05200
 \\Ampliatus\\ (\\Ampliaton\\). Some MSS. have a contracted form Amplias.

05201
 \\Urbanus\\ (\\Ourbanon\\). "A common Roman slave name found among
 members of the household" (Sanday and Headlam). A Latin adjective
 from _urbs_, city (city-bred). \\Stachys\\ (\\Stachun\\). A Greek name,
 rare, but among members of the imperial household. It means a
 head or ear of grain
 # Mt 12:1

05202
 \\Apelles\\ (\\Apelln\\). A name among Jews and a famous tragic actor
 also. \\The approved\\ (\\ton dokimon\\). The tried and true
 # 1Co 11:19; 2Co 10:18; 13:7
 \\Them which are of the household of Aristobulus\\ (\\tous ek tn\\
 \\Aristoboulou\\). The younger Aristobulus was a grandson of Herod
 the Great. Lightfoot suggests that some of the servants in this
 household had become Christians, Aristobulus being dead.

05203
 \\Herodion\\ (\\Heridina\\). Probably one belonging to the Herod family
 like that above. \\Kinsman\\ (\\suggen\\). Merely fellow-countryman.
 \\Them of the household of Narcissus\\ (\\tous ek tn Narkissou\\).
 "Narcissiani." There was a famous freedman of this name who was
 put to death by Agrippa. Perhaps members of his household.

05204
 \\Tryphaena and Tryphosa\\ (\\Truphainan kai Truphsan\\). Probably
 sisters and possibly twins. Both names come from the same root,
 the verb \\trupha\\, to live luxuriously
 # Jas 5:5
 Denney suggests "Dainty and Disdain." \\Persis\\ (\\Persida\\). A
 freedwoman was so named. She is not Paul's "beloved," but the
 "beloved" of the whole church.

05205
 \\Rufus\\ (\\Rouphon\\). A very common slave name, possibly the Rufus of
 # Mr 15:21
 The word means "red." \\The chosen\\ (\\ton eklekton\\). Not "the elect,"
 but "the select." \\And mine\\ (\\kai emou\\). Paul's appreciation of her
 maternal care once, not his real mother.

05206
 \\Asyncritus\\ (\\Asunkriton\\). There is an inscription of a freedman of
 Augustus with this name. \\Phlegon\\ (\\Phlegonta\\). No light on this
 name till the historian of the second century A.D. \\Hermes\\
 (\\Hermn\\). A very common slave name. \\Patrobas\\ (\\Patroban\\). Name of
 a freedman of Nero, abbreviated form of Patrobius. \\Hermas\\
 (\\Hermn\\). Not the author of the Shepherd of Hermas. Common as a
 slave name, shortened form of Hermagoras, Hermogenes, etc. \\The\\
 \\brethren that are with them\\ (\\tous sun autois adelphous\\). Perhaps
 a little church in the house of some one.

05207
 \\Philologus\\ (\\Philologon\\). Another common slave name. \\Julia\\
 (\\Ioulian\\). The commonest name for female slaves in the imperial
 household because of Julius Caesar. Possibly these two were
 husband and wife. \\Nereus\\ (\\Nrea\\). Found in inscriptions of the
 imperial household. But the sister's name is not given. One
 wonders why. \\Olympas\\ (\\Olumpn\\). Possibly an abbreviation for
 Olympiodorus. \\All the saints that are with them\\ (\\tous sun autois\\
 \\pantas hagious\\). Possibly another church in the house. These
 unnamed, the "and others," constitute the great majority in all
 our churches.

05208
 \\With a holy kiss\\ (\\en philmati hagii\\). The near-east mode of
 salutation as hand-shaking in the Western. In China one shakes
 hands with himself. Men kissed men and women kissed women. See
 # 1Th 5 26; 1Co 16:20; 2Co 13:12

05209
 \\Mark\\ (\\skopeite\\). Keep an eye on so as to avoid. \\Skopos\\ is the
 goal, \\skope\\ means keeping your eye on the goal. \\Divisions\\
 (\\dichostasias\\). Old word for "standings apart," cleavages. In
 N.T. only here and
 # Ga 5:20
 \\Those which are causing\\ (\\tous--poiountas\\). This articular
 participle clause has within it not only the objects of the
 participle but the relative clause \\hn humeis emathete\\ (which you
 learned), a thoroughly Greek idiom.

