CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES ! FIRST EPISTLE TO THE CORINTHIANS YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES General Editor:— J. J. S. PEROWNE, D.D. Formerly Bishop of Worcester. THE FIRST EPISTLE TO THE CORINTHIANS CAMBRIDGE UNIVERSITY PRESS Uoniron: FETTER LANE, E.C. C. F. CLAY, Manager CRjintutg!): 100, PRINCES STREET Berlin: A. ASHER AND CO. 5Uip?ig: F. A. BROCKHAUS £eto lorfe: G. P. PUTNAM'S SONS aSomfias attti Calcutta: MACMILLAN AND Co., Ltd. All rights reserved CORINTH & THE ENVIRONS Cambridge University Press. THE FIRST EPISTLE TO THE CORINTHIANS Edited by THE REV. J. J. LIAS, M.A. Rector of East Bergholt, and Chancellor of Llandaff Cathedral Cambridge : at the University Press 1910 First Edition 1886. Reprinted 1888, 1889, 1892, 1895, 1897, 1899, 1905, 1907, 1910 PREFACE BY THE GENERAL EDITOR. The General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed. In the New Testament more especially questions arise of the deepest theological import, on which the ablest and most conscientious interpreters have differed and always will differ. His aim has been in all such cases to leave each Contributor to the unfettered exercise of his own judgment, only taking care that mere controversy should as far as possible be avoided. He has contented himself chiefly with a careful revision of the notes, with pointing out omissions, with PREFACE. suggesting occasionally a reconsideration of some question, or a fuller treatment of difficult passages, and the like. Beyond this he has not attempted to interfere, feeling it better that each Commentary should have its own individual character, and being convinced that freshness and variety of treatment are more than a compensation for any lack of uniformity in the Series. ON THE GREEK TEXT. In undertaking an edition of the Greek text of the New Testament with English notes for the use of Schools, the Syndics of the Cambridge University Press have not thought it desirable to reprint the text in common use*. To have done this would have been to set aside all the materials that have since been accumulated towards the formation of a correct text, and to disregard the results of textual criticism in its application to MSS., Versions and Fathers. It was felt that a text more in accordance with the present state of our knowledge was desirable. On the other hand the Syndics were unable to adopt one of the more recent critical texts, and they were not disposed to make themselves responsible for the preparation of an * The form of this text most used in England, and adopted in Dr Scrivener's edition, is that of the third edition of Robert Stephens (1550). The name "Received Text " is popularly given to the Elzevir edition of 1633, which is based on this edition of Stephens, and the name is borrowed from a phrase in the Preface, "Textum ergo habes nunc ab omnibus receptum." viii PREFATORY. entirely new and independent text: at the same time it would have been obviously impossible to leave it to the judgment of each individual contributor to frame his own text, as this would have been fatal to anything like uni formity or consistency. They believed however that a good text might be constructed by simply taking the consent of the two most recent critical editions, those of Tischendorf and Tregelles, as a basis. The same principle of consent could be applied to places where the two critical editions were at variance, by allowing a determining voice to the text of Stephens where it agreed with either of their read ings, and to a third critical text, that of Lachmann, where the text of Stephens differed from both. In this manner readings peculiar to one or other of the two editions would be passed over as not being supported by sufficient critical consent ; while readings having the double authority would be treated as possessing an adequate title to confidence. A few words will suffice to explain the manner in which this design has been carried out. In the Acts, the Epistles, and the Revelation, wherever the texts of Tischendorf and Tregelles agree, their joint readings are followed without any deviation. "Where they differ from each other, but neither of them agrees with the text of Stephens as printed in Dr Scrivener's edition, the consensus of Lachmann with either is taken in preference to the text of Stephens. In all other cases the text of Stephens as represented in Dr Scrivener's edition has been followed. ON THE GREEK TEXT. ix In the Gospels, a single modification of this plan has been rendered necessary by the importance of the Sinai MS. (N), which was discovered too late to be used by Tregelles except in the last chapter of St John's Gospel and in the following books. Accordingly, if a reading which Tregelles has put in his margin agrees with N, it is considered as of the same authority as a reading which he has adopted in his text ; and if any words which Tregelles has bracketed are omitted by N, these words are here dealt with as if rejected from his text. In order to secure uniformity, the spelling and the accentuation of Tischendorf have been adopted where he differs from other Editors. His practice has likewise been followed as regards the insertion or omission of Iota sub script in infinitives (as tfiv, iirnifiav), and adverbs (as Kpvrj, XdOpa), and the mode of printing such composite forms as SiaTravTo's, Stan', tovt&tti, and the like. The punctuation of Tischendorf in his eighth edition has usually been adopted : where it is departed from, the devia tion, together with the reasons that have led to it, will be found mentioned in the Notes. Quotations are indicated by a capital letter at the beginning of the sentence. Where a whole verse is omitted, its omission is noted in the margin {e.g. Matt. xvii. 21 j xxiii. 12). The text is printed in paragraphs corresponding to those of the English Edition. Although it was necessary that the text of all the portions of the New Testament should be uniformly con< i. COB. t> x PREFATORY. structed in accordance with these general rules, each editor has been left at perfect liberty to express his preference for other readings in the Notes. It is hoped that a text formed on these principles will fairly represent the results of modern criticism, and will at least be accepted as preferable to " the Received Text " for use in Schools. J. J. STEWART PEROWNE. CONTENTS. I. Introduction. patrs Chapter I. Corinth. Its Situation and History xiii - ivii Chapter II. The Corinthian Church xviii— xxiv Chapter III. Pate, Place of "Writing, Character and Genuineness of the Epistle xxiv — xxviii Chapter IV. Doctrine of the Eesurrection xxviii — xxxii Chapter V. Analysis of the Epistle xxxii — xxxix IT. Text 1—27 m. Notes 29—193 Appendices 194 — 197 IV. Indices 198—204 PLAN OF THE ISTHMUS Scale One I'wlong Cambridge University Press. INTRODUCTION. CHAPTER I. CORINTH. ITS SITUATION AND HISTORY. At the time of the Apostle's visit, Corinth was the most con siderable city in Greece. Its commercial importance had always been great Situated on a narrow neck of land between two seas1 — the far-famed Isthmus — the temptations to prefer com merce to war, even in times when war was almost the business of mankind, proved irresistible to its inhabitants2. The com mand of the Isthmus was no doubt important in a military point of view ; but at a time when navigation was difficult and dangerous3, the commercial advantages of the position were enormous. . Merchants arriving either from the East or from the West, from Italy or Asia Minor, could save themselves the risk of a hazardous voyage round the Peloponnesus, and found at Corinth both a ready market for their wares, and a convenient means of transport. Corinth, therefore, had always held a high position among the cities of Greece4, though the military genius of Sparta and the intellectual and political eminence of Athens secured to those two states the pre-emi nence in the best periods of Greek history. But in the decline of Greece, when she had laid her independence at the feet of Alexander the Great, the facilities for trade enjoyed by Corinth gave it the first place. Always devoted to the arts of peace, in such a degree as to incur the contempt of the Lacedse- 1 Ovid (Met. v. 407) and Horace (Od. 1. 7. 2) call it bimaris Corinthus. 2 ol/coviTes yap tt)v tt6\lv ol KoplvOioi iirl tou Iffdfiov dei 5i? 7rore ipnro- piov elxo". Thucyd. I. 13. He also says that the Corinthians first in vented triremes, and that the most ancient sea-fight of which the Greeks had any knowledge was between the Corinthians and the Corcyraeans. 3 Cape Malea, now St Angelo, was "to the voyages of ancient times, what the Cape of Good Hope is to our own." Conybeare and Howson, Vol. I. ch. xii. 4 Corinth early founded colonies, of which the most famous were Syracuse in Sicily, and Corcyra, known to the Italians as Corfu, but still retaining in Greek its ancient name Kipxvpa. INTRODUCTION. monians1, it was free, in the later times of the Greek re publics, to devote itself undisturbed to those arts, under the protection, for the most part, of the Macedonian monarchs. During that period its rise in prosperity was remarkable. It had always been famous for luxury, but now it possessed the most sumptuous theatres, palaces, temples, in all Greece. The most ornate of the styles of Greek architecture is known as the Corinthian. The city excelled in the manufacture of a peculiarly fine kind of bronze known as aes Corinthiacum?. Destitute of the higher intellectual graces (it seems never, since the mythic ages, to have produced a single man of genius) it possessed in a high degree the refinements of civilization and the elegancies of life. It was regarded as the " eye 3," the " capital and grace 4" of Greece. And when (B. C. 146) it was sacked by Mummius during the last expiring struggle of Greece for independence, though it was devoted to the gods, and not allowed to be rebuilt for a century, its ruins became the "quarry from which the proud patricians who dwelt on the Esquiline or at Baiae, adorned their villas with marbles, paintings, and statues6." The colony (Julia Corinthus) founded here by Julius Caesar in B. C. 46 soon restored the city to its former greatness. The site had lost none of its aptitude for commerce. The city rose rapidly from its ruins. The Roman proconsul of Achaia fixed his seat there (Acts xviii. 12). Merchants once more, as of old, found the convenience of the spot for the transport or disposal 1 Plut. Apophth. Lac. Agis son of Archidamus, vi. 2 Some writers have supposed this aes Corinthiacum to have been the gold, silver and bronze melted down in the conflagration which followed the taking of the city by Mummius. But this, which seems intrinsically improbable, is refuted by the fact that the Corinthian bronze was well known before the destruction of Corinth. See note in Valpy's Edition on the passage quoted below from Floras, and Smith's Dictionary of Antiquities. 3 Cicero pro Man. 5. 4 Flor-us II. 16. 1. 8 Stanley, Introduction to 1st Corinthians, p. 2. Rome, says Strabo (vm. 6. 23), was filled with the spoils of the sepulchres of Greece, and especially with the terra cotta vases which were found there. Every tomb, he adds, was ransacked to obtain them. INTRODUCTION. of their wares, and in the early days of the Roman Empire Corinth became, as of old, a bye-word for luxury and vice. "Non cuivis homini contingit adire Corinthum1" has passed into a proverb, which is also found in the Greek language2, and which at once points to Corinth as a wonder of the world, and as a place which no man should dare to visit without an ample command of money. The worship of Aphrodite, which had given Corinth an infamous pre-eminence over other cities3, was restored*, and Corinth once more became a hotbed of impurity. And though the names of many of its residents indicate a Roman origin, there can be no doubt that the supple and astute Greek, who had become a prominent feature of Roman society even in the capital6, had re-occupied the city, and gave the tone to the general character of its life. Greek philosophy was then in its decline, and it is to Greek philosophy in its decline that we are introduced in the Epistles of St Paul. Endless logomachies6, personal vanity and rivalries7, a dispo sition to set intellectual above moral considerations", a general laxity of manners and morals9, a preference of individual con venience to the general welfare10, a tendency to deny the idea of a future life, and to give oneself up to unlimited enjoyment in this11, appear to have been the chief difficulties with which St Paul had to contend in planting the Gospel at Corinth. These were in part the characteristics of Roman society in general ; but some of the features in the picture are peculiar to Greece12. 1 Horace, Ep. I. 17. 36. 2 Strabo VIII. 6. 20. The proverb was applied to Corinth both before and after the sack by Mummius. 3 The word Corinthian was synonymous with profligacy in ancient times, as it afterwards, by a classical allusion, became in the days of the Regency and of George IV. in our own country. * A thousand priestesses dedicated to her licentious worship existed at Corinth, and it was the custom to signalise special occasions of triumph by setting apart fresh victims to this infamous superstition. 5 Juvenal, Sat. III. 76—78. 6 1 Cor. i. 17, ii. [3. 7 ch. iii. 21, iv. 6, 7, v. 6; 2 Cor. x. 12 (according to the received text), xi. 12. 8 1 Cor. v. 2. ' v. 11, vi. 9, 10. 10 ch. vi.— xm. 11 ch. xv. 12 Especially the three first. INTRODUCTION. It was to such a city, the highway between Rome and the East, that the Apostle bent his steps. It was about the close of the year 51. The time was unusually favourable for his arrival. Not only would he find the usual concourse of strangers from all parts of the world, but there was an unusual number of Jews there at that moment, in consequence of the decree of Claudius that 'all Jews were to depart from Rome1.' We can therefore imagine what feelings were in the Apostle's mind as he entered the Saronic Gulf after his almost fruitless visit to Athens. On a level piece of rock, 200 feet above the level of the sea, stood the city itself2. Above it the hill of Acro- Corinthus, crowned by the walls of the Corinthian citadel, rose to the height of 1886 feet3- The temples and public buildings of the city, overlaid with gold, silver, and brass, according to the custom of the ancient world, met his eye, and whether glittering in the brilliancy of an Eastern sun, or less splendid in shade, they had a tale to tell him of superstitions to be encountered, and men to be turned from the power of Satan unto God. The hope must have risen strong within him, and was soon to be converted into certainty*, that God had much people in that city. And as he landed, and beheld luxury and pride, riches in their selfishness, vice in its shameless effrontery, and poverty in its degradation and neglect, as well as the people of various 1 Acts xviii. 2. Cf. Suetonius, Claudius, 25. "Judaeos impulsore Christo (or according to some editions, Chresto) assidue tumultuantes Roma expulit," where the heathen writer, in his contempt for the Jews and their sects, has not taken the trouble to ascertain the facts. Chris tianity for years afterwards (see Acts xxviii. 21, 22) had failed to create any strong feeling among the Jews at Rome. 2 Acts xvii. 34. Corinth did not lie immediately on the sea, but a little inland (see map). Its ports were Lechaeum and Cenchrea (Rom. xvi. 1), the former on the Western, the latter on the Eastern side of the Isthmus. The former was connected with the city by the long walls, as in the case of the Piraeus at Athens. Lechaeum was not more than a mile and a half from the city ; Cenchrea was about nine miles distant 3 "Neither the Acropolis of Athens, nor the Larissa of Argos, nor any of the more celebrated mountain fortresses of Western Europe — not even Gibraltar — can compare with this gigantic citadel." Col. Mure. Statius (Thebaid VII. 106) speaks of it as protecting with its shadow the two seas alternately. * Acts xviii. 10. INTRODUCTION. nationalities who thronged the streets then, as they do still in all great maritime cities, he must have felt that, though he might stay there long — his visit lasted a year and a half — yet that there was no time to be lost. He first preached the good tidings to the chosen people, Jews and proselytes1, and was 'pressed in spirit2' as he thought of the unusual opportunity which was here afforded him. And when, according to their custom, the Jews reviled his doctrine and refused to listen to it, he shook out his garment and said, 'Your blood be upon your own heads. I am clean, from henceforth I will go to the Gentiles3.' And he kept his word. He was encouraged by an influential secession from the Jewish community4, headed by Crispus, the ruler of the synagogue, but he never entered the synagogue again. In a house 'hard by8,' he ministered to the Jews who had attached themselves to him, and to the Gentiles who came to listen to his words. Under the protection of Gallio, the proconsul6, who entertained a true Roman contempt for the Jewish law and all questions arising out of it, he was allowed to minister in peace for 'many days7.' And thus were laid the foundations of the Corinthian Church8. 1 Or perhaps even heathens. Acts xviii. 4 . 2 v. 5. ' v. 6. 4 v. 8. 5 v. 7. 6 v. 14, 17. * v. 18. The Authorized Version has 'a good while.' 8 For further information about Corinth, see Conybeare and Howson, Life and Epistles of St Paul, Stanley, Introduction to 1st Corinthians, Smith's Dictionary of Geography, and Leake's Morea. There are few remains of antiquity now to be seen at Corinth or the Isthmus. The seven Doric columns figured in Conybeare and Howson's work are all that are left at Corinth, while at the Isthmus, though (see notes on ch. ix. 24) the outlines of ancient remains may still be traced, it needs an intimate topographical acquaintance with the spot to find them out. INTRODUCTION, CHAPTER II. THE CORINTHIAN CHURCH. I. Its foundation. In the Acts of the Apostles we find that the system adopted by St Paul1 in founding Christian Churches was as follows. Accompanied by one, and as the number of converts increased, by more than one trustworthy colleague or disciple, he traversed the particular district he desired to evangelise, making as long a stay in each city as circumstances permitted8. The length of his stay, usually depended upon the importance of the city, and its fitness as a centre whence the influence of the Gospel might spread to distant parts. Thus Antioch, the capital of Syria, Corinth, the resort, as has been seen3, of men of various nationalities, and Ephesus, the metro polis of Asia Minor, became successively the abode of St Paul for a lengthened period. The smaller churches he left under the care of elders, selected from his converts, no doubt on the principle laid down in the Epistle to Timothy4, that they should be men who had previously enjoyed a reputation for gravity and sobriety of life. The condition laid down in the same Epistle, that they should not have been newly converted6, was of course impossible in this early stage of the history of the community. The more important Churches enjoyed the Apostle's superintendence for a longer period ; but it was im possible, when leaving them, to avoid placing them under the care of men whose Christian profession was immature. Many evils thus naturally arose in communities to which the principles 1 We have no account of the method pursued by any other Apostle. a He was frequently driven away by the turbulent conduct of the Jews, Acts xiii. 8, 50, xiv. 2, 5, xvii. 5, 13, xviii. 12. 3 Ch. 1. 4 1 Tim. iii. 7. 6 1 Tim. iii. 6. INTRODUCTION. of Christianity were so new. The manner in which these evils were met by the Apostle is worthy of remark. He gradually gathered round him a band of men who were familiar with his teaching and principles of action. When any scandals or diffi culties arose, and it was impossible to deal with them in person, he despatched some of his companions to the place where their presence was required1. He gave them instructions how to deal with the cases that had arisen2, and further enjoined them to return to him as speedily as possible with a report of their success or failure3. St Paul followed the same course in Corinth as elsewhere. For a year and a half he stayed there, and endeavoured to gain for Christianity a hearing among those who resorted to Corinth from all quarters of the world. He enjoyed unusual opportunities ; for the protection of Gallio, and the unpopularity of the Jews with the hetero geneous mob of Corinth4, prevented the Jews from raising their usual disturbances. As we have already seen, a number of Jews adhered to his teaching, but the majority (ch. xii. 2; cf. also ch. viii. 7, note) of the members of the Church were Gentiles, and by far the greater number (ch. i. 26) persons of inferior rank and small intellectual attainments. Among these, as the proportion of Roman names shews (see 1 Cor. i. 14, 16, xvi. 17; Rom. xvi. 21 — 23; Acts xviii. 8, 17), a majority were of Roman origin, while a smaller number were of Greek descent. 2. Condition of the Corinthian Church. St Paul left Corinth in consequence of a determination he had formed to spend the approaching feast at Jerusalem6, a determination which possibly had some connection with the vow under the stress of which 1 1 Cor. iv. 17; 2 Cor. viii. 6, 16, 17, ix. 5. 2 1 Tim. i. 3; 2 Tim. iv. 1, 2; Tit. i. 5. 3 1 Cor. vii. 6, 13. 4 According to the received text, it was the Greeks who beat the ruler of the synagogue. It is quite possible that the word has been omitted from some of the best MSS. in Acts xviii. 17, from an idea that the Sosthenes mentioned there was the companion of St Paul, and that, if he were so, he must have been already converted. See note on ch. i. 1. For the opposite view consult Paley, Horae Paulinae, 1st Ep. to the Corinthians, No. 8, note. 5 Acts xviii. 21. The feast was probably that of Pentecost. INTRODUCTION. he left Corinth1. In consequence of the earnest entreaty of the Ephesians2 that he would give them the benefit of his presence, he spent three years among them on his return from Jerusalem3. But the latter part of his stay was disquieted by reports of disorders at Corinth4. Certain teachers had arrived at Corinth, imbued with Jewish leanings5, who had brought letters of recommendation with them from other Churches6, and who set themselves to undermine the credit and apostolic authority of St Paul7, and even, as some have gathered from 2 Cor. x. 5, 6, to persuade the Corinthian Christians to set them at nought altogether. He was a man of no eloquence, they said8. He was ignorant of the rules of rhetoric9. He had not even the physique of the orator10. And besides this, he was no true Apostle. He had not been among the disciples of Jesus Himself11. And his conduct conclusively shewed that he and his companion Barnabas did not possess an authority co-ordinate with that of the twelve12. His doctrine, too, was irreconcilable with theirs. He was a renegade Jew. He had thrown off the yoke of the Jewish law, whereas it was well known that the original Apostles of the Lord regarded 1 Acts xviii. 18. 2 Acts xviii. 20. 3 Acts xx. 31. 4 1 Cor. i. 11. 6 2 Cor. xi. 22. The character of the teaching of these Judaizing Christians may be gathered from Acts xv, from the Epistle to the Galatians, and hints given here. The object of Christ's coming, they held, was to "restore the kingdom to Israel." He came to save all men, but it was by making them Jews. They were to accept the rite of circumcision, and with it all the obligations of the Jewish law. That law was given by God Himself at the hands of Moses, and it was impossible that He could abrogate it. And they supported their contention by the remarkable fact that the men who taught a broader Gospel were not originally disciples of Jesus at all. The whole of those who had come under His personal influence were confining their labours to the circumcision. And they were careful to avoid any close intercourse with those who re jected the Jewish law (Gal. ii. 12). Hence the Judaizing teachers called on all genuine Christians to separate themselves from the renegade Jews, the spurious Apostles, who were counselling revolt from the Divine Law. 6 2 Cor. iii. 1. 7 1 Cor. ix. 1 — 5; 2 Cor. xii. 12, xiii. 3. 8 1 Cor. i. 17, ii. 4, 5, 13; cf. iv. 3, 19. • Iduirijs t \6yifi, 2 Cor. xi. 6. 10 2 Cor. *. 10. 11 1 Cor. ix. 1. 12 1 Cor. ix. 5, 0. INTRODUCTION. it as binding1. Such intelligence as this was alarming enough in itself. Teachers like these had already alienated from St Paul the members of one Church which he had founded8. But the effect at Corinth was infinitely more mischievous. The whole community had become disorganised. A tendency had arisen to estimate men by their personal gifts rather than by their spiritual powers or their Divine commission. Those who adhered to St Paul's teaching were tempted to throw off their allegiance to his person, and to transfer it to Apollos, the gifted Alexandrian teacher, who had visited Corinth after St Paul's departure3. Some declared that they followed St Peter, who was placed by our Lord Himself at the head of the Apostolic band*. Others protested that they followed no human teacher, but built their faith on the words of Christ Himself, inter preted, most probably, just as suited themselves6. A general relaxation of discipline followed these dissensions. In their 1 GaL ii. J — 13. 3 Gal. i. 6, 7, iii. 1, iv. 16. 3 See note on ch. i. 12. 4 ch. i. 12. 6 Some German writers have endeavoured to shew that the Corinthian Church was divided into four distinct and clearly defined parties, owning respectively as their head, St Paul, Apollos, St Peter and Christ. Some have gone so far as to describe precisely the views of these several parties. But even if such defined parties had existed — and this is rendered very doubtful by 1 Cor. iv. 6 — we have not sufficient inform ation at our disposal to decide what were the exact tenets of each school. But though we have no evidence that there were any parties of this kind under their respective party leaders, it is tolerably clear that at least such tendencies existed. For St Peter and the rest of the twelve unquestionably held a stricter view of the obligations of the Jewish law than did St Paul, while St Paul, though not rejecting the allegorical treatment of the O. T. Scriptures, had far less sympathy with heathen philosophy than men like Apollos, trained in the Alexandrian school of which Philo is the best known representative, were likely to have. St Paul held firmly to the old Jewish doctrine that God made every thing ' ' very good." And though he counselled the strictest self-denial in everything, he gave no countenance to the idea of any essential evil in matter. The Essenes and the Therapeutae seem to have embraced this idea, influenced, no doubt, by Alexandrian Judaism. It is possible that Apollos carried his views farther in the direction of asceticism than did St Paul, though we have no evidence that he did so. And we may easily conceive that, as stated above, there were those who declined to follow implicitly any inferior teacher, but resolved to be guided only by the ipsissima verba of Christ INTRODUCTION. intellectual exaltation the Corinthians had passed over a grave social scandal in their body without notice1. The Holy Com munion, by its institution the Feast of Love, had degenerated into a disorderly general meal, in which the prevalent per sonal and social antagonism was manifested in an unseemly manner2, in which the poor were altogether neglected3, and in which even drunkenness was allowed to pass unrebuked4. The women threw off their veils in the Christian congregation, and gave indications of a determination to carry their new found liberty so far as to be destructive of womanly modesty and submissiveness5. Beside this, the spiritual gifts which God had bestowed upon His Church had been shamefully misused6. They had become occasions of envy and strife. Those who had received them considered themselves justified in looking down upon those common-place Christians who had them not. And as is invariably the case, pride on the one hand begat bitterness and jealousy on the other. The misuse, top, of the spiritual gifts had intruded itself into the congregation. Men who had received such manifest proofs of the Divine favour regarded themselves as released from all obligations to control the exercise of the powers with which they were en dowed. They interrupted each other, they exercised their gifts at improper times, till the aspect of a Christian congregation was sometimes more suggestive of lunacy than of the sober self-restraint Christianity was intended to produce7. So far had the evil of division proceeded that there were not wanting those who assailed the great cardinal principle of the resurrec- . tion of the dead, and were thus opening the door to the most grievous excesses8- Such a condition of a community might well disturb the mind of its founder. St Paul could not leave Ephesus at present, for a ' great door and effectual ' had been opened to him there9. But the occasion was urgent and could not wait for his personal presence. He had already despatched one of his disciples with instructions to proceed to Corinth 1 ch. v. I, 2. a ch. xi. t8, 19. 3 V. 22. 4 v. 21. 6 v. 5. 6 ch. xii., XIV. 7 ch. xiv. 8 ch. xv. 32 — 34. 9 ch. xvi. 9. INTRODUCTION. as soon as he had transacted some necessary business in Macedonia1. But, probably after Timothy's departure, tidings arrived — if indeed it were not the pressure of his own over powering anxiety — which induced the Apostle not to wait for Timothy's arrival thither2, but to send messengers at once. Titus, and with him a brother whose name is not given, were therefore sent direct to Corinth3, most probably in charge of the Epistle with which we are now concerned4. Another reason weighed with St Paul in his determination to write. Some members of the Corinthian Church had sought informa tion from him on certain points5, (a) The Platonic philosophy, which had recently invaded the Jewish Church, had placed an exaggerated value on celibacy, and there were many at Corinth who were still sincerely attached to St Paul, and desired to have his opinion6, (b) Another difficulty had also arisen. St Paul was everywhere impressing on his converts the doctrine of their freedom from the obligations of the Jewish law. He went so far as to declare that the Christian was bound by no external law whatever7. There was nothing, in fact, which in itself was unlawful to the Christian8- The lawfulness or un lawfulness of an act was to be determined by the circumstances of the case. And the tribunal by which these nice points were to be decided was the conscience of the individual. Such large principles as these were likely to be misapplied, and, in fact, they were misapplied. Some Christians considered themselves absolved "from all obligations whatever. Strong in their con tempt for idolatry and idols, they claimed a right to sit at an idol feast, in the very precincts of the temple itself9. That such conduct was highly offensive or dangerous to others was to them a matter of no moment. If those who were scrupulous 1 Acts xix. 22; 1 Cor. iv. 17, xvi. 10. 2 See note on ch. xvi. 10. 3 2 Cor. ii. 13, viii. 6, 16 — 18, 22, 23, xii. 18. 4 See .2 Cor. vii. .6— ig, where the arrival of the first Epistle is con nected with that of Titus. The obedience and fear and trembhng with which he was received is not onlyiclosely connected' with the' effect pro duced by the Epistle, but is scarcely intelligible without it. 5 ch. vii. 1. s ch. vii. 7 Rom. vi. 14, vii. 14, iv. 0, via. 2. * ch. vi. 12, x. 23. ' ch. viii. 10. INTRODUCTION. about eating meats offered to idols shunned their company as that of men guilty of gross and open apostasy, they ridiculed their narrow-mindedness. If others were tempted by the license they claimed to relapse into idolatry, they considered it to be no concern of theirs1. And their abuse of Christian liberty and of the principles the Apostle had laid down, did but add to the confusion already existing in the Corinthian Church. (c) There were sundry minor questions on which St Paul's opinion was asked. The chief of these was a difficulty which had arisen out of an expression of his, in an epistle now lost, in which he bade them "not to company with fornicators2." In the heathen world, and in Corinth especially, such a command, if literally carried out, would involve an almost entire cessation of intercourse with the heathen. It was necessary to decide these questions at once, and so to give free course to the Chris tian life of the Corinthian Church. CHAPTER III. DATE, PLACE OF WRITING, CHARACTER AND GENUINENESS OF THE EPISTLE. I. Date and Place of Witting. It was to the state of affairs described in the preceding chapter that the Apostle addressed himself in the Epistle under our consideration. In the spring of the year 57, before his departure from Ephesus for Macedonia, he wrote to his Corinthian converts. The subscription to this Epistle in the A. V. states it to have been written at Philippi. This mistake is due to a mistranslation of ch. xvi. 5. See note there. Calvin remarks further that the salutation in ch. xvi. 19 is not from the Churches of Macedonia, but of Asia Minor. Aquila and Priscilla, too (Acts xviii. 2, 18, 26; cf. 1 Cor. xvi. 19), appear to have taken up their abode at Ephesus. If, in conclu sion, we compare the narrative in Acts xx. with 1 Cor. xvi. 1 Ibid. ' ch. v. o. INTRODUCTION. 5, 8, we can have little doubt that the Epistle was written at Ephesus. , 2. Character of the Epistle. No Epistles give us so clear an insight into the character of St Paul as the two Epistles to the Corinthians1. Beside the deep and fervent love for God and man, and for the object of his preaching, Jesus Christ, both God and Man, visible in all his Epistles, we have in these Epistles the most remarkable individual characteristics. A large portion of the first Epistle is occupied with personal matters. In the first four chapters the Apostle deals with the divisions in the Corinthian Church, and these divisions, as we have seen, were caused by the intrigues of those who sought to disparage his qualifications and Apostolic authority. The character, therefore, of his preaching, the source of its in spiration, the nature of his work, the sacrifices he made for the Gospel's sake as a proof of his sincerity, are subjects which take up a large part of the earlier portion of the Epistle. Again, in the ninth chapter, when he is about to refer once more to his own practice, he suddenly remembers that that very practice has been turned into a pretext for denying his Apostolic commission, and he enters into an animated defence of it. Some of the most marked character istics of St Paul's style, as revealing to us the nature of the man, are to be found in the Second Epistle. Such are the impassioned vehemence of his self- vindication, his deep anxiety and affection for his converts, the sternness which contends with his love, his sudden deflections from the main argument as some subsidiary idea or illustration occurs to him, the irony mingled with his rebukes, peculiarities which reach their climax in that Epistle. This Epistle, however, is not destitute of these traits of individual character. There is a striking instance ofsomeoftheminch.iv.8-i3,andinch.ix. i. But for eloquence of the highest order, such as is displayed in the magnificent panegyric on love in ch. xiii., no Epistle can compare with this. And there is no passage in any other Epistle which for depth of spiritual insight, felicity of illustration and force of argument i See Conybeare and Howson, Vol. II. p. 28. 