; &#951; &#957;]. Should complete among you the act of love [&#967; &#945; &#961; &#953; &#957;], the contribution already begun, in addition to whatever else He has yet to complete among you [&#954; &#945; &#953; &#945; &#955; &#963; &#959;].


text:
Sincerity (gnhsion). Used by Paul only. Contracted from genhsiov legitimately born : hence genuine. Paul calls Timothy his lawful son in the faith (<a href='B:610 1:2'>1Ti 1:2</a> ). The kindred adverb gnhsiwv sincerely (A. V. naturally), occurs once, <a href='B:570 2:20'>Phi 2:20</a>. See note.


text:
He became poor [&#949; &#960; &#964; &#969; &#967; &#949; &#965; &#963; &#949; &#957;]. Only here in the New Testament. Primarily of abject poverty, beggary (see on <a href='B:470 5:3'>Mat 5:3</a> ), though used of poverty generally. "Became poor" is correct, though some render "was poor," and explain that Christ was both rich and poor simultaneously; combining divine power and excellence with human weakness and suffering. But this idea is foreign to the general drift of the passage. The other explanation falls in better with the key - note - an act of self - devotion - in ver. 5. The aorist tense denotes the entrance into the condition of poverty, and the whole accords with the magnificent passage, <a href='B:570 2:6-8'>Phi 2:6-8</a>. Stanley has some interesting remarks on the influence of this passage in giving rise to the orders of mendicant friars. See Dante, "Paradiso," 11, 40 - 139; 12, 130 sqq.


text:
Out of that which ye have [&#949; &#954; &#964; &#959; &#965; &#949; &#967; &#949; &#953; &#957;]. Wrong. Meyer justly remarks that it would be an indelicate compliment to the inclination of the readers, that it had originated from their possession. Render, according to your ability; better than Rev. out of your ability.


text:
If there be first a willing mind [&#949; &#953; &#951; &#960; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#960; &#961; &#959; &#954; &#949; &#953; &#964; &#945; &#953;]. The error of the A. V. consists in regarding pro in prokeitai as indicating priority in time; be first; whereas it signifies position, before one; as "the hope, or the race, or the joy which is set before us." <a href='B:650 6:18'>Heb 6:18</a>; <a href='B:650 12:1'>Heb 12:1</a>; <a href='B:650 12:2'>Heb 12:2</a>; or "the example which is set forth," <a href='B:720 1:7'>Jud 1:7</a>. Hence Rev., correctly, if the readiness is there.


text:
By an equality [&#949; &#958; &#953; &#963; &#959; &#964; &#951; &#964; &#959; &#962;]. Ex as in ver. 11, according to. I speak on the principle that your abundance should go to equalize the difference created by their want.


text:
The brother whose praise is in the Gospel. Is should be joined with throughout all the churches; as Rev., whose praise in the Gospel is spread throughout, etc. The person referred to has been variously identified with Titus' brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in <a href='B:520 16:5'>Rom 16:5</a>. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos; Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable, of whom Paul says that he will henceforth be useful, <a href='B:570 1:11'>Phi 1:11</a>; <a href='B:570 1:149'>Phi 1:149</a>


text:
With this grace [&#949; &#957; &#964; &#951; &#967; &#945; &#961; &#953; &#964; &#953; &#964; &#945; &#965; &#964; &#951;]. An obscure rendering, not much bettered by Rev. Grace is ambiguous. The reference is, of course, to the contribution as a work of love; cariv being used in the sense of benefaction or bounty. Paul says that the brother was appointed as his fellow - traveller in the matter of this bounty; in the prosecution of this kindly act. For appointed, see on <a href='B:510 14:23'>Act 14:23</a>; <a href='B:510 10:41'>Act 10:41</a>.