05210
 \\But their own belly\\ (\\alla ti heautn koilii\\). Dative case after
 \\douleuousin\\. A blunt phrase like the same picture in
 # Php 3:19
 "whose god is the belly," more truth than caricature in some
 cases. \\By their smooth and fair speech\\ (\\dia ts chrstologias kai\\
 \\eulogias\\). Two compounds of \\logos\\ (speech), the first (from
 \\chrstos\\ and \\logos\\) is very rare (here only in N.T.), the second
 is very common (\\eu\\ and \\logos\\). \\Beguile\\ (\\exapatsin\\). Present
 active indicative of the double compound verb \\exapata\\ (see
 # 2Th 2:3; 1Co 3:18
 \\Of the innocent\\ (\\tn akakn\\). Old adjective (\\a\\ privative and
 \\kakos\\), without evil or guile, in N.T. only here and
 # Heb 7:26
 (of Christ).

05211
 \\Is come abroad\\ (\\aphiketo\\). Second aorist middle indicative of
 \\aphikneomai\\, old verb, to come from, then to arrive at, only here
 in N.T. \\Over you\\ (\\eph' humin\\). "Upon you." Simple unto that which
 is evil (\\akeraious eis to kakon\\). Old adjective from \\a\\ privative
 and \\kerannumi\\, to mix. Unmixed with evil, unadulterated.

05212
 \\Shall bruise\\ (\\suntripsei\\). Future active of \\suntrib\\, old verb,
 to rub together, to crush, to trample underfoot. Blessed promise
 of final victory over Satan by "the God of peace." "Shortly" (\\en\\
 \\tachei\\). As God counts time. Meanwhile patient loyalty from us.

05213
 Verses
 # 21-23
 form a sort of postscript with greetings from Paul's companions
 in Corinth. Timothy was with Paul in Macedonia
 # 2Co 1:1
 before he came to Corinth. Lucius may be the one mentioned in
 # Ac 13:1
 Jason was once Paul's host
 # Ac 17:5-9
 in Thessalonica, Sosipater may be the longer form of Sopater of
 # Ac 20:4
 They are all Paul's fellow-countrymen (\\suggeneis\\).

05214
 \\I Tertius\\ (\\eg Tertios\\). The amanuensis to whom Paul dictated the
 letter. See
 # 2Th 3:17; 1Co 16:21; Col 4:18

05215
 \\Gaius my host\\ (\\Gaios ho xenos mou\\). Perhaps the same Gaius of
 # 1Co 1:14
 # Ac 19:29; 20:4
 but whether the one of
 # 3Jo 1:1
 we do not know. \\Xenos\\ was a guest friend, and then either a
 stranger
 # Mt 25:35
 or a host of strangers as here. This Gaius was plainly a man of
 some means as he was the host of all the church. Erastus
 # 2Ti 4:20
 was "the treasurer of the city" (\\ho oikonomos ts poles\\), one of
 the outstanding men of Corinth, the "steward" (house-manager) or
 city manager. See
 # Lu 12:42; 16:1
 He is probably the administrator of the city's property. \\Quartus\\
 (\\Kouartos\\). Latin name for fourth.

05216
 Is not genuine, not in Aleph A B C Coptic.

05217
 Verses
 # 25-27
 conclude the noble Epistle with the finest of Paul's doxologies.
 \\To him that is able\\ (\\ti dunameni\\). Dative of the articular
 participle of \\dunamai\\. See similar idiom in
 # Eph 3:20
 \\To stablish\\ (\\strixai\\). First aorist active infinitive of
 \\striz\\, to make stable. \\According to my gospel\\ (\\kata to\\
 \\euaggelion mou\\). Same phrase in
 # 2:16; 2Ti 2:8
 Not a book, but Paul's message as here set forth. \\The preaching\\
 (\\to krugma\\). The proclamation, the heralding. \\Of Jesus Christ\\
 (\\Isou Christou\\). Objective genitive, "about Jesus Christ."
 \\Revelation\\ (\\apokalupsin\\). "Unveiling." \\Of the mystery\\
 (\\mustriou\\). Once unknown, but now revealed. \\Kept in silence\\
 (\\sesigmenou\\). Perfect passive participle of \\siga\\, to be silent,
 state of silence. \\Through times eternal\\ (\\chronois ainiois\\).
 Associative instrumental case, "along with times eternal"
 (Robertson, _Grammar_, p. 527). See
 # 1Co 2:6,7,10