1. cos. INTRODUCTION. combined, approaches the passage in which the doctrine, of the Resurrection is at once defended and developed. One particular faculty, the shrewd common-sense of St Paul, which has received far less attention than it deserves, is more plainly manifested in this Epistle than any other. A very large por tion of the Epistle is taken up with practical matters. It is "Christianity applied to the details of ordinary life1." And no one can have read the part of the Epistle which extends from ch. v. to ch. xiv. inclusive, without being struck with the keenness of the Apostle's discrimination, which sends him at once to the root of the matter, and enables him to decide on the broadest and most intelligible ground what is per missible to the Christian, and what not. Witness his decisive condemnation of the incestuous person, ch. v. I — 5, and of fornication, ch. vi. 12 — 20, as well as the basis on which they rest. Observe the way in which he deals with the question of marriage in ch. vii., and, above all, with the delicate and diffi cult case when the one party has been converted to Christianity, and the other has not (vv. 12 — 17). Observe the broad dis tinction he draws between the lawfulness of a thing in itself, and its permissibility in all cases, in the discussion of the question of meats offered in sacrifice to idols (chapter viii. and x.), as well as the calm decision with which he rules (in ch. xiv.) that supernatural gifts need as much unselfishness and discretion in their use as those which come to men in the ordinary course. It is characteristics like these which mark the Apostle off as a man sui generis, and while they often add tenfold to the difficulty of understanding him, have given to his writings a conspicuous place, even in the New Testament itself. 3. Genuineness. It is to their remarkable originality, as well as the fact that they obviously arose out of the state of the Corinthian Church immediately after its foundation, that these Epistles owe the fact that, with one or two others, their genuineness has never been seriously disputed. It would be impossible for a forger, especially in an age when the writing . 1 Robertson, Lectures on the Corinthians. INTRODUCTION. of fiction had not been reduced to a system, to have invented an Epistle so abounding in local and personal allusions, and to affairs of immediate moment, without hopelessly entangling himself in contradictions. And these two Epistles also possess a testimony to their authenticity which no other book, even of the New Testament, enjoys. Whereas most ancient writings are identified by some allusion or quotation in a writer three or four centuries later than their author, a chain of testimony from the very first establishes the fact that this Epistle, in the form in which it has come down to us, proceeds from the hand of St Paul. Our first witness is Clement of Rome, the friend and companion of St Paul (Phil. iv. 3), and afterwards1 Bishop of Rome. About the year 97 (though some would place it as early as 68), forty years after this Epistle was written, and during the" troubles which befel the Christians in the reign of Domitian, Clement wrote to the Corinthians in reference to some disputes which had arisen there of the same kind as those of which St Paul had complained. This Epistle of Clement possessed high authority, and was often bound up with the New Testament and read in church2. In it he thus writes, dvaXajStre Trjv (ttkttoKtiv tov paxaplov Hav\ov tov Aitoctto- \ov. Ti irpa>TOv Vfiiv' iv apXJl tov evayytXiov i-ypaifrev ; en' d\r)dcias TrvevfiaTiKas eir£OTci\cu vp.lv, irepl avrov koX Kr), on o! 07101 top Koapov Kpwovmv ; Kadus UaiXos 8«- S&fficu. Polycarp, Ep. to the Philippians, ch. 11. He also quotes vv. 9, 10 of the same chapter, though not with the Apostle's name. Ibid, ch. v. 6 Eus. Eccl. Hist. in. 22. 6 The genuineness of this edition is, however, denied by some. 7 Against Heresies, ill. 3. 4. * Ibid. iv. 32. 1. C2 INTRODUCTION. as the work of St Paul, but mentions it as having been written to the Corinthians1- After his time it is needless to multiply quotations. At the close of the second or the beginning of the third century, Tertullian, a learned and able writer, not only quotes it but devotes a considerable part of his Treatise against Marcion to an analysis of its contents, and from that time onward it has unhesitatingly been accepted as the work of the Apostle St Paul, and as one of the canonical writings of the Church. CHAPTER IV. DOCTRINE OF THE RESURRECTION. There is no other passage in the New Testament which treats of the Christian doctrine of the Resurrection with such force and fulness as the fifteenth chapter of this Epistle. This doctrine is the keystone of the Gospel arch, and formed, as we learn from the first record of the proceedings of the Christian Church, the chief feature in the preaching of its first Apostles. They 'gave witness' of the Resurrection of the Lord 'with great power2' ; they grieved the Sadducees by ' teaching through Jesus the Resurrection of the dead3' ; they regarded themselves as specially concerned to be 'witnesses of the Resurrection4.' It was evidently the leading feature in the teaching of St Paul. In his sermon at Athens he preached 'Jesus and the Resurrec tion6.' And when, years afterwards, he stood to answer for his heresies at a tribunal of his fellow-countrymen, his first remark was ' of the hope and Resurrection of the dead am I called in question6.' We are therefore prepared to find him laying especial stress upon this doctrine. We shall not be surprised to find him preferring it to all others. It is to him the articulus 1 Book III. Against Heresies, ii. 9; 18. 2. In v. 7. 1 he calls it the First Epistle to the Corinthians. 2 Acts iv. 33. 8 Acts iv. 2. 4 Acts i. 21. 6 Acts xvii. 18. 6 Acts xxiii. 6. INTRODUCTION. stantis autcadentis ecclesiae. Without it there is no Christianity1, no deliverance from sin *, no future life3. To deny it is to give the lie to all his preaching*. And therefore he takes especial care to bear witness to the fact. I. His words on this point are well worthy of study, for upon the faet of the Resurrection depends not only the whole doctrinal system of Christianity, but the whole question of the credibility of the Gospel History. An acute writer has lately observed that the whole question of miracles stands or falls with the capital miracle of the Resurrection of Christ6. If that miracle be once conceded, it is but splitting straws to discuss the possibility or probability of minor miracles. If it be denied, with it goes the whole claim of Christ to be considered in any special or peculiar sense the Son of God. We are therefore forced to give marked attention to what was very probably the first written account we have of the Resurrection of Christ6. And here we may remark (i) the fearless tone of the Apostle7. There is, as Robertson has observed, the "ring of truth" about the whole chapter8. There is no hesitation, no half-hearted- ness. The language is not that of a man who says " I hope'' or " I believe," but ' I know that my Redeemer liveth, and flat He shall stand at the latter day upon the earth9.' We may observe further (2) the time when the Apostle was writing. It was about twenty-five years after the Resurrection10. There were plenty of witnesses still alive who could be interrogated about what they themselves had seen and heard. Nor was there any diffi culty in the investigation. Jerusalem was by no means difficult of access from Corinth, and abundant opportunity existed for disproving the assertions of the Apostle if such disproof were possible. Lastly observe (3) the nature of the testimony. Instead of being vague and confused, it is definite and precise. 1 Ch. xv. 14. 2 v. 17. * v. 18. • v. 15. 6 Ecce Homo, p. 10 (4th edition). 6 Unless we suppose the Gospels of St Matthew and St Luke to have been already written. See notes on ch. xi. 23, xv. 3. 7 Ch. xv. 1—20, 30—34- 8 Lect. xxviii. on the Epistles to the Corinthians. 9 job xix. 25. 10 See note on ch. xv. 15. INTRODUCTION. Names of living men are given1, men who had themselves publicly stated that they had eaten and drunk with Jesus after He had risen from the dead2. Occasions are mentioned, and the greater part of five hundred persons are stated to be still living, who saw the fact with their own eyes3. No clearer evidence could be given that, as the Apostle said on another occasion, this thing ' was not done in a corner4.' II. We may remark next on St Paul's doctrine of the Resur rection. Christ, we are told, is the last Adam5, a second pro genitor, that is, of mankind. A new and grander humanity is introduced into the world by Him. Its law of operation is spirit ual, not natural6 ; that is to say, it comes into the world not in the ordinary course of nature, but by means which are above and beyond that course7. The means whereby the first rudiments of the manhood which is from above is communicated to man is faith6, that is, the practical acknowledgment of the facts of the unseen spiritual universe9. This saves man by the gradual in corporation into his very nature of that spiritual humanity which is given to the world by Christ10. And if this process be in operation at death, if the humanity of Christ be then dwelling in man, if he have 'the earnest of the Spirit11,' through Whom that humanity is imparted12, his resurrection is secured13. His body .is then as a seed planted in the ground. It contains within it the principle of an imperishable life, a principle which at the end of a period of any length soever, will assert its power. But not at once14. For(l)"the literalresurrection is but a develop- 1 Ch. xv. S, 7. 2 Acts x. 41. 3 ch. xv. 6. 4 Acts xxvi. 26. 6 Ch. xv. 45. 6 St John i. 13, iii. 5; 1 Cor. ii. 4, 5, xv. 50; Tit. iii. 5, 6; James i. 18 ; 1 Pet. i. 23. 7 St John iii. 3; 1 Cor. xv. 47; 2 Cor. v. 17; Gal. vi. 15; Heb. vii. 16. 8 St John iii. 16 — 18, vi. 40, 47; Rom. iii. 25; 1 Cor. xv. I, 2, &c. 9 Heb. xi. 1. 10 St Matt. xiii. 33; St John vi. 53 — 60, xiv. 23, xvii. 23; Rom. vi. 5, 6; Gal. ii. 20, &c. 11 2 Cor. i. 22 ; Eph. i. 13, 14. 12 St John iii. 5, 6, 8; Rom. v. 5, viii. 1—17; 1 Cor. vi. 19; GaL iv. 6, 7; Eph. ii. 22; Phil. i. 19; Tit. iii. 5 (Greek) ; 1 John iv. 13. 13 St John vi. 54 ; Rom. viii. 1 1 ; 1 Cor. xv. 37, 38, 42 , 43, 44, 52—54. « 1 Cor. xv. 28. INTRODUCTION. ment of the spiritual." It is from "spiritual goodness" that we can " infer future glory1." The spiritual life must manifest its presence here in antagonism to all that is evil and base, in sympathy and in active cooperation with all that is great and glorious and like Christ, if it is to assert its power hereafter in victory over the grave. And (2), this great conflict, necessary in the world as well as in every individual soul, must have been fought out, not merely in the individual but in the race, before that victory is obtained. The natural life in the world at large, as in the individual, must precede, and eventually be 'swallowed up' by the spiritual2. All that 'opposeth and exalteth itself against the kingdom of righteousness must be brought into captivity before the spiritual principle can have its perfect working3. Even death itself must cease to be*. And then "the power from on high will transform our body of corruption into a spiritual machine of vast and exalted powers6. As the germ of life of the future plant is contained in the seed planted in the ground, so there will be a link of connec tion between the new body and the old6. As the same germ, by the law of its being, attracts to itself material particles suitable to its needs as it unfolds to its full perfection, so will it be with the spirit of man after the Resurrection7. But the transformation will involve no loss, except of what is known and felt to be a hindrance and a burden8. The new body will be a development of, not a substitute for, the old. 'This corruptible' will 'put on incorruption' and 'this mortal' will 'put on immortality9.' We shall not 'be unclothed, but clothed upon, that mortality may be swallowed up of life10.' And this wondrous change will be due to the fact that Christ, in His new and glorified humanity, dwells in the hearts of those who are united to Him by faith. He will ' quicken our mortal bodies, 1 Robertson, Lecture XLIII. on Epistles to the Corinthians. 2 1 Cor. xv. 46, 53, 54 ; * Cor. v. 4. 3 1 Cor. xv. 25. 4 1 Cor. xv. 26. ' 1 Cor. xv. 42—44, 53; 2 Cor. v. 1—4; Phil. m. 21; Col. 111. 4; 1 John iii. 2; Rev. i. 13 — 16. 6 1 Cor. xv. 36—38, 42—44- 7 1 Cor. xv. 38. See note. 8 Rom. viii. 23; 2 Cor. v. 2, 4. 9 1 Cor. xv. 53. 10 2 Cor. v. 4. xxxii INTRODUCTION. on account of, ' or, as some copies read, ' by means of, His Spirit that dwells in them.' ' If Christ be in you, the body is dead because of sin, but the spirit is life, because of righteousness1,' that is, His Righteousness, appropriated and inwrought in us by faith. ' If we have been planted together in the likeness of His death, we shall be also in the likeness of His Resurrec tion2': 'for as in Adam all die, even so in Christ shall all be made alive3.' And that because 'whoso eateth My Flesh and drinketh My Blood,' whoso assimilates and makes his own by taking it into himself the new and Divine Manhood of the Son of God, ' hath eternal life, and I will raise him up at the Last Day4.' CHAPTER V. ANALYSIS OF THE EPISTLE. Part I. The Divisions in the Corinthian Church. Ch. I.— IV. Section i. Salutation and Introduction, i. i — 9. (a) The persons addressed i, 2, Salutation of grace and peace 3. Thanksgiving for the mercies vouchsafed to the B Corinthian Church 4 n. Section 2. Rebuke of the Divisions in the Corinthian Church, i. 1(3 — 17. Exhortation to unity 10. 3) Reason for this exhortation. Report concerning the divisions at Corinth n, I2. (7) Christ, not Paul, the centre of the Christian system 13 — 17. Section 3. God's message not intended to flatter the pride of man, i. 18—31. (a) The preaching of the Cross intended to destroy men's confidence in their own wisdom 1 8 2 1. (/3) Therefore it would of course disappoint men's na tural ideas of power or wisdom among Jews or Gentiles 22, 23. (7) Yet to those who can appreciate it, the doctrine of the Cross can prove to be both power and wisdom 24. 1 Rom. viii. 10. 2 Rom. vi. 5. 3 1 Cor. xv. 22. 4 St John vi. 54. INTRODUCTION. xxxiii ($) And this because God is so infinitely above man that the least evidence of His greatness is far above man's highest efforts 25. (e) The character of the first converts to Christianity regarded as a witness to this truth 25 — 29. (f) Christ the true source of all excellence 30, 31. Section 4. The wisdom of the Gospel discernible by the spiritual faculties alone, ii. 1 — 16. (a) St Paul eschewed all human wisdom, that God might have all the glory 1 — 5. (JS) Not that he had no wisdom to impart, but it was wisdom of a different character from that of man 6 — 8. (7) For it came by the revelation of God's Spirit 9, 10. (8) Who had perfect means of knowing what He re vealed n. («) This is the Spirit the Christian teachers have re ceived and by Whose influence they speak 11, 13. (f ) The man who does not raise himself above this life has no faculty wherewith to apprehend these things 14- (17) It belongs alone to the man who possesses spiritual faculties, has the Mind of Christ 15, 16. Section 5. The partizanship of the Corinthians a hindrance to spiritual progress, iii. 1 — 4. (a) The Corinthians were incapable of entering into this spiritual wisdom 1, 2. (/3) Because they looked at the man, not at his message 3, 4. Section 6. Christian Ministers only labourers of more or less efficiency, the substantial work being God's, iii. 5 — 23. (o) Men are but instruments, God the efficient cause ... 5—8. (0) Man's duty is to build properly on the true foun dation, Jesus Christ i° — '5- (7) Responsibility incurred by those who undertake to teach in the Church 16. '7- (5) Need for them to renounce the wisdom of this world 18—20. (e) Conclusion, 'Let no man glory in men,' for all things are God's "» 23- Section 7. The true estimation of Christ's ministers, and the true criterion of their work, iv. 1 — 7. (a) Christian teachers, as 'ministers of Christ, and stewards of the mysteries of God,' outside the sphere of human judgments 1 — 5- (fl) St Paul desires to put down personal rivalries in the Church 6> 7- INTRODUCTION. Section 8. Contrast between the Corinthian believers and St Paul, iv. 8 — 21. (a) The Corinthians enjoy all the temporal benefits of the Gospel, St Paul bears all the burden 8 — 13. (j3) St Paul's object to lead the Corinthians into con formity to the Gospel 14—17. (7) He will use severity for this end, if other means fail 18 — 21. Part II. Moral Disorders in the Corinthian Church. Ch. V.— VII. Section 1. The case of the Incestuous Person, v. 1 — 8. (a) The offender to be expelled 1 — $¦ (/3) Reason: because the leaven of evil sunders men from Christ 6 — 8. Section 2. Application of the same principle to offenders generally, v- 9-13- (a) The duty of refusing to hold intercourse with offenders to be confined to those within the Church 9— 11. (p) Because those only who are within the Church are within the sphere of its judgment 12, 13. Section 3. The way to settle disputes in the Christian Church, vi. 1 — 11. (a) The sin of going to law in the heathen courts re buked I — 7. (/3) The graver evils which led to such lawsuits re buked 8 — 11. Section 4. The guilt of the Fornicator, vi. 12 — 20. (a) General principle. The lawfulness of all actions in themselves. Limitation (1) that they must not injure others, (2) that they must not interfere with our mastery over ourselves 12. (j3) Practical application 13 — 20. (1) Comparative unimportance of questions con cerning food 13. (2) Immense importance of the question of for nication 13 — 20. (a) Because fornication is a violation of the fundamental laws of the human body... 13. (b) Because the body was created for and redeemed by Christ 13, 14. (c) Consequently fornication violates the union between God and the body He has created for Himself 15 — 17. INTRODUCTION. xxxv (d) Therefore the sin of fornication has a special guilt of its own 18. (e) Aggravated by the fact that Christ has made the body the temple of His Spirit 19, 20. Section 5. Advice concerning Marriage and Celibacy, vii. 1 — 9. (a) General principle. Celibacy the state preferable in itself, marriage the more necessary under ex isting circumstances ',2 — 9. (P) Duties of married persons 3 — 5- Section 6. Mutual obligations of Married Persons, vii. 10—16. (o) General instruction. Married persons not to live apart or to contract second marriages during the lifetime of their former partners 10 — 14. (|3) Modification under special circumstances, where one party is converted to Christianity while the other remains in heathenism I5i io- Section 7. Christianity not intended to revolutionize the relations between the believer and society, vii. 17 — 24. Affirmation of the above principle generally 17, 24. Special application (o) to Jews and Gentiles :¦•• l8> IQ- (/S) to slaves 20—23. Section 8. General instructions concerning the marriage of Virgins, vii. 25—38. (a) Celibacy preferable, marriage allowable 25 — 28. (S) Marriage to be contracted in a spirit of self-denial 29 — 31. (7) For marriage tends to produce care, and care is alien to the spirit of the Gospel 3£ — 35- (S) The duty of a father towards his daughter 36— 3 8. Section 9. Second marriage of women, vii. 39, 40. Permitted but not advised. Part III. Social and Ecclesiastical Disorders in the Corinthian Church. Ch. VIII.— XIV. DIVISION i. The question of meats offered in sacrifice to idols. viii. — xi. 1. Section 1. The question discussed, viii. (o) To be settled rather by love than knowledge ...... 1— 3- (|9) The enlightened Christian knows that an idol is really nothing • 4 »• (7) But all are not equally enlightened 7- IB) The question being in itself indifferent, we are bound to consider what are likely to be the results of our conduct ° '3' xxxvi INTRODUCTION. Section 2 (parenthetical). St Paul's defence of his Apostolic au thority, ix. 1 — 14. This authority, and his right to receive maintenance at the hands of the Church, having been questioned (v. 1, 4 — 6), St Paul shews : (o) That the Corinthian Church is itself a standing guarantee of his Apostleship 2. (P) Three illustrations of his right to maintenance by the Church (see notes) 7. (7) The principle further illustrated from the Law 8 — 10. (8) Spiritual benefits deserve at least temporal recom pense 11. (e) The principle has been conceded in the case of others 12. (f) Further illustrations from the temple service 13, 14. Section 3. (Return to main argument, see end of ch. viii.). St Paul's own use of his Christian liberty is restrained by the thought of the needs of others, ix. 15 — 23. (a) This was his object in preaching the Gospel without charge 15 — 18. (8) His practice being to ignore selffor the profit of others 19 — 23. Section 4. Exhortation to self-restraint, ix. 24 — 27. (a) All need self-restraint in the Christian course 24, 25. (P) St Paul himself finds it no easy task 26, 27. Section 5. Example of Israel a warning to Christians, x. 1 — 14. (o) In spite of great privileges, want of self-restraint was fatal to the majority of the Israelites in their pilgrimage 1 — 10. (p) Christians must take heed by their example 1 1 — 14. Section 6. The danger of eating meats offered to idols shewn from the example of sacrificial feasts in general, x. 15 — 22. (a) Eating at the Lord's Table brings a man into com munion with Christ 15 — 17. (/3) The same principle applied to Jewish sacrificial meals 1 8. (7) The idol is itself nothing, but its worship involves the recognition as divine of other beings than God 19, 20. (8) We must either decide for God or His enemies, we cannot have fellowship with both 21, 22. Section 7. Practical directions on the subject, x. 23 — xi. 1. The principle (ch. vi. I2f being restated in v. 23, it follows : (a) That we are to aim at the profit of others, not our own 24. {p) That we need have no scruples of our own on the point 25 — 27. (7) But that we are to respect the scruples of others ... 28. INTRODUCTION. (5) Not that they have a right to lay down principles of action for us 29, 30. (e) But that we are bound in all things to seek God's glory and the edification of our neighbour 31 — xi. 1. Division 2. The conduct and dress of women at the Public Services of the Church, xi. 2 — 16. (a) God's order in the world 3. (P) Men should be uncovered, women covered in the congregation 4 — 6. (7) Reason. The covering in the congregation the sign of being under authority while there 7 — 12. (8) Argument from sense of natural fitness 13 — 15. (e) Argument from the custom of the Churches 16. Division 3. Disorders at the Lord's Supper, xi. 1 7 — 34. (a) Divisions, self-assertion, and disorder in the congre gation 17 — 22. (S) Institution of the Lord's Supper 23 — 26. (7) Manner in which it should be observed 27 — 34. Division 4. Abuse of Spiritual Gifts, xii. — xiv. Section I. Their origin and character, xii. 1 — 11. How to discern their nature I — 3. The Spirit the same, his operations manifold, their object the profit of the Church 4 — 11. Section 2. Comparison of the unity of the body, and the unity of the Church, xii. 12 — 31. (a) Analogy between the body and the Church, each being made up of many members, yet being one organized whole 12 — 14. (/S) Absurdity of setting up separate interests in the body 15 — 21. (7) Each member of the body possesses its own proper gifts, and receives its due share of honour 22 — 26. (8) Application of these principles to the Christian Church 27 — 31. Section 3. The excellencies of Love, xii. 31 — xiii. 13. (a) Importance of love xii. 31— xiii. 3. ]p) Character of love 4 — 7- (7) Permanence of love 8 — 13. Section 4. Superiority of the gift of prophecy to that of tongues, xiv. 1—25. (a) Prophecy superior to the gift of tongues, in that it is a means of edification 1 — 5. (j3) Reason. Unknown tongues not understood in the congregation 6 — 19. xxxviii INTRODUCTION. (7) The result of their public use, confusion instead of edification 20 — 23. (8) The opposite result produced by prophecy 24 25. Section 5. Regulations to insure decency and order, xiv. 26 — 40. fa) Rebuke of self-assertion 26. \p) Rules for the use of tongues 27, 28. (7) For prophecy 29—31. (8) Laid down because spiritual gifts should be under the rule of right reason 32, 33- (c) The public ministrations of women forbidden 34 — 36. (f) Exhortation to obedience and order 37 — 40. Part IV. Doctrine of the Resurrection. Ch. XV. Section 1. Establishment of the fact, xv. 1 — 11. (a) It formed part of St Paul's preaching 1 — 4. (/3) It was testified to by sundry well-known eye witnesses 5 — 7- (7) St Paul himself, whatever his Apostolic claims, had seen the Risen Lord 8. Section 2. The Resurrection of Christ the foundation of all Chris tianity, xv. 12 — 19. (a) The resurrection of other men depends entirely upon it 12 — 14. (P) To deny it is to destroy the credit of the Christian ministry ". 15- (7) As well as Christian faith, and hope, and deliver ance fromsin 16—19. Section 3. The place of the Resurrection of Christ in the scheme of Redemption, xv. 20 — 28. (a) The Resurrection of Christ the first-fruits of His Work 20. (/3) For as man was the instrument of our death, so man was destined to be the instrument of our life ... 21, 22. (7) In the Divine order, Christ must precede His members 23. (8) And reduce, as Mediator, all that opposes God into submission to Himself 25 — 27. (e) In order that He may finally deliver up the Kingdom to the Father, and God may be all in all 24, 27, 28. Section 4. Argument from the lives of believers, xv. 29 — 34. (a) Those who are baptized for the dead 29. (/3) Those who undergo suffering for Christ's sake 30 — 32. (7) Danger of a contrary doctrine leading to a re laxation of morals 33, 34. INTRODUCTION. xxxix Section 5. Manner of the Resurrection, xv. 35 — 53. (a) Analogy of the seed : (1) it rises again; (2) there are different kinds of seeds 35 — 38. (/S) There are various genera in animal life 39. (7) There are diversities among the heavenly bodies ... 40, 41. (S) Therefore there will be (1) diversity, (2) change in the Resurrection bodies 42 — 44. (e) The change will be from the natural to the spiritual, through Christ the life-giving spirit 44, 45. (f) Priority of the natural to the spiritual 46 — 49. (ij) The change consists in the translation of corruption into incorruption 50 — 53. Section 6. Result of the Resurrection, — Victory, xv. 54 — 58. (o) The believer's victory over death 54 — 57. (/S) Christian exertion in this life not thrown away 58. Part V. Sundry Practical Directions. Conclusion. Ch. XVI. Directions concerning the Collection 1 — 4. Information concerning St Paul's impending visit... 5 — 9. (7) Concerning Timothy and Apollos 10 — 12. (3) Exhortation to earnestness and love 13, 14. (e) Concerning Stephanas and his companions 15 — [8. ($ Salutations 19 — 21. (17) Solemn warning 22. (0) Benediction 23, 24. Si TTPO£ KOPINOIOYI A 1 1Hav\o<; KXrjTO'i dtroaToXos XpiaTov 'Irjaov Sid deXrjpaTOS deov teal 'Xcoadevrjs 6 dSeXcp^s 2ry iiacXrjaia tov Oeov ry oilarj iv TLopivda>, r} ical trdarj ryvcoaei, 6Kado)drj iv iipiv, 7 ware vpuds p,rj iiaTepeiadai iv prjSevl yapiapaTi, dtreic- Se^opievovs rrjv dtroKaXvip-iv tov icvpiov rjp&v 'Irjaov Xowtoi), 8b? icai /3e/3aiwaei vpds ecus Tekovs dveyKXrj- tovs iv tjj rjp,epa rod icvpiov rjpwv 'Irjaov XpiaTov. 97rtv. 10Uapa/ca\d) Se vpds, dSeXcpol, Sid tov ovoparos tov Kvpiov rjp,a>v 'Irjaov XpiaTOV, 'iva to avro XeyrjTe trdvTes ical prj rj iv vp,iv ayiapara, rjre Se KaTrjpTiapevoi iv T&> avrtp vol' ical iv tjj avTrj ryvwprj. "iSrjXoodrj wv, ical ttjv avveaiv twv avverwv dderrjaw. 20IIoO aocbos ; trov ypap,p,aTevs ] trov avv^rjTrjTrjs tov alwvos tovtov ; ovyl epcopavev 6 debs ttjv aoiav tov Koapiov; 21 etreiSrj yap iv ttj aola tov deov ovk. eyvw 6 icbapos Sid Trjs ao5 dv ekdrj b Kvpios, bs Kai cpwriaei ra Kpvtrrd tov aKorovs Kal cpavepwaei rds j3ovXas rwv KapSiwv' Kal rbre b etraivos yevij aerai eKaarco atro rov deov. 6TavTa Se, dSeXcpol, pereayrjpdnaa els ipavrov EniSTOAH IV. 6 Kai ' AtroXXwv Si vpas, 'iva ev rjplv piddrjre to pr) vtrep a yeypairrai, Iva p.r) els vtrep tov evbs cpvaiovade Kara rov erepov. 7ris yap ae SiaKpivei; ri Be eyeis b ovk eXafies; ei Be Kal eXafies, ri Kavyaaai ws p-r) Xa/3wv; 'HSrj Kexopeapevoi iare' rjSrj itrXovrrjaare' yjwpls rjpwv e^aaiXevaare' Kal ocpeXov ye i/3aaiXevaare, iva Kai rjpeis vpiv avv/3aaiXeiiawpev. 9Sokw ydp, 6 debs rjpas rovs atroaroXovs ia-ydrovs dtreSei^ev, cos itri- davariovs, on dearpov iyevrjdrjpev ra> Koap,w real ayyeXois Kal avdpwtrois. 10rjp,eis pwpol Sid Xpiarov, vpeis Be cppovipoi iv Xpiarw' r)/j,eis dadeveis, vpieis Be layvpoi' vp,eis evSogoi, r)p,eis Be arijioi. ndy^pi rrjs apn wpas Kai treivcopev Kal Si-^rcopiev Kal yvpvirevop.ev Kai KoXacf>i£op,eda Kal dararovp-ev ukoI Kotriwpev ipya- L,op,evoi rals iBiais yepaiv' XoiBopovp,evoi evKoyovp-ev, BiwKopevoi dvey^opeda, "ftXaacprjpovpevoi trapaKa.Xovp.ev, 009 trepiKadappara rov Koapov iyevrjdrjpev, trdvrwv trepi-^rrjpa e&>9 apn. uovk ivrpetrwv vp,ds ypdcpw ravra, aXX ft>9 reKva pov dyatrrjrd vovderco. i5idv ydp p,vpiovs traiSaywyoiis eytjre iv Xpiarw, dXX' ov troXXovs tra- repas' iv yap Xpiarw 'Irjaov Sid rov evayyeXiov iyw Vfias eyevvrjaa. trapaKaXw ovv vpas, puprjrai pov yiveade. 17 Aid tovto etrepyjra vpiv Tipodeov, os iariv pov reKVov dyatrrjrbv Kal triarbv iv Kvpiw, os vpas dvapvrjaei ras oBovs pov rds ev Xpiarw, Kadws travraypv iv trdarj eKKXrjaia SiSdaKW. ™'Q,s prj epy^opevov Se p,ov trpbs vpas icpvaiwdrjadv rives' 19iXevaopai Be Ta^6co9 trpbs vpas, idv v Kvpios deXrjarj, Kal yvwaopai ov rbv Xoyov Taw trecpvaiwp.evwv, aXXa rrjv Svvap.iv' 2°ov ydp iv Xoya r) /3aaiXeia rov deov, dXX' iv Svvdpiei. 2lri deXere; iv VI. i nPOZ KOPIN0IOYI A 7 pd/3Sw eXdw trpbs vpas, rj ev dydtrrj trvevpari re trpaorrjros ; 5 lr'0\to9 aKoverai iv vpiv tropveia, Kal roiavrrj tropveia ijns oi/Se iv rois edveaiv, ware yvvaiKa riva rov trarpbs eyeiv. 2 Kal vpeis trecpvaiwpevoi eare, Kai ovyl pdXXov itrevdrjaare, 'iva apdrj eK peaov vpwv o to epyov rovro trotrjaas; 3iyw pev yap dtrwv too awpan, trapwv Be toj trvevpari, rjBrj KmpiKa OJ9 trapcov rbv ovrws rovro Karepyaadpievov, *iv tw bvbpari tov Kvpiov rjp,wv 'Irjaov avvaydevrwv vpwv Kai rov ipov trvevpaTos aw rfj Svvdp.ei rov Kvpiov rjpwv 'Irjaov 6 trapaBovval rov roiovrov tw "Zarava els oXedpov rrjs aapKos, iva to trvevpa awdrj iv rfj rjpepq rov Kvpiov 'Irjaov. Ov KaXov rb Kavyrjpa vpwv. ovk o'iSare on piKpa £vprj oXov rb cpvpapa fypoi; 7 eKKaddpare rrjv traXaidv typrjv, 'iva rjre veov cpvpapa, Kadws iare a^vpoi' Kal yap to trdayu rjpwv irvdrj Xpiaros. "ware eoprd^wpev prj ev typrj traXaiq prjSe iv $pjj KaKias Kal trovrjpias, aXX ev d^vpois eiXiKpiveias Kal aXrjdeias. 9"Hypay{ra vpiv iv rfj itriaroXrj pr) avvavapiyvvadai trppvois, 10ov trdvrws rois trbpvois rov Koapov tovtov r) rois rrXeoveKraiS Kal aptragiv rj elSwXoXdrpais, etrei cocpeiXere dpa ex: rov Koapov igeXdeiv. "row Be eypa-^a vp.lv pr) avvavapiyvvadai idv ris dSeXcpbs 6vopa£6pevos rj trbpvos rj trXeoveKrrjs rj eiSwXoXdrprjs rj XolBopos rj pedvaos rj dptra%, tw toiovtw prjBe avveadieiv. nn ydp p.01 robs e%w Kplveiv ; ovyl rovs eaw vp-els Kplvere; 13 tovs Be etjw b debs Kpivel i^dpare rbv rrovrjpbv i% vpwv avrcov. 6 1 ToXpa ns vpwv trpdypa ex^v . trpbs rbv erepov Kplveadai itrl rwv dSUwv Kal ovyl itrl t<«V ETTIITOAH VI. i ayiwv; 2rj ovk o'iSare '6ri ol ayioi tov Koapov Kpivovaiv; Kai ei iv vp.lv Kpiverai b Koapos, dvd^ioi iare Kpirrjpiwv eXayiarwv; sovk o'iSare on dyyeXovs Kpivovp,ev; pirjri ye fiiwriKa; if3iwriKa pev ovv Kpirrjpia idv eyr\re, rovs i£ovdevrjp,evovs iv rfj iK/cXrjala, rovrovs Kadl^ere. 5 trpbs ivrpotrrjv vp.iv Xe7&>. ovrws ovk evi iv vpiv ovSels aocpos, bs Svvrjaerai BiaKpivai dvd peaov rov dSeXcpov avrov ; 6aXXd dSeXcpbs perd dSeXcpov Kpiverai, Kal tovto itrl atriarwv; 7 rjSrj pev ovv oXws rjrrrjpa vpiv iarlv, on Kpipara kyere pied eavrcov. Siarlovyl piaXXov aSiKeiade; Biari ovyl pdXXov dtroarepeiade; BdXXa vpels dSiKelre Kai atroarepeire, Kal rovro dSeXcpovs- 9 rj ovk o'iSare on dSiKoi deov fiaaiXelav ov KXrjpovoprjaovaiv ; pr) trXa- vdade' ovre trbpvoi ovre elSwXoXdrpai ovre pioiyol oxire paXaKoi ovre apaevoKourai ovre KXetrrai ovre trXeoveKrai ovre pedvaoi, ov XolSopoi, oi/y dptrayes ftaaiXeiav deov KXrjpovoprjaovaiv. " Kal ravrd rives rjre' dXXd dtreXoii- aaade, aXXd rjyidadrjre, dXXa iSiKaiwdrjre iv rco bvopian tov Kvpiov Irjaov Xpiarov Kal iv tw trvevpari rov deov rjpwv. Uavra poi e^eanv, dXX' ov trdvra avpicpepei' travra poi e^eanv, dXX' ovk iyw i^ovaiaadrjaopai vtrb nvos. 1 ra fipwpara rrj KOiXiq, Kal rj KoiXia rois fipwpaaiv' b Be debs Kal ravrrjv Kal ravra Karapyrjaei. rb Be awpa ov rfj tropveia. aXXd rw Kvplw, Kal 6 Kvpios rco awp,an' 146 Be debs Kal rbv Kvpiov rjyeipev Kal rjpds i^eyepei Sid Trjs Svvdpews avrov. "ovk o'iSare on rd aw para vpwv peXrj Xpiarov iarlv; dpas ovv ra p,eXrj rov Xpiarov troirjaw tropvrjs peXrj; pr) yevoiro. 16rj ovk o'iSare on< 6 KoXXwpevos rfj trbpvrj ev awp,d iariv; "Yiaovrai ydp, cprjalv, ol Svo els adpKa plav. 176 Be VII. 13 TTPOZ KOPINOIOYZ A 9 KoXXcbp,evos tw Kvplco ev trvevpa iariv. ls V£ rt \ r, < « \ « apapravei. rj ovk otoare on to awjxa vpwv vaos rov ev vpiv ayiov trvevparos iariv, oil eyere atro deou, Kal ovk eare eavrwv ; rjyopaaarjre yap riprjs oo^aaare Br) rbv deov iv rw awpan vpwv. 7 1IIeot Se wv iypdyfrare poi, KaXbv dvdpwtrw yv- vaiKOs pr) atrreadai' 2Sid Be rds tropvelas 'eKaaros rrjv eavrov yvvaiKa iy^erw, Kal eKaarrj rbv iSiov dvBpa iyerw. 3rfj yvvaiKi b dvrjp rrjv ocpeiXrjv dtroSiSbrw, bpolws Be Kal rj yvvr) rco dvSpi. irj yvvr) rov ISiov acoparos ovk itjovaid^ei aXXd b dvrjp' bpolws Be Kal b dvrjp rov ISiov acoparos ovk i^ovaid^ei dXXa rj yvvrj. prj atroarepeire dXXrjXovs, el prjn dv iK avpcpwvov trpbs Kaipbv iva ayoXaarjre rfj trpoaevyrj Kai traXiv etri to avro rjre, iva pr) treipd^rj vpas b Zaravds Sia rr)v aKpaaiav vpwv. 6rovro Se Xeyw Kara avvyvcoprjv, ov Kar itrnayrjv. ' deXw Se trdvras dvdpwtrovs elvai ws Kal ipavrov' aXXd eKaaros iSiov ey^ei ydpiapa eK deov, b pev ovrws, b Be ovrws. "Ae7co Se tois dydpois Kal rais yrjpais, KaXbv avrois idv puelvwaiv cos Kayw' 9el Be ovk iyKparevov- rai, yaprjadrwaav Kpeirrov yap iariv yaprjaai rj trvpovadai. 10Tot9 Se yeyaprjKoaiv trapayyeXXw, ovk iyw aXXd o Kvpios, yvvaiKa dtrb dvBpbs pr) ywpiadrjvai, ' idv Be Kai ywpiadfj, pieverw ayapos rj rw dvSpi KaraXXayrjrw, Kai avSpa yvvaiKa pr) dcpievai. virols Be Xoitrois Xe70) iyw, ovy 0 Kvpios, ei ns dSeXcpbs yvvaiKa eyei dtriarov Kai avrr) avvevSoKel o'lKeiv per' avrov, prj acpierw avrrjv' 13 Kal yvvr) rjns eyei dvBpa dtriarov Kal ovtos avvevSoKel 10 EnilTOAH VII. 13 o'lKelv per avrrjs, p.r) acpierw rbv avSpa. rjyiaa-rai yap 6 dvrjp b atriaros iv rfj yvvaiKl, Kai rjyiaarai rj yvvr/ r) atriaros iv to3 dSeXcpw' itrel apa ra reKva vpwv aKaaapra eariv, vvv be ayia eariv. ei be o atriaros ywplfyrai, ywpi%eadw' ov BeSoiiXwrai b aSeXcpos rj rj dSeXcpr) iv rois roiovrois. iv Be elprjvrj KeKXrjKev rjpias o debs. isrl yap olSas, yvvat, el tov dvBpa awaeis; r) n oiSas, dvep, el rrjv yvvaiKa awaeis; 17E6 pr) eKaarw cos pepepiKev o Kvpios, eKaarov 009 KeKXrjKev b debs, ovrws trepitrareirw. Kal ovrws iv rats iKKXrjaiais trdaais Biardaaopai. ysUepireTp,rjpevos Tt9 iKXrjdrj; pr) itriatrdadw' ev aKpofivariq KeKXrjrai ris; pr) trepnepiveadw. "77 trepiropir) ovSev iariv, Kal r) axpoftvarla ovSev iariv, aXXd rrjprjais evroXwv deov. eKaaros ev rrj KKrjaei rj eKXrjorj, ev ravrrj p,everw. 21BovXos iKXrjdrjs; p.rj aoi peXerw' dXX' el Kal Svvaaai iXevdepos yeveadai, pdXXov xprjaai. 22o yap iv Kvpico KXrjdeis SovXos dtreXevdepos Kvpiov iariv' bpiolws b eXevdepos KXrjdeis BovXbs iariv Xpiarov. 