text:
Avoiding this [&#963; &#964; &#949; &#955; &#955; &#959; &#956; &#949; &#957; &#959; &#953; &#964; &#959; &#965; &#964; &#959;]. The verb, which occurs only here and <a href='B:600 3:6'>2Th 3:6</a>, means to arrange or provide for. As preparation involves a getting together of things, it passes into the meaning of collect, gather : then contract, as the furling of sails; so, to draw back, draw one's self away, as <a href='B:600 3:6'>2Th 3:6</a>. Connect with we have sent, ver. 18. Compare ch. 12 17, 18, where it appears that he had been charged with collecting money for his own purposes. 150 Abundance [&#945; &#948; &#961; &#959; &#964; &#951; &#964; &#953;]. Only here in the New Testament. Lit., thickness, and so, of the vigor or strength of the human body or of plants. Thus Hesiod speaks of the ears of corn nodding in their thickness. Herodotus : "When the harvest was ripe or full grown, [&#945; &#948; &#961; &#959; &#962;], he (Alyattes) marched his army into Milesia" (i. 17). Homer of Patroclus : "His soul departed, leaving behind his strength (aJdrothta," 151 "Iliad," 16. 857). Herodotus uses it of thickly - falling snow (iv. 31). In the Septuagint it is used of the rich or great, <a href='B:110 1:9'>1Ki 1:9</a>, princes (A. V., men of Judah); <a href='B:120 10:6'>2Ki 10:6</a>, great men. The A. V. abundance is better than Rev. bounty, which, though properly implying abundance, is currently taken as synonymous with gift. The reference is to the large contribution.


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We take thought [&#960; &#961; &#959; &#957; &#959; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Beforehand [&#960; &#961; &#959;]. See on <a href='B:520 12:17'>Rom 12:17</a>. The words are from <a href='B:240 3:4'>Pro 3:4</a>, where the Septuagint reads, take thought for honorable things in the sight of the Lord and of men.


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Confident boasting [&#965; &#960; &#959; &#963; &#964; &#945; &#963; &#949; &#953;]. Primarily something put under, foundation, ground; so substance (sub, stans, standing under), substantial quality : thence steadiness, confidence. Compare <a href='B:650 3:14'>Heb 3:14</a>; <a href='B:650 11:1'>Heb 11:1</a>. In the Septuagint the word represents fifteen different Hebrew words.


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Go before. Notice the thrice repeated before, emphasizing the injunction to have everything ready before Paul's arrival.<p/>Make up beforehand [&#960; &#961; &#959; &#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#969; &#963; &#953; &#957;]. Adjust. See on <a href='B:470 4:21'>Mat 4:21</a>; <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>.<p/>Bounty [&#949; &#965; &#955; &#959; &#947; &#953; &#945; &#957;]. Lit., blessing. In this sense only here in the New Testament. In the Septuagint indifferently of gift or blessing. See <a href='B:10 33:11'>Gen 33:11</a>; <a href='B:720 1:15'>Jud 1:15</a>; <a href='B:330 34:26'>Eze 34:26</a>. In <a href='B:240 11:25'>Pro 11:25</a>, liberal soul is rendered by Sept., eujlogoumenh blessed.<p/>Whereof ye had notice before [&#960; &#961; &#959; &#949; &#960; &#951; &#947; &#947; &#949; &#955; &#951; &#956; &#949; &#957; &#951; &#957;]. Rev., better, your afore - promised bounty. The bounty promised by you, or by me on your behalf.


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Bountifully [&#949; &#960; &#949; &#965; &#955; &#959; &#947; &#953; &#945; &#953; &#962;]. Lit., with blessings. Compare <a href='B:530 9:10'>1Co 9:10</a>, "plow in hope [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953;]."


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Purposeth [&#960; &#961; &#959; &#945; &#953; &#961; &#949; &#953; &#964; &#945; &#953;]. Read prohrhtai, perfect tense, hath purposed.<p/>Grudgingly [&#949; &#954; &#955; &#965; &#960; &#951; &#962;]. Lit., out of sorrow.<p/>Cheerful [&#953; &#955; &#945; &#961; &#959; &#957;]. Only here in the New Testament. See on the kindred iJlarothv cheerfulness, note on <a href='B:520 12:8'>Rom 12:8</a>.<p/>God loveth, etc. From <a href='B:240 22:9'>Pro 22:9</a>, where the Hebrew is, a kind man shall be blessed. Sept., God blesseth a man who is cheerful and a giver.


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Always - all - in everything. Nearly reproducing the play on the word all in the Greek.<p/>Sufficiency [&#945; &#965; &#964; &#945; &#961; &#954; &#949; &#953; &#945; &#957;]. Only here and <a href='B:610 6:6'>1Ti 6:6</a>. The kindred adjective aujtarkhv A. V., content, occurs <a href='B:570 4:11'>Phi 4:11</a> (see note). The word properly means self - sufficiency, and is one of those which show Paul's acquaintance with Stoicism, and the influence of its vocabulary upon his own. It expressed the Stoic conception of the wise man as being sufficient in himself, wanting nothing and possessing everything. 152 Here, not in the sense of sufficiency of worldly goods, but of that moral quality, bound up with self - consecration and faith, which renders the new self in Christ independent of external circumstances.