05218
 \\But now is manifested\\ (\\phanerthentos de nun\\). First aorist
 passive participle of \\phanero\\, to make plain, genitive case in
 agreement with \\mustriou\\. \\By the scriptures of the prophets\\ (\\dia\\
 \\graphn prophtikn\\). "By prophetic scriptures." Witnessed by the
 law and the prophets
 # 3:21
 This thread runs all through Romans. \\According to the command of\\
 \\the eternal God\\ (\\kat' epitagn tou ainiou theou\\). Paul conceives
 that God is in charge of the redemptive work and gives his orders
 # 1:1-5; 10:15
 The same adjective \\ainios\\ is here applied to God that is used of
 eternal life and eternal punishment in
 # Mt 25:46
 \\Unto obedience of faith\\ (\\eis hupakon ts pistes\\). See
 # 1:5
 \\Made known unto all the nations\\ (\\eis panta ta ethn\\
 \\gnristhentos\\). First aorist passive participle of \\gnriz\\, still
 the genitive case agreeing with \\mustriou\\ in verse
 # 25

05219
 \\To the only wise God\\ (\\moni sophi thei\\). Better, "to God alone
 wise." See
 # 1Ti 1:17
 without \\sophi\\. \\To whom\\ (\\hi\\). Some MSS. omit.

05220
 \\Called to be an apostle\\ (\\kltos apostolos\\). Verbal adjective
 \\kltos\\ from \\kale\\, without \\einai\\, to be. Literally, \\a called\\
 \\apostle\\
 # Ro 1:1
 not so-called, but one whose apostleship is due not to himself or
 to men
 # Ga 1:1
 but to God, \\through the will of God\\ (\\dia thelmatos tou theou\\).
 The intermediate (\\dia, duo\\, two) agent between Paul's not being
 Christ's apostle and becoming one was God's will (\\thelma\\,
 something willed of God), God's command
 # 1Ti 1:1
 Paul knows that he is not one of the twelve apostles, but he is
 on a par with them because, like them, he is chosen by God. He is
 an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later
 epistles usually Christ Jesus). The refusal of the Judaizers to
 recognize Paul as equal to the twelve made him the more careful
 to claim his position. Bengel sees here Paul's denial of mere
 human authority in his position and also of personal merit:
 _Namque mentione Dei excluditur auctoramentum humanum, mentione
 Voluntatis Dei, meritum Pauli_. \\Our brother\\ (\\ho adelphos\\).
 Literally, the brother, but regular Greek idiom for our brother.
 This Sosthenes, now with Paul in Ephesus, is probably the same
 Sosthenes who received the beating meant for Paul in Corinth
 # Ac 18:17
 If so, the beating did him good for he is now a follower of
 Christ. He is in no sense a co-author of the Epistle, but merely
 associated with Paul because they knew him in Corinth. He may
 have been compelled by the Jews to leave Corinth when he, a ruler
 of the synagogue, became a Christian. See
 # 1Th 1:1
 for the mention of Silas and Timothy in the salutation. Sosthenes
 could have been Paul's amanuensis for this letter, but there is
 no proof of it.