23np,fjs rjyo- pdadrjre' p,rj ylveade SovXoi avdpwtrwv. 2ieKaaros iv & iKXrjdrj, dSeXcpoi, iv rovrw peverw trapd dew. 25IIept Be rwv trapdevwv itrirayrjv Kvpiov ovk eya>, yvwpirjv Be BiSwpii 609 rjXerjp,evos vtrb Kvpiov triarbs elvai. 26vopl%w ovv tovto KaXbv vtrdpyeiv Bid rrjv ivearwaav dvdyKijv, on KaXbv dvdpwtrw to oiirws elvai. 27SeSeaai yvvaiKi; pr) ^rjrei Xvaiv' XeXvaai atro yvvaiKOs; p.r) %rjrei yvvaixa. 23iav Be Kal yap,rjarjs, ovjc\ rjpapres, Kal idv yrjprj r] trapdevos, ovy^ rjpaprev ' dXiijriv Be rfj aapKi "e^ovaiv ol toiovtoi, iyw Be vpwv cpeiBopai. "tovto Be cprjpi, dSeXcpoi, o Kaipos avvearaXpevos iarlv' rb Xoitrbv iva Kal 01 eypvres yvvaiKas cos pr) eypvres coaiv, 30 Kal VIII. 4 nPOI KOPIN0IOYI A n oi KXaiovres ws pr) KXaiovres, Kal ol ya.ipovres ws prj yaipovres, Kal ol dyopd^ovres cos prj Kareyovres, Kai oi ypwpevoi rbv Koapov cos pr) Karay^pwpevoi' trapayei yap rb ayrjpa tov Koapov tovtov. S20eXw Be vpas dpeplpvovs elvai. 6 ayapos pepipvq ra rod Kvpiov, trws dpearj rw Kvpicp' 336 Se yaprjaas pepipvq rd rov Koapov, trws dpearj rfj yvvaiKi. 34 Kal pepepiarai Kai rj yvvrj koI r) trapdevos' r) dryapos piepipvq rd rov Kvpiov, 'iva rj dyia Kal rco acopari Kal rw trvevpari' r) Be yaprjaaaa pepipvq rd rov Koapiov, trws dpearj tw dvSpi. 3Srovro Be trpbs rb vpwv avrwv avpcpopov \e7c0, ou% iva ftpoyov vpiv imfiaXw, aXXd trpbs rb evayrjpov Kai evtrdpeBpov tw Kvpiw dtrepiatrdarws. ' Ei Se Tt9 dayrjpoveiv itrl tt)v trapdevov avrov vopl^ei, idv r) vtrep- aKpos, Kal ovrws bcpelXei ylveadai, b deXei troieirw ' ov% dp,aprdvei, yapeirwaav. 37bs Be earrjKev iv rfj KapSiq avrov eBpaios, p.r) ex(uV dvdyKtjv, itjovalav Be eyei vrepl tou ISiov deXrjparos, Kal rovro KeKpiKev iv rfj ISiq KapSia, rrjpeiv rrjv eavrov trapdevov, KaX&s troirjaei. 38 ware Kal 0 yapi^wv ttjv trapdevov eavrov koXojs troiei, Kal b prj yapl^wv Kpeiaaov troirjaei. 39Tvvr) BeSerai icf> oaov XP°V0V %U ° <*VVP avrrjs' idv Be Koipijdfj b dvrjp, eXevdepa iarlv w deXei yaprjdrjvai, pbvov ev Kvplw. 40 piaKapiwrepa Be iariv idv oiirws peivrj, Kara rrjv iprjv yvcbp.rjV Bokw Be Kayw trvevpa deov eyjeiv. 8 'Ileal Se rwv elBwXodvrwv o'iSapev on trdvres yvwaiv exopev. r) yvccais cpvaioi, r) Be dydtrrj oUoSopei. ~ei ns BoKei iyvwKevai ri, ovtrw eyvco Kadws Bel yvwvai' 3 el Be Tt9 dyatrq rbv deov, ovros eyvwarai iitr avrov. itrepl rrjs fipwaeois ovv tc5;v elBwXodiirwv o'iSapev on 12 ET7IIT0AH VIII. 4 ovSev e'iSwXov iv Koapw, Kal on ovSels debs el pr) els. ''Kai yap eltrep eiaiv Xeyop.evoi deol e'ire iv ovpavw e'ire itrl yrjs, watrep elalv deol troXXol Kal Kvpioi troXXol, eaXX' rjplv els dels b trarijp, e'£ ov rd trdvra Kal rjpeis els avrov, Kal eh Kvpios 'Irjaovs Xpiarbs, Si ov rd trdvra Kal rjpeis Si avrov. 7' AXX' ovk ev trdaiv r) yvwais' rives Be rfj avvrjdela ews apn rov elSwXov cd9 elSwXbdvrov iadiovaiv, Kal rj avveiSrjais avrwv dadevrjs ovaa poXiiverai. "fipcopa Si rjpds ov trapaarrjaei rco deep' ovre idv cpdywpev trepiaaeiiopiev, oiire idv p,r) cpdywpev varepovpeda. 9 'fiXetrere Be p,r)trws rj i^ovala vpcov avrij trpoaKoppa yevrjrai rois aaveveaiv. eav yap ris iSrj ae rbv ex0VTa yvcoaiv iv elSwXeiw KaraKei- pevov, ovxi V avveiSrjais avrov dadevovs ovros o'lKoSoprj- drjaerai els rb rd elSwXbdvra iadieiv ; " dtrbXXvrai yap b dadevwv iv rfj afj yvdaei, b dSeXcpbs Si' ov Xpiarbs dtredavev. 12ovrws Se dpaprdvovres els tovs dSeXcpovs Kal rvtrrovres avrwv rrjv avvelBrjaiv dadevovaav eh Xpiarov dpaprdvere. 13 Sibtrep el fipwpa oKavSaXi^ei tov dSeXcpbv pov, ov pr) cpdyw Kpea els rbv alwva, iva pr) rbv dSeXcpov pov aKavSaXiaw. 9 1Ovk elpl eXevdepos ; ovk elpi dtrbaroXos ; ovyl 'Irjaovv rbv Kvpiov rjpwv ewpaKa ; ov to epyov p,ov vpels iare iv Kvplco ; 2el aXXois ovk elp.1 dtrbaroXos, aXXd ye vpiv elpi rj ydp aeppayis pov rrjs dtroaToXfjs vpels iare ev Kvpiw. ' H ipirj atroXoyla rois ip,e dvaKpivovaiv eariv aiirrj. 4 pr) ovk exopev i^ovaiav cpayeiv Kal trieiv ; 5p,r) ovk exopev igovalav dSeXcpr/v yvvaiKa trepidyeiv, 009 Kal oi Xoitroi atroaroXoi Kai ol aSeXcpol rov Kvpiov koX Krjcpds ; er) pbvos iyw Kal Bapvdftas ovk exopiev e'|- ovaiav prj ipyd^eadai; 7rls arpareverai ISlois byfrwviois IX. 20 TTPOI KOPINOIOYI A 13 rrore ; ri9 (pvrevei aptreXwva Kal rbv Kaptrbv avrov ovk iadlei ; r) ris troipaivei trolpvrjv Kal iK rov ydXaKTos rrjs troipivrjs ovk iadlei; Bpr) Kara avdpwtrov ravra XaXw, rj Kai o vopos ravra ov Xe^et ; 9iv ydp tw Mwvaews vopw yeypairrai' Ov Krjpcbaeis ftovv dXowvra. p,r) Tojy /SocoV peXei tco dew; wr) Bi rjpids trdvrws Xeyei ; Si rjpids yap iypdcprj, on ocpeiXei itr iXtrlBi b dporpiwv dporpiav, Kal b aXowv itr iXtrlSi rov perexeiv. nEt rjpeis vpiv rd trvevpariKa iatreipapev, peya el rjpeis vpicov rd aapKiKa deplaopev ; 12et aXXoi rrjs vpwv i^ovalas perexovaiv, ov pdXXov rjpeis ; dXX' ovk ixPV~ adpieda rfj i^ovalq ravrrj, a\Xa travra areyopev iva prj nva iyKotrrjv Swpev rw evayyeXico rov Xpiarov. wOvk o'iSare on ol rd lepd ipya^bpevoi rd iK tov lepov iadl- ovaiv ; ol rw dvaiaarrjpiw trapeSpevovres rw dvaiaa- rrjpiw avppepl^ovrai ; 14 ovrws Kal b Kvpios Siera^ev rois to evayyeXiov KarayyeXXovaiv iK tov evayyeXiov 15'E70J Se ov Kexprjpiai ovSevl tovtwv. ovk eypayjra Be ravra 'iva oiirws yevrjrai iv epoi' KaXbv ydp poi pdX- Xov atrooaveiv, rj to Kavxfjpa pov ovbeis Kevwaei. eav yap evayyeXi^wpai, ovk eariv poi Kavxrjf^0-) avayKrj yap poi itr'iKeirai' oval yap poi iariv iav prj evayyeXl^wpai. 17 el ydp eKcbv rovro trpdaaw, piadbv ex*"' el Be aKwv, o'iKovop,iav tretriarevpiai. lsrls ovv pov ianv b piadbs; iva evayyeXitypevos dSdtravov drjaw to evayyeXiov, els to prj Karaxprjaaadai rfj igovalq pov iv tw evayyeXlw. 19eXeiidepos ydp wv iK trdvrwv trdaiv ipavrov iSovXwaa, iva rovs trXeiovas KepSrjaw' 20 Kal iyevopirjv rois 'lovSaiois 009 'IovSosto?, iva 'lovSalovs KepSrjaw' rois vtrb vbpov cos iitrb vbpov, pr) wv avros vtro vopov, iva 14 EITIITOAH IX. 20 rovs vtro vopov KepSrjaw' 2lrois dvopois 009 dvopios, pirj wv dvopos deov, dXX' evvopos Xpiarov, iva KepSdvw rovs avopovs' 2S iyevbprjv rois aadeveaiv dadevrjs, 'iva rovs aadevels KepSrjaw' rois traaiv yeyova trdvra, 'iva travrws Tivas acbaw. 2S trdvra Be troiw Bid rb evayye Xiov, iva avvKoivwvos avrov ye.vwp.ai. Ovk otSaTe on 01 iv araSlw rpexovres travres p,ev rpexovaiv, els Be Xap,j3dvei rb fipafieiov ; ovrws TpeveTe iva KaTaXdfirjre. ^tras Be b dywvit,bp,evos trdvra iy- Kpareverai, iKelvoi pev ovv iva cpdaprbv arecpavov Xafiwaiv, rjpeis Be acpdaprov. niyw roivvv oiirws rpexw 009 ovk aSrjXws' ovrws trvKrevw W9 ovk depa BepwV aXX vtrwtria^w p,ov to awp,a Kal SovXaywyw, pirjtrws dXXois Krjpv^as avros dboKipios yevwpai. 1U Ov deXw ydp vpas dyvoeiv, dSeXcpoi, on ol trarepes rjpwv travres iitrb rrjv vecpeXrjv rjaav Kal travres Bid rrjs daXdaarjs SirjXdov, 2 Kal travres et9 rbv Mwvarjv eftatrriaavTO iv rfj vecpiXrj Kal iv rfj daXda- arj, Kai travres rb avro trvevpiariKov fipwpia 'icpayov, Kai travres to avro trvevpuniKov etriov trbpia' etrivov yap eK trvevpiariKrjs aKoXovdovarjs trerpas, rj trerpa Be rjv o Xpiarbs' baXX' ovk iv rois trXeloaiv avrwv evSb- Krjaev b debs' Karearpwdrjaav yap iv rfj iprjp,w. & ravra Se riitroi rjpwv iyevrjdrjaav, els to p,r) elvai rjpas itridv- prjrds KaKwv, Kadcbs KaKeivoi itredvpirjaav. ' p,rjSe elSw- XoXarpai yiveade, Kadws Tti'69 avrwv' watrep yeypairrai' EiKadiaev o Xabs cpayeiv Kal trieiv, Kal dvearvaav trai^eiv. sprjBe tropvevwpev, Kadws rives avrwv itrop- vevaav Kal etreaav piq rjpepq e'lKoairpeis %t\taSe9. p-rjSe iKtreipd'Clwpev rbv Kvpiov, Kadws rives avrwv etreipaaav Kal vtrb rwv ocpewv dirwXXvvro. lc 'pijSe X. 27 TTPOI KOPINOIOYX A 15 yoyyv^ere, Kaddtrep rives avrwv iybyyvaav Kal dircb- Xovro vtrb rov bXodpevrov. " ravra Be tvitikws avve- fiaivev iKeivois, iypdcprj Se trpbs vovdeaiav rjpcov, els 01)9 to reXrj rwv alwvwv KarrjvTijKev. 12ware b Sokcov karavai /SXetrerw pr) trearj. 13ireipaapos vpas ovk eiXrjcpev el pr) dvdpcitrivos' triaros Be b debs, bs ovk idaei vpas treipaadrjvai vtrep b Svvaade, aXXd troirjaei avv too treipaapiw Kal rrjv eK/3aaiv rod Svvaadai vtreveyKeiv. uBibtrep, dyatrrjrol pov, cpeiiyere dtrb rrjs elBcoXoXaTpeias. 15'D,S cppovipiois Xeyw' Kplvare vpels o cprjpi. mrb trorrjpiov rrjs evXoy'ias o evXoyovpev, ovyl Koivwvia tov aipuros rov Xpiarov iariv ; rov aprov ov KXwjj,ev, oi/^t Koivwvia rov awparos rov Xpiarov iariv; "on els dpros, ev awpa ol troXXoi iapev' 01 yap travres eK rov evbs aprov perexopev. la/3XeireTe rbv 'laparjX Kara adpKa' ouv ol iadiovres rds dvalas koivwvoi rov dvai- aarrjpiov eiaiv ; 19rl ovv cprjpl; on eiSwXodvrov n iariv ; rj on elSwXbv ri iariv ; 20dXX' on a dvovaiv ra edvrj, Baipoviois Kal oil dew dvovaiv ' ov deXw Se iipas koivwvovs rcov Saipoviwv yiveadai. 2lov Svvaade trorrj piov Kvpiov triveiv Kal trorrjpiov Saipoviwv' ov Svvaade rpatre^rjs Kvpiov perexeiv Kal rpatre^rjs Saipioviwv. rj TrapatyrjXovpev rbv Kvpiov; pr) laxvpbrepoi avrov ia pev; "ILdvra e^eanv, dXX' ov trdvra avpcpepei' trdvra ej~eanv, dXX' ov trdvra o'lKoBopei. M p,rjSels rb eavrov ^rjrelrw aXXd rb tov erepov. 25trdv to iv paKeXXw trw- Xovp.evov iadlere piijSev dvaKpivovres Sid rrjv avvelSrjaiv' 26rov Kvpiov ydp rj yrj Kal rb trXrjpwp,a avrrjs. ei ris KaXei vpids rwv atriarwv Kal deXere tropeveadai, trdv to 16 ETTIITOAH X. 27 traparidepevov vp.iv iadiere prjBev avaKpivovres Sid rrjv avvelSrjaiv. 2Sidv Be ris vpiv e'itrrj' Tovro lepodvrbv iariv, prj iadiere Si iKeivov rbv prjvvaavra Kai rrjv avvelSrjaiv. M avvelSrjaiv Be Xe7&) ovxi TVV eavrov aXXd rrjv rov erepov. ivari yap rj iXevdepia pov Kpiverai vtrb dXXrjs avveiSrjaews ; 30ei iyw xdpiri perexco, ri /3XaacpTj- povpai vtrep ov 6700 evxcipiarw ; eire ovv eauiere eire trivere eire n troieire, travra els S6£av deov troieire. 32dtrpoaKotroi Kal 'lovSaiois yiveade Kal"HXXrjaiv Kal rrj iKKXrjaiq rov deov, 3S Kadws Kayw trdvra traaiv dpeaKW, prj fyrjTwv to epavrov avpcpopov aXXd to twv troXXwv, iva awdcoaiv. 11 1 piprjrai pov yiveade, Kadws Kayw Xpiarov. 2,ILiraivw Be vpas, 'on travra pov pepvrjade Kal Kadws trapeSwKa vpiv rds trapaBbaeis Karexere. 3deXw Be vpas elBevai on travrbs dvBpbs rj KecpaXr) b Xpiarbs iariv, KecpaXr) Be yvvaiKOS b dvrjp, KecpaXr) Be rov Xpiarov b debs. 4trds dvrjp trpoaevxbpievos rj trpocprj- reiiwv Kara KecpaXrjs excov Karaiayyvei rrjv KecpaXrjv avrov. s traaa Be yvvr) trpoaevxopevrj rj trpocprjrevovaa aKaraKaXviTTW rfj KecpaXfj Karaiaxvvei rrjv KecpaXrjv avrrjs' ev ydp iariv Kal rb avro rfj i^vprjpevrj. &el ydp ov KaraKaXvirrerai yvvrj, Kal Keipdadw' el Be alaxpbv yvvaiKi rb Kelpaadai rj jfvpaadai, KaraKaXvtrreadw. 7 dvrjp pev ydp ovk bcpelXei KaraKaXiitrreadai rrjv Kecpa Xrjv, e'lKWV Kal Sb^a deov vtrdpxwv' rj yvvr) Be SbPa dvBpbs iariv. *ov ydp iariv dvrjp iK yvvaiKOS, aXXd yvvrj e£ dvBpbs' 9xal yap ovk iKriadrj dvrjp Sid rrjv yvvaiKa, aXXd yvvr) Bid rbv avSpa. 10Sid tovto bcpelXei rj yvvr) igovalav exeiv itrl rrjs KecpaXrjs Sid roiis dyye- Xovs. ntrXrjv ovre yvvr) %copi9 dvBpbs ovre dvrjp vcopt? XI. 27 TTPOI KOPIN0IOYI A 17 yvvaiKOS iv Kvpiw' 12 watrep ydp rj yvvrj iK tov dvBpbs, ovrws Kal b dvrjp Sid rrjs yvvaiKOS, rd Be trdvra eK rov deov. 13iv vpiv avrols Kplvare' trpetrov iari yvvaiKa aKaraKaXvirrov rco dew trpoaevx^crdai ; uovSe rj cpvais avrr) SiSdaKei vpas on dvrjp pev idv Kopd, anpia avrw iariv, 15yvvr) Se idv Kopq, S6%a avrfj iarlv; 'on rj Koprj avrl trepiftoXaiov BeSorai avrfj. 16el Be ns BoKei cpiXoveiKOs elvai, rjpeis TOiavrrjv avvrjdeiav ovk exopev, ovBe al iKKXrjalai rov deov. "Tovro Be trapayyeXXwv ovk itraivco on ovk els to Kpeiaaov aXXd els rb rjaaov avvepxeade. lstrpcorov p.ev yap avvepxopevwv vpwv iv iKKXrjalq aKovw axla- para ev vp.iv vtrapxeiv, Kai pepos n triarevw. beiyap Kal alpeaeis iv vpiv elvai, iva ol SoKipoi cpavepol 7eV- rai iv vpiv. 20 avvepxopievwv ovv vpwv itrl to avro ovk eariv KvpiaKov Beitrvov cpayeiv 21 eKaaros ydp rb iSiov Seitrvov irpoXapfidvei iv tw cpayeiv, Kal bs pev treivq, os e peavei. p.rj yap oiKias ovk exere ei.9 to eauieiv Kai trlveiv ; r) rrjs iKKXijaias rov deov Karacppoveire, Kai Karaiaxvvere rovs prj hxovras; ri eitrw vfilv ; etraiveaw vp,as ; iv rovrw ovk itraivco. 23'E7TO trvevpa' ° Kal Biaipeaeis SiaKOViwv elaiv, Kal b avrbs Kvpios' 6Kal Biaipeaeis ivepyrjp,drwv elaiv, 0 Be avrbs debs b ivepywv rd travra iv trdaiv. 7'HKdarw Se SlBorai rj cpavepwais rov trvevparos trpbs rb avpcpepov. sw pev ydp Sid tov trvevparos BiSorai Xbyos aocpias, aXXcp Se Xbyos 7i>ojo-e&)9 Kara rb avro trvevpa, 9erepw trians ev t&> avrw trvevpari, dXXw Be %apto~/u,a.Ta lapd- twv iv toj evi trvevpari, 10aXXw Be ivepyrjpara Svvdpiewv, dXXw Se trpocprjreia, dXXw Se SiaKp'iaeis trvevp.drwv, erepw yevrj yXwaawv, dXXw Be epprjvela yXwaawv' 11 travra Be ravra ivepyel to ev Kal rb avro trvevpia, Siaipovv IBiq eKdarco Kadws /3oiiXerai. XII. 28 TTPOI KOPINOIOYZ A 19 12Kaddtrep ydp to awpa ev iariv Kal peXrj troXXd exei, travra Be rd peXij rov acoparos troXXd bvra ev iariv awpa, ovrws Kal b Xpiarbs. 13koX ydp iv evl trveHpari rjpeis travres els ev awpa i^atrrladrjpiev, eire TovSaloi e'ire ILXXrjves, e'ire SovXoi eire eXevdepoi, Kal travres ev trvevpa itroriadrjp.ev. 14Kai yap rb awpa ovk eariv ev p.eXos aXXa troXXd. widv elirrj b trovs, "On ovk elpi XeiP> °vk eipi eK tov awparos' ov trapa rovro ovk eariv iK tov awparos. 16Kal idv e'itrrj rb ovs, "Oti ovk eipi ocpdaXpbs, ovk elpi iK rov awparos' oil trapd rovro ovk eariv iK rov acoparos. "el bXov to awpa bcpdaX- pios, 7rov rj aKorj; ei oXov aKorj, trov rj oacpprjais ; vwi Be o deos edero rd peXrj, ev eKaarov avrwv iv too awpan Kadws rjdeXrjaev. 19et Be rjv rd trdvra ev peXos, trov rb awpa; 20vvv Be troXXd pev peXrj, ev Be awpa. nov Svvarai Be b ocpdaXpbs eltreiv rfj %«pt' Xpeiav aov ovk e%&>, 77 traXiv rj KecpaXrj rois troalv' Xpeiav vpwv ovk e%6V aXXa troXXw piaXXov ra SoKovvra p.eXrj rov awparos aaaevearepa vtrapxeiv avayKaia eariv, Kai a boKovpev aTipibrepa elvai rov awparos, tovtois riprjv trepiaaore- pav trepirldepev, Kal rd daxvpova rjp,wv evaxrjpoavvrjv trepiaaorepav exei ra be evaxrjpova rjpwv ov xPeLav e^et. aXXa b debs avveKepaaev to awpa, tw varepovpevw trepiaaorepav Bobs riprjv, 2o iva prj fj axicrpa iv tw awpan, aXXd rb avro vtrep aXXrjXwv pepipvwaiv ra peXrj. Kai eire traaxei ev peXos, awtraaxei travra ra peXrj' e'ire Bo^d^erai peXos, avvxalpei trdvra rd peXrj. i7vpels Be iare awpa Xpiarov, Kai peXrj eK pepovs. 28Kat ovs pev edero b debs iv rfj eKKXrjaiq trpwrov dtroarbXovs, Sevrepov trpocprjras, rplrov SiSaaKaXovs, etreira Svvdpeis, etreira xaP^cr/jLaTa laparwv, dvnXrjp- B2 20 ETTIITOAH XII. 28 yfreis, Kvftepvrjaeis, yevrj yXwaawv. M prj travres atroaro- Xoi ; p,r) trdvres trpocprjrai ; fir) travres SiSaaKaXoi ; prj 1 p. r on \ / / v 5 / travres ovvapeis ; prj travres xaPL0~ HjaTa ^X0V(TLV lafJ'a' tcov ; prj trdvres yXwaaais XaXovaiv ; p.r) trdvres Siep- p/rjvevovaiv; 31ZrjXovre Be ra xaPi0~lxa'ra Ta psi^ova. ILal en Kad' vtrep/3oXr)v bSbv iipiv SeiKvvpii. 13 1idv rais yXwaaais rcov avdpwtrwv XaXco Kai twv ayyeXwv, dydtrrjv Be p,r) exm> ysyova ^aX«09 rjxcov r) Kvp^aXov dXaXd^ov. 2Kal idv e^eo trpocprjreiav Kal elSw ra p,va- rrjpia trdvra Kal trdaav rrjv yvwaiv, Kai eav e%&> traaav rrjv trianv ware bprj pediardvai, dydtrrjv Be p,rj e^G>, ovdev elpi. 3 Kal iav ^wpiaw travra ra vtrapxovra p.ov, Kal idv trapaBco to awpd pov 'iva Kavdrjawpiai, dydtrr/v Be pr) e%w, ovSev wcpeXovpai. 4'H dydtrrj p,aKpodvpel, Xprjareverai rj ayatrrj, ov tyjXoi rj ayatrrj, ov treptrepeve- rai, ov cpvaiovrai, 5ovk daxvpovel, ov tyjrei rd eavrrjs, ov trapo^i/verai, ov Xoyl^erai rb KaKov, eov ^atpet itrl rfj dSiKlq, avvxaipei Se rfj dXrjdeiq' ' 'travra areyei, travra triareiiei, travra iXtri^ei, trdvra vtropevei. srj dydtrrj ovSetrore trltrrei' e'ire Be trpocprjrelai, Karapyrj- drjaovrai' e'ire yXcbaaai, travaovrai' eire yvwais, Karap- yrjdrjaerai. 9iK pepovs ydp yivcbaKopev Kal iK piepovs trpocprjrevopev "brav Be eXdrj to reXeiov, rb iK piepovs KaTapyrjdrjaerai. u'ore rjprjv vrjtrios, eXaXovv 009 vrjtrios, icppbvovv 009 vrjtrios, iXoyi^bprjv 009 vrjtrios' oVe yeyova avrjp, KarrjpyrjKa ra rov vrjtriov. pXetropiev yap dpn Si' iaotrrpov iv alviypan, rbre Be trpbawtrov trpbs trpba- wtrov' dpn yivcoaKw iK piepovs, rbre Be etriyvwaopiai Kadws Kal itreyvwadrjv. 13vvvl Se pevei trians, eXtris, dydtrrj, rd rpla ravra' piei^wv Se tovtwv rj dydtrrj. 14 'AiwKere rrjv dydtrrjv, foXovre Be rd trvevpari- XIV. 17 flPOZ KOPINOIOYI A 21 Ka, pdXXov Be iva trpocprjTevrjre. 2 b yap XaXcov yXcoa arj, ovk avdpwtrois XaXei aXXd dew' ovSels yap aKOV€i, trvevpian Be XaXei pvarrjpia' sb Be irpocprj- reiiwv, avdpwtrois XaXei 0'iKoSop.rjv Kal irapaKXrjaiv Kal trapapivdiav. o XaXwv yXwaarj eavrbv olKoBopei' b Be trpocprjrevwv iKKXrjaiav o'iKoSopei. 5deXw Be trdvras vp,ds XaXeiv yXwaaais, pdXXov Be iva trpocprjTeirjre' p,el£wv Be b trpocprjrevwv rj b XaXwv yXwaaais, iKrbs el p,r) Siepprjvevrj, iva rj eicicXnala o'moBoprjv Xdfirj. evvv Be, dSeXcpoi, iav eXdw trpbs vpas yXwaaais XaXcov, rl vpas wcpeXrjaw, iav p.rj vpiv XaXrjaw rj iv dtroKaXv^rei rj iv yvwaei rj iv trpocprjrelq f) iv SiSaxfj ; 7"Ojiws rd ayfrvxa cpwvrjv SiSovra, e'ire avXbs e'ire Kiddpa, idv Sia- aroXrjv rois cpdoyyois prj Bar, trws yvwadrjaerai to avXovpievov r) to Kidapi^bpevov ; sKal ydp idv dSrjXov cpwvrjv aaXtriy^ Sep, ris trapaaKevaaerai els trbXepov ; 9 ovrws Kal vpels Sid rrjs yXcoaarjs iav prj evarjpov Xoyov Score, trws yvwadrjaerai to XaXovpevov ; eaeade ydp els aepa XaXovvres. ^Toaavra el rvxoi yevq cpwvwv elaiv iv Koapw, Kal oiiBev depwvov nidv ovv p,r) elBw rrjv Svvapiv rrjs cpwvrjs, eaopai too XaXovvn /3ap/3apo9 Kai 0 XaXwv iv ep,ol /3ap/3apo9. 12 ovrws Kal vpels, itrel £rjXw- rai iare trvevparwv, trpbs rrjv o'lKoSoprjv rrjs iKKXrjalas ^rjTelre iva trepiaaevrjre. 13Ato b XaXwv yXwaarj trpoa- evxeadw iva Siepprjvevrj. uidv yap trpoaevxwpai yXwaarj, to trvevpa pov trpoaevxerai, b Be vovs pov aKaptrbs iariv. 15n ovv iariv ; trpoaev^opai rw trvev- puan, trpoaeiitjopai Be Kal tw vol" yjraXw rw trvevpari, ilraXw Be Kal too vol'. 1 erepoyXwa- aois Kal iv x^iXeaiv erepwv XaXrjaw tw Xaw rovrw, Kal 1 £•> r/ > f 1 -. / I 22 rl t ovb ovrws eiaaKovaovrai pov, A,eyet Kvpios. ware ai yXwaaai els arjpeiov elaiv ov rois triarevovaiv aXXa rois dtrlarois, rj Be trpocprjreia ov rois dtriarois dXXa T0t9 triarevovaiv. eav ovv avveXurj rj eKKXrjaia oXrj itrl ro avro Kai trdvres XaXwaiv yXwaaais, elaeXdwaiv 8\3£.« ,\ ,1 )>*> rf t n 24>\£V e ibiwrai rj atriaroi, ovk epovaiv on paiveaae ; eav be trdvres trpocprjreiiwaiv, elaeXdrj Be ns atriaros rj ISiwrrjs, >v / f^/ i I t \ I 25 \ eAeyx^rai vtro travrwv, avaKpiverai vtro travrwv, ra Kpvtrra rrjs KapSias avrov cpavepa yiverai, Kal ovrws treawv itrl trpbawtrov trpoaKvvrjaei tw dew, dtrayyeXXwv on ovrws b debs iv vpiv eariv. 1 1 ovv eariv, abeXcpoi ; orav avvepxrjcrue, eKaaros ¦^raXpbv e^et, SiSaxrjv exei, diroKaXvy}riv exei, yXcbaaav exei, epprjveiav exei ' trdvra trpbs 0'iKoSop.rjv yiveadw. 27 e'ire yXwaarj ris XaXei, Kara Siio rj rb trXeiarov rpeis, Kal dvd p,epos, Kal els Siepprjveverw' 2Sidv Be pr) r) Siepprjvevrrjs, aiydrw iv iKKXrjala' eavrco Be XaXelrw Kal too dew. 29 trpocprjrai Be Svo i) rpeis XaXelrwaav, Kal ol dXXoi SiaKpivirwaav ^idv Be dXXw dtroKaXvcpdr) Kadrjpevw, b trpwros aiydrw. 31 Svvaade ydp Kad' eva trdvres trpocprjTeveiv, iva trdvres pavddvwaiv, Kal trdvres trapaKaXwvrai. Kai trvevpara trpocprjrwv irpocprjrais vtrordaaerai' 33ov yap iariv aKaraaraaias b debs, dXXd XV. 12 TTPOI KOPIN0IOYI A 23 eiprjvrjs. II9 ev traaais rais eKKXrjaiais rwv ayiwv, ai yvvaiKes iv rais eKKXrjaiais aiyarwaav' ov yap iiri- rpetrerai avrais XaXeiv, aXXd vtroraaaeadwaav, Kadws Kal b vbpos Xeyei. 3oel Be Tt padeiv deXovaiv, iv oIkw rods IBiovs dvSpas itrepwrarwaav' alaxpbv ydp iariv yvvaiKi XaXeiv iv iKKXrjala. S8*H dcp' vpwv b Xcyos tov Oeov i^rjXdev ; rj els vpas pbvovs KaTrjvrrjaev ; "7ei T19 SoKei trpocprjrrjs eivai r) trvevpariKos, itriyivwaKerw d ypdcpw vpiv, oti Kvpiov iarlv ivroXrj' 38etSe ris dyvoei, dyvoeirw. s9ware, dSeXcpoi jiov, tyjXoiire to trpocprjTeveiv, Kal rb XaXeiv pr) KwXvere yXwaaais' 4( * trdvra Se eiiaxV' pbvws Kal Kara ra^iv yiveadw. 15 ^Tvwpl^w Be vpiv, dSeXcpoi, to evayyeXiov b evrjyyeXiadprjv vpiv, b Kal trapeXa/3ere, ev w Kai earrjKare, 2Si ov Kal aw^eade, rlvi Xbyw evrjyyeXiadprjv vpiv el KaTe^eTe, iKrbs el pr) e'iKrj itriarevaare. 3trapeBwKa ydp vjuv iv trpcorois, b Kal trapeXaftov, on Xpiaros dtredavev vtrep twv dpapnwv rjpwv Kara ras ypacpas, *Kal on irdcprj, Kal on iyrjyeprai rfj rjpepq rfj rpirrj Kara ras ypacpas, 5 Kal on wcpdrj K.rjcpd, elra rois BcbSeKa. ^etreira wcpdrj itrdvw trevraKoalois dSeXcpois icpdira%, it; wv ol trXeloves pevovaiv «u9 dpn, Twe? Se iKoiprjdrjaav. 7etreira wcpdrj 'laKwfSw, elra rois dtroarbXois trdaiv. 8eaxdTov Be travrwv watrepel tw iKrpcbpan wcpdrj Kapol. 9iycb ydp elpi b iXaxicrTos rwv dtroarbXwv, '09 ovk elpX Uavbs KaXeladai dtrbaroXos, Bibn iSiw^a rtiv iKKXrjalav rov deov' xaPlTI' °e "eov 6lr" ° et'at' Kai ^ Xdpis aiirov rj els ipe ov Kevr) iyevrjdrj, dXXd trepiaabrepov avrwv travrwv iKOtrlaaa, ovk iyw Se, dXXd rj %apt9 rov deov aw ipoi. n e'ire ovv iyw e'ire iKeivoi, ovrws kij- pvaaopev Kal ovrws itriarevaare. ,2Et Be Xpiaros 24 ETTIZTOAH XV. 12 Ktjpvaaerai on eK veKpwv eyrjyeprai, trws Xeyovaiv iv vpiv rives oti avaaraais veKpwv ovk eariv ; ei Be avaaraais veKpcbv ovk eariv, ovSe Xpiaros eyrjyeprai' ei Se Xpiaros ovk iyrjyeprai, Kevbv apa rb Ktjpvypa rjpcov, Kevr) Kal rj trians vp.wv' wevpiaKopeda Se Kai -^revSopdprvpes tov deov, on ipaprvprjaapev Kara rov deov on rjyeipev rbv Xpiarov, ov ovk rjyeipev eltrep apa veKpol ovk iyeipovrai. leel ydp veKpol ovk eyeipovrai, ovSe Xpiaros iyrjyeprai' "el Be Xpiaros ovk eyrjyeprai, parala rj trians vpwv, 'in iare ev rais apiapriais vp.wv, 1Bdpa Kal ol Koiprjdevres ev Xpiarw atrwXovro. 19el iv rfj £wfj ravrrj iv Xpiarw rjXtriKores eapiev pbvov, iXeeivbrepoi travrwv dvdpcbrrwv eap,ev. Nvvi Se Xpiaros iyrjyeprai iK veKpwv, dtrapxr) rwv KeKOiprjpevwv. 21itreiSr) yap Si avdpwtrov ddvaros, Kai Si avdpwtrov avaaraais veKpwv. 22&atrep yap iv no ASdp, trdvres dtrodvrjaKovaiv, oiirws Kal iv rco Xpiarw trdvres ^wotroirjdrjaovrai. 23 eKaaros Be iv rco ISiw rdypan' dtrapxr) Xpiaros, etreira ol rov Xpiarov iv rfj trapovaiq avrov, 2ielra rb reXos, brav trapaSiSoi rrjv fiaaiXelav rep dew Kal trarpi, brav Karapyrjarj trdaav dpxrjv Kal trdaav etjovalav Kal Svvap.iv. 25Sei ydp avrov fiaaiXei/eiv dxpis ov dfj trdvras robs exdpovs vtrb tovs trbSas avrov. 26eaxaros ix^pbs Karapyeirai 6 ddvaros. 27Udvra yap vtreragev vtrb rovs trbSas avrov. orav Se e'itrrj on IIai>Ta viroreraKTai, SrjXov on iKrbs rov vtrord^avros avrw rd travra' 2S'brav Be vtro- rayfj avrw ra trdvra, rbre Kal avrbs b vlbs vtrorayrjaerai rw vtrordgavri avrcp rd trdvra, iva fj b debs rd trdvra iv traaiv. 29'E7ra rl troirjaovaiv ol jSatrn^opievoi vtrep T(»j/ veKpwv; el oXws veKpol ovk eyeipovrai, rl Kal 36 X' 37 XV. 47 TTPOI K0PIN0I0Y2 A 25 p'atTTl'CpvTai vtrep avrwv ; sori Kal rjpeis KivSvvevopev traaav wpav ; slKad' rjpepav dtrodvrjaKw, vrj rrjv vjierepav Kavxv°~lv> dSeXcpoi, rjv e^co iv Xpiarw 'Irjaov tw Kvpiw rjfiwv. el Kara avdpwtrov idrjpiopdxrjaa iv '~Edywpev Kal triwpev, avpiov yap dtrodvrjaKopev. S3prj trXavdade' Qdeipovaiv rjdrj xpr)drd bpiXlai KaKai. 3i iKvrjtyare SiKaiws Kal p.r) dpaprdvere' dyvwaiav ydp deov rives exovaiv trpos evrpotrrjv vpiv XaXw. AXXa epei t«' TIws iyeipovrai 01 veKpoi; trolw Be awpan epxovrai; acppwv, av b atreipeis, ov ^wotroieirai idv pr) dtroOdvrj' Kai b atreipeis, ov to awpa to yevrjabp,evov atreipeis, aXXa yvpvov kokkov, elrvxoi, alrovrj nvos rwv Xoitrwv' 38 o Se deos BiBwaiv avrw awpa Kadcbs rjdeXrjaev, Kal eKdarcp rwv atreppdrwv ISiov awpa. 39ov traaa adp£ rj avrrj aap£, aXXa dXXrj p.ev avdpwtrwv, dXXrj Be aap£ ktijvcov, aXXrj Be aap% trrrjvwv, dXXrj Be Ixdvwv. 40Kal awpiara itrovpavia, Kai awpara itriyeia' dXXd erepa p.ev rj rwv itrovpavlwv Sblja, erepa Se rj ro3v itriyeiwv. ^aXXrj Sb^a rjXlov, Kal dXXrj Sb%a aeXrjvrjs, Kal aXXrj Sb£a darepwv' aarrjp ydp aarepos Siacpepei iv Sbljrj. 42 oiirws Kal rj avaaraais twv veKpwv. atreiperai iv cpdopq, iyelperai iv dcpdapaiq' 43 atreiperai iv dnpiq, iyelperai iv Sb^rj' atreiperai iv dadeveiq, iyelperai iv Svvdpei. 44 atreiperai awp,a tyvxixbv, iyelperai awpa trvevpariKW. el eariv acopa -^rvxiKov, eariv Kai trvevpa- tikov. 4S ovrws Kal yeypairrai' 'Eyevero o trpwros dvdpwtros 'ASdp els ^rvxvv %waav, b eaxaros 'ASdp els trvevpa c,wotroiovv. aXX ov trpwrov to trvevpariKov aXXd rb ^rvx^Kov, etreira rb trvevjxariKov. "0 trpwros dvdpwtros iK yrjs ^oi.'/cd9 ' b Seiirepos dvdpwtros e£ 26 ETTIITOAH XV. 47 ovpavov. 4Solos b ^oi>09, roiovroi Kal 01 xolKOli Kai olos 0 itrovpavios, roiovroi Kai 01 etrovpavioi' Kai Kadws icpopeaapev rrjv e'lKova rov x°lK°v, cpopeawpev Kal rrjv e'lKova tov itrovpavlov. '""Tovro Se cprjpi, dSeXcpoi, on adp% Kal alpa fiaaiXeiav deov KXrjpo- voprjaai ov Svvarai, ovSe rj cpdopd rrjv dcpdapaiav KXrjpovopei. 5llSoi) pvarrjpiov vpiv Xe^yoj' travres ov Koi/j.rjdrjabpeda, trdvres Se aXXayrjaopeda, iv aropw, iv pitrfj ocpdaXpov, iv ry iaxdrrj aaXtriyyi.' aaXtriaei ydp, Kal ol veKpol iyepdrjaovrai dcpdaproi Kal rjpeis aXXayrjaopeda. 63Set ydp to cpd aprov rovro ivSvaaadai dcpdapaiav Kal rb dvrjrov rovro ivSvaaadai adavaalav. 54"rav Be to cpdaprbv rovro ivSvarjrai dcpdapaiav Kal rb dvrjrbv rovro ivSvarjrai adavaaiav, Tore yevrjaerai b Xbyos b yeypapp.evos' YLaretrodrj o davaros els vIkos. 65Uov aov ddvare rb vIkos; trov aov davare to Kevrpov; 56 To Be Kevrpov rov davdrov rj dpapria, rj Be Svvapis rijs apiapnas o vopos. rw be oew %otpi9 too bibovn rjpiv to vIkos Bid rov Kvpiov rjpwv 'Irjaov Xpiarov. m"D,are, dSeXcpoi pov dyatrrjrol, kBpaioi yiveade, dp,era- Kivrjroi, trepiaaevovres ev tw kpyco rov Kvpiov travrore, elBbres on 0 kottos vjxwv ovk eariv Kevos iv Kvpiw. lb 'Ilept Se T779 Xoylas rrjs els rovs dylovs, watrep Siera^a rais iKKXrjaiais rrjs YaXarias, oiirws Kal vpeis troirjaare. 2 Kara plav aafi/Sdrov eKaaros vpwv trap" eavrw riderw drjaavplt/iov b n dv eiioBwrai, iva pr) brav eXdw Tore Xoylai ylvwvrai. "'brav Be trapayevwpai, ovs idv SoKipdarjre, Si itriaroXwv tovtovs trepyjrw dtrevey- Keiv rrjv X"-Plv vpwv els 'lepovaaXrjp' 4idv Se fj a^iov rov Kape tropeiieadai, aw ifiol tropevaovrai. 5iXevaopai Se 7rpo9 vpas brav MaKeSovlav SieXdw' lAaKeSoviav XVI. 24 TTPOI KOPIN0IOYI A 27 79 T779 trevrrjKoarrjs' dvpa yap poi dvewyev peydXrj Kal ivepyrjs, Kal dvn- KeijJievoi troXXol. w'Fjdv Se eXdrj Tipbdeos, ftXeirere iva acpoj3ws yevrjrai trpbs vpas' to yap epyov Kvpiov ipyd^erai ws Kayw' "prj ris ovv avrov itjovdevrjarj. trpotrepyjrare Be avrov iv elprjvrj, iva eXdrj trpbs pe' iKSexopai yap aiirbv per a rwv aSeXcpwv. I2IIept Se 'AtroXXw rod dSeXcpov, troXXd irapeKaXeaa avrov iva eXdrj trpbs iip.ds p.erd twv aSeXcpwv' Kai travrws ovk rjv deXrjpa iva vvv eXdrj, iXevaerai Be brav evKaiprjarj. 13Ypijyopeire, arrJKere iv rfj trlarei, dvSpl^eade, Kparaiov- ade. "trdvra vpwv iv dydtrrj yiveadw. 15UapaKaXw Be v/j.ds, dSeXcpoi' oiSare rrjv o'lKlav ^recpava, on iarlv dtrapxr) rrjs 'A^a.i.a.9 Kai et9 SiaKoviav rois dyiois era^av eavrovs' 16iva Kal vpeis vtroraaarjade rois toiovtois Kal travn too avvepyovvri Kai Kotriwvri. "Xaipw Be itrl rfj trapovaia Zrecpavd Kal Qoprovvdrov Kal ' AxaiKOv, on rb vperepov vareprjpa ovroi avetrXrj- pwaav' 18 dvetravaav ydp ro ipbv trvevpa Kai to vpwv. itriyivwaKere ovv rovs toiovtovs. 1 Aatra^ovrai vpas al iKKXrjaiai rrjs 'Aaias. datrd^ovrai vpas iv Kvpiw troXXd 'AKvXas Kal TIplaKa avv rfj Kar oikov avrwv iK- KXrjaia. aatra^ovrai vpas 01 abeXcpoi travres. aatra- aaade aXXrjXovs iv cpiXrjpan dylw. 21'0 datraapbs rfj ipfj XelPh T\avXov. 22e'i ris ov cpiXei tov Kvpiov, rjrw dvd- depa. papdv add. 23rj %ap« tow Kvpiov 'Irjaov ped iipcbv. 2irj dydtrrj pov perd travrwv vpwv iv Xpiarw Irjaov. NOTES. CHAPTER I. 15. £pairr£o-eT|T£. So NABC and Vulgate. Eec. tp&TTHra DEFG and Peshito. Also Tertullian. 20. tov k6o-|iov. KABCD. Bee. adds toutou with EEG Vetus Lat. Vulg. Peshito, and Tertullian. 23. &ve6s. Literally, the toother. He was probably not the Sosthenes mentioned in Acts xviii. 17, who was an opponent of the faith, but some one well known to the churches in the Apostolic age. Eusebius, Hist. Eccl. i. 12, mentions a report that he was one of the Seventy. 2. tjj £KKXr|o-Ca toB Oeov. (Kickyo-la signifies an assembly. St Paul adds the words ' of God ' to shew that it should be one in Him. 'For the Church's name is not one of separation, but of unity and concord.' Chrysostom. i]-yi.ao-|jiv. That iv is sometimes equivalent, or all but equivalent, to Sia with gen. cannot be denied, in the face of such passages as Luke xxii. 49, Bev. vi. 8. But wherever there is a doubt, it is best to give iv a wider signification than that of the instrument. And this is especially the case where iv is connected with Christ's Name. Cf. iv Trvevfiari, Mark i. 8 ; Luke i. 17. iv \6yw, iv yvwoet., bear the same relation to iv airy that the stream does to the source. For yvwais see ch. xii. 8. 6. icaGus. Inasmuch as. The ground of the former assertion is here given. Ve were enriched, because the testimony of Christ was made sure unto you. Cf. ch. v. 7 ; Bom. i. 28 ; Eph. i. 4, &c. Or, even as, the usual sense of Kadws, i.e. in exact measure as. to (lapTiSpiov to-S Xpio-Toi. The objective genitive, the testimony concerning Christ. This testimony was St Paul's preaching concerning Him. It was ' confirmed ' by the evidence of the ' gifts ' of the Spirit. ipet3aiu0T|. Stronger than our 'confirm.' Bender, was made firm, or was secured. The aorist relates to the historical fact that such gifts as the Apostle speaks of had been actually poured out on them. 7. io-T€peto-8ai. Are lacking'. Cf. errXovrlirffrrre above. No com parison with other churches is hinted at. The middle voice here seems to decide this point. Xapio-paTi. See ch. vii. 7, xii. 4, note. The special gifts of the Spirit are intended. The Apostle's drift in vv. 4—7 is as follows : 'I thank God for the evident signs of His favour in you, for you have in every way been enriched by Him. For our testimony concerning Christ was established among you by certain unequivocal results : so that every special gift of His Spirit was vouchsafed to you, and you were as men who waited for the further revelation of His power.' dTr£KSc\o|ilvov5. Not merely awaiting, but awaiting from some one, looking out for, as we say. In this case the thing waited for comes from God. I. 10.] NOTES. 33 diroKdXv<|iiv. Unveiling. The margin of the English version has revelation. But this is not always equivalent to the coming of the A.V. The 'revelation of Jesus Christ' unquestionably means (1) the Last Day in such passages as 2 Thess. i. 7 and 1 Pet. i. 7. In Luke xvii. 30 it refers to that anticipation of the Last Day, the destruction of Jerusalem. But on the other hand, in passages such as 2 Cor. xii. 1 ; Gal. i. 12, 16, ii. 2, it means (2) the fuller revelation of the mysteries of God's kingdom; while in Bev. i. 1 it signifies (3) the unfolding of things to come. The second of these three meanings would seem most appropriate here. The testimony of Christ, con firmed originally by the inward witness of the Spirit, receives addi tional confirmation by the gradual unveiling of Christ, until the believer, fully grounded in the faith, stands without reproach before Him at His coming. See next verse. 8. 6s Kal fiepaujo-ti v|ias. 'Who shall establish us, so that we shall be blameless in the day of Jesus Christ.' 'iu$ TtXous. This fixes the sense of airoKdXvjiis above as a gradual revelation, leading up to the great day. dvc-yxXTJTous. The construction is 'shall make you firm, as men against whom no accusation can be brought.' The word dviyKXtiros signifies one against whom no charge {iyKXri/ia) can be sustained. 9. itio-tos. God is faithful, i.e. to be depended upon. He will not fail on His part, if we are but true to ourselves and to Him. 8i* oS. This use of Sid in reference to the causa principalis is unusual. See Winer, Gr. Gram. Pt m. § 47. KoivovCav. The important word here xeniered. fellowship in A.V. has unfortunately different renderings in that Version. Sometimes, as in ch. x. 16 (where see note), it is rendered communion; and in 2 Cor. vi. 14, where it is thus rendered, another word is rendered fellowship. In 2 Cor. ix. 13, it is rendered distribution. Its usual signification would appear to be the sharing together, joint participation as common possessors of anything. But it is impossible to go so far as Cremer in his Lexicon of the N. T. and assert that it never has the active sense of communication, in the face of such passages as Bom. xv. 26 (where it is rendered contribution) ; 2 Cor. ix. 13. Here it refers to the life which by means of faith is common to the believer and his Lord. Cf. Gal. ii. 20. 10 — 17. Bebuke or the Divisions in the Cobinthian Chubch. 10. xapaKoXw 8e vM-as. See ch. xiv. 31, note. The Apostle now enters on the subject of the divisions among his Corinthian converts, for which his introduction (see next note) was intended as a pre paration. Sid tov ovojiaTos tov KvpCov rjpuv Tncov Xpiorov. St Chrysostom says that the reason why the name Jesus Christ appears so often in the introduction (it occurs eight times in nine verses) is the desire to censure indirectly the divisions existing in the Corinthian Church 34 1 CORINTHIANS. [I. 10— by reminding its members of Him in Whom they were made one, and Whose name told of nothing but love and peace. Such is also his object in reminding them that they have been called to share (els Koivwvlap) in Jesus Christ. See last verse. to avro XIvtitj. Cf. Bom. xv. 5, 6 ; 2 Cor. xiii. 11. As the context shews, it does not refer to doctrine, but to the general absence of a contentious spirit. See Phil. ii. 2, 3, and Cicero Phil. i. 'una mente et voce inter se consentire.' crxCo-naTo. The margin of A.V. has ' schisms.' But the recognized theological sense of the word 'schisms' renders it unsuitable here, where the idea is rather that of divisions in, than separation from, the Church. See note on ch. xi. 18. KaTT|pTio-nlvoi. The Apostle is hardly to be supposed here to require absolute unity of opinion, a thing impossible among men, but rather that mutual affection which would knit the disciples together in all essentials, and would prevent all acrimonious discussion of non essentials. The word rendered joined together in A.V. is literally fitted together, as the fragments in a piece of mosaic, in which each minute portion exactly fills its proper place. See Schleusner, Lexic. s. v. Our word perfect has a very similar sense. Cf. Heb. x. 5 ; also Herod, v. 106 Keiva Trdvra Karaprlaw is rwirb. Iv rip avTu vot Kal Iv ttj avTfl -yvCa Xoyov. For la see ch. xii. 8, note. What the Apostle here means is not real wisdom, whioh is a spiritual gift, but the so-called wisdom which consists in an ingenious use of language. Of this kind of wisdom there was abundance in the Apostle's days. KevwBfj. Be made vain or worthless. The word in the LXX. ia used to represent the Hebrew idea of slenderness, wasteness, and hence worthlessness. It is rarely used precisely in the literal sense of emptying, and perhaps this classical sense of the word has been too much pressed, as in Phil. ii. 7, where the A.V. keeps most closely to the Apostle's point. It refers rather to the absence of moral worth, power, or reputation. Cf. ch. ix. 15, xv. 14, 58; Phil. ii. 16; James ii. 20. Also 2 Cor. ix. 3. I- 18.] NOTES. 