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He hath dispersed abroad [&#949; &#963; &#954; &#959; &#961; &#960; &#953; &#963; &#949; &#957;]. As in sowing, ver. 6. <a href='B:230 112:9'>Psa 112:9</a>. Almost literally after the Hebrew and Septuagint.


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Ministereth [&#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#969; &#957;]. Rev., supplieth. See on add, <a href='B:680 1:5'>2Pe 1:5</a>. Both minister bread, etc. Construe bread with supplieth, as Rev., supplieth seed to the sow and bread for food.<p/>Minister and multiply [&#967; &#959; &#961; &#951; &#947; &#951; &#963; &#945; &#953; &#954; &#945; &#953; &#960; &#955; &#951; &#952; &#965; &#957; &#945; &#953;]. The correct reading is the future, corhghsei kai plhqunei shall supply and multiply. The fruits [&#964; &#945; &#947; &#949; &#957; &#951; &#956; &#945; &#964; &#945;]. Lit., what has been begotten or born. Used of men, <a href='B:470 3:7'>Mat 3:7</a>, A. V., generation, Rev., offspring. Elsewhere of fruits, as fruit of the vine, <a href='B:480 14:25'>Mar 14:25</a>.


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Liberality [&#945; &#960; &#955; &#959; &#964; &#951; &#964; &#945;]. Better singleness or simplicity of heart. See on <a href='B:520 12:8'>Rom 12:8</a>.


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Service [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#945; &#962;]. Also rendered ministry or ministration (A. V. and Rev.), as <a href='B:490 1:23'>Luk 1:23</a>; <a href='B:650 8:6'>Heb 8:6</a>; <a href='B:650 9:21'>Heb 9:21</a>. See on <a href='B:490 1:23'>Luk 1:23</a>. The word is used of this same contribution, <a href='B:520 14:7'>Rom 14:7</a>.<p/>Supplieth [&#949; &#963; &#964; &#953; &#957; &#960; &#961; &#959; &#963; &#945; &#957; &#945; &#960; &#955; &#951; &#961; &#959; &#965; &#963; &#945;]. Lit., fills up by adding to. Only here and ch. 11 9. Supplementing what the saints lack.<p/>Through many thanksgivings. The need of the poor is filled, like an empty vessel, to the brim, and the supply overflows in the thanksgiving which it calls out. Thus christian beneficence does a double work, in giving relief and in generating thankfulness.


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Experiment of this ministration [&#948; &#959; &#954; &#953; &#956; &#951; &#962; &#964; &#951; &#962; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#962; &#964; &#945; &#965; &#964; &#951; &#962;]. Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it : hence either "the proving of you by this ministration," as Rev., or the tried character of this ministration. Dokimh may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial.<p/>Your professed subjection [&#965; &#960; &#959; &#964; &#945; &#947; &#951; &#964; &#951; &#962; &#959; &#956; &#959; &#955; &#959; &#947; &#953; &#945; &#962; &#965; &#956; &#969; &#957;]. A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Omologia is once rendered in A. V. confession, <a href='B:610 6:13'>1Ti 6:13</a>; and elsewhere profession. Both renderings occur in <a href='B:610 6:12'>1Ti 6:12</a>; <a href='B:610 6:13'>1Ti 6:13</a>. Rev., in every case, confession. A similar variation occurs in the rendering of oJmologew, though in all but five of the twenty - three instances confess is used. Rev. retains profess in <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:630 1:16'>Tit 1:16</a>, and changes to confess in <a href='B:610 6:12'>1Ti 6:12</a>. In <a href='B:470 14:7'>Mat 14:7</a>, promised (A. V. and Rev., see note), and in <a href='B:650 13:15'>Heb 13:15</a>, giving thanks; Rev., which make confession.<p/>Etymologically, confession is the literal rendering of oJmologia, which is from oJmon together, legw to say; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord : to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked "I never knew you" (" then will I profess, oJmologhsw "), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, <a href='B:630 1:16'>Tit 1:16</a>.<p/>Liberal distribution [&#945; &#960; &#955; &#959; &#964; &#951; &#964; &#953; &#964; &#951; &#962; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#962;]. Rev., correctly, liberality of your contribution. Koinwnia communion includes the idea of communication of material things, and hence sometimes means that which is communicated. See on <a href='B:510 2:42'>Act 2:42</a>; so <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:650 13:16'>Heb 13:16</a>. Compare the similar use of koinwnew, <a href='B:520 12:13'>Rom 12:13</a>, distributing; <a href='B:570 4:15'>Phi 4:15</a>, communicated.