05221
 \\The church of God\\ (\\ti ekklsii tou theou\\). Belonging to God,
 not to any individual or faction, as this genitive case shows. In
 # 1Th 1:1
 Paul wrote "the church of the Thessalonians in God" (\\en thei\\),
 but "the churches of God" in
 # 1Th 2:14
 See same idiom in
 # 1Co 10:32; 11:16,22; 15:9; 2Co 1:1; Ga 1:13
 etc. \\Which is in Corinth\\ (\\ti ousi en Korinthi\\). See on
 # Ac 13:1
 for idiom. It is God's church even in Corinth, "_laetum et ingens
 paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146,
 had been restored by Julius Caesar a hundred years later, B.C.
 44, and now after another hundred years has become very rich and
 very corrupt. The very word "to Corinthianize" meant to practise
 vile immoralities in the worship of Aphrodite (Venus). It was
 located on the narrow Isthmus of the Peloponnesus with two
 harbours (Lechaeum and Cenchreae). It had schools of rhetoric and
 philosophy and made a flashy imitation of the real culture of
 Athens. See
 # Ac 18
 for the story of Paul's work here and now the later developments
 and divisions in this church will give Paul grave concern as is
 shown in detail in I and II Corinthians. All the problems of a
 modern city church come to the front in Corinth. They call for
 all the wisdom and statesmanship in Paul. \\That are sanctified\\
 (\\hgiasmenois\\). Perfect passive participle of \\hagiaz\\, late form
 for \\hagiz\\, so far found only in the Greek Bible and in
 ecclesiastical writers. It means to make or to declare \\hagion\\
 (from \\hagos\\, awe, reverence, and this from \\haz\\, to venerate). It
 is significant that Paul uses this word concerning the \\called\\
 \\saints\\ or \\called to be saints\\ (\\kltois hagiois\\) in Corinth. Cf.
 \\kltos apostolos\\ in
 # 1:1
 It is because they are sanctified \\in Christ Jesus\\ (\\en Christi\\
 \\Isou\\). He is the sphere in which this act of consecration takes
 place. Note plural, construction according to sense, because
 \\ekklsia\\ is a collective substantive. \\With all that call upon\\
 (\\sun psin tois epikaloumenois\\). Associative instrumental case
 with \\sun\\ rather than \\kai\\ (and), making a close connection with
 "saints" just before and so giving the Corinthian Christians a
 picture of their close unity with the brotherhood everywhere
 through the common bond of faith. This phrase occurs in the LXX
 # Ge 12:8; Zec 13:9
 and is applied to Christ as to Jehovah
 # 2Th 1:7,9,12; Php 2:9,10
 Paul heard Stephen pray to Christ as Lord
 # Ac 7:59
 Here "with a plain and direct reference to the Divinity of our
 Lord" (Ellicott). \\Their Lord and ours\\ (\\autn kai hmn\\). This is
 the interpretation of the Greek commentators and is the correct
 one, an afterthought and expansion (\\epanorthsis\\) of the previous
 "our," showing the universality of Christ.

05222
 Identical language of
 # 2Th 1:2
 save absence of \\hmn\\ (our), Paul's usual greeting.
 See note on "1Th 1:1"

05223
 \\I thank my God\\ (\\eucharist ti thei\\). Singular as in
 # Ro 1:8; Php 1:3; Phm 1:4
 but plural in
 # 1Th 1:2; Col 1:3
 The grounds of Paul's thanksgivings in his Epistles are worthy of
 study. Even in the church in Corinth he finds something to thank
 God for, though in II Cor. there is no expression of thanksgiving
 because of the acute crisis in Corinth nor is there any in
 Galatians. But Paul is gracious here and allows his general
 attitude (always, \\pantote\\) concerning (\\peri\\, around) the
 Corinthians to override the specific causes of irritation. \\For\\
 \\the grace of God which was given to you in Christ Jesus\\ (\\epi ti\\
 \\chariti tou theou ti dotheisi humin en Christi Isou\\). Upon
 the basis of (\\epi\\) God's grace, not in general, but specifically
 given (\\dotheisi\\, first aorist passive participle of \\didmi\\), in
 the sphere of (\\en\\ as in verse
 # 2
 Christ Jesus.

05224
 \\That\\ (\\hoti\\). Explicit specification of this grace of God given to
 the Corinthians. Paul points out in detail the unusual spiritual
 gifts which were their glory and became their peril (chapters
 # 1Co 12-14
 \\Ye were enriched in him\\ (\\eploutisthte en auti\\). First aorist
 passive indicative of \\ploutiz\\, old causative verb from \\ploutos\\,
 wealth, common in Attic writers, dropped out for centuries,
 reappeared in LXX. In N.T. only three times and alone in Paul
 # 1Co 1:5; 2Co 6:10,11
 The Christian finds his real riches in Christ, one of Paul's
 pregnant phrases full of the truest mysticism. \\In all utterance\\
 \\and all knowledge\\ (\\en panti logi kai pasi gnsei\\). One detail
 in explanation of the riches in Christ. The outward expression
 (\\logi\\) here is put before the inward knowledge (\\gnsei\\) which
 should precede all speech. But we get at one's knowledge by means
 of his speech. Chapters
 # 1Co 12-14
 throw much light on this element in the spiritual gifts of the
 Corinthians (the gift of tongues, interpreting tongues,
 discernment) as summed up in
 # 1Co 13:1,2
 the greater gifts of
 # 12:31
 It was a marvellously endowed church in spite of their
 perversions.