37 18 — 31- God's Message not intended to flatteb the Pride of Man. 18. <5 Xoyos ydp 6 tov orravpov. The Apostle here gives the reason why he does not use what is reputed as wisdom in the external style and framework of his discourse. It would be of no use. His teaching is not intended to convince the intellect, but to change the heart. His message is the message of the Cross. Until men have grasped the inner power of this doctrine to transform the life, it does and must appear an absurdity to them. The meaning of the words is the dis course which relates to the Cross, the genitive being the genitive of the object. See note on ver. 6. tois fiv OTroXXvue'vois jjuopCa eo-rtv. To the perishing is folly. It must have struck the cultivated Greek and Boman as the very quint essence of absurdity for anyone to go about the world maintaining that a man who had been put to death for sedition in the reign of Tiberius was the Supreme God Himself, in fleshly form. Cf. Acts xxvi. 24. But such persons were perishing. They were on the road to destruction. Until they could acknowledge the mysterious law of redemption by the Blood of the Holiest, there was nothing to prevent them from increasing in sinfulness day by day, until their sins had brought that destruction to pass. tois Be o-w{o(ie'vois tJ(iiv. But to us who are in a state of salva tion, or rather, perhaps, in process of salvation. The word crwfa signifies to rescue from any kind of present danger or evil. See Schleusner, Lex. s. v. In the LXX. it is used in several senses : (1) of saving from danger, Ps. lxviii. (lxix.) 1, xliii. (xliv.) 3; 2 Chron. xxxii. 22, (2) of helping, 2 Chron. xxxii. 8, (3) of Stealing, Jer. xvii. 14, though this is not quite certain. For a similar use of the word and its deri vatives in the N. T. see (1) Matt. xxiv. 22, xxvii. 42, 49, (3) Matt. ix. 21, xiv. 36 ; Mark vi. 56. (2) is not found. For instances of the use of this word in the Classics we may take Soph. Phil. 919 awaai KaKov fiiv wpwra rovSe, Thuc. I. 74 t-awffe rd rrpdyfiara. Cf. Xen. Hellen. vii. 5, also Arist. Nic. Eth. n. 2 aw^ew rr)v iryleiav, and Dion. Hal. De Comp. Verb. xv. awfav Siva/uv, to preserve the force of syllables, and according to some editors aw$eiv cvp.fi.eTplav to preserve symmetry of sentences. Here the word refers to a power existing in the Cross capable of res cuing men from the dominion of their sins. Cf. Matt. i. 21. Its use differs both from the LXX. and classical Greek. See also note on ch. vii. 14. r)ixiv is by its position emphatic. 8vvau.is fleov !o-t£v. It is the (or a) power of God. The death of Christ on the Cross was the great motive power of human regenera tion. From that full and complete surrender of His Life and Will, His whole Self, to the Will of the Father, mankind derived the strength which, if used, would enable them also to free themselves from the yoke of sin. The power of God means here the God-given faculty of overcoming sin. Siva/xis (see Aristotle, Nic. Eth. i. 1, v. 1, &c.) signi fies power in itself, the capacity or faculty for doing things, as opposed to ivipyeia, which signifies power in action. We can now see how the employment of 'wisdom of words' would make the Cross 'of none 38 1 CORINTHIANS. [I. 18— effect.' It is the eloquence not of words but of facts which St Paul wishes to use. And he points to the Cross as the one great Fact which has changed the relations of God and man. Anything which serves to exalt man's opinion of himself apart from that great Fact, is only to rob it of its power to change the life. Cf. Bom. i. 16 ; 2 Cor. iv. 7, xiii. 4 ; Eph. iii. 16, 20. Also ch. ii. 4, 5 ; Phil. iii. 10 ; 1 Thess. i. 5. Thus the term 'saving power' is applied by St Paul to the Gospel, to the Cross, to the Besurrection, to the Holy Spirit, to Christ, and directly to God Himself. And rightly so, for from God, through Christ, in the Spirit, imparted to us by the Gospel, comes a power which is able to transform us, who are crucified with Christ, from the likeness of sinful flesh into the image of the living God. See also Col. i. 29. 19. yeypairrai ydp. In Isaiah xxix. 14. ttjv o-vveo-iv twv o-vveTwv. The distinction between avveais and aocpia is said by Cremer in his Lexicon to be that between reflective and productive thinking. Bather perhaps, between reflection and intuition. For aiveais (from aivei/xi or avvlrifu) involveB a process. Aristotle (Me. Eth. vi. 10) distinguishes avveais also from ippbvnais, the former being intellectual, the latter practical. See also Nic. Eth. vi. 11. 20. Trov o-oos; ttov 7paji(J.aTe{is; irov o-vvJt)TT|tt]S ', i.e. 'the wise generally, the Jewish scribe, the Greek disputer.' — Dean Alford. tov almvos tovtov. These words, according to De Wette, apply, not to the last of the three substantives, but to all of them, aliiv is rather age than, with A. V., world. ov^l !p.»pavev. Hath not God made foolish ? v-wpalvw, like rrepiaaevw and other verbs, is used transitively in N. T., to make up for the absence in Greek of the causative voice, so common in the Hebrew. 21. eimST) ydp. A. V. 'for after that.' But Winer, Gr. Gram. Pt m. § 53 (and Moulton's note), says that iiretdrj is not used of time in N. T. Translate therefore for since. The meaning is that since human wisdom could not enlighten the world, it pleased God to en lighten it by what man in his self-conceit regarded as folly, and thus to display man's folly to himself. ev ttj o-ocpfg. tov 6eov. We have here a contrast drawn between God's wisdom and that of man. Man's wisdom could but inquire and argue. God's wisdom had decreed that by such means man should only learn his weakness. Bid Trjs p-uptas tov Kr|pvy|i.aTos. Translate with the Bhemish ver sion, by the foolishness of the preaching, i.e. of the gospel. The word translated preaching should rather be rendered what is preached. It is called foolishness (1) because 'those who were perishing' thought it so; (2) because it required no high intellectual gift, but simple faith in a crucified and risen Lord. This abnegation by man of his natural powers was the first step in the road to salvation. But we are not to suppose that after man had thus surrendered those powers to God in L 25.] NOTES. 39 a spirit of childlike faith, he was not to receive them back regenerated and transfigured. o-ucai Tois Trio-revovTas. The aorist refers back to evSoKr/aev. From the time when God sent the Gospel into the world, it became a means of salvation to those who believe it. The present 7ricrTeuoiCas is found in AC, but not in NBDEFG. The authorized edition of the Vulgate retains it, but it is absent from the Vetus Lat. and from some older copies of the Vulgate. The Peshito omits it. It is obviously introduced from ver. 13. The text is in considerable confusion here. 10. epavvd. So KABC. Bee. (correcting to the more usual Classical form) ipevvf, with DEFG. 11. eyvaiKev. So NABCDE. 13. [dylov] after TrvevaaTos. Om. XABCD, Vetus Lat., Vulg. and Pe3hito. It has the look of a marginal gloss or an unauthorized addition, perhaps from habit. 15. \jiiv] before irdvTa. Om. ACDFG Vetus Lat., Vulg., Peshito. B inserts it. The whole verse is omitted in N, no doubt from the repetition of dvaKplverai at the end of this and the preceding verse. Ch. II. 1 — 16. The Wisdom of the Gospel discernible by the Spiritual Faculties alone. The Apostle now begins to justify his preaching. It was not that of one skilled in the fashionable argumentation of the day, and that for the reasons already set forth in the last chapter. Cf. ch. i. 27, 28, and ch. ii. 2. 1. iirepoxiiv. Excellence in the strict sense of the word — that which one man has above another. Here, however, it is applied to the high-flown style of eloquence admired at Corinth — Corinthia verba, as such language was proverbially called. Ti uapTvpiov tov Oeov. St Paul's testimony concerning God ; the witness he gave to His combined love and justice, manifested to the world in the Life and Death of Jesus Christ. See note on ch. i. 6. 2. eKpiva. The word signifies the decision of the mind after due deliberation. See Acts xx. 16, xxvii. 1 ; Tit. iii. 12. The oi belongs rather (as A.V.) to elSivai than to Ixpiva. Internal evidence suggests that tov has been omitted here from the comparative strangeness of n- 6.] NOTES. 43 the construction. It is similarly omitted by some copyists in Luke xvu. 1; Bev. xii. 7, xiv. 15, and in ch. ix. 6. Yet it is found with the idea of purpose in Matt. xxiv. 45 ; Phil. iii. 10; and esp. Acts xv. 20. And this construction is very frequent in LXX. See Winer, Gr. Gram. Pt m. § 44. ei p.i\ It|o-ovv Xpio-Tov Kal tovtov eo-Tavpcopevov. He had come to deliver a testimony concerning God, and as we have seen, that testi mony must needs result in the humiliation of man. Accordingly, its matter is very simple. All he knows is Jesus Christ, and even Him as having been reduced, in His humanity, to a condition which to the purely human apprehension appears one of the deepest disgrace. The words and Him crucified may be rendered thus, and even Him as having been crucified. See ch. i. 23. 3. irp&s vp-ds has been taken by some commentators as equivalent to arrived among you. But as De Wette points out, xvi. 10 decides the point in favour of the rendering in A. V. There is in each case a kind of double construction involved, that of coming to and staying with the persons mentioned. ev do-6eve£a. No personal advantages assisted his preaching ; no elo quence, save that of deep conviction; no self-confidence; nothing but self-mistrust, anxiety, the deepest sense of unworthiness, combined with an infirmity of body, which was a great trial to the Apostle, and of which he makes frequent mention. See 2 Cor. x. 10, xi. 30, xii. 5, 7, 9, 10; Gal. iv. 13, 14. 4. ireiOots o-ocj>Cas Xoyois. Not enticing, as A. V., but with B. V., persuasive. The marginal gloss dv6 'ponrlvr/s (see Critical Note) is not wanted to make the meaning clear. See i. 17. rreiBoU, for the more usual classical mBavois, must share the responsibility with avBpwirlvris for the confusion of the text here. ev diro8eC£ei irvevp-aTos Kal Svvdpeus. The precise meaning of these words is either (1) in proof that I possessed both the Spirit and power, or (2) in the proof given by the Spirit and power I possessed that I was preaching the truth. The ' Spirit ' which St Paul ministered to others was capable of stirring up their spirits. The 'power' of which he speaks was not so much that of working miracles in the ordinary sense of the word, as of touching the heart. He is referring to that conviction of sin, righteousness and judgment (John xvi. 8), which the Spirit of God produces in the spirit of man, and of the power to produce a change of heart and life which is the leading characteristic of the Gospel. This view seems confirmed by the next verse, in which St Paul says that the ground of our faith is not the wisdom of men, but the power of God. 6. o-otpCav Be XaXovpev. Is there, then, no wisdom possible for a Christian ? no sphere for the exercise of those faculties of the intellect which we received from God? the hearer may say. Certainly, says the Apostle (for to say otherwise would be to contradict the Jewish Scriptures, especially Prov. i. — ix.), but such wisdom must take as its starting-point the -truths revealed by Christ, and it will be propor- 44 1 CORINTHIANS. [II. 6— tionate, not to the secular knowledge or intellectual power of the inquirer, but to his moral and spiritual attainments, that is, to his proficiency in the doctrine of Christ. See note on ch. xii. 8. Si here must be rendered yet. ev tois reXeCois. Perfect, i. e. full-grown, that which has reached its end. The great majority of the Corinthians were at present babes in Christ (ch. iii. 1). Their notion of wisdom was earthly — argument, disputation, ' free inquiry.' (av 81, but it is a wisdom. atoSvos. See note on i. 20. So also in w. 7, 8. KaTapyovpeVw. The Apostle seems here to believe that the Gospel he is preaching will be fatal to arbitrary power, such as existed in his day. Princes henceforth, instead of ruling, must be ruled by the princi ples of justice. Their 'wisdom' must not be self-interest, but equity. Slowly, yet surely, the state of things he contemplated has come to pass. The ancient statecraft is replaced by the desire for the welfare of all. For Karapyiw see ch. i. 28. 7. ev pvo-TT)pCco. See ch. iv. 1. ttjv diroKeKpvppeVTiv. Not only from men but also from angels and heavenly powers. See Bom. xvi. 25 ; Eph. iii. 5, 9, 10 ; 1 Pet. i. 12. irp6 tov aluvuv. Literally, before the ages. Cf . Acts ii. 23, iv. 28 ; Eph. iii. 9 ; Col. i. 26 ; Bev. xiii. 8. The whole scheme of man's redemption was in the mind of God from all eternity. The fall of man and his restoration, the wondrous fact of salvation through Christ, were decreed in the counsels of the Most High before the world was. The 'wisdom' of which St Paul speaks is that which treats of these high and mysterious truths of revelation. 8. ¦rjv ovSels twv dpxovTwv. These words seem to be written for the instruction of the class of persons who attach importance to the opinions of those high in position and influence — the princes, or rather rulers of this world, its statesmen. Such persons, the Apostle points out, are apt, in spite of, or rather in consequence of their worldly wisdom, to make strange mistakes. The crucifixion of Christ was a memorable instance of the shortsightedness of worldly policy. Not a single calculation of those who compassed the Saviour's death was destined to be fulfilled. Pilate did not escape the emperor's dis pleasure. Caiaphas (John xi. 50) did not save Jerusalem. The Scribes and Pharisees did not put down the doctrine of Jesus. eyvuKev. Observe the difference between the general statement, ex pressed here by the perfect, and its specific instances, indicated by the aorists following. ovk dv lerravpwo-av. The aorist indie, with dv ordinarily signifies a condition not fulfilled. See Winer, Gr. Gram. Pt in. § 42, and Goodwin, Moods and Tenses, § 48. The unfulfilled condition here is the not crucifying Christ. n. 10.] NOTES. 45 tov Kvpiov Trjs S6|t)s. The Lord of whom glory is an attribute. In other words, 'the glorious Lord.' The majesty of the Lord is designedly contrasted, says Chrysostom, with the ignominy of the Cross. Perhaps there is also an allusion to 'our glory' in the last verse, of which He is the source. Cf. James ii. 1. 9. dXXd KaOus yiypaTrrai. Translate as B. V. ' Things which the eye saw not,' V> dpyvpiov NB. ADE read xpvaov, dpyvpov. 13. avTo ABC, and Peshito. NDE, Vetus Lat. and Vulg. omit. 14. pevei. Tischendorf and Westcott and Hort read fievei, with the Vetus Lat. and the Peshito. «roiKoSdp/no-ev NABD. C only supports the rec. reading irrwKoSb- /uiaev. Winer (Pt n. § 12) remarks that authority preponderates in favour of the augment in the tenses of the simple verb. But he omits to notice the fact that in its compounds the practice is the contrary. 1 — 4. The Pabtizanship op the Cobinthians a Hindbance to Spiritual Pbogbess. Kayw, dSeXcpoi, ovk tj8vvt)8tiv AaXfjo-cu vpiv. The Apostle has said much of the superiority of the wisdom which is the result of spiritual illumination. He now warns the Corinthians that the majority of them do not possess it, or at best but in the scantiest measure, and thus remain on the threshold of the Christian life. TrvevpaTiKois. Cf. Svvarol Bom. xv. 1, and riXeioi ch. ii. 6. Cf. also Gal. vi. 1. o-apKi'vocs. The difference between this word and aapKiubs is that the termination -vos signifies the material of which a thing is composed (cf. XlBivos, (vXivos, &c), while -kos denotes character or tendency. Thus adpKivos signifies composed of flesh, aapKtKos, ruled by flesh. vt)tt(ois Iv Xpurr$. It may not be amiss to remark that a man may be a 'babe,' even though he be 'in Christ.' 2. errdTiora. This word is used in two senses by St Paul. Here it means to give to drink, in ver. 6 to water. See ch. xii. 13. Observe the instance of zeugma, whereby ppwp-a is construed with ivbriaa. The A.V. meat signified no more than food when that version was made. 5o 1 CORINTHIANS. [HI. 2— dXX' ovSe eri. No, not even yet. oiSi suits the sense better than the rec. ooVe which (though authorities differ on the point) would most probably mean ' and neither are ye able.' And it has incomparably better MSS. support. Sivao-Oc. Cf. Ps. cxxxviii. 6 (LXX.) ov fir) Svvw/iai rrpos airryv. 3. eVi ydp o-apKiKoC lore. The word carnal conveys a stronger re proach than natural (see note on ii. 14). The latter, as we have seen, signifies the man whose hopes and desires are bounded by the limits of the present life. The former is applicable to those who are under the dominion of the sensual passions. St Paul here inculcates a truth which may seem strange to our ears when he tells his Corinthian converts that a taste for religious controversy is a sign of the strength of the sensual nature in man. His language is less remarkable though not less true, when he reminds us (ver. 2) that an appetite for religious strife prevents us from discerning the deeper truths of the Christian faith. If it be asked how ' they who are sanctified in Christ Jesus, called to be saints' can at the same time be carnal, we may answer, with Olshausen, that the spiritual man becomes carnal when he min gles his old unregenerate views with the new element of life he has received in Christ. £t)Xos. This word often has a good sense in the N. T., as in John ii. 17; Bom. x. 2; 2 Cor. vii. 7, 11. But when coupled with other words, as here, it has a bad sense. Connected with t;iu to boil up, and perhaps with the intensitive prefix fa-, it means eagerness, vehe mence, in any cause, bad or good. KaTd dVOpwTrov. After the manner of men. See note on ch. xv. 32. 4. dvOponroi. See Critical Note. It is difficult to account for avBpwrroi having crept into the text, if it be not the true reading, whereas its correction by a transcriber into aapKinol would seem ob vious and natural. If it be the true reading, it must mean 'purely human,' not sharing that Divine, regenerate life which is the special privilege of faith. 5 — 23. Christian Ministers only Labourebs oe more or less Efficiency, the substantial Work being God's. 6. SidKovoi. Servants, those whose duty it is to wait upon their masters. See Buttmann, Lexilogus, s. v. SiaKropos. It is obvious that in the N. T. the strict ecclesiastical sense of words such as this v.vari)piov, axla/ja, atpeais and the like, cannot always be pressed. St Paul frequently terms himself a SiaKovos. See Eph. iii. 7; Col i 23 25. Kal eKao-Tcp. This is to be construed with ZSwKev. And as the Lord gave to each. Men did not believe in Paul or Apollos, but in Christ. And the capacity for believing in Christ was God's gift, though the preaching was no doubt the means whereby the gift was conferred. 6. ey6eCpei. The A. V. defile is inadmissible here, inasmuch as the same word is_ used in both members of the sentence. Bender, with B. V., destroy. He who persists in a wrong course of action brings destruction upon himself. oi/rive's lore vpeis. And such (L e. holy) are ye, or more freely ' The temple of God is holy, and so are ye.' The implied syllogism is, The temple is holy ; ye are the temple, therefore ye are holy. 54 1 CORINTHIANS. [III. 18— 18. al«3vi. See note on i. 20. pupos yeveo-flw. Let him account himself a fool, put himself on a level with the ignorant and unintellectual, set no store by his worldly knowledge or intellectual powers, for they are of no account before God. A child-like willingness to be taught is the first step to ward the true wisdom. 19. yeypaTrrai. In Job v. 13. 8pao-o-6pevos. Stronger than take, A. V. Bather seize. ev ttq iravovpyCa avT<3v. Literally, in their scheming. The word represents the numberless devices of the man who is wise in his own conceit. 20. Kal irdXiv. In Ps. xciv. 11. It is curious that the first of these citations does not, and the second does, agree with the LXX. SiaXoyio-povs. The reasonings, literally. 21. wore p.r|8els Kavj^do-Ow ev dvOpwrrois. We are to regard men as nothing in themselves, but in reference to their fellow-men solely as the instruments of a Divine purpose, like all other things God has suffered to exist (ver. 22), a purpose beginning and ending with God, Whose we are, and for Whom alone we have been called into being. Even death itself has a part in that purpose, since through Christ it has become the gateway to everlasting life. See Collect for Easter Eve. 22. Koo-pos. The Divine order of things in the visible universe, though at present that order is thrown into confusion by man's sin. Cf. 1 John ii. 16, v. 19. i>T]. Life in its higher and diviner aspects, as faxy represents the life-principle at the root of our present existence, filos our manner of living in this world. OdvaTos. As life is naturally a blessing to those who possess it, so even death is revealed in Christ to be part of a Divine scheme for man's benefit, leading on to a higher life. eveo-T«oTa...pe'XXovTa. These words have been variously explained. But taken in connection with the rest of the passage it seems best to explain evearwra of the things of this present life, and jiAXXovra of the glories hereafter to be revealed. 23. Xpio-Tos Be Oeov. Even Christ is not existing apart and for Himself (cf. John v. 19 — 30), but is for ever united and conjoined with His faithful ones in the God and Father of all. ' I in them and Thou in Me, that they may be made perfect in one.' John xvii. 23. Cf. also ch. xv. 28. IV- 1.] NOTES. ss CHAPTER IV. 2. (S8e KABCDFG Vetus Lat. Vulg. Peshito. Bee. S Si with E. 6. _ d NABC. o rec. with DEFG some copies of Vetus Lat. and Peshito. [eppovetv] added after yeypairrai to complete the sentence with Syriac, and correctors of the older MSS. Omit KABDEFG Vetus Lat. and Vulg. Also Origen. 9. [Sri] added after Bokoo ydp, to complete the construction, with E Vulg. (authorized ed.) and Peshito. Omit NABCDFG Vetus Lat. and some ancient MSS. of Vulg. 11. yvpviTevouev NBCDEFG. But as in the Fathers the rec. yvjx- vrrreionev is found, Meyer rejects the reading in the text as 'an ancient clerical error.' A omits the word altogether. 1 — 7. The tbue Estimation of Chbist's Ministebs and the true Criterion of their Work. After having pointed out the light in which the teachers of Christi anity should be regarded, the Apostle in this chapter goes on to point out the practical difference between those who preach themselves and those who preach Christ, and urges all to a life like his, that he may have no need of rebukes when he comes. 1. ovtios TJpds Xoyiijeo-Ou dvflpioTros. 'Of the things of which we have spoken this is the sum.' We are not to be regarded for any qualifications we may have of our own, but simply as 'the servants of the Most High God.' wTfuperas Xpiorov. Not ministers in the technical sense, but atten dants, in the modern sense of the word. The irrypiTys was either, (1) the under-rower, one who rowed under the direction of another, or (2) one who sat in the lower bank of oars. John Mark (Acts xiii. 5) was the irrypiTys of Barnabas and Paul. See also Luke i. 2. Kal otKovopovs pvo-TTipfuv Oeov. Literally, house-ruler, or house- feeder. Cf. German Hauswalter from walten to rule, and the English housekeeper. What a steward's office is, we learn from Matt. xxiv. 45. imarypiov is derived from p.iw, to shut the eyes, and was in the old Greek civilization used to denote those rites which were only permitted to the initiated, and were kept a strict secret from the outside world. Of such a kind were the well-known Eleusinian mysteries, which were kept every fifth year at Eleusis in Attica, the rites of the Bona Dea, which were observed at Borne, and those of Isis and Mithras, which were of Egyptian and Persian origin. (See Article 'Mysteria' in Smith's Dictionary of Antiquities.) The word is used in Scripture in two senses, (1) of things hidden from the ordinary understanding, (2) of things formerly concealed in the counsels of God but revealed to those who believe the Gospel. We have examples of the former mean ing in ch. xiii. 2 and xiv. 2 of this Epistle, in 2 Thess. ii. 7, and in Bev. 56 1 CORINTHIANS. [IV. 1— i. 20, and of the latter in Matt. xiii. 11 ; Bom. xvi. 25 ; Eph. iii. 9 ; Col. i. 26, as well as in ch. ii. 7. The present passage appears to include both meanings. The ministers of Christ are to nourish their people on the knowledge of the truths of His Gospel, a knowledge (ch. ii. 10—16) revealed only to the spiritual. As Chrysostom says, they were to do this ols Set, koI ore Sei, Kal lis Set. No instance of pjiarypiov in its more modern Greek sense of Sacraments is to be found in Holy Scripture. In the Septuagint it is frequently found in the Apocrypha (as in Tobit xii. 7, 11), but the only instances of its occurrence in the Canonical books are in the Septuagint translation of the book of Daniel, ch. ii. 18, 19, 27 — 30, 47, ch. iv. 6 (where it is the translation of a Chaldaio word signifying 'a thing hidden,' which in our Authorized Version is translated secret) and in Is. xxiv. 16, where, however, the translators, as those of the Vulgate, appear to have been misled by the similarity of the Chaldee word to a Hebrew one (Luther, Ewald, and the English version translate the word by 'leanness'). It is also found in some editions in the Greek of Prov. xx. 19. Cf. for similar sentiments to the above passage, Tit. i. 7, and 1 Pet. iv. 10. 2. i58e. According to Meyer, this being so, though Dean Alford would interpret it here on earth. E. V. translates here, moreover. Lachmann connects it with the last verse, and puts the period after it. But this yields a poor meaning, and makes a very unusual sentence. The reo. o Si Xourbv would mean simply moreover. tva. Great endeavours have been made by Classical purists to make Iva bear the telic sense here. Thus Meyer translates 'it is sought' (what is sought he does not say), 'in order that a man be found faithful. ' But it is impossible, in the face of innumerable passages, to maintain this rendering. See Winer, Gr. Gram. Pt m. § 44. 8, and Mark vi. 25, ix. 30 ; John iv. 34, &o. The fact is (see Prof. Jebb's Appendix to Vincent and Dickson's Modern Greek Grammar, p. 320), that colloquial Greek had undergone gradual changes, which had affected written Greek in the Apostles' time. Cf. Dion. Halie. (25 B.C.) I. 215 SeyaaaBai Z/ieXXov tva dydyoi, I was going to ask her to bring me, where, as in many passages in the N. T., tva is no more than the sign of the infinitive, like the modern Greek vi. See also next verse. 3. els IXdxiorov. It amounts to the least, i.e. it is of the least possible consequence. tva v vp<3v dvaKpiOu tj vTrd'..dv8pwTrCvris Tjpepas. That I should he arraigned. Faithfulness is no doubt more urgently required in the discharge of this duty than of any other. But it is not man's province to make the inquiry, but God's. avaxpiBw is translated judged in A.V. The meaning of the word is tried or examined. See notes on ch. ii. 14, 15. As the Apostle 'could not speak unto the Corinthians as spiritual' (ch. iii. 1), for they were 'men' and 'walked as men' (vv. 3, 4), so he altogether refuses to admit their right, or that of any other purely human tribunal, to institute an inquiry into his motives. Such an inquiry is altogether premature. It can only take place at the great Day of the Lord. Man has not capacity sufficient IV. 5.] NOTES. 57 to undertake it. The word translated judgment in A. V. is 'day' in the original. As instances of the use of the word day as in some sense equivalent to judgment, we may adduce the Latin diem dicere, to appoint the day of trial, and our word daysman, i.e. arbitrator, as in Job ix. 33. So Chaucer, Chanonnes Yemannes Tale, lines 15, 16: 'Lene me a mark, quod he, but dayes thre And at my day I will it quyte the.' And the Dutch dagh vaerden to fix a day, daghen to cite, as in a legal process. dXX' ovSe Ipavrov dvaKpCvio. Nay, I do not even arraign myself. 4. ovSev ydp euavT$ a-tivoi8a. For if I were to put myself on my trial, I am conscious of no dereliction of duty. In A.V. 'I know nothing by myself (I know nought by myself, Tyndale) signifies I know nothing against myself, like the Latin ' nil conscire sibi ' in Hor. Ep. I. 1. 61, or the nihil mihi conscius sum of the Vulgate here. The expression ' I know nothing by him, ' as equivalent to ' I know nothing against his character,' is a common one in the North of England. Instances of this expression in old English writers may be found in Davies' Bible English. dXX' ovk ev tovto SeSiKaCcopai. 'But my innocence (lit. righteous ness) has not been established by this.' Here SiKaiba means to declare a righteousness actually possessed, as in 1 Kings viii. 32 (LXX.) and Ps. cxliii. (cxlii.) 2. iv, though here used in an instrumental sense, is not the simple instrument, but refers to the result of a process. St Paul who elsewhere (ch. ix. 27, xv. 9 ; Eph. iii. 8 ; 1 Tim. i. 13, 15 — cf. also Phil. iii. 13) had an almost exaggerated sense of infirmity can hardly have meant to imply here that he was entirely free from fault. What he seems to have meant was that, as far as he could see, and as far as anyone else could see, he had been strictly conscientious in the dis charge of his mission. But he must not be puffed up, either by the thought that no one had a right to judge him, or even by his own inability to see where he had failed. There was a strict and righteous Judge, Who would bring him to account in His own good time. 6 Se dvaKpCvuv pe Kvpios Iotiv. 'But He who arraigneth me, putteth me on my trial, is the Lord,' i.e. Jesus Christ. 5. wore p»j wpd Kaipov tl Kpfvere. Kplvw here, because the decision, not the process is meant, while the present tense signifies the habit of exercising judgment. Kaipbs signifies the proper time for the decision. The precept is here applied to the relation of teacher and taught which is laid down generally in Matt. vii. 1 and Bom. ii. 1. It is our duty to listen to the teaching of God's ministers, test it humbly yet candidly, by the aid of God's word, to 'hold fast that which is good' and act upon it (1 Thess. v. 21), but to avoid all scrutiny and imputation of motives, since to search the heart is the prerogative of God alone. 'Learn not to judge, for we do not know the secrets of the heart. We judge men by gifts, or by a correspondence with our own peculiarities, but God judges by fidelity.' Eobertson. 58 1 CORINTHIANS. [IV. 5— Td Kpvirrd tov o-kotovs. Cf. Ps. xliv. 21 ; Bom. ii. 16 and ch. xiv. 25. It clearly means the secret iniquity of the heart. 6 'eiraivos. The praise he deserves. 6. peTeo-XT]pdTio-a. Literally, I changed the form of. The Vul gate renders transfiguravi, Wiclif transfigured, Tyndale described in mine own person, the Geneva version, I have figuratively described in mine own person. St Paul changes the names of the persons, substi tuting himself and Apollos for the teachers most in repute at Corinth, that he might thus avoid personality. But the principles laid down in the preceding chapters were to be applied universally. to prj V7rep d yeypaTrrai. Translate, that ye may learn in our per sons the precept, Not above what is written. Bp Wordsworth quotes in illustration of the construction : ' Observe The rule of not too much, by Temperance taught.' Paradise Lost, Bk xi. 1. 528. See Critical Note. yeypaTrrai refers to the Old Testament Scriptures. We have no certainty that any part of the New Testament was written at this time, save the two Epistles to the Thessalonians, and perhaps that to the Galatians ; but see Bp Lightfoot's Commentary on this last Epistle, p. 40. The only place in the New Testament where the term Scrip ture is applied to any of the books of the New Testament is 2 Pet. iii. 16. See ch. ix. 10, x. 11, xv. 3, 4, 45, 54. St Paul either refers to Jer. ix. 23, 24, or to passages which speak of God as the source of all knowledge, such as Deut. xvii. 19, 20; Josh. i. 8; Ps. i. 2, cxix. 99, 100 ; Prov. viii. ix., &o. tva. pT|...pls TJpSv. Though St Paul had admitted the Corinthians into the same blessings as he enjoyed himself, he had no share in their Kal dcpeXov. The Apostle does not regard the persecutions and dis tresses he underwent as desirable for their own sake, but only as means to an end. The empire of evil is not to be destroyed without a conflict, and the sufferings endured by Christ's servants are the evidences that this conflict is going on, as well as the means by which victory is secured. But the best of those who are thus contending for the truth may lawfully wish that the conflict were over and the reign of the saints begun. Such a wish appears to be included in the words, ' Thy kingdom come. ' BcpeXov, properly a verb, has become in later Greek a particle, signifying ' would that ' and therefore followed by a finite verb. See Winer, § 41 and 2 Cor. xi. 1 ; Gal. v. 12 ; Bev. iii. 15. The aorist signifies, not the simple wish, which would be indicated by the future, but the desire for its immediate fulfilment, ' Would that ye could now begin to reign 1 ' The ' to God' of the A.V. is an addition for the sake of emphasis. 9. ydp gives the reason for ocpeXov. emOavaTlovs, condemned to death. A. V. approved to death. So the original version of 1611. Our modern Bibles read appointed with Tyndale and Cranmer. Cf. ch. xv. 31 ; Ps. xliv. 22 ; Bom. viii. 36 ; 2 Cor. iv. 11. It is possible that we have here, as in 1 Thess. iv. 17, an expression of that expectation of Christ's speedy coming which we 60 1 CORINTHIANS. [IV. 9— know was general among the Christians of the Apostolic age. We know (Mark xiii. 32) that the Apostle's inspiration did not extend to this subject. However this may be, the Apostles are represented as coming last in a procession of gladiators, devoted to death (Ter tullian renders the word bestiarios, ' appointed to fight with beasts,' see eh. xv. 32), and the whole universe, angels and men, are supposed to be spectators of the conflict. Cf. Heb. x. 33, xii. 1. The image is taken from the Isthmian games which were held near Corinth. See notes on ch. ix. 24 — 27. OeaTpov. Originally, as in English, the place where the spectacle is performed. Here only, in the sense of the spectacle itself. eyevijOnpev. As A. V. and B. V., 'we are made.' Kal dyyIXois. The absence of the article before this and the follow ing noun has been variously explained. Some regard it as merely a case of the omission of the article before nouns coupled together by conjunctions. But other authorities, as Meyer and Winer, regard the dyyiXois and dvBpwirois as specializing rig Kbaiup. ' The world, namely angels as well as men.' 10. pupol Sid Xpio-rdv. Fools on account of Christ, in reference to the labours and sufferings they underwent in His cause, but which it were folly to have undergone, if the Corinthian theory of the Chris tian life were correct, which placed the reward of the Christian in the things of this present world. See ver. 8 and ch. ii. 14, iii. 3. ippovipoi. Prudent, Wiclif; prudentes, Vulgate. It is scarcely necessary to explain that this language is ironical. They were unquestionably 'prudent' in this, that they spared themselves the labours and anxieties in which St Paul was so ' abundant ' (2 Cor xi. 23). 11. dxpi ttjs dpTi »pas. The Apostle would point out to his con verts the true glory of the Christian minister. Labour and suffering for Christ's sake are the marks of the servants of God, not self-conceit and self-praise. yvpviTevopev. See Critical Note. doraTOvpev. Later Greek word. It is used by Appian of the waves of the sea. 12. Ipyajdpevoi Tats I8£ais \epcrlv. Consult Paley, Horae Paulinae, 1st Ep. to Corinthians, No. vi., for a full discussion of the remarkable coincidence between this passage and the speech to the Ephesian elders in Acts xx. 34, where, though the words were spoken on a different occasion, and are related by a different author, we find statements exactly corresponding. St Paul, in this Epistle written from Ephesus, and in that speech spoken at Ephesus, states that he laboured with his own hands there, and in both eases the remark is dropped unde signedly. The coincidence is the best proof possible of the genuine ness both of Epistle and narrative. See also ch. ix. 6 and Acts xviii. 3; 1 Thess. ii. 9 ; 2 Thess. iii. 8. IV. 15.] NOTES. 6 1 XoiSopovpevoi evXoyovpev. Compare Matt. v. 5, 38 — 45 ; Luke xxiii. 34 ; John xviii. 23 ; 1 Pet. ii. 20, 23. 