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Thanks, etc. These abrupt thanksgivings are common in Paul's writings. See <a href='B:520 9:5'>Rom 9:5</a>; <a href='B:520 11:33'>Rom 11:33</a>; <a href='B:530 14:57'>1Co 14:57</a>; <a href='B:550 1:5'>Gal 1:5</a>; <a href='B:560 3:20'>Eph 3:20</a>.<p/>Unspeakable [&#945; &#957; &#949; &#954; &#948; &#953; &#951; &#947; &#951; &#964; &#969;]. Lit., not to be told throughout. Only here in the New Testament.


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I Paul myself. "This emphatic stress on his own person is the fit introduction to the portion of the epistle which, beyond any other part of his writings, is to lay open his individual life and character" (Stanley). "Paul boldly casts into the scales of his readers the weight of his own personality over against his calumniators" (Meyer).<p/>Meekness - gentleness. See on <a href='B:470 5:5'>Mat 5:5</a>; <a href='B:670 2:18'>1Pe 2:18</a>.<p/>Base [&#964; &#945; &#960; &#949; &#953; &#957; &#959; &#962;]. Better, as Rev., lowly. The sneer of his opponents that he was unassuming in their presence, but bold when absent. "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanor, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual. We feel at once that this would be natural to the bowed and weak figure which Albrecht Durer has represented; but that it would be impossible to the imposing orator whom Raphael has placed on the steps of the Areopagus" (Farrar).<p/>This is the only passage in the New Testament in which tapeinov lowly, bears the contemptuous sense which attaches to it in classical usage, an illustration of which may be found in Xenophon's story of Socrates' interview with the painter Parrhasius. "Surely meanness and servility [&#964; &#959; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#957; &#964; &#949; &#954; &#945; &#953; &#945; &#957; &#949; &#955; &#949; &#965; &#952; &#949; &#961; &#959; &#957;] show themselves in the looks (dia proswpou, the same word as Paul 's) and gestures of men" (" Memorabilia, " 3, 10, 5). So Aristotle says that frequently to submit to receive service from another, and to disparage whatever he himself has done well, are signs of littleness of soul [&#956; &#953; &#954; &#961; &#959; &#968; &#965; &#967; &#953; &#945; &#962;] and meanness [&#964; &#945; &#960; &#949; &#953; &#957; &#959; &#964; &#951; &#964; &#959; &#962;]. In the Septuagint the words penhv poor, prauv meek, ptwcov destitute, and tapeinov lowly, are used interchangeably to translate the same Hebrew words; the reference ordinarily being to the oppressed, in contrast with their rich and powerful oppressors, or to the quiet, in contrast with lawless wrong - doers. Compare <a href='B:50 14:11'>Deu 14:11</a>; <a href='B:100 22:28'>2Sa 22:28</a>; <a href='B:230 18'>Psa 18:0</a> ( Sept. 17.) 27; <a href='B:290 26:6'>Isa 26:6</a>; <a href='B:230 10:17'>Psa 10:17</a> (LXX 9 38); <a href='B:240 14:21'>Pro 14:21</a>; <a href='B:240 3:34'>Pro 3:34</a>; <a href='B:40 12:3'>Num 12:3</a>; <a href='B:20 23:6'>Exo 23:6</a>; <a href='B:20 23:11'>Exo 23:11</a>; <a href='B:290 32:7'>Isa 32:7</a>; <a href='B:20 23:3'>Exo 23:3</a>; <a href='B:80 3:10'>Rth 3:10</a>; <a href='B:290 11:4'>Isa 11:4</a>; <a href='B:100 12:1'>2Sa 12:1</a>; <a href='B:100 12:3'>2Sa 12:3</a>; <a href='B:100 12:4'>2Sa 12:4</a>; <a href='B:240 13:8'>Pro 13:8</a>; <a href='B:90 18:23'>1Sa 18:23</a>. The Septuagint usage therefore goes to show that these four words are all names for one class - the poor peasantry of an oppressed country, the victims of ill - treatment and plunder at the hands of tyrants and rich neighbors. 153