05225
 \\Even as\\ (\\kaths\\). In proportion as
 # 1Th 1:5
 and so inasmuch as
 # Php 1:7; Eph 1:4
 \\The testimony of Christ\\ (\\to marturion tou Christou\\). Objective
 genitive, the testimony to or concerning Christ, the witness of
 Paul's preaching. \\Was confirmed in you\\ (\\ebebaith en humin\\).
 First aorist passive of \\bebaio\\, old verb from \\bebaios\\ and that
 from \\bain\\, to make to stand, to make stable. These special gifts
 of the Holy Spirit which they had so lavishly received (ch.
 # 1Co 12
 were for that very purpose.

05226
 \\So that ye come behind in no gift\\ (\\hste humas m hustereisthai\\
 \\en mdeni charismati\\). Consecutive clause with \\hste\\ and the
 infinitive and the double negative. Come behind (\\hustereisthai\\)
 is to be late (\\husteros\\), old verb seen already in
 # Mr 10:21; Mt 19:20
 It is a wonderful record here recorded. But in
 # 2Co 8:7-11; 9:1-7
 Paul will have to complain that they have not paid their pledges
 for the collection, pledges made over a year before, a very
 modern complaint. \\Waiting for the revelation\\ (\\apekdechomenous tn\\
 \\apokalupsin\\). This double compound is late and rare outside of
 Paul
 # 1Co 1:7; Ga 5:5; Ro 8:19,23,25; Php 3:20
 # 1Pe 3:20; Heb 9:28
 It is an eager expectancy of the second coming of Christ here
 termed revelation like the eagerness in \\prosdechomenoi\\ in
 # Tit 2:13
 for the same event. "As if that attitude of expectation were the
 highest posture that can be attained here by the Christian" (F.W.
 Robertson).

05227
 \\Shall confirm\\ (\\bebaisei\\). Direct reference to the same word in
 verse
 # 6
 The relative \\hos\\ (who) points to Christ. \\Unto the end\\ (\\hes\\
 \\telous\\). End of the age till Jesus comes, final preservation of
 the saints. \\That ye be unreproveable\\ (\\anegkltous\\). Alpha
 privative and \\egkale\\, to accuse, old verbal, only in Paul in
 N.T. Proleptic adjective in the predicate accusative agreeing
 with \\humas\\ (you) without \\hste\\ and the infinitive as in
 # 1Th 3:13; 5:23; Php 3:21
 "Unimpeachable, for none will have the right to impeach"
 (Robertson and Plummer) as Paul shows in
 # Ro 8:33; Col 1:22,28

05228
 \\God is faithful\\ (\\pistos ho theos\\). This is the ground of Paul's
 confidence as he loves to say
 # 1Th 5:24; 1Co 10:13; Ro 8:36; Php 1:16
 God will do what he has promised. \\Through whom\\ (\\di' hou\\). God is
 the agent (\\di'\\) of their call as in
 # Ro 11:36
 and also the ground or reason for their call (\\di' hon\\) in
 # Heb 2:10
 \\Into the fellowship\\ (\\eis koinnian\\). Old word from \\koinnos\\,
 partner for partnership, participation as here and
 # 2Co 13:13; Php 2:1; 3:10
 Then it means fellowship or intimacy as in
 # Ac 2:42; Ga 2:9; 2Co 6:14; 1Jo 1:3,7
 And particularly as shown by contribution as in
 # 2Co 8:4; 9:13; Php 1:5
 It is high fellowship with Christ both here and hereafter.