13. TrepiKaSdppaTa. The word means (1) that which is removed by cleansing, (2) that which is cast away to make something else clean, and hence (3) an expiation. K&Bapiia and xaBapubs are more often used in this sense in earlier Greek, as in Herod, vn. 197 Sioti KaBappiv rijs x^pys rroievp.ivwv 'AxaicSv ix Beorrporrlov 'ABd/iavra rbv AlbXov, xal fieXXSvrwv iuv Bveiv. See also Prov. xxi. 18 (LXX.), 7repi- xdBapiia (Heb. copher) Si Sixalov avofios, Kal dvrl eiBiwv aaivBeros. The expiatory sense must not be pressed here. St Paul seems simply to mean that he suffers ignominy in order that the Corinthians may escape it. eyevrjOTipev. We became or were made, i.e. from our being called as Apostles onward. irdvTwv. Of all men, rather than with the English versions, ' of all things. ' Trepdjrtipa. The precise synonym of wepixdBaptia, according to the laws of Hebrew parallelism, here introduced to emphasize St Paul's meaning, tp&w signifies to rub or wipe. rrepl tovto. The object of the foregoing passage might be mistaken, and therefore the Apostle refers to the mutual relation between himself and the Corinthian Church. His object is not reproach, but the amendment of their lives. It is the rebuke of a father, not the strong language of a man who harbours a 15. ydp gives the reason for riicva. TraiSaytoyovs. The rraiSaywyos (see Bishop Lightfoot on Gal. iii. 24) was originally (1) employed to escort the boy to school, and thence (2) was ' entrusted with his moral supervision.' dXX' ov iroXXovs iraTepas. We have here an interesting example of the fact that the spirit rather than the letter of Christ's commands is to be observed, and that one passage of Scripture is not to be 6a 1 CORINTHIANS. [IV. 15— strained so as to contradict another. ' Call no man your father on earth,' says Christ (Matt, xxiii. 9); that is, as explained by the present passage, in such a spirit as to forget Him from whom all being proceeds. !yu. Although the pronoun is emphatic, I begat you, the Apostle does not forget that it is 'in Christ Jesus.' Cf. ch. iii. 5—9. 16. pipT)Ta(. Imitators. Vulgate, imitatores. St Paul's was no spurious humility, such as has too often taken the place of real Gospel humility in the Christian Church. He could Venture to refer to his own example, where his conscience told him he had honestly striven to carry out his Master's commands. 17 — 21. Mission of Timothy, to be followed, if ineffectual, by strong measuees on the part of si' paul himself. 17. e,?repT'a. I sent, i. e. before this Epistle was written. The epistolary aorist is excluded by ch. xvi. 10. St Paul's affection for the gentle and somewhat timid Timothy is a remarkable trait in his character. From almost the beginning to the end of his ministry he had, not even excepting St Luke, no more trustworthy, affectionate, and faithful friend, nor one who more thoroughly understood his mind. Cf . Phil. ii. 19, 20, 22 ; 1 Thess. iii. 2 ; 1 Tim. i. 3 ; 2 Tim. iii. 10. It may be also valuable to remark how the common life of the believer and his Lord is ever present with St Paul. If Timothy is ' faithful and beloved,' it is ' in the Lord'; if St Paul has ' ways,' they are 'in Christ.' For Timothy's parentage and connection with the Apostle, see 2 Tim. i. 5, and Acts xvi. 1. It will be observed that the statement here undesignedly made is in precise agreement with Acts xix. 22. See Paley, Horae Paulinae, in loc. pov tIkvov dyaTrnTov Kal morov ev KvpCio. My beloved and faithful child in the Lord, implying that Timothy owed his conversion to the Apostle, cf. 1 Tim. i. 2, 18 ; 2 Tim. i. 2 ; where the same word is used which is here translated 'son.' dvapvTJo-ei Tas oSovs pov. A delicate hint that they had forgotten them. Tas Iv Xpio-Tm. An equally delicate hint that they are not St Paul's ways only. The repetition of the article emphasizes the hint. KaOws Travraxov Iv Trdcrn 4KxXr|cr£a SiSda-Ku. An additional reason why they should not be set aside at Corinth. 18. le(XeTe for the rec. o0e(XeTe. 11. tj for the rec. y has the sanction of the best editors. 13. egdpoTe NABCDFG, Vetus Lat. Vulg. The rec. xal i^apeTre is supported by E and the Peshito. It comes probably from the LXX. of Deut. xvii. 7 (where, however, many ancient copies have i(apeis). 1 — 8. The Case of the Incestuous Person. 1. oXcos. There is a difficulty in the translation of this word. It usually means altogether or on the whole. Neither of these renderings would give a good sense here. It occurs elsewhere in the N. T. only in ch. vi. 7, xv. 29, and in Matt. v. 34. In the first of these it has the meaning altogether. In the other two it has the usual meaning, with a negative, of not at all. Here it must be rendered ' universally.' ' It is everywhere reported,' vpapa £vpoi. The presence of a very small amount of evil in the Christian society imparts a character to the whole — a truth only too fully exemplified in the after-history of the Christian Church. From the evil that has crept into the Christian society men have taken occasion to deny its divine origin. The student of history will remember how dexterously Gibbon contrives to throw discredit upon Christianity by enlarging upon the short- E2 68 1 CORINTHIANS. [V. 6— comings of the early Church, and by evading the comparison between its moral elevation and the shocking demoralization of heathen society. The same words are to be found in Gal. v. 9. v'papa, KaOus lore d£vpoi. As ye are (called to be) unleavened, i.e. purged free from 'vice and wickedness' (ver. 8), 'so be also in fact.' See note on ch. i. 2, and Bom. vi. 3, 4. The Christian community was to be a ' new lump,' because it was placed among men as a new society — a society, the object and aim of which was to keep itself free from the defilements of the rest of the world. The Apostles of Christ constantly speak of Christians, not as they are in fact, but in view of the purpose of God in calling them. Kal ydp. ' And I give you an additional reason. Purge out the old leaven, not merely because of its intrinsic vileness, but because Chris tians have a perpetual Passover to keep.' t4 irdo-xa Tjpwv. Meyer here remarks that St Paul regards Christ as having been slain on the day of the Paschal Feast. We may add that he also explains how the Last Supper was called by Christ a Passover (Luke xxii. 15). For in truth it was a real Passover, though not the Passover of the old, but of the new Law, a standing witness to the fact that Christ has become our continual food (cf. Aquinas, Lauda Sion, cited by Dean Stanley, 'Novum Pascha novae legis'). Christ was the Passover, (1) because He was the Lamb slain from the foundation of the world (Bev. xiii. 8), of which the Paschal Lamb was a type (cf. John xix. 36) ; (2) because His Blood, sprinkled on the soul, delivers us from the destroying angel; (3) because we feed on His Flesh and Blood (John vi. 51 — 57), and are thereby nourished for our escape from the 'land of Egypt, the house of bondage.' This is why we are to purge out the old leaven, because Christ, the Paschal Lamb, has been slain, and we V. 9.] NOTES. 69 are bidden to keep perpetual feast on Him. It is not improbable (see ch. xvi. 8) that this Epistle was written about the time of the Passover. On this point consult Paley, Horae Paulinae in loc. ItvOtj. Literally, was sacrificed, i. e. once for all. Cf. Heb. vii. 27, ix. 25, 26, x. 10. The more literal translation of the passage is, for our Passover was sacrificed, even Christ. 8. wore eopTd£upev. So, therefore, let us keep festival, referring to the perpetual feast the Christian Church keeps on the Flesh and Blood of her Lord. Not 'the feast' as in our version, which would imply the Paschal feast. KaKtas. Vice, cf. ch. xiv. 20. These are genitives of apposition. eiXiKpiveCas Kal dXTiOeias. clXixpivela is derived either (1) from a word signifying to revolve, as though rejecting by its rapid revolu tion all extraneous matter, or (2) by most etymologists from etXy, the sun's rays, or rather lieat, which by their searching character would iTnmp.rli«.tely reveal the presence of any impurity. It would, there fore, seem to mean transparent honesty of purpose and character. See Plato, Phaed. 66 a, 67 a, where this word is used to express the pure essence of a thing without any foreign admixture. There is a remark able coincidence between Plato's language in this last passage, and that of St Paul. Plato speaks of Trdv to elXixpivis' tovto S' iarlv taws raXy&is. 9 — 13. Application of the same Principle to Offendebs geneeally. 9. eypaipa. This is probably not the epistolary aorist, but refers to a lost epistle. See next note. From the particular case, and the reflections it suggested, we now come to general rules of conduct on this subject. The Apostle would not have his converts flee from the world, as so many did in later ages, but remain in it and leaven it. This course must bring them into contact with many ungodly men, whose evil example they must not follow, but whom they cannot altogether avoid, unless they would retire altogether from the active business of life. But if any member of the Church bring dishonour on the Christian name by such sins as those which are named, the Christian is bound to shew his sense of such flagrant inconsistency and hypocrisy, by refusing even to sit down to a meal with him. It is not difficult to follow the spirit of such an exhortation now, though it may be impossible to observe its letter. We cannot help meeting men of depraved morals and irreligious lives in business or in general society ; we can, nay we must, refrain from making such persons our associates and intimates. ev to emo-ToXjj. In the Epistle. As in 2 Cor. vii. 8 the same words are used in reference to this Epistle, it has been concluded that mention is here made of a former Epistle which is now lost. Estius calls attention to the fact that in 2 Cor. x. 10 St Paul speaks of his 'letters' as though he had written more than one to the Corinthian Church. It is not probable that all St Paul's letters have lo 1 CORINTHIANS. [V. 9— come down to us, and therefore we may conclude, with the majority of commentators, that the reference is to an Epistle no longer extant. o-vvavap£yvvo-flai. Just as in English, be mixed up with, or possi bly middle, mix yourselves up with, i. e. associate on friendly terms. 10. irXeoveKTais. This word is derived from lxu ano^ rrXiov. Hence it signifies (1) one who has more than enough, (2) who desires more than enough of whatever kind, (3) one greedy after gain. In some passages it, as well as TrXeoveKreiv and TrXeovc^a, is used of sensual sin, as in Eph. v. 3 ; 1 Thess. iv. 6. In this verse, as well as in Eph. v. 5, and Col. iii. 5, these words are connected with idolatry ; either (1) because the love of riches is a kind of idolatry (1 Tim. vi. 17) or (2) because the idolatrous rites of heathenism were so frequently stained with sensual indulgence. The verb formed from it generally signifies to overreach, take advantage of. Thus in 2 Cor. ii. 11 it is translated ' get an advantage of,' in vii. 2 'defraud,' and in xii. 17, 18 ' make a gain of.' Dean Stanley illustrates its use by the word covet as used in the Tenth Commandment ; first in the ordinary sense of covetousness, ' thou shalt not covet thy neighbour's house,' and next in the sense of sensual desire, ' thou shalt not covet thy neighbour's wife.' We may also compare the words greed and greedy, which coming from the Anglo-Saxon grcedan to cry, and kindred with the Gothic greitan, the Lowland Scotch greet, and the Italian gridare, words of similar signification, have diverged from one another in sense, and are used, the former exclusively of gain, the latter of the indulgence of appetite. Plato, Phaed. 91b, uses rrXcovexriKiSs as equivalent to 'with an eye to one's own interest.' Aristotle uses rrXeoveKreiv as equivalent to l?xwv to rrXiov. See Nic. Ethic, v. 9 iripov ydp dyaBov irrXeovixTei olov Sb£ys rj rov drrXws KaXov. In ix. 8, he uses it of xpy^aTa> n-Lcy, ySovy awiiariKr). 11. eypaipu. Literally, I wrote, i. e. in the former Epistle. dyopaljd pevos, i. e. as being so in name only. apTraij. Ladn rapax, a kindred word. Distinct from the covetous man in that he uses force rather than fraud to deprive men of their property. 12. t£ ydp poi. The connection of thought in this and the next verse is as follows : ' You have supposed me to have been urging you to abstain altogether from any kind of intercourse with sinners. You misunderstood my meaning. I only meant to refer to the members of your own community. As you might have gathered from your own practice, which is confined to the Christian body, I have no authority to deal with those without. They are in the hands of God.' And then he abruptly adds, ' Cast out the wicked man,' or 'the evil thing.' See Critical Note on ver. 13. ovxl. tovs &rds NBC, aocpbs ovSeis FG, rec. aotpbs oiiSi ets. Vulg. has sapiens quisquam. 11. Xpio-rov KBCDE Vetus Lat. Peshito. Vulg. Bee. omit with A. 20. [koI ev irvevpaTi vpwv aTivd Iariv tov Oeov, at end of verse.] Omit KABCDEFG Vetus Lat. and Vulg. Bee. inserts them with Peshito. The words are not found in the earlier Fathers. Thus Irenaeus in his work on heresies, Book v. 15, leaves out the words. Tertullian, De Resurrectione Camis, ch. x., also omits them, and still more distinctly in his De Pudicitia, chap. xvi. But by the time of St Chrysostom they had found their way into the text, and he comments upon them. They seem clearly to have been added by some ascetic who thought that without an addition of some kind undue honour would seem to be paid to the body. Alterations and additions are made for similar reasons in ch. vii. 5. 1 — 11. The Way to settle Disputes in the Chbistian Church. The principle is here laid down which is to guide Christians in their lawsuits. Disputes about property are treated by the Apostle as matters of the most trifling import. To call in the unbelievers to settle the disputes of Christian brethren was an act of audacity al most beyond the belief of the Apostle (ver. 1), and in marked contrast to the feeling prevalent in the Christian Church at its first founda tion (Acts iv. 32). It were far better for a Christian to suffer the utmost wrong, than to bring such a reproach upon the name of Christ (ver. 7). The disputes of Christians were therefore settled by private arbitration, a custom which continued until Christianity was formally established as the religion of the Roman Empire. In the so-called Apostolical Constitutions, which were drawn up in the second or early in the third century, we find a provision that these private courts of arbitration should be held early in the week, that any disputes which might arise might be set right before the following Sunday. Such courts of arbitration have given place to the Christian courts of law, before which it often becomes necessary for a Christian to plead, lest violent or covetous men should dissolve the framework of society. Yet the principle of this passage should guide us still, of regarding mutual love as of more importance than 'the things that pertain to this life,' of preferring rather to suffer wrong than to appeal to the law, unless 7 2 1 CORINTHIANS. [VI. 1— some more important matter is at stake than our individual loss or inconvenience. 1. ToXpa. The word is a strong one, expressive of what St Paul felt to be the grave evil of a contentious spirit in Christian men. tis. Some particular person or persons are in St Paul's mind. It is not an imaginary case. See ver. 6. But we may observe how carefully St Paul avoids naming any one throughout the Epistle. KpCveo-Oai. The middle has a reciprocal sense, like povXeieaBai and owrlBeaBai. See Winer, Gr. Gram. § 38. dSCKiov. Chrysostom remarks that whereas St Paul has this word here, he uses d7r(s S^eanv, dyaBbs yivov. So also Xen. Oec. n. 7 i£bv aoi 'you are able'. The translation 'all things are lawful' encumbers the argument with a proposition St Paul haB not advanced. Chryso stom, however, combats the difficulty, thus proving that he interprets by lawful. Observe the contrast between l^ean and i£ovaiaa8yaop.ai, which may be expressed in English thus, ' I have the power to do all things, but I will not be under the power of amj/thing. ' These words are repeated four times in this Epistle, and the clause which follows twice. See ch. x. 23. The limitations thus imposed on the actions which it is in our power to commit are three. First, the action must tend to our own benefit and that of others ; next, the power to do a thing must not be held to involve us in any necessity of using that power, and lastly, the power, when used, must produce edification. dXX* ov irdvTa o-vpepei. av/jcpipw, lit. to bring together, means here to profit. Aristotle, Nic. Eth. vni. 9, uses the word in connec tion with the pay of sailors, the booty or victory of soldiers, the mutual advantage of citizens, and the like. So the English word expedient (profitable, margin, spedeful, Wiclif) from ex and pes, sig nifies originally, the condition of one who has his feet free ; and hence that which frees us from entanglements, helps us on, expedites us, as we are accustomed to say. Its opposite, that which entangles us, is similarly called an impediment. Cf. the word speed. The sense 'that which is advisable for the sake of some personal advantage,' 'expedient' as opposed to 'on principle,' is a more modern sense of the word. Hence the meaning here is profitable: i.e. for others as well as ourselves. Cf. ch. vii. 35, x. 33, where the derivative of the verb here used is translated 'profit.' Bobertson gives a valuable practical illustration of the principle here laid down, accepting, how ever, the translation ' all things are lawful.' ' In the North on Sunday, men will not sound an instrument of music, or take a walk except to a place of worship. Suppose that an English Christian found himself in some Highland village, what would be his duty? "All things are lawful" for him. By the law of Christian liberty he is freed from bondage to meats and drinks, to holidays or Sabbath days; but if his use of this his Christian liberty should shock his brother Christians, or become an excuse for the less conscientious among them to follow his example, against the dictates of their own conscience, then it would be his Christian duty to abridge his own liberty, because the use of it would be inexpedient,' or rather, un profitable. See also ch. xiv. 31 — 33. e|ovo~iao-OTJo-opai. Compare the use of the same Greek word in Luke xxii. 25, 'exercise authority,' and also in oh. vii. 4. 13. ri (3po5paTa T-jj KoiXCa Kai tJ KoiXia tois (ipaSpao-iv. Foods for the belly and the belly for foods. St Paul here points out that the VI. 15.] NOTES. 77 view of these questions taken by himself is the very reverse of that taken by the Corinthians. To them fornication is a light matter, and the question of food offered to idols of supreme importance. To him fornication is a violation of the first principles of human society, the eating or refraining from certain kinds of food a thing in itself entirely indifferent. 6 8e Beos Kal TavrTiy Kal TavTa KaTapyrjo-a. Both foods and that which digests them are perishable things. They therefore shall one day become useless, and therefore cease to be. For xaTapyt)aei see notes on ch. i. 28, xiii. 8. to 8e crwpa ov Tfj iropveCa. St Paul is led, by the importance he attaches to this point, to treat it first. The abominable licentious ness of heathen cities in general, and of Corinth in particular (see Dean Stanley's note on ver. 12) had led to a general conviction that the body was for fornication. St Paul contradicts this, and most emphatically proclaims that what was always permitted among hea thens, and even in some cases enjoined as a religious rite, was dis tinctly in itself are unlawful act, not excusable on the plea of neces sity, which he had admitted in the case of meats, nor, like them, a question of 'nicely calculated less or more,' but contrary to the laws laid down by God for man, and calculated to deprive men of the blessings of the Besurrection. dXXd t<3 KvpCio. It is noteworthy that St Paul does not say that the body will be brought to nought. There is a sense in which it will, but (see ch. xv.) another and more important sense in which it will not. Kal 6 Kvpios tu o-upaTi. It was to save the body originally de signed for Him, that Christ came. See Bom. viii. 11 ; Eph. v. 23 ; Phil. iii. 21. Also ver. 20, ch. xv. 36 — 44, and the article in the Apostles' Creed, 'I believe in the Besurrection of the Body.' 14. Kal i]pds e£eyepel. Christ's Besurrection is the pledge of our own. See ch. xv. 23. 8id Trjs Svvdpews avTov. It is impossible to say for certain whether the word abrov refers to the Father or to Christ; but the analogy of John v. 21, 25, 28, xi. 25, and especially 2 Cor. iv. 14, would lead us to the conclusion that Christ is here meant. Yet see Eph. i. 19, 20. There seems to be a distinction implied here between the raising of Christ (rjyeipev), who saw no corruption, and the raising us (i%eyepei) from our state of corruption through the power of Christ. 15. ovk o'iSaTe. A fresh argument. Not only will our bodies be raised up hereafter, but they are the members of Christ now. This solemn truth, that by our calling as Christians we are so closely united to Christ as to be ' members of His Body, of His Flesh and of His Bones' (Eph. v. 30 if the reading be correct) is employed here to remind us of the restrictions placed upon our Christian liberty. Our body is Christ's, nay it is, in a sense, a part of Christ Himself. It may not be used in violation of the laws imposed upon it from the 78 1 CORINTHIANS. [VI. 15— beginning by God. Nor may it be used to the detriment of others, who equally, with ourselves, belong to Christ. And the sin here reproved leads to all kinds of misery and wretchedness, and that because (ver. 18) it is a violation of the eternal law of God impressed upon the human body. dpas ovv. The deliberateness of the act is here pointed out, as well as the violence it does to our Christian calling. 16. tj ovk otSaTe. Not wltat? as in A.V. Bather, 'Or do ye not know, ' introducing a fresh consideration to that in the last verse. els o-dpKa pCav. No words could more plainly shew than these and the words of the last verse, what a monstrous perversion the sin here mentioned is of the mysterious union between the sexes sanctified by God in Holy Matrimony. No words could more strongly imply than those which follow, that he who is ' joined to a harlot ' thereby separ ates himself from the Lord. 17. d KoXXupevos tu> icvpCip. Literally, cleaveth to the Lord. No words, save perhaps those in John xvii., could more forcibly express the closeness of the union between Christ and His faithful disciple. The use, moreover, of the identical word in this verse with that which in the last verse is used of a very different kind of union is intended to intensify the contrast. 18. irdv dpdpTT|pa. This word signifies some particular error, auaprla the general tendency to error. See Arist. Nic. Eth. v. 8, vi. 8. It is remarkable that a/idpry/ja is common in classical, rare in Biblical Greek. Precisely the reverse is the case with duaprla. And this because both the Law and the Gospel recognized sin as a prin ciple. See 1 John iii. 4, v. 17. Iktos Toil o-iopaTos. That is, every other sinful act which affects the body approaches it from without or affects particular members. But this sin takes the body itself as a whole and makes it an instru ment of sin. els to tBiov o-upa dpapTavei. The precise meaning of d/naprdva is to miss the mark. Thus what is meant here is that one guilty of this sin runs counter to the fundamental laws impressed on the human body from the first. The sexes were created simply and solely with a view to the Divine institution of the family. The mutual affection of parents is absolutely necessary to the welfare of the family, and this, again, can only be secured by the exclusive and permanent character of the marriage relation. See Gen. ii. 24. The formation, therefore, of any physical ties between the sexes, short of this exclusive and permanent one, is a violation of the first principles of human society. The Divine anger is therefore plainly manifested against those who do such things. See Bom. i. 24, 27—32. In particular, history shews abundantly that no sin has such power as licentiousness to dissolve the very framework of society, by loosening the bonds of mutual confidence and mutual respect on which that framework reposes. VII.] NOTES. 79 19. vaos tov ev vpiv ayCov TrvevpaTos Io-tiv. See note on ch. iii. 16. Observe also that God in Christ acts through the Spirit (cf. vv. 11, 15 of this chapter), so that 'we are the temple of God' because 'the Spirit of God dwelleth in us.' Nothing can be more effectual than the thought of such an inhabitation, as being the result of our Christian calling, to restrain us from the sin here mentioned. o5 ?xCT« «""> 8«ov. Whom ye have from God, referring to the Holy Spirit. Cf. John iii. 5, xiv. 26, xv. 26; Acts ii. 33. The A.V. and B. V. ' which ' is very misleading here. ovk lore eavrov. Cf. ch. vii. 22; Eom. vi. 18, 22; John viii. 36; also Bom. xiv. 8. The Scriptures frequently remind us that we have passed from slavery to sin into slavery to Christ, the latter slavery, however, being the true freedom of man, enabhng him to fulfil the law of his being. 20. Tiyopdo-Or|Te ydp Tiprjs. Ye were bought with a price, the ¦one sufficient Sacrifice, Oblation and Satisfaction made for the sins of the whole world' by the Death and Passion of our Saviour Christ. Cp. Acts xx. 28; 1 Pet. i. 19; 2 Pet. ii. 1; Bev. v. 9, &c. For the con struction see Winer § 30 and Mt. x. 29, xxvi. 9 ; Acts vii. 16. 8o£do-aTe Stj. Cf. ch. v. 13, note. Sr) with the imperative gives urgency to the command. 'Now glorify,' not 'therefore,' as in A.V. ev tw o-upaTi. It is impossible to help seeing how much the inser tion of the words in the rec. text has weakened the force of the exhortation here. After a most striking passage deprecating the misuse of that body which God created and which He has promised to raise, St Paul concludes with the two forcible arguments that the body is the shrine of the Holy Ghost, and that the most precious price was paid for its redemption. And he then ends with the emphatic and somewhat abrupt summing up of the whole argument, ' Glorify God, I beg, in your body.' CHAPTER VII. 3. tt|V dipeiXrjv XABCDEFG, Vetus Lat., Vulg., Tertullian, and every version of importance except the Peshito, which, with rec. , has ryv dcpeiXoaivyv etivotav. 6. [rfj VT)o-reCa Ka£] rec. before ry rrpoaevxv with Peshito. Text NABCDEFG, Vetus Lat. Vulg. lyre NABCDEFG. Bee. avvipxyaffe is supported by some versions. But Vetus Lat. Vulg. and Peshito support a different reading to rec, while some copies of the first omit the verb altogether. The evidence, therefore, on the whole, is strongly in favour of the text having been amended on doctrinal grounds. See notes below. It is remarkable that St Chrysostom, in the present text of whose commentary the words omitted appear, makes no allusion to them in his remarks upon it. But he refers to them expressly elsewhere. 80 1 CORINTHIANS. [VII.— 13. TovdvBpa. NABCDEFG, Vet. Lat., Vulg., Peshito. Eec. airbv. 14. dSeXcpio. NABCDEFG, Vetus Lat. dvSpi rec. with Peshito and Vulg. Irenaeus however (Lat. vers.) and Tertullian support the rec. They may, however, have been quoting loosely. The word dvSpi would naturally occur to the mind of a copyist, while it is diffi cult to understand the introduction of dSeXcpip. 17. pepe'piKev NB. iiiipiaev ACDEFG, 18. KeKXnTai NABDFG. Eec. ixXyBy. 28. yapTjo-Tjs KB, yap.yay A, Xdfiys yvvdixa DEFG. Eec. yrfftys. 29. eo-Tiv to Xoiudv XABD. Bee. places iariv after to Xo«t6v with E. Some MSS. and ancient versions have iariv in both places. The punctuation varies with different editors. But there is early author ity for that adopted in the text. 31. tov Koo-pov NAB. DFG add tovtov. rip xoapiw rofrrip rec. with E. 34. Kal peplpio-Tai Kal t] yvvr| Kal t| irapfle'vos k.t.X. The text here is in the greatest possible confusion, nor is it easy to give a clear idea of the various texts, punctuations and translations. First of all Tischendorf adds Kal before and after p.ep.ipiarai to the rec. text. He further accepts the rec. text as far as p.epip.vq. on the authority of DEFG, Vetus Lat. Peshito, and some MS. of Vulg. After y yvvr), Lachmann, Tregelles, Westcott and Hort add y dyaixos, with B and Vulg. They leave these words out after y rrapBivos. NA have them in both places. There are thus the following main texts, xal p.ep.ipiarai xal y 7VP7/ xal r) rrapdivos r) ayap^os piepiiiva k.t.X. (Tischendorf). Kai p.ep.ipiarai xal y yvvy y d7a,u.os Kal y rrapdivos jj.epip.vc} k.t.X. (Tre gelles, and Westcott and Hort), and Kal pep.ipiarai xal y 7W7) r) dyauos xal y rrapdivos y dyapios. So Lachmann. The punctuation also differs. The other editors mentioned place a period after p.etiipiarai, connect ing it with what goes before. Tischendorf and rec. have no stop there, and connect it with what follows. The Latin Fathers, ap parently without exception, connect p.ep.ipiarai with what follows. Tischendorf also places a colon after rrapBivos. The uncials throw little light on the question of punctuation. It seems best on the whole to accept the rec. punctuation ' quum pro testimoniorum gravitate, turn pro sensu atque sententiarum loci cohaerentia' (Tisch endorf). See more below. dpeVfl NABDEFG. 35. crvpipopov NABD. evtrdpeSpov NABDEFG. 37. t8CeC8opai. The present implies habitual purpose. Either (1) the Apostle from his tenderness towards .them spares them the recital of the many sorrows that will befall them, or (2) he is anxious to spare them the sorrows themselves. See note on next verse. 29. tovto 81 <|>r|pi. The conclusion of the whole matter. The time is short, the world is passing away. In whatever condition a man is, let him live in a constant state of readiness to abandon it at the bidding of God. Let him keep his soul unfettered by the ties, the VII. 31.] NOTES. 89 enjoyments, and above all, the cares of this life. There are several ways of rendering this passage, but they do not materially affect the meaning. d Kaipds. The present order of things. o-vveo-TaXpeVos. Is drawing to a close. Literally, has been drawn together. St Paul here expresses the idea so common in his day, that the end of the present dispensation was to be expected immedi ately. See 1 Thess. iv. 15 — 18, and note on ver. 31. 'But in such times as these let those that have wives be as those that have none, as St Paul said when he told his people under the.Boman emperor to be above begetting slaves or martyrs. A man of the people should keep himself as free from incumbrance as he can just now. He will find it more easy to dare and suffer for the people when the time comes.' Eingsley, Alton Locke, c. 10. to Xoiirdv. The punctuation of the different editors varies here a good deal. Some take to Xonrov with what goes before, in which case we must render the time which remains is shortened (or is shortened from henceforth). So the Peshito. But the Vetus Lat. and Vulg., as well as Tertullian, connect to XouroV with what follows. So Tischen dorf, Westcott and Hort (text). tva. See note on ch. iv. 2. It is impossible to suppose that the Apostle meant that the time was shortened in order that the disciples might live the life he proceeds to describe. 30. Kal 01 x°-'p°vTes ws v.r] xaCpovTes. 'Look round this beautiful world of God's : ocean dimpled into myriad smiles ; the sky a trem bling, quivering mass of blue, thrilliDg hearts with ecstasy; every tint, every form, replete with beauty. God says, "be glad." Do not force young, happy hearts to an unnatural solemnity, as if to be happy were a crime. Let us hear their loud, merry, ringing laugh, even if sterner hearts can be glad no longer ; to see innocent mirth and joy does the heart good. But now observe, everlasting consider ations are to come in, not to sadden joy, but to calm it We are to be calm, cheerful, self-possessed; to sit loose to all these sources of enjoyment, masters of ourselves.' Bobertson. KOTexovTes. This word is used in two different senses in the N. T. Here, and in 2 Cor. vi. 10, the intensitive sense of Kard in composition is required (see note on next verse). In 2 Thess. ii. 6, 7, the sense of holding back must be given. In Bom. i. 18, it is doubt ful which sense is to be preferred. p.r) throughout the whole of this passage denotes that the proposition is hypothetical. 31. tov kao-pov. See Critical Note. The rec. text is a grammatical correction. The accusative after xpy°~Bai is not found elsewhere in N. T., nor in classical Greek. See Meyer in loc. KOTaxpwpevoi. Either, as not using it to excess, as in ch. ix. 18, or, with A. V. as not abusing it. Cf. the Latin abutor, which has both meanings. 9o 1 CORINTHIANS. [VII. 31— irapdyei ydp to o-xijpa tov Kdo-pov tovtov. Is passing away, as a scene in a theatre (see Stanley and Alford's notes). This translation brings out yet more clearly the belief of the early Church in the speedy coming of Christ. Cf. 1 John ii. 17. Also 2 Pet. iii. 10. 32. dpcptpvovs. Free from anxiety. One great reason why the Apostle recommends celibacy is the freedom that it gives from anxiety about worldly matters, the opportunity it offers of ' attending upon the Lord without distraction.' But the Apostle does not desire his advice to be a snare to entangle those who feel that they can serve God with less distraction in the married state. He leaves it to all to decide for themselves according to their sense of what is most desir able and becoming in their own case. The words dp.eplp.vovs, piepipvo), translated ' without carefulness,' ' careth,' in A.V., were intended, as in Matt. vi. 25, 27, 28, 31, 34 (where our translation has 'take thought'), to express the idea of trouble, anxiety. See B. V. Anxiety, anxious, however, convey a clearer idea to readers in the present day. 34. Kal pepepio-Tai. See Critical Note. The Vulgate, Calvin, Lachmann, Tregelles, Westcott and Hort and others place a period after p.ep.ipiarai. Tischendorf decidedly rejects this ('nihil nobis placet'), and Jerome himself (the translator of the Vulgate) admits that it is not the translation he has found in his Latin copies. But that translation he rejects as incompatible with 'Apostolic truth.' The objection to placing a period after pepipiarai is twofold. (1) yvvr) is used throughout this chapter in the sense of wife, as distinct from virgin. (2) pepifa is not used in N.T. and seldom, if ever, elsewhere, in the sense of distract, which is (in N. T.) expressed by piepiuv&u or rrepiairdw (see below). On these grounds Tischendorf s punctuation seems preferable. The literal rendering then is And both the wife and the virgin have been divided off from each other, and the sense is that a distinct path in life has been marked out for the wife and the virgin, or as Bp Wordsworth translates 'the wife and the virgin, each has her appointed lot.' So Chrysostom. For p.epi£w see ver. 17. Also i. 31 (where we could hardly translate 'Is Christ distracted?'); Mark iii. 26, vi. 41; Eom. xii. 3; 2 Cor. x. 13. We may also compare the use of ji.ep.epiap.ivov in Lucian, Deorum Dial. xxrv. 1 dXX' eri Kal vexpixd awSiairpdrreiv p.ep.epiap.ivov. 35. Ppoxov. 'Snare,' A.V. Better noose. evirdpeSpov. Literally, sitting conveniently before (or beside). Dean Stanley refers to Martha and Mary in Luke x. 39—41, as an exact illustration of this expression. Martha is 'cumbered with much serving,' Mary sits at Jesus' feet. direpio-TrdoTws. The word rrepiarrdw is a very expressive one and is precisely equivalent in Luke x. 40 to our distracted. Here the meaning is, not drawn in different directions by various considerations. 36. 86 On the other hand. da-xf|poveiv. See Lucian, De Sacrif. c. 7 y 'Via Si 7ru>s oix daxy/novei; Our modern colloquial English has imitated this expression. It is VII. 37.] NOTES. 