05229
 \\Now I beseech you\\ (\\parakal de humas\\). Old and common verb, over
 100 times in N.T., to call to one's side. Corresponds here to
 \\eucharist\\, \\I thank\\, in verse
 # 4
 Direct appeal after the thanksgiving. \\Through the name\\ (\\dia tou\\
 \\onomatos\\). Genitive, not accusative (cause or reason), as the
 medium or instrument of the appeal
 # 2Co 10:1; Ro 12:1; 15:30
 \\That\\ (\\hina\\). Purport (sub-final) rather than direct purpose,
 common idiom in _Koin_ (Robertson, _Grammar_, pp.991-4) like
 # Mt 14:36
 Used here with \\legte, i, te katrtismenoi\\, though expressed
 only once. \\All speak\\ (\\legte pantes\\). Present active subjunctive,
 that ye all keep on speaking. With the divisions in mind. An
 idiom from Greek political life (Lightfoot). This touch of the
 classical writers argues for Paul's acquaintance with Greek
 culture. \\There be no divisions among you\\ (\\m i en humin\\
 \\schismata\\). Present subjunctive, that divisions may not continue
 to be (they already had them). Negative statement of preceding
 idea. \\Schisma\\ is from \\schiz\\, old word to split or rend, and so
 means a rent
 # Mt 9:16; Mr 2:21
 Papyri use it for a splinter of wood and for ploughing. Here we
 have the earliest instance of its use in a moral sense of
 division, dissension, see also
 # 1Co 11:18
 where a less complete change than \\haireseis\\;
 # 12:25; Joh 7:43
 (discord);
 # 9:16; 10:19
 "Here, faction, for which the classical word is \\stasis\\: division
 within the Christian community" (Vincent). These divisions were
 over the preachers
 # 1:12-4:21
 immorality
 # 5:1-13
 going to law before the heathen
 # 6:1-11
 marriage
 # 7:1-40
 meats offered to idols
 # 1Co 8-10
 conduct of women in church
 # 11:1-16
 the Lord's Supper
 # 11:17-34
 spiritual gifts
 # 1Co 12-14
 the resurrection
 # 1Co 15
 \\But that ye be perfected together\\ (\\te de katrtismenoi\\).
 Periphrastic perfect passive subjunctive. See this verb in
 # Mt 4:21
 # Mr 1:19
 for mending torn nets and in moral sense already in
 # 1Th 3:10
 Galen uses it for a surgeon's mending a joint and Herodotus for
 composing factions. See
 # 2Co 13:11; Ga 6:1
 \\Mind\\ (\\noi\\), \\judgment\\ (\\gnmi\\). "Of these words \\nous\\ denotes
 the frame or state of mind, \\gnm\\ the judgment, opinion or
 sentiment, which is the outcome of \\nous\\" (Lightfoot).

05230
 \\For it hath been signified unto me\\ (\\edlth gar moi\\). First
 aorist passive indicative of \\dlo\\ and difficult to render into
 English. Literally, It was signified to me. \\By them of Chloe\\
 (\\hupo tn Chlos\\). Ablative case of the masculine plural article
 \\tn\\, by the (folks) of Chloe (genitive case). The words "which
 are of the household" are not in the Greek, though they correctly
 interpret the Greek, "those of Chloe." Whether the children, the
 kinspeople, or the servants of Chloe we do not know. It is
 uncertain also whether Chloe lived in Corinth or Ephesus,
 probably Ephesus because to name her if in Corinth might get her
 into trouble (Heinrici). Already Christianity was working a
 social revolution in the position of women and slaves. The name
 \\Chloe\\ means tender verdure and was one of the epithets of Demeter
 the goddess of agriculture and for that reason Lightfoot thinks
 that she was a member of the freedman class like Phoebe
 # Ro 16:1
 Hermes
 # Ro 16:14
 Nereus
 # Ro 16:15
 It is even possible that Stephanas, Fortunatus, Achaicus
 # 1Co 16:17
 may have been those who brought Chloe the news of the schisms in
 Corinth. \\Contentions\\ (\\erides\\). Unseemly wranglings (as opposed to
 discussing, \\dialegomai\\) that were leading to the \\schisms\\. Listed
 in works of the flesh
 # Ga 5:19
 and the catalogues of vices
 # 2Co 12:20; Ro 1:19; 1Ti 6:4