9 1 ¦bad form' to do this or that. See ch. xii. 23, xiii. 5, and Eom. i. 27; Bev. xvi. 15. See also eiaxyp-ov, ver. 35 and ch. xii. 23, 24, xiv. 40. rr]v TrapBlvov a*rov. I.e. his daughter. The advice here given is to parents. In St Paul's time, and in most continental countries now, it is the parents who decide on the marriage of their children. In France, and in some other foreign countries, the young people very often do not even see one another before they are contracted. But St Paul thinks it might in some eases be 'unseemly' conduct on the part of a parent to refuse a proposal of marriage for a daughter who desired to serve God in the married state. ' That the maiden's will should be left entirely out of account by Paul can surprise no one who is aware of the power given to fathers among the Jews (comp. Ewald. Alterth. p. 287) and Greeks (Herm. Privalterth. § 30 ff.).' Meyer. Idv tJ vire'paKpos. Either (1) as A. and E.V., if she be past the flower of her age, or more probably (2) if she have reached the age of maturity, implying her having past the period at which she attained it. The word is not found in classical Greek. In Eustathius, the well-known commentator on Homer, the word is used in sense (1). Here the context seems to require (2). The classical equivalent for (1) is rrapaxpAfw. Aesch. Epist. 10 uses viripwpov in sense (2). Kal ovtus deCXei yCveo-Oai. Literally, and so it ought to be ; that is, if it be fair and reasonable that the wish of either or both parties should be carried out, and it would be harsh to act otherwise. Some think that the reference is to the disgrace incurred by a maiden, especially a Jewish maiden, who had passed the age of maturity and was still unmarried — a disgrace which also attached to a Jewish father who had not provided a suitable marriage for her. Cf. Ecclus. vii. 25, 'Marry thy daughter, and thou hast performed a weighty matter.' The Eabbis advised rather that a slave should be released as a husband for the daughter, than that she should remain unmarried. Others, again, think that the danger of sin (vv. 2, 5, 9) is here referred to. See Ecclus. xiii. 9. yapeCTuo-av. I.e. the daughter and her suitor. 37. pT| i-jiuv dvdyKT|v. This might be the case either (1) if the maiden be not specially desirous for the married life, or (2) if her hand be not sought in marriage, or (3) if, when sought, she be unwil ling to accept the proposal. The language of the Apostle embraces all three suppositions. eipvo-tav 8e exei. The legitimate authority of the parent is great, but he has no right to treat his children as mere chattels. He can only be said to have 'power over his own will' when he can act with out selfishly thwarting the reasonable wishes of those whom God has committed to his care. Kal tovto KeKpiKev. 'If in other lighter actions nothing is per mitted to children without the authority of their parents, much less is it desirable that freedom should be given them in contracting ma trimony.' Calvin. 92 1 CORINTHIANS. [VII. 37— TTjpeiv ttjv eavTov irapflevov. To keep his own daughter at home unmarried. 38. Kal d yap£i>v. The idea in the Apostle's mind is that both do well. But whether we read Kal or Si in the apodosis, the sentence involves an anacolouthon. The difference between the rec. ixyapdfav and the text is that the former emphasizes the parting with the daughter, 'marry ing her off,' as we say, while the latter signifies the simple giving in marriage. The reading rroiyaei implies that the practice the Apostle is recommending is not a common one at present but that he hopes it will become so. It was the failure to discern this which led to the correction into the more obvious 7ro«r. 39, 4©. The Second Marriage op Women. 39. yvvr) SISeTai. The perfect marks the permanent nature of the marriage contract. See Bom. vii. 2. Idv 81 Koi|rr|8rj 6 dvrip. Literally, if her husband sleep, or rather, perhaps, be laid to sleep, the word generally used of the death of Christians, of the saints of the old covenant and even of the heathen. The phrase is as old as Homer. See II. xi. 241, and Soph. Electr. 509 6 rrovTiaSels MvprlXos ixoiudBy. Cf. Matt, xxvii. 52; John xi. 11 ; Acts vii. 60, xiii. 36. St Paul uses it in ch. xi. 30 and ch. xv. 6, 18, 20, 51, and in 1 Thess. iv. 13, 14, 15. The writers of the Old Testament also described deaththus, as, for instance, in Deut. xxxi. 16; 1 Kings ii. 10; Dan. xii. 2. Thus death is robbed of half its terrors. It is a condition of partially, not wholly, suspended consciousness; a waiting of the soul, in union with its Lord until the great awakening. Calvin remarks that to infer from this passage that the soul, separated from the body, was without sense or intelligence, would be to say that it was without life. See 2 Cor. xii. 2. The aorist here, as in drridavov, referB not only to the past act, but to the present condition. pdvov ev Kvp£io. Cf. 2 Cor. vi. 14. The marriage of widows was discountenanced, but not forbidden. Under certain circumstances it was even enjoined. See 1 Tim. v. 9, 11, 14. But under all circum stances mixed marriages were to be avoided. 40. 8ok5 81. Not that there was any doubt in the Apostle's mind on this point. The word used implies full persuasion that in the advice he had given he was speaking under the direction of the Holy Spirit. Kdyu. Not, as A.V. 'I think also,' but 'I think that I, too,' as well as others. VIII.] NOTES. 93 CHAPTER VIII. 2. eyv»Kevai NABDEFG. [obSiv] after olirrw omit NABDFG. Vetus Lat. Vulg. E and Peshito insert it. eyvu NABDFG. iyvwKe rec. with E. 4. [fVepos] after Oeds omit NABDEFG Vetus Lat. Vulg. Irenaeus. Bee. inserts with Peshito. Most probably a marginal gloss. 7. o-vvnOeto. NAB. Bee. avveiSyaei DEFG Vetus Lat. Vulg. Peshito, Tertullian (De Pudicitia c. 14). It is very difficult here to tell which is likely to be the original reading and which the gloss. The early authority of Tertullian will weigh with many in favour of the rec. text, and the fact that the citation is not verbal proves that his text has not been corrected to agree with the copies of the N. T. avvy- Beia, however, only occurs once again in St Paul's writings (ch. xi. 16) and then in a slightly different sense. 8. irapao-TTJo-ei NAB. rraplaryai rec. with DE Vetus Lat. Vulg. Orig. ovTe Idv (pdyupev. This is the order of NDEFG Vetus Lat. Vulg. (authorized ed.) and Peshito, and many of the earlier Fathers. Lachmann, Tregelles, and Tischendorf in his earlier editions, transpose the order, placing idvp.y vo-ioi. Knowledge is a good thing in its way, but it needs to be under the guidance of a higher principle. We may know that ' an idol is nothing in the world. ' And all the use we may make of that knowledge may be to despise the poor creature who does not know what we know, and to use the liberty our knowledge gives us in a way to do him infinito harm. Something else than a knowledge like this is wanted in order to ' build up ' the Church. t] Se dydTrr) oiKoSopei. Love buildeth up. Nothing has done more to obscure the connection between different passages of the New Testa ment, and to weaken our sense of the identity of sentiment between its different writers, than the use sometimes of the English word love, and sometimes of the word charity, derived from the Latin caritas, to translate the Greek word uniformly used throughout. OZ(co5o^ei intro duces a metaphor taken from the gradual building of a house, and applied either (1) to the gradual formation of individual character, or (2) to the growth of the Christian Church. The word is found in both significations in ch. xiv. 4, but it is more commonly used in the second. See Eph. iv. 12, 16, also eh. xiv. throughout ; and notes on ch. iii. 17, vi. 19. 'It is love that edifieth;' love that builds up both the character of the individual man and the society, each member of which is ' chosen in Christ, ' to be ' holy and without blame before God in love.' Cf. also 1 Tim. iii. 15 ; 1 Pet. ii. 5. 2. eyvioKevai. This word implies the knowledge which comes from observation and experience. The rec. elSivai would substitute rather the idea of intuitive knowledge. See above, ii. 11, note. ovtto eyvw. He has never yet known. The aor. here is equivalent to the English perfect, in the sense of a condition which has become habitual. KaOws Set yvwvai. We may be puffed up by our knowledge, but it is with very little reason. Whatever our knowledge, it is at present very imperfect. There are ' more things in heaven and earth than are dreamed of in our philosophy.' The truest and most perfect know ledge, the Apostle hints, comes from God, and its name is love. 3. ovros eyvwo-rai vtt' avTov. Cf. 1 John'iv. 10. Also y dykiry ix tov Beov iarlv ib. ver. 7. St Paul carefully corrects his language in Gal. iv. 9, to avoid any mistake on the question of the source whence our moral qualities come. Cf. also ch. xiii. 12. St Paul and St John alike draw their inspiration from Christ's own teaching on this point. See John vi. 37, 44, 45, 65. Observe the perfect. If a man loves God, he must already have been 'known by Him'. The distinction between the disciple of Christ and the man of this world is that the latter seeks to know, the former to be known. 96 1 CORINTHIANS. [VIII. 4— 4. irepl ttjs Ppcoo-eus. The Apostle now comes more closely to the point than in the olSaaev of ver. 1. There the question is described as concerning meats offered to idols. Now he specifies more exactly that his remarks apply to the eating of such meats. /JpSeris is strictly the act of eating, fjpwpa the food eaten. oSv. ' Therefore ;' a conclusion from what has gone before. This militates against the idea that the former verses are to be regarded as a parenthesis. et8n)Xov. Some have translated, 'there is no idol in the world.' But a reference to the original sense of the word makes this rendering more than doubtful. Originally applied to the forms of the spirits in Hades, it came to mean mere phantoms of the mind (see Plat. Phaed. 66 c). Even in the LXX., where it has the modern meaning of our word idol, it came to have that meaning as the rendering of a Hebrew word signifying 'vain, empty Bhadows' (p.draia often in LXX.). Sir W. Scott, in his Introduction to the Fortunes of Nigel, speaks of the 'Eidolon or representative Vision' of the Author of Waverley. There can be no doubt that both significations of the word were present to St Paul's mind. ' There is no such thing as that which the idol repre sents. It is but a Bhadow, a figment of the. imagination. ' 5. Kal ydp el'irep elo-Cv. 'For even if we admit that there are,' a sup position the truth of which the Apostle immediately concedes. elrrep with the present is equivalent to since. oio-rrep elo-lv 9eol iroXXol Kal Kvpioi iroXXoC. The Apostle here cer tainly gives his adhesion to the existence of these beings, though he does not (see next verse) regard them as divine. They exist, and are called Beol by the heathen. But the term is a misnomer. Saipovia is the proper title for those spiritual beings whom the heathen worship. But an idol is nothing whatever. See ch. i. 19, 20. What St Paul would deny is that the elSwXov or representation had any sort of affinity with the beings who really rejoiced in men's ignorance on this point, and profited by it. On this mysterious question cf. John xii. 31, xiv. 30; 2 Cor. iv. 4; Eph. vi. 12, and the Eevelation passim. 6. 6 TraTTjp, !£ oi5 Td irdvTa. There is but one eternal First Cause and fountain of existence. Compare for the whole passage Eph. iv. 5, 6. 'The ancient doctors have not stuck to call the Father the origin, the cause, the author, the root, the fountain, and the head of the Son The Son is from the Father, receiving His subsistence by generation from Him. The Father is not from the Son, as being what He is from none.' Bishop Pearson, On the Creed, Art. i. els avrov. Unto Him. Toward Him as a goal all our thoughts, desires, purposes, should tend. The being which comes from Him should flow back to its source. Cf. Bom. xi. 36. 7. i| yvwo-is. The knowledge of which we have just spoken, ,ver- 4. — 6. It cannot be knowledge in the abstract, for St Paul, how ever ironically, has said (ver. 1) that 'all' had that. It must there.- VIII. 8.] NOTES. 97 fore mean the knowledge regarding the true nature of an idol spoken of in ver. 4. o-vvT)9eCa. See Critical Note. avrt\Beia means (1) intimacy, (2) custom (as in ch. xi. 16). The meaning here is the familiarity with the idea of the idol as the representative of a certain deity, an ideal from which the worshipper, from long habit, could not shake himself free. It was very difficult for Gentile converts to shake off their heathen notions. Many of the heresies of early times were due to these invincible prepossessions, as is also the belief in magic and witchcraft, which in all nations has long survived their conversion to Christianity. If, on the other hand, we read avveiSyaei it means either (1) conscientious dread of becoming in any way connected with the idol, or (2) conscientious apprehension of his personality, as though the meat were in some sense his property, and the eating of it an act of worship. Kal tj o-vveC8r|0-is avrov do-0evf)s oJo-a. He is mistaken in his idea that the idol, or rather the being it represents, has a real existence, but as long as he entertains that idea, he is bound to act up to it. Cf. Bom. xiv. 14, 'To him that esteemeth anything to be unclean, to him it is unclean.' See also vv. 20, 23 of the same chapter. poXvveTai. The conscience may be said to be defiled when it con veys to the man the feeling that he has incurred defilement by his conduct. 8. ov Trapao-TTJo-ei. Will not present us. Cf. 2 Cor. iv. 14; Col. i. 22, 28. The same word is used in Bom. xiv. 10. Cf. ch. vi. 13. It is not Christ's creature, doomed to perish, but Christ Himself that shall present us to God. The use of meats, like that of all outward things (cf . Col. ii. 22), is a matter of absolute insignificance in itself. They are of no real advantage to us, if we use them; to abstain for the sake of abstaining is a matter of equal indifference in God's sight. The only question of real importance is, what eUect will our conduct have on others? Trepio-o-evopev...vo-TepovpeOa. The idea seems to be that of having more or less of what is of value in the eyes of God by eating or refraining from eating. Hence the translation in the A. V., though not literal, gives the sense of the passage exactly. If, however, we take the words in the inverted order (see Critical Note), the whole character of the passage is altered. Then it becomes a reproof to those— a numerous class — who think themselves better men because they have more scrupulous consciences, and think of those who indulge freely yet rationally in what more scrupulous persons refuse, as having lowered their spiritual condition thereby. The lesson is a valuable one in all ages, and by no means alien to the mind of St Paul. But the reading is doubtful. If we accept it, we must translate the verse thus (the ydp of the rec. text being struck out), But meat will not present us to God: nor (on the other hand) if we do not eat, are we the better, neither, if we do eat, are we the worse. 98 1 CORINTHIANS. [VIII. 9— 9. Igovo-Ca. See note on ch. vii. 4. Under ordinary oircumstances we have a right to act upon our rational convictions. See ch. x. 29. But, this right has its limits, see ch. vi. 12, and note. We are bound to respect the scruples of the conscientious, though perhaps unenlightened man. In this particular case there are those who conscientiously regard the deity symbolized by an idol as having a real existence, and anything offered in sacrifice to it as formally dedicated to it, and therefore as unfit to be partaken of by those who have renounced all fellowship with it. The perceptions of such persons may be far from clear, but their motives are pure and worthy of respect. We may be wiser than they, but we must be careful that we do not by our wisdom betray them into sin. irpoo-Koppa. 'What reality is there in your religion if you look at men struggling in darkness, and are content to congratulate your selves that you are in the light?... Slaves — idolaters — superstitious — alas! is that all that we have to say?' Bobertson. For irpbaxop.p.a see Eom. ix. 32. Also LXX. Exod. xxiii. 33 ; Is. viii. 14. 10. Idv ydp tis tBfj ere tov ?x0VTa yviiio-iv ev elScaXe&a KaraKe'pevov. St Paul here puts an extreme perhaps, but by no means an impossible case. We can imagine a strong-minded believer arguing thus, when asked to a friendly entertainment in an idol temple. ' I am not wor shipping the idol by going. I am merely accepting an invitation which is kindly meant. I know that most of those present will regard the feast as an act of worship. But that does not affect me. I do not believe in the idol myself, nor do I worship it. But I cannot and need not sever myself altogether from the society of my relations and friends because I am a Christian. In accepting an invitation of this kind, therefore, I am doing nothing wrong. For I have nothing to do with other people's views. I am only responsible for my own.' But St Paul answers, ' That might be quite true, if you had no one to consider but yourself. But you have others to consider. You must consider those who would not unreasonably regard your presence in the idol temple as a direct act of worship, and might thereby be led by your example to the conclusion that idol worship was no sin, but only ". pardonable concession to the prejudices of heathen society.' Some commentators, supposing it impossible that a Christian could be found in the idol temple, have rendered 'at an idol sacrifice,' but the analogy of other similarly formed Greek words confirms the rendering in the text, ai rov ixovra yvwaiv, ' you, who pride yourself on your knowledge, ' or more literally 'you, the man who has knowledge.' xaraxet/jevov is of course literally reclining. oiKoSopT)9rjo-eTai. See note on ver. 1. The use of the word here is remarkable. But the A.V. has caught its spirit in emboldened. els t6 Td elBwXdflvTa lo-8£eiv. The class of believer here referred to is that which cannot separate the eating meats offered to idols -from an act of worship to the idol. See ver. 7. 11. dTrdXXvTai ydp. This may either be rendered (1) Why! through thy knowledge the weak is perishing, or (2) for in this way through IX.] NOTES. 99 thy knowledge the weak is perishing. The rec. text xal airoXeirai is construed without difficulty. o dSeXds. The reading in 'the text is more emphatic than the rec. text: the weak is perishing by thy knowledge— the brother for whom Christ died, iv here means through the exercise of. 12. do-flevovo-av refers rather to the present condition than the permanent character of the conscience, and intimates the hope that the weakness will pass away as the believer grows in grace. els Xpio-Tov. Cf. Matt. xxv. 40, 45. For the reason of this compare John xvii. throughout, as also such passages as Bom. xii. 5; Eph. i. 23, iii. 17, iv. 15, 16; Col. ii. 19; and ch. x. 17, xii. 27 of this Epistle, where the indwelling of Christ in the individual believer is taught. 13. Sidirep. This word is only known to occur here and in ch. x. 14, in N.T. Elsewhere it is doubtful. o-Kav8aXC£ei. See note on ch. i. 23. ov pi) cpdyu. 'I will in no wise eat.' els t6v alwva. The A. V. gives the sense of the whole passage ad mirably by the addition of the words 'while the world standeth.' But it is a paraphrase rather than a translation. tva pr| tov dSeXtpov pov o-KavSaXCo-o. In order that 1 may not make my brother to offend. ' This abridgment of their liberty is a duty more especially incumbent on all who are possessed of influence.' Bobertson. Arid Estius remarks how St Paul in his ardour for the conversion of souls, was ready not only to abstain from meats offered to idols, but from meat altogether, rather than be an offence in another's way. Cf . Matt, xviii. 6 ; Mark ix. 42 ; Luke xvii. 1, 2. CHAPTER IX 1. IXevOepos-.d-rrdo-ToXos. This is the order of NAB, Vulg. Peshito. Bee. inverts the order with DEFG, Vetus Lat. and one MS. of Vulg. 6. [tov] after Igovo-Cav omit NABDEFG. Bee. inserts with E. 7. tAv Kaprrdv NABCDFG. ix tov Kapirov E, Vulg. Peshito. Some copies of the Vetus Lat. have text and some follow rec. 9. KTjpuo-eis BDFG. cpipwaeis rec. with NACE. 10. Itt IXttiBi tov p6Tex«w NABC Peshito. And so (with fructus added) Vulg. Bee. rys iXirlSos avrov pierixeiv iir' iXiriSi with E. 11. OepCo-opev NABD. Beplawpev CDEFG Vetus Lat. Vulg. 13. Ta 4k tov lepov NBDFG Vulg. Bee. omits rd with ACE Peshito; The MSS. of the Vetus Lat. differ. TrapeBpevovTes NABCDEFG. Bee. rrpoaeSpevovres. 15. ov Ke'xpipai ovSevl NABCDEFG. ovSevl ixpyadpyv rec. G2 ioo 1 CORINTHIANS. [IX. 1— ovSels Kevuo-ei. Kevwaei is read by NABCDEFG, oiSels by NBD Vetus Lat. A reads ovBels p.r). FG read tis. The rec. tva tis is sup ported by C and probably E. The text is supported by the authority of Tertullian, and the Old Latin version has quam gloriam meam nemo exinaniet (Tert. inaniet). On the whole it seems probable that tva ris was the original text, and that ovSels was introduced from the practice of paraphrasing the passage as Tertullian does. For quis is found in Vulg. and in some MSS. of the Vetus Lat. 16. evayyeXCJwpai 2nd time NA. evayyeXiawpai is marked doubt ful by Westcott and Hort, read by Lachmann and Tregelles on the authority of BCDEFG Vulg. The MSS. of the Vetus Lat. differ. 20. pi) <3v avTOS irco vdpov. NABCDEFG Vetus Lat. Vulg. Bee. omits the words with Peshito. It is curious that Chrysostom has the words in his Commentary, but makes no remark on them, while in other places he omits them when citing the passage. It is impossible to account for the insertion of the words, while Acts xxi. 21 — 26 would fully account for their omission. Origen has the equivalent phrase eXeiidepos wv dirb tov elvai viro vbp.ov. 21. dvopos Aeov...evvopos Xpiorov NABCDFG. Bee. Betp and Xpiarip. KepSdvu here NABCFG. KepSyaw (as in ver. 20) rec. with DE. The latter is clearly an alteration to agree with ver. 20. Both forms of the future are in use. 23. 7rdvTa NABCDEFG Vetus Lat. Vulg. toOto rec. with Peshito. Ch. IX. 1 — 14. St Paul's Defence of his Apostolic Authority. This chapter is devoted to a defence of the Apostolic authority of St Paul, but there is an under-current of thought connecting it with the last which may easily be missed. In ch. viii. St Paul has been exhorting the Corinthians to sacrifice their own personal predilections for the benefit of others. In ver. 13 he declares himself to be ready to act upon this principle to the uttermost. But some may say, 'Fine doctrine this, but does the Apostle practise what he preaches?' (Bo bertson). He is about to give a proof of his sincerity by referring to his sacrifice of self for the good of others, when he anticipates in his mind the reply, You have no power to do otherwise : you are not an Apostle at all; and he replies to each of these statements in his usual fervid way, by asking in regard to each of them, Is it really then true? This connection of ideas is strengthened by the reading in the text. See Critical Notes. The argument is admirably summarized by Bp Wordsworth thus: 'Am I not free? Am I not an Apostle? Am I not your Apostle?' 1. ovxl 'It|o-ovv tov Kvpiov Tipav ecSpaKa; One distinction drawn by St Paul's opponents between him and the other Apostles was that they had seen and associated with Christ, while he had not. He re buts this in the form of a question. He had seen the Lord (1) in the IX. 5.] NOTES. roi way to Damascus (Acts ix. 3, 17) ; (2) after his return to Jerusalem (Acts xxii. 17, cf. ver. 14 of the same chapter, and Acts ix. 26 ; Gal. i. 18) ; (3) at Corinth itself (Acts xviii. 9, where observe that the Greek word does not signify dream, since it is used of the burning bush in Acts vii. 31 as well as of the transfiguration in Matt. xvii. 9) ; (4) on some occasion not specified (2 Cor. xii. 1), but probably during the Apostle's sojourn in Arabia (Gal. i. 17), unless indeed it be the vision above-mentioned in Acts xxii. 2. dXXd ye. In the classics these two particles are separated by another word. crtppayCs pov ttJs dTroo-roXijs. If any Church had less right than another to question his Apostolic authority, it was the Church of Corinth, which he had founded (ch. iv. 15), and on which so many spiritual gifts had been poured forth (ch. i. 5, 7, ch. xiv.). The Corin thians at least needed no other proof of the genuineness of his mission. 'If anyone wishes to know whether I am an Apostle, I will shew him yourselves; among whom are manifest and indubitable signs and proofs of my Apostolate; first the faith of Christ, which you have received at my preaching ; then many and various gifts of the Holy Ghost.' Estius. For acppayls see John iii. 33, vi. 27 ; Bom. iv. 11. A seal is used as the attestation of the genuineness of any document. Thus the existence of the Corinthian Church was the attestation of the genuineness of St Paul's Apostolic authority. 3. t] Ipi) drroXoyCa tois !pe dvaKpCvovcriv. My defence to those who are putting me on my trial. See ch. ii. 15. The Judaizers of whom we hear in the Epistle to the Galatians and in Acts xv. are now heard of here also, and this Epistle seems to have stirred them up to a still stronger antagonism, for St Paul is obliged to travel over the same ground in his second Epistle, and with much greater fulness. St Paul, therefore, though he 'transferred in a figure to himself and Apollos' what he had said with reference to the Corinthian teachers, had nevertheless in view also some who disparaged his authority. It is worthy of note that the words a7roXo7ia and dvaxpivovaiv are the usual legal expressions (Olshausen), as though the Apostle conceived himself to be on his trial. See ch. ii. 14, note. 4. pij ovk. 'Is it really true that we have not'? p.y containing the question, ovk the denial of the right. Igovo-Cav cpayeiv Kal irietv. The right to eat and to drink:, i. e. at the expense of the Church, cf. Luke x. 7. This privilege, said St Paul's opponents, was confined to the original twelve Apostles of the Lord. 5. dSeXIXr|V. Cf. Exod. xiii. 20—22, xiv. 19, and xl. 34—38; Num. ix. 15—23, xiv. 14; Deut. i. 33; Ps. lxxviii. 14, cv. 39. 8id Tfjs OaXdo-o-Tis BiifjXeov. Exod. xiv. ; Num. xxxiii. 8 ; Josh. iv. 23; Ps. lxxviii. 13. 2. els tov Ma>vo"fjv. The passing through the cloud (Exod. xiv. 19) and the sea was a type of Christian Baptism, in that he who passes through it exchanges a state of bondage for a state of freedom, the hard yoke of a Pharaoh for the fatherly care of God, and this in con sequence of his following the guidance of a leader sent by God. The ii2 1 CORINTHIANS. [X. 2— Israelites were baptized 'unto Moses,' because by passing through the cloud and the sea they had become connected with him, dependent on his commands and guidance. Cf. els to ovop.a, Matt. xxvm. 19. Cf. also Acts xix. 3 — 5. 3. TrvevpariKov ppuipa. The manna (Exod. xvi.), 'inasmuch as it was not like common bread, a product of nature, but came as bread from heaven (Ps. lxxviii. 24; Wisd. xvi. 20; John vi. 31), the gift of God, Who, by His Spirit, wrought marvellously for His people.' Meyer. Cf. also Neh. ix. 15. And Josephus Ant. m. 1 Beiov [ipwp.a koI rrapdSol-ov. It may also mean subjectively as well as objectively spiritual, that is, it may not merely be the work of the Spirit, but may produce the work of the Spirit by teaching man his dependence upon God. See Matt. iv. 4. 4. irvevpaTiKiv irdpa. This miraculous supply of water, vouch safed on two occasions (Exod. xvii. 1 — 6; Num. xx. 2 — 11), belonged, like the manna, not to the natural, but to the spiritual order of God's Providence, which has its necessary points of contact with the lower and more contracted natural order, and issues in what we call mira cles. Hence they were types of still greater miracles, which belong however more exclusively to the spiritual order of things, namely, the nourishing the Christian Church with the ' spiritual food of the Body and Blood of Christ.' In this sense, St Augustine (Tract. 26 super Joannem) says well, ' Sacramenta ilia fuerunt, in signis diversa sed in re quae significatur paria,' because it was Christ who was the miracu lous support and preservation of the Israelites in the wilderness, as well as of Christians in their pilgrimage through the world. eVivov. Observe the change of tense. The aorist refers to the whole action as past. The imperfect points out its continuance while it lasted. Ik TrvevpaTiKTis. The A. V. gives a wrong impression here. rrvevpiariKys has not the article, and should not, therefore, be trans lated 'that spiritual rock.' The true sense is, 'for they were drink ing from a, spiritual rock which followed them as they went.' St Paul follows no tradition here. He is spiritualising the whole history. ' I say spiritual food and drink. For during the whole of their wan derings in the wilderness the Israelites were spiritually sustained by a never-failing source of refreshment, a very Eock, indeed, from which waters were ever flowing. And the Bock was Christ.' aKoXovOovo-T]S TreVpas. The Targums of Onkelos and Jonathan speak of a ' well' which followed the Israelites in their wanderings. In the Bemidbar Rabbah (c. i.) it is a Eock, in shape like a bee-hive, which rolled continually forward to accompany the Israelites on their way (for the tradition consult Wetstein, or Schottgen). Our great Babbi- nical scholar Lightfoot rejects this interpretation, and believes that the expression refers, not to the Bock, but the streams which issued from it, and which were gathered into pools wherever they encamped. It was to this, and not to the rock, that the words in Num. xxi. 17 are supposed to be addressed. Estius cites Ps. lxxviii. 16 and cv. 41 X. 7.] ' NOTES. 113 in support of the same view. See also Deut. ix. 21, 'the brook that descended from the mount.' Meyer thinks that the tradition was a later invention of the Babbis, since the Targum of Onkelos in its present shape cannot be traced back farther than the third century. T] ireTpa Se r]v 6 Xpiords. See last note but one. Christ was the true source of all their nourishment, and He went with them whither soever they went. He, the Angel of the Covenant (Exod. xxiii. 20, 21, 23, xxxii. 34; Josh. v. 13), was their guide and their support. Cf. John iv. 10, 14, vii. 37, 38. For the term Bock, as applied to God, see Deut. xxxii. 4, 15, 18, 30, 31, 37 ; Ps. xviii. 1, and many other passages in the Psalms too numerous to quote. We can hardly dismiss this passage without quoting Bengel's remark: 'Had there been more than two Sacraments, St Paul would have pointed out some spiritual resemblance to them.' 5. Iv tois irXetoo-iv. The point aimed at is, that in spite of their high privileges and great opportunities, the majority of them was de stroyed. Cf. Heb. iii. 16. Joshua and Caleb only, Num. xiv. 38, were permitted to enter the promised land. See also Num. xxvi. 64, 65. KaTeo-rp<68T|o-av. Compare our strewn. The expression is graphic and forcible. 6. tvitoi. Literally, types of us. In figure of us, Wielif. riiros signifies (1) a mark, stroke oi any kind, impressed or engraven, 'print,' John xx. 25; (2) an image, figure, as in Acts vii. 43; (3) ah example, pattern, Acts vii. 44 (where the word is rendered fashion), cf. Heb. viii. 5 (though Chrysostom interprets examples of punishment) ; (4) type, in the recognized sense of the word, that of a person or circumstance designed by God to foreshadow some other person or circumstance in the future, Bom. v. 14 ; (5) as equivalent to purport, substance of a letter or address, Acts xxiii. 25 ; (6) form, outline, substance, as of a system of doctrine or morals (like the derived word v7roTi/;rw<7is in 2 Tim. i. 13) ; Bom. vi. 17 ; (7) example, in the matter of conduct, for imitation or warning, Phil. iii. 17 ; 1 Thess. i. 7 ; 1 Tim. iv. 12, &o. iyevyByaav supports (7). Either this or (4) is the meaning here, or it may include both meanings. God impressed such » character upon the Jewish history — or rather perhaps it was the natural result of the similar position in which Christians now stand to that occupied by the Jews under the law — that it foreshadowed the history of the Christian Church. This idea is carried out more fully in reference to the Old Testament generally, in the Epistles to the Galatians and Hebrews than in this Epistle. Here it is simply used to point out the way in which the warnings of the Jewish history are valuable to Christians. KaOiis KaKetvoi. St Paul gives five instances of the Israelites' sin. First the desire for food other than God had given them, Num. xi. 4, 33, 34. 7. elSuXoXdrpai. Tyndale characteristically renders ' worshippers of images.' See Exod. xxxii. 6. I. cos. H ii4 1 CORINTHIANS. [X. 7— •nuCiJeiv. Dancing (see Stanley and Alford in loc.) was probably in cluded, as it formed part of the worship of the heathen deities. Cf. Horace, 'Quam nee ferre pedem dedecuit choris sacro Dianae cele brant die.' Odes, n. 12. 19. But the original Hebrew word has a wider signification, to sport, to laugh, exactly the same as the kindred word from which is derived Isaac, 'he shall laugh,' so named from Sarah's laughter. The same is the case with 7ralfeiv, derived as it is from irais. 8. iropveviopev, i.e. the natural result of joining in the impure worship of Ashtaroth, or Astarte, the Syrian Venus. The temple of Aphrodite, on the Acro-Corinthus, contained a thousand priestesses devoted to the same licentious worship. See Introduction. The warn ing in the text was, therefore, by no means needless. The occasion referred to is that related in Num. xxv. 1 — 6. elKoo-iTpets x^^Ses. In Num. xxv. 9 we find 24,000. The actual number would no doubt be between the two, so that both here and in the book of Numbers only round numbers are given. ' Our Apostle saith not definitely three and twenty thousand perished, but three and twenty thousand at the least.' Lightfoot. 9. eKireipdJupev tov Kvpiov. Whether we read xptcrrov here with reo. or Kvpiov as in the text, makes but little difference. In either case Christ is meant, Who, as the Angel of the Covenant (see note on ver. 4), was the guide of the Israelites throughout all their wanderings. What it was to tempt Christ we may best learn from the Old Testa ment narrative. See Num. xiv. 22. It was to try Him, to see whether He would be as good as His word, whether He would punish their sin as He had declared He would. The word in the original means to try to the uttermost. For the occasion referred to see Num. xxi. 6, though this is not the only occasion on which the Israelites were said to have tempted God. xiird rov ov. By the serpents, i.e. the well-known fiery serpents mentioned in Moses' narrative. 10. yoyyiiiJeTe. See Exod. xvi. 2, xvii. 3 ; Num. xiv. 2 — 29, xvi. 41. ottioXovto. Observe the aorist here for destruction by one act, as compared with the imperfect dirtiXXwro of the destruction of each person severally by the serpents. This has been overlooked by many copyists. See Critical Note. dXoOpevTov. The angel of death. Cf. Exod. xii. 23 ; Wisd. xviii. 25, where nearly the same Greek word is used in the Septuagint as here. Cf. also Gen. xix. ; 2 Sam. xxiv. 16; 1 Chron. xxi. 12, 15, 16, 20; 2 Kings xix. 35 ; 2 Chron. xxxii. 21 ; Acts xii. 23. Estius concludes from Jude 5, 9, that this was the Archangel Michael, but the passage does not seem to warrant the conclusion. 11. TvrriKus, typically, or, as examples. 12. 6 Sokwv eo-rdvai. A warning against the over-confidence too common among the Corinthians. See chapter i. throughout ; ch. iii. X. 16.] NOTES. 115 18, iv. 8. It is not sufficient to have been admitted into the Christian covenant ; we need watchfulness, in order to use our privileges aright. Cf. Eom. xi. 20. 13. dvOpioTrivos. The word means adapted to human capacities, Sid touto dvBpwmvov iariv (to SUaiov) Arist. Nic. Eth. v. 9, i.e. justice i3 in accordance with the conditions of human life. A consolation, as the last verse was a warning. These words were intended to meet an objection that it was impossible to walk warily enough — impossible to adjust aright the boundaries of our own freedom and our brother's need. Every temptation as it comes, St Paul says, will have the way of escape provided from it by God. All that a Christian has to do is to live in humble dependence upon Him, neither perplexed in the present nor anxiouB for the future. Cf. 2 Pet. ii. 9. Kal tt)v eKpao-iv. The way of escape is provided by the same wisdom that permits the temptation. 14. 8idrrep. A return to the main argument in ch. viii. See ch. viii. 13. 15 — 22. The Danger of eating Meats sacrificed to Idols shewn from the Example of Sacrificial Feasts in general. 15. us povCpois Xeyo. I speak to you as to sensible men, or as Meyer, to you, as sensible men, I say, Judge ye what I affirm. Even in the plenitude of his Apostolic authority, he does not forbid the Corinthians the exercise of their reason. They, as well as he, have the unction from above (1 John ii. 20, cf. ch. ii. 12), and can therefore discern the force of what he says. See also ch. xi. 13. 16. TdiroTTipiovTrjsevXoyCas. The argument is resumed. First reason against taking part in an idol feast. We communicate together in the Body and Blood of Christ, and we are thereby debarred from commu nion with any beings alien to Him ; a communion into which, by the analogy of all sacrificial rites, we enter with the beings to whom such sacrifices are offered. See ver. 20. The term cup of blessing is a Hebraism for the cup over which a blessing is to be pronounced, whose characteristic it is to be blessed. It was the name given to the cup — the third after the Paschal meal — over which thanks were given at the Passover. Lightfoot. 8 evXoyovpev. Over which we pronounce the words of blessing and thanksgiving commanded by Christ. See Luke xxii. 20, and ch. xi. 25. The cup was ordained to be blessed and we pronounce the bless ing. The question arises what is the meaning of ' we ' here. If we are to interpret the word by ver. 17, it means the whole body of the faithful. Arid in this case we may suppose that the words of blessing were pronounced by the presiding elder or Bishop, and that the con gregation made them their own by ' the Amen ' (ch. xiv. 16) at the end. But see note on xXwpiev below. KoivuvCa. Literally, 'the making or sharing in common.' Hence here it signifies that all share together in the gift of the Blood of Christ. Sid rl p.y eXire, pteroxy, art rrXiov ti ifiovXyBy, xal rroXXyv H2 n6 I CORINTHIANS. [X. 16— ivbell-aaBai ryv avvdcpeiav ov ydp rip pierixeiv pbvov xal jxeraXapfiaveiv dXXd xal rip ivovaBai xoivwvovp.ev. Chrysostom. Plato (Pliaedo 65 A, 80 e) uses it of the mutual relations of soul and body. Aristotle uses it in the sense of interchange, as of words, Nic. Eth. iv. 8; of commercial intercourse, v. 5 ; of the intercourse of a father with his sons, viii. 14. Generally, it includes both the act of association with others and its results. The idea here is that of a meal on a sacrificed victim, which is Christ Himself, the true Paschal Lamb, by feeding on Whom all who partake of Him are made sharers of His Flesh and Blood, and thus are bound together in the closest fellowship with Him and with each other. The fact of this Eucharistic feeding upon Christ is adduced as the strongest reason why Christians cannot law fully take part in idolatrous rites. It is as impossible to exclude here the active sense of 'communication' (see note on ch. i. 9), as it is to confine the word to that signification. It must be taken in the widest possible sense, as including Christ's feeding His people with His Flesh and Blood, and their joint participation in the same. tov dpTov Sv KXdpev. Calvin here characteristically contends that the Eucharistic loaf was handed from one to the other, and that each broke off his share. But it is obvious that the words are such as could be used by any minister of the Christian Church, of the solemn breaking of the bread in obedience to Christ's command. And it may be further observed that only Christ is said to have broken the bread at the first institution of the Eucharist. The Boman Catholic com mentator, Estius, here, however, agrees with Calvin. The breaking of the bread, he says, was first performed 'a presbyteris et diaconis,' and afterwards ' a caeteris fidelibus. ' The language of St Paul is not precise enough to enable us absolutely to decide the point. See note on eiXoyovp.ev. 17. oti ets dpros, iv o-iopa oi iroXXot la-pev. Either, with E.V., seeing that we, who are many, are one bread, one body, or, because there is one loaf, we, the many, are one body, i.e. the loaf, in its one ness, is the type of the One Christ, and of His Body it is also the communion or joint participation. ' As one loaf is made up of many grains, and one body is composed of many members, so the Church of Christ is joined together of many faithful ones, united in the bonds of charity.' Augustine. So Chrysostom and Theodoret, and our English bishops Andrewes and Hall. Cf. ch. xii. 12; Gal. iii. 28; Eph. iv. 4 ; Col. iii. 15. See next note. ol ydp irdvTes Ik tov ev6s dpTov perexopev. For we aU partake from the one loaf. As the one loaf was partaken of by the whole commu nity, and its substance passed into each of them, and became part of themselves, so with that spiritual reality of which the outward ordi nance was a type. All believers partook of the Body of Christ and were knit together into one body in It. Calvin reminds us that here St Paul is not dealing so much with our love towards and fellowship with one another, as with our spiritual union with Christ, in order to draw the inference that it is an unendurable sacrilege for Christians to be polluted by communion with idols. X. 21.] NOTES. n7 18. pXeirere Tdv 'IcrpaTJX. Second reason (see ver. 16). As the Christian sacrificial feasts, so are those of the Jews. Kara o-dpKa. As distinguished from Christians, who are Israel xard rrvevp.a. See Bom. ii. 23 ; Gal. iv. 26. Koivtovol tov Ovo-iao-TTipCov. Sharers, inasmuch as part of the victim was consumed on the altar, and part eaten by the worshipper. Bengel remarks that ' he to whom anything is offered, the things which are offered, the altar on which they are offered,' and he might have added those who offer them, 'have communion with each other.' If, therefore, any one knowingly partakes of an idol sacrifice, as such (it would seem that some went bo far as to contend that Christians might do so), he makes himself responsible for the worship of the idol, and all the evils with which that worship is connected. 19. tC ovv T)pC ; oti elStoXdOvTov t£ Iotiv ; St Paul does not mean to say here, any more than in ch. viii. 4, that an idol, or the god represented by it, has any real objective existence, or that the sacri fices offered to such idols are the property of any such being as that they are intended to represent. But for all that, it may stand as the representative of that which has a very real existence indeed; the kingdom of evil, and those beings which maintain it. 20. BaipovCois Kal ov Oev. Supply n. And see Winer Gr. Gram. p. 477. KaTaio-xvvei ttjv KecpaXT]V. Not Christ, as some commentators have supposed. The Apostle's drift is as follows: The appearance of the Christian assembly should bear witness to the Divine order. Man, the highest visible being, bearing witness by his attire that he has no I24 1 CORINTHIANS. [XL 4— visible superior; woman witnessing by her attire, her subordination to man. 5. irdo-a Be yvvrj. This refers, of course, to the public assembliss of the Church, where the woman appears, not in her individual character, but as the member of a community. She must therefore perform her devotions in this latter character, and her attire must bear witness to the fact that she is subordinate to those of the other sex in whose presence she worships. Alone, of course, or in the presence of her own sex only, she has the same privilege of approach ing God unveiled, that man has. So says Dean Colet, ' in feminarum ecclesia nihil impedit feminae prophetent*.' Some difficulty has been raised about the words ' or prophesieth.' It has been thought that the woman was here permitted to prophesy, i.e. in smaller assemblies, and that the prohibitions in ch. xiv. 34, and 1 Tim. ii. 12, referred to the more general gatherings of the Church. The subject is one of some difficulty (see Acts ii. 18, xxi. 9), but it is perhaps best, with De Wette and Calvin (who says, 'Apostolum hie unum improbando alte- rum non probare ') to suppose that the Apostle blames only the pray ing in public with uncovered head, and reserves his blame of the prophesying for ch. xiv. 34. As for the prophetic gifts of the daugh ters of Philip the evangelist, Acts xxi. 9, they were probably reserved for assemblies of their own sex. dxaTaKaXuTrTic. "rp KecpaX^, i.e. without the peplum or shawl, which (see Art. Peplum in Smith's Dictionary of Antiquities, and Dean Stan ley's note), used ordinarily as a covering for the body, was on public occasions thrown over the head also. In Oriental countries, however, the women wore, and still wear, a veil. KaTaicrvvvei tt) v KetpaXijv. ' As the man honours his head by pro claiming his liberty, so the woman by acknowledging her subjection.' Calvin. Cf. Num. v. 18. t6 avTo. The same thing as. Tfl efjvpTjpeVTi. The shaven (woman), the article denoting the class to which such a woman belonged. 6. el ydp ov. A question has been raised why we have ov here rather than pr). The answer is that ov refers to a state of things which, as we learn from the whole passage, was actually occurring. KeCpao-Oai t} £vpdo-6ai. Shorn or shaven, the latter being stronger than the former. The first signifies strictly to have the hair cropped close, the second to shaving with a razor. 'Plus est radi quam tonderi.' Grotius. See also the LXX. in Micah i. 16. Phryni- chus, Ecloga, thus speaks of the word: xapyvai cpaaiv, xal elvai rovro Trpbs rb xetpaaBai Siacpopdv. rb p.iv yap irrl rrpofidrwv TiBiaai, xal drlp/tv xovpas, xelpaa&ai Si irrl avBpwirwv • o Sei tpvXdrreiv. For £ vpdoj (for the earlier classical form £vpiw), cf. Soph. Aj. 786 {vpei yap iv xpy, 'it comes close home.' • So the words stand both in Lupton's edition and in the MS from which it was printed. XI. 10.] NOTES. 125 7. dvrjp pe'v. The Apostle now gives reasons for what he has just said. His^)-st argument is that to appear uncovered in the congregation denotes the having no visible superior there. But woman has a visi ble superior, namely, man. To this fact, when she appears in public, her very dress should testify. See also ver. 10. elKtov Kal 86Ja Oeov. Additional reason for the Apostle's directions. Man is God's image (Gen. i. 26, 27, v. 1, ix. 2, 6), inasmuch as he is the highest of all living beings in the visible world. His glory, i.e. the manifestation or representation of His glory, on account of the dominion over all things in the world committed to him (Gen. i. 26, 28, iii. 16). As he is thus a visible representation of God, he is not to veil his head, the noblest part of his body, in the public worship of the Church. ywrj Se 8d£a dvSpds. Woman is not the manifestation or represen tation of the glory of God on earth, inasmuch as she is subject to man, and therefore cannot properly represent Him Who has no superior. But to all inferior beings she represents and is scarcely distinguishable from man, and therefore manifests and shares his superiority ; reflects it, as the moon does the light of the sun, to use (and it may be said, to complete) the simile of Grotius here. See Alford's note. 8. ov ydp Iotiv dvT]p Ik yvvaiKos. For man is not from woman. Second argument, drawn from the creation of mankind. The narrative in the book of Genesis establishes two facts, (1) that woman had her being originally through man, and not, as man, directly from God; and (2) that she was created for man's advantage, and not man for hers. Not that we are to suppose, with some, that woman is in no sense to be regarded as the image and glory of God, but that man is so immediately, she mediately, through man. 9. koi ydp. For also. This introduces a third argument. 10. Ifjovo-Cav. That is, as in the margin of our version, ' a covering in sign that she is under the power (or rather authority, see below) of her husband. ' Fourth argument, drawn from the presence of the angels at Christian worship. The word translated power here is rather, the right to exercise power, authority, as in Matt. x. i. ; Luke iv. 36, &c. Hence it has been suggested in the notes on ch. viii. 9, ix. 4, that it has sometimes, though not here, the signification of right. In this place the abstract is put for the concrete, the authority itself for the token of being under authority. For an instance of the use of the veil in this way we may refer to Gen. xxiv. 65, where Bebekah veils herself in token of submission, as soon as she comes into the presence of her husband. We are not to exclude the idea of feminine modesty, but to regard it as included in the idea of being under authority, of which modesty is a kind of natural acknowledgment. Neither are we to confine the idea to married persons, as the margin of our Version does, but to regard it as applying to the mutual relations of the sexes generally. The passage has sorely perplexed the commentators. The various explanations of it may be found in Stanley and Alford in loc. 126 1 CORINTHIANS. [XL 10— Sid Tois dyyeXovs. This passage has also been explained in various ways (see the commentators just mentioned). It is best on the whole to regard it as an intimation that the angels, thoughinvisible, were fellow- worshippers with men in the Christian assemblies, and were therefore ' spectators of the indecency, ' and liable to be offended thereat. ' When therefore the women u?urp the symbol of dominion, against what is right and lawful, they make their shameful conduct conspicuous' in the eyes of the messengers of God. Thus Calvin. Erasmus para phrases it well : ' If a woman has arrived at that pitch of shamelessness that she does not fear the eyes of men, let her at least cover her head on account of the angels, who are present at your assemblies.' For some remarkable Oriental illustrations of the interpretation that evil angels are here meant, see Dean Stanley on this verse. Meyer gives a list of authorities to shew that the belief in the presence of angels at Divine worship was common among the Jews. 11. ttXt|v ovre. . .dvrjp. ' St Paul'B teaching from ver. 7 onward might possibly be misinterpreted by the men so as to lead them to despise the women, and by the women so as to lead them to underrate their own position.' Meyer. He goes on, however, to treat the passage as referring chiefly to married persons, whereas it refers to the two sexes in general, as constituent parts of the Christian community, each having its own peculiar excellencies and special gifts, every one of which is necessary to the perfection of human society. We may remark how in Christ alone were the various qualities of humanity so blended that He united in Himself the perfections of the masculine and feminine characters. 12. Ik tov dvSpds, i.e. by creation and generation (Gen. ii. 22). 8td ttjs yvvaiKos. By birth. Ik tov Oeov. We are not to dwell too much on the intermediate links in the chain of causation, but to remember that all human beings come from God and exist by His ordinance, and that therefore each has his own rights as well as duties, which cannot be neglected without injury to the Divine order of this world. 13 — 15. Iv vpiv ovtois KpCvaTt. Fifth argument. An appeal is now made to our natural feeling of what is proper and becoming. Man, as his sphere is the world, and as he is the highest of God's creatures in it, needs no covering to hide him from the gaze of others. Woman, as her sphere is the home, and as being, whether married or unmarried, under the dominion of man, receives of God's providence the covering of her long hair, whereby she may veil herself from the gaze of those who are not her natural protectors. Trpeirov. Decet, Vulgate. Bisemeth it ? Wiclif. Our Version follows Tyndale here, and is equivalent in our modern language to Is it proper? Is it becoming? 'It is impossible,' remarks Bobertson, 'to decide how much of our public morality and private purity is owing to the spirit which refuses to overstep the smallest bound of ordinary de corum.' And again, 'Whatever contradicts feelings which are univer sally received,' that is 'in questions of morality, propriety, and XI. 16.] NOTES. 127 decency,' 'is questionable, to say the least.' There may be occasions on which it may be our duty to overstep those boundaries, but (1) if done, it must be done after careful consideration, and (2) for objects whioh are clearly sufficient to justify it. 14. t) cpvo-is. This argument from nature must not be pressed too far. St Paul is speaking of the natural sense of what is fitting in those whom he addressed. In early times the Greeks and the Eomans wore long hair, and the Gauls and Germans did so in St Paul's own time. So Homer continually speaks of the 'long-haired Greeks.' St Chrysostom remarks that those who addicted themselves to philosophy in his day wore their hair long. But this was mere affectation. Cf. Horace, De Arte Poetica, 297, 'Bona pars non ungues ponere curat, Non barbam, secreta petit loca, balnea vitat.' But the general verdict of society has been that appealed to by the Apostle. ' This instinctive consciousness of propriety on this point had been established by custom, and had become cpiais (nature).' Meyer. 15. Sd£a. The true glory of every creature of God is to fulfil the law of its being. Whatever helps woman to discharge the duties of modesty and submissiveness assigned to her by God is a glory to her. dvrl TrepifioXaCov. Literally, something flung around the body. It is worthy of remark that the Vestal Virgins at Borne wore their hair short, or confined by a fillet. They may, however, have been regarded as protected by their sacred character. 16. el 81 tis. Not 'any man' as A.V., but 'any one,' a. material difference. The Apostle had special reason to apprehend difficulties on this point. See xiv. 33, 38, and notes. Thus it would be better to apply the words to what follows, rather than with some commentators, to what has gone before. The Apostle would deprecate further argu ment, and appeal to the custom of the Churches as decisive on a point of this kind. SoKei. Thinks lit, not seemeth, as A.V. ¦piXdveiKos. Admirably translated contentious in A.V., implying that pleasure is taken in strife for its own sake. ijpets. Emphatic. If he like to be contentious, let him be so. It is quite sufficient for us who desire to live in peace that the custom of the Churches is otherwise. o-vvTJOeiav. See note on viii. 7. The word has been interpreted^!) as referring to contention, ' it is not our custom to be contentious,' or (2) to the practice of permitting women to appear unveiled at the services of the Church. The latter yields the best sense. This appeal to the Churches must not be understood to imply that all Churches ought in all respects to have the same customs. But in a matter such as this involving the position of women in Christian society, and their reputation in the world at large— a matter of no small import- 128 1 CORINTHIANS. [XI. 16— ance — it were far wiser for the Corinthian Church to follow the universal practice of Christendom. 17 — 34. Disorders at the Lord's Supper. 17. tovto Be TrapayylXXuv. As E. V., In giving you this charge. St Paul was able to praise the Corinthians (ver. 2) for their attention to the injunctions he had given them. He could not praise them for their irregularities in a matter on which their Christian instincts ought to have enlightened them. The disorders at the administration of the Eucharist were such as ought not to have needed correction, tovto refers to what follows. See ver. 22. els t6 Kpeto-o-ov...els to rjo-o-ov. Literally, unto the better and unto the worse, i.e. they were the worse, not the better, for meeting together for worship. 18. TrpuTov pev ydp. Either (1) we must take this to apply to this and the next verse, and the second cause of blame to commence with ver. 20, or (2) we must regard it as applying to the whole of this chapter, and then the next cause of blame will be the abuse of spiritual gifts, which is treated of in chapters xii. — xiv. The latter is the more probable, for many of the commentators seem to have been misled by the technical theological sense which was attached to the words schism and heresy in later ages, a sense which is clearly unknown to the Apostle. The divisions of which the Apostle speaks seem to have been social and personal rather than theological or ecclesiastical. See note on ver. 21. Iv 4kkXt)o-ux. Not the building, for there were no churches in the sense of buildings devoted to Christian worship then, but in the assembly. For the omission of the article, see note on xiv. 4. erx£o-paTa. See note on ch. i. 10. St John uses the word in the sense of a difference of opinion (vii. 43, ix. 16, x. 19), and here it is obvious that no formal separation into different bodies took place (see ch. xii. 25, as well as last note). The sense here is rather that of the 'little rift within the lute' which makes harmonious co-operation im possible. 19. Sei ydp Kal aipeVeis. The turn of the sentence distinguishes alpiaeis from axlapara. The word a'lpeais is variously translated in the A.V. It differs from the vpoalpeais of Aristotle (see Nic. Eth. in. ch. 2) in implying less of preference and more of choice, less of reason and more of self-will. The expressions atpeais twv $apiaalwv, HaSSovxalwv, Nafwpalwv, have more of the signification of our 'High Church,' 'Broad Church' and 'Low Church party' than the idea of sect, as suggested by the A.V., or innovation in doctrine, as in the later theological sense of the word. See Acts v. 17; Gal. v. 20; 1 Tim. iv. 1, Ac. Cf. also Acts xx. 29, 30. atpeais signifies the temper of mind which produces axtap-ara, the disposition to think and act to please oneself rather than for the edification of the many. XI. 21.] NOTES. 129 tva. Here we must render in order that, as though God had per mitted these evils to arise in order to test the faith and patience of Christian men. Cf. James i. 3; 1 Pet. i. 6, 7. 01 SoKipoi. Those who have been tried and stood the test. Opposed to aSbKip.01, rejected. See James i. 12 ; 2 Cor. xiii. 5 — 7, and ch. ix. 27. 20. ovv. Meyer points out that this word, coupled with the marked repetition of avvepxop.ivwv, proves that the -rrpwrov piv of ver. 18 refers to the disorders in the Christian assembly. errl to ovto. Literally, to (or at) the same place. See Acts i. 15, ii. 1, and ch. vii. 5 of this Epistle. It is the only phrase which we find applied to the place of the Christian assembly. See note on ver. 18. ovk eVrriv KvpiaKov Seiirvov cpayeiv. This is not to eat a supper of the Lord's institution. That the intention of the worshippers was to celebrate the Eucharist is incontrovertible from what follows. But that the Corinthians violated the whole spirit of Christ's institution is no less evident. As Chrysostom forcibly says rb yap Kvpiaxbv ISiwnxbv rroiovai. 'Every one takes his own supper,' and thus the intent of the common meal which was to draw men together in mutual love and self-forgetfulness, was frustrated. See note on ver. 22. The absence of the article here, compared with its presence in Bev. i. 10, confirms the rendering here. 'The question arose,' says Dean Stanley, 'whether the majesty, the tenderness, the awe of the feast should be lost in a senseless orgy. ' 21. Td tSiov Bei-rrvov. 'It is not the Lord's Supper, but your own that you eat. Jesus Christ established a Supper with a solemn cele bration of His Death, as at once a symbol of the unity of those who believed in Him, and a means of effecting that unity. By the course you are pursuing you are defeating His purpose, and evacuating the ceremony He has instituted of all its meaning.' irpoXap(3dvei. The whole idea of a common meal was thus set aside. The members of the Church not only did not share their provisions together, but they did not eat them at the same time. ev Tip cpayeiv. For in the eating, i. e. when ye eat. Every passage relating to the Eucharist in the N. T. leads to the conclusion that it took place at the end of a social meal, such as the Last Supper itself. See Acts ii. 42, 46, xx. 7, 11. That supper in early Christian times was called the Agape, or feast of love, and was like the 'ipavos of the Greeks, to which, very frequently, each brought his own portion. See Art. Erani in Smith's Dictionary of Antiquities. The divisions among the Corinthian Christians (ver. 18) were of the kind which we are accustomed to denominate 'sets' in a small society, — cliques and coteries, which were the product, not so much of theological, as of social antagonism. Thus the members of the Corinthian Church were accustomed to share their provisions with members of their own 'set,' to the exclusion of those who, having an inferior social position, had few provisions, or none, to bring. Hence while one was only too well provided with food, another had little or none. I. COB. I i3o 1 CORINTHIANS. [XL 21— 8s 81 peOvei. We have no right, with some commentators, to soften down the force of this word, as though no such abommations were possible at Corinth. The permeation of the Christian community by the Spirit of Christ (see note on ch. v. 1) was a more gradual process than is generally supposed. The wine could hardly have been unfer- mented. 22. pi) ydp olKCas ovk i\ere. The force of this construction is most nearly represented by for you do not mean to say that you have no houses to eat and drink In, unless with some we regard ydp in the light of an exclamation, as we find it translated in the A. V. of John ix. 30. els to eo-flCeiv Kal TrCveiv. If all you came together for were to satisfy your own hunger, you might just as well eat and drink at home. But the Lord's Supper was instituted for a threefold purpose. It was (1) intended to bind Christian people together in mutual love (see Acts ii. 42 — 47, iv. 32 — 35), (2) it was designed as the solemn commemoration of the great Act of Love whereby Jesus Christ offered Himself upon the Cross for the sins of men (see ver. 26), and (3) it was the means whereby He fed His people with the * spiritual food of His most blessed Body and Blood.' See ch. x. 15, 16. ttjs lKKXT)o-tas tov Oeov. The Church called out of the world, or called together (the latter explanation is to be preferred) to be the habitation of God through the Spirit. To introduce into this the petty jealousies and antipathies of human society was to despise the great and glorious Body, in which God was pleased to dwell. See note on ver. 18. pi1 exovTas- ^he poor, as in the margin of the A. V. Cf . Eurip. Suppl. 240. ev tovto. The A. V. connects these words with what precedes. The text is according to Tischendorf's punctuation. Translate, shall I praise you ? in this I praise you not. 23. eyil ydp TrapeXaj3ov dird tov KvpCov. Literally, For I received from the Lord. Beason why St Paul could not praise the Corinthians. Their conduct was a gross profanation of a rite which had been so solemnly instituted by Christ. These words, especially if we notice the emphatic use of the pronoun, seem to imply that St Paul had re ceived from the Bisen Lord's own lips (see ch. ix. 1 and note) the account of the institution of the Holy Communion which he now gives the Corinthians. He does not say 'from the disciples of the Lord,' but 'from the Lord' ('an authentic explanation given by the Eisen Christ concerning His Sacrament.' Olshausen). And it is re markable that while it differs in some respects from that given by St Matthew and St Mark, this account by St Paul corresponds closely to that found in his friend and disciple St Luke's narrative. This cir cumstance is a strong corroboration of the evidence for the authenticity of both Gospel and Acts, for it confirms the evidence we have that hoth were written by one closely connected with St Paul. Some have thought that we have here the earliest account of the institution of XI. 25.] NOTES. 131 the Lord's Supper ; but if, with some, we suppose the Gospel of St Matthew to have been in existence by this time, and if, which is very doubtful, we are to regard 2 Cor. viii. 18 (see Collect for St Luke's Day) as referring to the Gospel of St Luke, that, too, must have been in existence before or about the time when this Epistle was written. TrapeSCSeTo. He was being betrayed, i. e. while the scheme for the betrayal was being carried out. Contrast the imperfect here with the aorists in the next verse. 24. evxaPt0~"l<''as. St Mark has 'blessed,' St Matthew, according to some copies, 'blessed,' according to others, ' gave thanks.' St Luke agrees with St Paul. From this word the sacrament derives its name oi Eucharist, or thanksgiving. etirev. Inasmuch as the words of institution have been the occasion of one of the longest and bitterest controversies that have ever divided the Church of Christ, it is well to inquire very closely what He said. See Critical Note. The words of institution, as recorded by St Paul, are as follows : ' This is My body, which is [being broken] for you ; this do in remembrance of Me,' i. e. to serve as a memorial of Me, or to preserve My memory. Let us next take St Luke's account of it, de rived either from St Paul or from the same source as his. ' This is My body, [which is given for you; this do in remembrance of Me.]' (Westcott and Hort put the latter words in brackets.) St Matthew and St Mark simply give the words, 'Take, [eat]: this is My body,' the word 'eat' being omitted in St Mark by many of the best MSS. dvdpvr|o-iv. The word here translated 'remembrance' signifies (1) the act of recollection,, and (2) that which enables us to recollect, reminds us of a thing. In the Septuagint it is used in the heading of the 38th and 70th Psalms as a translation of the Hebrew word signi fying 'to bring to remembrance.' In Num. a. 10 the Septuagint uses it (3) to translate a Hebrew word signifying memorial, i.e. some visible and tangible object which exists in order to bring to mind a past event. Cf. Heb. x. 3. Both (2) and (3) are included here. 25. iStravTOs. The words in the original, though translated dif ferently, are precisely the same as those of St Luke, and seem to imply that, according to Jewish practice at the Passover, while the bread was administered at supper, the cup was administered after it. See, however, next note. Xeywv. The literal translation of the words that follow is, This cup is the New Covenant in My Blood; this do whensoever ye may drink it, in remembrance of Me. St Luke gives us the words as follows : 'This Cup is the New Covenant in My Blood, which is being poured forth for you' (but the whole verse is bracketed by Westcott and Hort ; see Critical Note). St Matthew, ' Drink ye all of it, for this is My Blood which is of the New Covenant, which is poured forth for many unto the remission of sins '; St Mark, ' This is My Blood, which is of the [New] Covenant, which is poured forth for many.' It is obvious that no one report of these important words can be pressed to the exclusion of the rest. 12 132 1 CORINTHIANS. [XL 25— rj Kaivi) Sia0T|KT|. The new covenant. In Classical Greek SiaByxy has unquestionably the signification testament. It is derived from SiarlByp.i, to put thoroughly in order, and is used of that complete arrangement of his worldly affairs which a man is accustomed to make in a will. See perhaps for this meaning Heb. ix. 16 (though the question is much debated and the sense ' covenant ' falls in best with the general drift of the argument). In other places in the N.T. it is used, as in Gen. ix. 12 and elsewhere in the LXX., in place of the Hebrew Berith, a covenant or agreement between two parties, one of which sometimes is God. For an example of this sense see Gal. iii. 15. Here it would appear to include both senses, for (1) it was a covenant that God entered into with man, and (2) it was Christ's Death which sealed it. 26. ocraKis ydp Idv. The A. V. somewhat obscures the repetition of these words, by translating 'oft,' and ' often.' These words are not those of Christ, but of St Paul. John iii. 31—36, and Gal. ii. 15—21 are somewhat similar instances, but in them it is by no means certain that we have a commentary by the writer on the speech he records, but quite possible that the passage forms part of the speech itself. tov OdvaTov tov Kvpfov. Because the.Sacrament was the appointed memorial of that Death. KaTayyIXXeTe. Tell, Wiclif. Annuntiabitis, Calvin and the Vulgate. Annoncerez, De Sacy. Some (e. g. the margin of the English Bible) take this imperatively, but it is better as in the text. dxpis ov ?X0t|. Until He shall have come. The dv of the rec. text is less strongly supported. See Critical Note. And it also is sus picious in that it introduces an element of doubt where St Paul can have had none whatever. 27. t]' irCvT) Td TroTf|piov. Or drini the cup. Many Protestant translators, including those of the A. V., have evaded the force of the or, from a fear lest they should thereby be countenancing the denial of the Cup to the laity. See Alford, Stanley, Meyer, De Wette, who, while rejecting this clearly incorrect rendering, point out that the fear which prompted it was quite needless. Calvin renders boldly by awl; Wiclif and Tyndale by or. See also note on ver. 25. o'va|£ws. 'Not merely,' says Estius, ' with a mind distracted by worldly thoughts, though that is not to be commended, but in an irreverent spirit, ' in a frame of mind unsuitable to so solemn an act ; without faith in, or a thankful remembrance of, the great mystery therein commemorated ; and, above all, in a spirit which regards what is essentially the Supper of the Lord as a supper of one's own, and therefore as one at which it is lawful to be selfish, or intempe rate, or both. evoxos. This word (Vulg. reus), translated guilty by the A.V. here and in Matt. xxvi. 66, James ii. 10, signifies literally dependent on. Hence it comes to signify amenable to the laws, as in Plat. Legg. 869 b ttoXXoTs ivoxos iarw vopois b Spdaas ti toiovtov. Hence comes the sense liable to some particular punishment. Matt. v. 21, 22, and Matt. XI. 29.] NOTES. 133 xxvi. 66 above cited. Cf. Mark iii. 29, the punishment taking the gen. after it. Here it means liable to the consequences which flow from despising the Body and Blood of the Lord, just as in James ii. 10 it means liable to the consequences which flow from a breach of the law. So to treat the Body and Blood of the Lord, mystically present in this Sacrament, is to treat Him with disrespect, to ' crucify Him afresh and put Him to an open shame ' (Heb. vi. 6). 28. SoKipaJero. Preve, Wiclif. Probet, Vulgate. That is, test himself, ascertain his own condition (Gal. vi. 4). The same word is used of the weather, and of God's times and seasons (Luke xii. 56) ; of beasts of burden (Luke xiv. 19) ; of moral questions (Eom. ii. 18) ; of the Will of God (Rom. xii. 2); of the action of fire (1 Cor. iii. 13). Sometimes it refers to the results of the process, think fit, approve, as in Bom. i. 28, xiv. 22 ; 1 Cor. xvi. 3. Cf. Aristotle, Nic. Eth. vni. 4 oi ydp pcj.Siov oiSevl marevaai irepl tov iv rroXXcp xp°^w vir avrwv SeSoxi- p.aap.irov. Here it means that the communicant ' is to institute a scrutiny into his own heart and motives (cf. 2 Cor. xiii. 5), with a view of ascertaining whether his morai condition be really in keeping with the sacred feast to which he is bidden. See the answer to the question ' What is required of them who come to the Lord's Supper?' m the Church Catechism. Also cf. Jude 12. 29. Kptpa. Judgment, as in A. V., margin. Wiclif, dome (as in ch. vi. 4). Luther, gericht. Vulgate, judicium. ' The mistranslation in our version has,' says Dean Alford, ' done infinite mischief.' Olshausen reminds us how in Germany a translation (see above) less strong than this, yet interpreted to mean the same thing, drove Goethe from ' Church and altar.' Of what kind the judgment is the next verse explains. That it is not final condemnation that is threatened, ver. 32 clearly shews (Alford, De Wette). But the word has an unfavourable sense everywhere in N. T. except perhaps Bev. xx. 4. It is therefore equivalent to our word ' condemnation.' Some MSS. and editors omit ' unworthily ' here. See Critical Note. It may have been introduced from ver. 27. If it be omitted, the sense is that he who eats and drinks without discerning (see next note) the Body of Christ, invites an unfavourable judgment on himself. If it be retained, we are to understand that he who partakes unworthily, invites God's judgment on him because he does not discern the Lord's Body. pT| SiaKpCvuv to crwpa. Because (or rather almost when) he does not discern the body, py i£erd£wv, p.y ivvowv, ws xpy, rb piyeBos rwv irpoxei/iivwv, p.y Xoyifrbpevos rbv oyxov rys Swpeds. Chrysostom. p.r) denotes the condition which produces the xplpa. The meaning of Siaxplvw here, as in vi. 5, is to come to a correct decision after exami nation. The believer has discerned the fact that it is no ordinary meal in which he is invited to participate, but that in the rite there is a feeding on the Body of Christ. Some interpret 'not discrimi nating between the Body of the Lord and other kinds of food. ' But the interpretation above is confirmed by ver. 31, where Siexplvopev cannot mean 'distinguish between ourselves and others,' but must mean 134 1 CORINTHIANS. [XI. 29— 'come to a right conclusion about ourselves.' See note on iv. 7 and cf. Matt. xvi. 3. 30. do-Oeveis Kal dppuo-roi. If the body be the temple of the Lord (ch. vi. 19), we can well understand how a crime against His Body and Blood (ver. 27) would tend to deprive the body of any Christian who committed it of His presence, and predispose it to sickness and even- death. This is the judgment of which the ApoBtle speaks in ver. 29. Cf. also John v. 14. iKavoC. Literally, a considerable number, even more than the number of those who are weak and sickly. For Koipwvrai see vii. 39. Bender, are sleeping, referring to their present condition. 31. el Se eavTois SieKpCvopev. Dean Stanley renders, if we had judged ourselves, these judgments (i.e. weakness, sickness, death) would not have fallen upon us. But it is better to render for if we were in the habit of discerning ourselves, judgments would not come upon us, as we find them doing. Thus the strict sense of the imperfects is preserved. For Siaxplvw see ver. 29. 32. iraiSevopeOa. Cf. Ps. xciv. 12; Prov. iii. 11, 12; Heb. xii. 5 — 11. The word implies discipline for the purpose of improvement. tva pi] . . . KaTaKpiOcopev. A clear proof that damnation is an incorrect translation of Kpipjx in ver. 29. The KardKpipia is avoided by under going the Kplpiara. 33. Sore. The conclusion of the whole subject. Every one is to wait till a fair and orderly distribution of the food has been made ; and each is to remember that this is not an ordinary meal for the purpose of satisfying hunger, but the solemn commemoration of the Lord's Death. A meal for the purpose of satisfying hunger had best be taken at home, to avoid the profanation which the Apostle has condemned. 34. els KpCpa. Unto judgment, i. e. that your assembling yourselves together may not have that result. The same word is used here as in ver. 29. ws dv i\9a. av points out the uncertainty of the time of this coming. 8iard£opai. Great changes in the order of administration of Holy Communion wererendered necessary by the abuses which so soon sprang up in the Christian Church. From an evening meal it became an early morning gathering : see Pliny, Ep. x. 42, 43, who says that in his day (about a.d. 110) the Christians were accustomed to meet ' before it was light.' (Cf. ' antelucanis coetibus' Tertullian, de Coronet 3.) And the Agapae were first separated from the Lord's Supper and then finally abolished altogether. See Neander, Hist, of the Church, vol. i. § 3, who remarks that in the earliest account we have of the mode in which Holy Communion was celebrated (in the Apology of Justin Martyr, written about a.d. 150) there is no mention of the Agapae. Similarly Gieseler, Compendium of Eccl. Hist., sec. 53, note. 'So the form of the primitive practice was altered, in order to save the spirit of the original institution.' Stanley. XII.] NOTES. i35 CHAPTER XII. 2. _ot6 NABCDE Vulg. Omit FG Peshito. Origen reads 6V(as...yvci>o-eti>s. Xbyos seems to be used here of the capa city for speaking in a certain way. Thus Xdyos aocpias means discourse prompted by wisdom, Xo'yos yvwaews discourse characterized by know ledge. Wisdom I venture to regard as the power of insight into prin ciples, knowledge the result of a process, the comprehension of facts. See ch. viii. 1. This was the view taken by St Paul's contemporary Philo, and by the Gnostics who immediately succeeded him. Wisdom, according to Philo, was the highest of the Divine attributes, and human wisdom a reflection of the Divine. Kal yap dpxyv Kal eUova xal bpaaiv Beov xixXyKe ' Tabrys Si ws av dpxeriirov p.lp.yp.a ryv iirlyeiov aocpiav vvvl rraplaryai Sib. rys rov irapaSelaov tpvrovpylas. Sacr. Leg. Alleg. Bk I. So also Quis Rer. Div. Haer. [ed. Mangey, vol. 1. p. 498]. In his De Praem. et Poen. [ed. Mangey, vol. 11. p. 420], he distin guishes between aocpia and cppbvyais. The former, he says, relates to the service of God : the latter to the problems of human life. Wisdom, according to the Gnostics, was an Aeon or emana tion from Divinity ; Gnosis or knowledge the process whereby man attained to the comprehension of things Divine. Clement of Alex andria, however, reverses the definition. Knowledge, according to him, comes directly from God, wisdom is the result of teaching. Stromata vn. 10. Chrysostom takes the view which has been taken above. It is supported by the following considerations. (1) aocpia is spoken of as an attribute of God (as in Prov. viii. 22). yvwais has never been so digDified, although of course He possesses it. (2) yvwais is described by St Paul as coming to nought (ch. xiii. 8: see note). Wisdom is never so spoken of. Aristotle (Nic. Eth. vi. 7) defines it as a compound of vovs and imarypy, and describes the cro06s as one who must not only elSivai but also dXydeieiv rrepl ras dpxas, so that aocpia is y &Kpif3eaTaTy twv i-iriaryp-wv. Bishop Lightfoot takes a somewhat different view on Col. ii. 3. With him ' yvwais is intuitive, aocpia ratiocinative also.' '7viv does not appear to have been used with an accus. of the material with which anything is watered. Chrysostom gives a double explanation of the passage. He first of all explains it of Holy Communion and then of Confirmation. 14. ovk eariv ?v peXos. The same leading idea is kept in view — the diversity of functions, offices, gifts, but the unity of the body. No more complete or apposite illustration could be given. The body is one thing, animated by one soul, belonging to one being, yet with an infinity of various parts, each contributing by their action to the fulfil ment of one and the same purpose, the life and usefulness of the man. 15. Ik tov o-wpaTos. ix has either here (1) the ordinary meaning of proceeding from, or (2) it has the more unusual sense of belonging to. See Winer, Gr. Gram. § 47. Donaldson, Gr. Gram. p. 507, cites in favour of (2) Soph. Trach. 734 ix rpiwv iv av elXbpyv (where iK has the sense of a part of). Jelf, Gr. Gram. § 621, cites Luke ii. 4; Acts x. 45; Bom. iv. 16. ov irapd tovto. It is not for this reason not of the body. The best Editors do not punctuate this as a question. We have here an instance of a double negative, one portion of which corrects the other. See Acts iv. 20. 17. el oXov to o-wpa dcpflaXpos. ' Observe here the difference between the Christian doctrine of unity and equality, and the world's idea of levelling all to one standard. The intention of God with respect to the body is not that the rude hand should have the delicacy of the eye, or the foot have the power of the brain.' Bobertson. ¦ To desire such an equality as this,' says Calvin, 'would produce a confu sion which would bring about immediate ruin. ' The duty of each is to do his work in the place in which God has set him, with a proper consideration for the rights and the needs of his brother Christians who occupy other positions in the world. ' If each man,' continues Bobertson, ' had the spirit of self-surrender, the spirit of the Cross, it would not matter to himself whether he were doing the work of the mainspring or of one of the inferior parts.' 142 1 CORINTHIANS. [XII. 18— 18. vvvl Se & Oeds 28ero. But now (that is, as the case stands) God placed, i.e. at creation. ev eKairrov avTiov. Every one of them, A. V. Bather, each one of them. In later English every one has become an equivalent for all. KaOus TJ0eXT|o-ev. As He willed. St Paul would have us draw the inference the t our own peculiar disposition and talents are appointed us by God, that we may perform the special work in the world for which we were designed. We are not therefore to repine because we do not possess the qualifications which we see possessed by others, but to endeavour to make the best possible use of the gifts we have. 19. el 8e ¦fjv Td TrdvTa iv pIXos. The Christian Church, as St Paul continually teaches, was a body; that is, an organism which contained a vast number and variety of parts, each one with its own special function. But if all had the same purpose and work, the body would cease to exist. 22. ra SoKovvTa. Not those which are, as Chrysostom remarks, but those which are thought to be so. This remark applies with still greater force to the next verse. do-Oeve'o-Tepa. The more feeble parts of the body, those, that is, which are most delicate, least able to take care of themselves, are by no means the least valuable. The eye or the brain, for instance, are more necessary to the well-being of the body than other stronger and ruder organs. 23. Tiprjv Trepio-o-oTepav TrepwCAepev. These we surround with more abundant honour, i.e. (1) by our admission that they are neces sary to us, and (2) by the care we take of them. ' The meanest trades are those with which we can least dispense. A nation may exist without an astronomer or philosopher, but the day-labourer is essen tial to the existence of man.' Bobertson. St Paul makes a distinc tion between the feebler and the less honourable members of the body. do-XT]p?va. See note on vii. 36. Many of the most important, or at least the most necessary, functions of the body are performed by the parts which we thus regard. 24. o-vveKe'pao-ev. Literally, mingled together. vorepovpevip, which comes short of any other. 25. crxCo-pa, i. e. discordance of aims and interests. See notes on i. 10, xi. 18. God had specially provided against this by giving to those who occupy the less honourable and ornamental positions in society the compensation of being the most indispensable portions of it. The ' comely parts'— the wealthy, the refined, the cultivated, the intellectual — obtain honour and respect by the very nature of their gifts. _ God has signified His Will that due honour and respect should be paid to those to whom it is not instinctively felt to be owing, by so ordering society that we cannot do without them. But our class dis tinctions and jealousies, our conflicts between capital and labour, shew how little Christians have realized this obvious truth. XII. 28.] NOTES. t43 dXXd to avro virep dXXTjXcov. All wars, insurrections, conflicts between class and class, arise from forgetfulness of the fact that the interests of all mankind are identical. Nor can this forgetfulness be charged upon one nation or one class of society. ' The spirit and the law of the Life of Christ is to be that of every member of the Church, and the law of the Life of Christ is that of sympathy. How little, during the eighteen hundred years, have the hearts of men been got to beat together ! Nor can we say that this is the fault of the capitalists and the masters only. It is the fault of the servants and dependents also.' Bobertson. pepipvaScriv. See note on vii. 32. Here, again, the A.V. 'have the same care' has ceased to express the meaning of the translators. The Apostle's expression is stronger, 'have the same anxiety.' The troubles of one member should be the troubles of all. 26. Kal efre Trdo-xei iv pIXos. This is a matter of the most ordi nary experience in the human body. A pain in any portion, even the most remote from the seats of life, affects the whole. A glance at history will shew us that it is the same with the body politic. What ever is physically, morally, or spiritually injurious to any one portion of society, or of the Church of Christ, is sure in the long run to pro duce injury, moral and spiritual deterioration to the rest. tire So(jd£eTai pe'Xos. Chrysostom eloquently remarks here, 'Is the head crowned? All the man is glorified. Do the lips speak? The eyes also laugh and rejoice.' This part of the verse is as true as the former. Whatever tends to exalt the character and purify the aims of any one class, or even individual member of society, is sure in a greater or less degree to affect every other. If the one thought is cal culated to alarm us by calling our attention to the infinite mischief which may be wrought by one act of thoughtlessness or selfishness, it is an immense encouragement to be reminded by the other that no work for good, undertaken from unselfish motives and carried out in an unselfish spirit, can possibly be without effect. 27. vpeis 8e lore o-aipa Xpurrov. We here return to the proposi tion of w. 12, 13, rendered more definite and intelligible by what has since been said. The Apostle now says (1) that collectively, Christians are the body of Christ, individually they are His members ; (2) that of these members each has its several office (ver. 28) ; and (3) that none of these offices is common to the whole Christian body, but each belongs only to those to whom it has been assigned (vv. 29, 30). ' Est universa ecclesia nihil aliud nisi organum et instrumentum Dei Spiri- tus, uti corpus animae suae ; quam ecclesiam cogit in unum, vivificat et perficit Spiritus, ut in ea suas vires exerceat.' Colet. 28. o3s pe'v. St Paul evidently (see Winer, Gr. Gram. § 63) meant ovs Si to follow. But he breaks off the construction by irpwrov, and, in stead of the simple enumeration he had intended, he arranges the offices in order of rank. efleTO 6 Oeds. Literally, placed, i.e. when He founded the Church. See verse 18, of which this is the application. i44 1 CORINTHIANS. [XII. 28— TrpiuTov diroo-ToXovs. The Apostles, the founders and rulers of the Church, were first placed in their responsible office. Matt. x. 1; Mark iii. 13, 14, vi. 7; Luke ix. 1. The call of other disciples to a less responsible post is recorded in Luke x. 1. Cf. also Eph. iv. 11. SevTepov 7rpocpT]Tas. Secondarily, i.e. in the second rank in the Church. It may however be translated secondly. _ Prophets were those who by special gifts of inspiration (see ch. xiv. 1, and note) enlightened the Church on the mysteries of the faith. Tpfo-ov BiBao-KdXovs. Those who with more ordinary gifts, by the exercise of the reason and judgment, expounded the oracles of God. Chrysostom remarks that they taught with less authority than the prophets, because what they said was more their own, and less directly from God. It would seem from the 15th chapter of the ' Teaching of the Twelve Apostles,' that the three orders d7roVroXoi, rrpocpyrai, StSdaxa- Xoi, related to the missionary founders of the Church, and that, when a Church was once settled, the powers of the two latter descended on the eVfffKOTroi and SidKovoi. Svvdpeis. Literally, powers, or faculties (virtutes, Vulgate). See note on ch. i. 18. Here it no doubt includes miracles. See ch. iv. 19, 20, v. 4, and notes. lapdrcov. Properly, medicines. See the account of the plague in Thucyd. n. 51 iv re oiSiv xariary lapa, cvs elrreTv, a' Ti xpyv rrpoacpipovras wcpeXeiv. Here it means, with xa^cr/iara, various gifts of healing power, medicinal virtue, as we should say. dvriXT]pi]/eis. Literally, reciprocal seizure or hold. Hence an objection, Plat. Phaed. 87 a. avriXap.pdvop.ai is found in Luke i. 54 ; Acts xx. 35 ; 1 Tim. vi. 2. In the last place it means share. In the other two pas sages it means help. Hence it probably means here the power to help others in various ways, perhaps with the idea of sharing their burdens (Eom. xii. 15; Gal. vi. 2). In Classical Greek this sense is not found. Kvpepvijo-eis. Gubernationes, Vulgate. This would naturally mean the powers which fit a man for the higher positions in the Church. But Stanley (1) for the reason above assigned, as well as (2) from its position and (3) from the fact that it is employed in the Septuagint (Prov. i. 5, xi. 14, xx. 18, and xxiv. 6), as the rendering of a Hebrew word signifying wise foresight, would refer it to the discerning of spirits. But the Hebrew word is derived from a word signifying a rope, and the proper signification of the word, as of the word here used, is the steersman's art, the art of guiding aright the vessel of Church or State. ylvTj yXwo-o-ivv. See note on ver. 10. ' Seest thou where he hath set this gift, and how he everywhere assigns it the last rank?' Chry sostom. 29. pr) irdvTes diroo-ToXoi; The oommon priesthood of every Christian (1 Pet. ii. 5, 9) no more precludes the existence of special offices of authority in the Christian Church than the common priest- XII. 31. J NOTES. 145. hood of the Jewish people (Exod. xix. 6) preoluded the existence of a special order of men appointed to minister to God in holy things. The Apostle appeals to it as a notorious fact that all were not apostles or prophets, but only those who were called to those offices. Accord ingly there is scarcely any sect of Christians which has not set apart a body of men to minister in holy things and to expound the word of God. 'Were all teachers,' says Estius, 'where were the learners?' The question here, however, is rather of gifts than of the offices to which those gifts lead. 31. tnXovTe 81, But be emulous for, aemulamini, Vulg. fijXoa (see note on ch. iii. 3) signifies originally to be eager, fervent. Here it means to be (1) emulous or (2) envious. We have in stances both of the good and bad sense in the N. T. For the former, see 2 Cor. xi. 2; Gal. iv. 18, and ch. xiv. 1, 39. For the latter, see Acts vii. 9, xvii. 5, and ch. xiii. 4. The Si? here is ad versative. 'Do not envy the gifts of which I have been speaking, but aim at things still higher. ' pe(£ova. The rec. xpelrrova is clearly a gloss, which, while it ex plains, does nevertheless weaken the force of the Apostle's language. His meaning is this. ' You are altogether mistaken as to the com parative value of the gifts for which you seek. It is still the visible, the tangible, that whioh makes the deepest impression on the senses, that you are desiring. Seek greater things than these. And I will point out to you a way inconceivably higher.' ' To conclude therefore, let no mini, upon a weak conceit of sobriety or ill-applied moderation, think or maintain that a man can search too far or be too well studied in the book of God's word or the book of God's works; divinity or philosophy; but rather let men endeavour an endless progress or pro ficiency in both ; only let men beware that they apply both to charity and not to swelling, to use, and not to ostentation.' Bacon's Advance ment of Learning, Book 1. Ch. XH. 31— Ch. XIH. 13. The Excellencies of Love. Kal eri KaO' vTrep[3oXr|v 68dv vpiv Setxvvpi. And moreover I shew you a way of superlative excellence. This, St Paul would have us understand, is the best gift of all. Even faith and hope come short of it. How much more then, those inferior gifts (however useful in their way) about which Christians at Corinth were wrangling. And the search after this gift of infinitely higher value will effectually prevent all jealousies about the lesser gifts by which the natural man is inclined to set store. For xaB' irrep^oXyv in the sense of the super lative see Polyb. ix. 22. 8, of Hannibal, rivis p-iv yap wpbv airbv atovrat ytyovkvai xaB' inreppdXyv. Calvin complains, and not without cause, of the 'inepta capitis sectio' here. The words at the head of this note belong to what follows, rather than to what goes before. 146 1 CORINTHIANS. [XIII. 1— CHAPTER XIII. 2. peOitrrdvai NBDEFG. Eec. fieBtardveiv AC. 3. KavSrjcrwpai. So CK. Tischendorf reads xavByaopai with DEFG. Westcott and Hort read Kavxyawpai with NAB. We must choose between one or other of the two latter readings. So great a solecism as a future subjunctive must have been the error of the copyist, probably due to his writing from dictation. The former of the two seems preferable. 8. irvn-Tei NABC. iKTrlrrrei DEFG. 10. [rbre] after TlXeiov rec. with Peshito. Text NABDFG Vetus Lat. Vulg. 1. kav. Even suppose I were to. Kal tov dyyeXiov. The Babbis (see Lightfoot in loc.) speak of the languages of angels. It is possible that St Paul may be referring to this notion. And he himself also speaks (2 Cor. xii. 4) of hearing 'unspeakable words which it is not lawful for a man to utter,' when he was 'caught up to the third heaven.' But it is very possible that he is only using the language of rhetorical hyperbole and means no more than languages of angelic beauty and power. dydTrrvv 8e pTj 'i\a. Yet If I have not love. The A. V. makes txw subjunctive here. It is doubtless indicative. And so the Bevised Version takes it. The A. V. has unfortunately departed here from the earlier rendering love of Tyndale and Cranmer (which the Bevised Version has restored) and has followed the Vulgate caritas. Thus the force of this eloquent panegyric on love is impaired, and the agreement between the various writers of the New Testament much obscured. See note on ch. viii. 1. The aim no doubt of the Vulgate translators was to avoid the sensuous associations which the Latin word amor suggested. But the English word charity has never risen to the height of the Apostle's argument. At best it does but signify a kindly interest in and forbearance towards others. It is far from suggesting the ardent, active, energetic principle which the Apostle had in view. And though the English word love includes the affection which springs up between persons of different sexes, it is generally un derstood to denote only the higher and nobler forms of that affection, the lower being stigmatized under the name of passion. Thus it is a suitable equivalent for the Greek word here used, which (see Dean Stanley's note) owes its existence to the Bible, since it does not appear in Classical Greek, and is first found in the Septuagint translation of the 0. T. See also Mr Carr's note on Matt. xxiv. 12. It is material to note (1) that the N. T. takes a word unknown to Classical Greek to express the relation of Christians to God and to each other, because that relation was unknown to the heathen world (though known to the Jew, as its use in LXX. proves). And (2) it is worth observing how, while in English we have but one word to express the three Greek ones ipws, cpixia, dyarry, such is the strength XIII. 3.] NOTES. 147 of the Christian element in our thought, that the latter idea domi nates the rest. Meyer compares the eulogy of ipws in Plat. Symp. 197 0, D, E. XoXkos tjxcov ifi KvpfoXov dXaXdJov. The Apostle refers here to Ps. cl. 5, where the Hebrew speaks of 'cymbals of sound' and 'cym bals of olangour,' and the Septuagint renders almost by the same words as St Paul. Cf. ch. xiv. 7, where the difference between an unmeaning noise and real music is spoken of. Also Xen. De Re Equestri I. 3 wairep Kip.(3a\ov ij/ocpel rrpbs Tip SairiSif r) xolXy OTrXy. 2. elBio. See note on ii. 11. irio-Tiv. In the sense of ch. xii. 9, where see note. coo-re dpT] peOurrdvai. A quotation of words recorded in Matt. xvii. 20, xxi. 21. Whether St Matthew's Gospel were already written or not (as some have asserted, but without any definite evidence in support of the assertion), these words had reached St Paul, and this must be regarded as a confirmation of the truth of the Gospel narrative. It is most remarkable, when we consider the relation between St Luke and St Paul, that they appear in a different form in St Luke (xvii. 6). ovflev elpi. The Apostle does not say that it is possible for a man to have all these gifts without love. He only says that if it were possible, it would be useless. But real faith, in the Scripture sense, without love, is an impossibility. Cf . Gal. v. 6 ; Eph. iii. 17, 19, iv. 13 — 16 ; James ii. 18 — 26. True Christian faith unites us to Christ, Who is Love. 3. i|/cup(o-u. Literally, to feed with small mouthfuls as a nurse does a child. See Aristoph. Lysistrata 19 y Si Traidlov...i^wp.iaev: and Chrysostom. It usually takes two accusatives, one of the person, the other of the thing. Here the first of these is not expressed but un derstood. If I feed people one by one with all my goods, or as Cole ridge (see Dean Stanley's notes in loc), though I dole away all my property in mouthfuls. See John xiii. 26, where the word \pwplov, translated sop in our version, is used. In no part of this passage is the inadequacy of the word charity to express St Paul's meaning more clearly shewn than here. The passage might be rendered : ' if I give all my goods away in charity and have not love. ..it profiteth me nothing.' tva KavOr)o-o)pai. See Critical Note. Other instances of this form are found in the MSS. but their authority is questioned. See Winer, Gr. Gram. § 13. Instances may be found of such mistakes as that in the text in the very best MSS. Kavxyawpai seems to be a conjectural emendation of KavByawjiai, itself a mistake for KavByaopai. For the sentence though I deliver up my body in order that I may boast seems to convey no very satisfactory meaning. tva here is in order that. There is such a thing even as martyrdom in a hard, defiant spirit ; not prompted by love of Christ, but by love of oneself; not springing from the impossibility of denying Him to Whom we owe all (compare Polycarp's noble words, 'Eighty and six K2 148 1 CORINTHIANS. [XIII. 3— years have I served Him, and what has He done that I should deny TTitti ? '), but from the resolution not to allow that we have been in the wrong. Such a martyrdom would profit neither him who suffered it, nor any one else. 4. r) dydirn paKpoOvpei, xP10"r6^€T01 '•I °Wa7rr|. The first the passive, the second the active, exercise of love; the one endurance, the other beneficence. The punctuation of this verse is different from that of the rec. text. ov £r|Xoi. The word is here used in a bad sense. See note on ch. xii. 31. ov irepTrepeveTai. See Marc. Aur. Med. v. 5. He classes the temper of mind here implied with 70771^11', xoXaxeieiv, to aw/jdriov xarai- ridaBai as things which a man can overcome if he will. 5. ovk dcrxT|povet. The Vulgate renders by ambitiosa; Erasmus by fastidiosa; Wiclif by coveitous ; doth not frawardly, Tyndale. See note on ch. xii. 23. Also ch. vii. 36 ; and cf. Eom. i. 27 ; Bev. xvi. 15. Here it means 'is not betrayed into forgetfulness of what is due to others.' Iryrei Ta eavTrjs. See ch. x. 24, 33. ov irapo£vveTai. The 'contention' between Paul and Barnabas is called a Trapo&apas, Acts xv. 39. We can see from this passage that St Paul regretted it. ov XoyC^crai rb Kaxov. Imputeth not the evil, i.e. hears no malice. Chrysostom explains it by 'is not suspicious.' See Eom. iv. , where the word is translated indifferently 'reckoned' and 'imputed.' 6. ov xafpei Irrl tjj dSiKfa. Cf. Ps. v. 4, 5, 'Thou art not a God that hath pleasure in wickedness : thou hatest all workers of iniquity.' And for the opposite, Hos. vii. 3 ; Eom. i. 32 ; 2 Thess. ii. 12. o-vvxaCpei 8e tjj dXr]0eCa. Rejoiceth with the truth. Love rejoiceth with the victory of Truth in the world, and at the consequent decline of unrighteousness, which is the opposite of truth. Cf. 2 Thess. ii. 10; 2 John 4. 1. irdvTa o-Teyei. Suffers, Vulgate, and so Wiclif and Tyndale. See note on ch. ix. 12. Here it means to endure patiently indignities and affronts, save of course where the well-being of others requires that they should be repelled. 7rdvra irio-Tevei. ' Not that a Christian should knowingly and will ingly suffer himself to be imposed upon ; not that he should deprive himself of prudence and judgment, so that he may be the more easily deceived ; but that he should esteem it better to be deceived by his kindness and gentleness of heart, than to injure his brother by need less suspicion.' Calvin. ' It is always ready to think the best ; to put the most favourable construction on anything ; is glad to make all the allowance for human weakness which can be done without betraying the truth of God.' Dr Coke. Similarly Erasmus and Wesley. XIII. 11.] NOTES. i4$ irdvra IXirCjei. (1) Of man, of whom love will ever hope the best, and deem reformation possible in the most hardened offenders; and (2) of God, that He will bring good out of evil, and that all the evils of this life will issue ultimately in the triumph of good. TravTO viroplvei. Sustains to the end, with unshaken confidence in the goodness of God, all the persecutions and afflictions of this life. 8. irfarrei. See Critical Note. ttItttw is found in the sense of come to destruction in Plat. Pliaed. 100 E Kal roOro ixop.evos yyovpiai oii« dv rrore rreaelv, dXX' dacpaXis elvai. irpoc|>T|Teiai. The allusion is to the spiritual gifts mentioned in the last chapter. The gift of prophecy (see note on ch. xiv. 1) will be no longer needed when all men are in the presence of the eternal verities for which this life is a preparation. KaTapynOrjo-ovrai. As far as verbal accuracy is concerned the A.V. is remarkably misleading in this passage. It translates ixTrlwrei and xarapyyByaovrai by fail, and xarapyyByaerai by vanish away. See ch. i. 28 note, and verses 10 and 11 of this chapter. yXucrtrai. Both (1) speaking with tongues, which as a sign (see ch. xiv. 22) will be unnecessary when we are in that heavenly abode where no signs are needed, but we are in the presence of the things signified, and (2) divers languages, which shall cease when the curse of Babel is removed in the ' holy city, New Jerusalem ' which shall come down from heaven, and in which all things shall be made new. KaTapynOTJo-erdi. See last note but one. Earthly knowledge (see note on ch. xii. 8), as the result of a process, as acquired by labour, observation, argument, the comparison of facts, the balancing of pro babilities, is of Uttle use to us when we enjoy the actual vision of things as they are. Even the analogy of our earthly experience may lead us to this conclusion. ' Our Uttle systems have their day, They have their day and cease to be." Tennyson, In Memoriam. Philosophic doctrines are in fashion for a while, and are then sup planted by others. The learning of one generation is the ignorance of the next. Theories which are popular to-day provoke a smile of derision to-morrow. The discovery which is the pride of one age is superseded in a subsequent one. Thus is earthly knowledge prone to lose its value. Wisdom, says Estius, is not thus to be set aside, because its perfection consists in the vision of God. 9. irpocj>T]Tevopev. AH inspired utterances are but partial revelations of Divine Truth. 10. KaTapyr|8f|o-6Tai. See note on ver. 8. 11. rjpTiv. Middle form for yv. See Jelf, Gr. Gram. p. 286. It is common in N.T. See Matt. xxv. 35 ; John xi. 15, &c. eXoyitdpTjv. I used to reason. See note on ver. 5. Observe the three imperfects of habitual action in the past. iSo 1 CORINTHIANS. [XIII. 11— oTe yeyova dvr]p KaTTjpyT|Ka Ta tov vryirlov. Now that I am be come a man, I have brought to an end the things of the child. This rendering preserves the sense of the perfects. The perfect also denotes, not merely the act, but its completeness. Cf. Xen. Cyrop. vni. 7. 6 iyw ydp irais re wv rb. iv rraial vopi^bp-eva KaXd Soxw xapirwaBai, irrel re yfiyaa, rb. iv veavlaKOis, riXeios re dvrjp yevopievos rb. iv avSp&ai. 12. 8i' eo-oTtTpov. Literally, by means of a mirror. Per speculum, Vulgate. Bi a mirour, Wiclif. Meyer reminds us that we are to think rather of the mirrors of polished metal used in ancient times, the reflections of which would often be obscure and imperfect, than of our modern looking-glasses. ev alvCypaTi. In an enigma. Connected with aXvos, a fable, this word means any saying that is difficult to understand, Uke the aenigma the Sphinx proposed to Oedipus. There is a confusion of metaphor therefore here, but it conveys a fulness of meaning. We see here (1) by means of a mirror, i.e. not directly, but through a medium, and (2) we have to deal with things of which it is difficult to penetrate the meaning. See Soph. Oed. Tyr. 393 Kairoi to y' atviyp.' obxl roviribvTOS yv | dvSpbs Sienreiv, dXXd piavrelas £Sei. Trpdo-wrrov Trpds irpdcrioTrov. Cf. Num. xii. 8, to which the Apostle is evidently referring. Also Job xix. 26, 27 ; 1 John hi. 2 ; Eev. xxii. 4. eTreyvuo-8T]v. imyivwaxw signifies thorough, complete knowledge. ' I am known ' should rather be translated I was known, i.e. either (1) when Christ took knowledge of me (Meyer), or (2) I was (previously) known, or (3) the aorist maybe altogether indefinite, 'as God hath been wont to know me.' It is God's knowledge of us, His interpenetrating our being with His, which is the cause of our knowledge. Cf. Gal. iv. 9 ; ch. viii. 3. Also Matt. xi. 27, and John xvii. throughout. 13. vwl Be plvei. All these will remain in the life to come. Faith, the vision of the unseen (Heb. xi. 1), with its consequent trust in God ; hope, which even in fruition remains as the desire of its con tinuance ; and love, as the necessary condition of our dwelling in God and God in us. See note on ch. xii. 31. 'Now' is not to be under stood of time, but as equivalent to ' so,' at the conclusion of the argu ment. pe£j>v. 'Because faith and hope are our own; love is diffused among others.' Calvin. According to Winer, Gr. Gram. § 35, the passage is to be rendered ' among these love is the greater.' T| dydirr|. Faith is no more than the means whereby we unite our selves to God ; hope concerns itself with what we expect from Him. But love is a part of God Himself, 1 John iv. 16. Compare with this chapter Clement's panegyric on love in ch. 49 of his Epistle to the Corinthian Church, written shortly after St Paul's death. Had this chapter never been written, Clement's praise of love would have been more famous than it is. XIV- !•] NOTES. t$1 CHAPTER XIV. ViJ PelhTto81 NAB" EeC' f°r W readS ydp WUh DEFG' Vet,ls Lat- 10. elo-lv NABDEFG. Eec. iariv. [avrwv] after ovSev rec. with E and Peshito. Text NABDFG, Vulg of the v1tu7LSatXAEDK Ee°' e*X°7*rB! FOr Vulg" and most C0Pies 18. yXcso-o-Tj XoXcS. So NDEFG, Vetus Lat. Vulg. B and Peshito have yXwcrirais XaXw. A has 7X160-0-7;, and omits XaXfi. Beo. 7XiWais XaXwv. ' 19. t$ vot NABDEFG, Vulg. Peshito. Bee. Sid tov vocis with some copies of the Vetus Lat. 25. [xalovrw] rec. at beginning of verse. Text NABDFG, Vetus Lat. Vulg. Peshito. 28. SiepiHiveimis NAE. ippyvevrys Lachmann, Tregelles, with B. 34. [vp.Sv] after yvvaiKes DEFG Peshito. Text NAB, Vulg. IrriTpeVeTai NABDEFG, Vetus Lat. Vulg. Eec. imrirpaTrrai with Peshito. vTTOTao-o-e'o-eMo-av NAB Peshito. V7rord