05231
 \\Now this I mean\\ (\\leg de touto\\). Explanatory use of \\leg\\. Each
 has his party leader. \\Apoll\\ is genitive of \\Apolls\\
 # Ac 18:24
 probably abbreviation of \\Apollnius\\ as seen in Codex Bezae for
 # Ac 18:24
 See on Acts for discussion of this "eloquent Alexandrian"
 (Ellicott), whose philosophical and oratorical preaching was in
 contrast "with the studied plainness" of Paul
 # 1Co 2:1; 2Co 10:10
 People naturally have different tastes about styles of preaching
 and that is well, but Apollos refused to be a party to this
 strife and soon returned to Ephesus and refused to go back to
 Corinth
 # 1Co 16:12
 \\Cph\\ is the genitive of \\Cphs\\, the Aramaic name given Simon by
 Jesus
 # Joh 1:42
 \\Petros\\ in Greek. Except in
 # Ga 2:7,8
 Paul calls him Cephas. He had already taken his stand with Paul
 in the Jerusalem Conference
 # Ac 15:7-11; Ga 2:7-10
 Paul had to rebuke him at Antioch for his timidity because of the
 Judaizers
 # Ga 2:11-14
 but, in spite of Baur's theory, there is no evidence of a schism
 in doctrine between Paul and Peter. If
 # 2Pe 3:15
 be accepted as genuine, as I do, there is proof of cordial
 relations between them and
 # 1Co 9:5
 points in the same direction. But there is no evidence that Peter
 himself visited Corinth. Judaizers came and pitted Peter against
 Paul to the Corinthian Church on the basis of Paul's rebuke of
 Peter in Antioch. These Judaizers made bitter personal attacks on
 Paul in return for their defeat at the Jerusalem Conference. So a
 third faction was formed by the use of Peter's name as the really
 orthodox wing of the church, the gospel of the circumcision. \\And\\
 \\I of Christ\\ (\\eg de Christou\\). Still a fourth faction in recoil
 from the partisan use of Paul, Apollos, Cephas, with "a
 spiritually proud utterance" (Ellicott) that assumes a relation
 to Christ not true of the others. "Those who used this cry
 arrogated the common watchword as their _peculium_" (Findlay).
 This partisan use of the name of Christ may have been made in the
 name of unity against the other three factions, but it merely
 added another party to those existing. In scouting the names of
 the other leaders they lowered the name and rank of Christ to
 their level.

05232
 \\Is Christ divided?\\ (\\memeristai ho Christos;\\). Perfect passive
 indicative, Does Christ stand divided? It is not certain, though
 probable, that this is interrogative like the following clauses.
 Hofmann calls the assertory form a "rhetorical impossibility."
 The absence of \\m\\ here merely allows an affirmative answer which
 is true. The fourth or Christ party claimed to possess Christ in
 a sense not true of the others. Perhaps the leaders of this
 Christ party with their arrogant assumptions of superiority are
 the false apostles, ministers of Satan posing as angels of light
 # 2Co 11:12-15
 \\Was Paul crucified for you?\\ (\\M Paulos estaurth huper humn;\\).
 An indignant "No" is demanded by \\m\\. Paul shows his tact by
 employing himself as the illustration, rather than Apollos or
 Cephas. Probably \\huper\\, over, in behalf of, rather than \\peri\\
 (concerning, around) is genuine, though either makes good sense
 here. In the _Koin_ \\huper\\ encroaches on \\peri\\ as in
 # 2Th 2:1
 \\Were ye baptized into the name of Paul?\\ (\\eis to onoma Paulou\\
 \\ebaptisthte;\\). It is unnecessary to say \\into\\ for \\eis\\ rather than
 \\in\\ since \\eis\\ is the same preposition originally as \\en\\ and both
 are used with \\baptiz\\ as in
 # Ac 8:16; 10:48
 with no difference in idea (Robertson, _Grammar_, p. 592). Paul
 evidently knows the idea in
 # Mt 28:19
 and scouts the notion of being put on a par with Christ or the
 Trinity. He is no rival of Christ. This use of \\onoma\\ for the
 person is not only in the LXX, but the papyri, ostraca, and
 inscriptions give numerous examples of the name of the king or
 the god for the power and authority of the king or god
 (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the
 Ancient East_, p. 121).

05233
 \\I thank God\\ (\\eucharist ti thei\\). See verse
 # 4
 though uncertain if \\ti thei\\ is genuine here. \\Save Crispus and\\
 \\Gaius\\ (\\ei m Krispon kai Gaion\\). Crispus was the ruler of the
 synagogue in Corinth before his conversion
 # Ac 18:8
 a Roman cognomen, and Gaius a Roman praenomen, probably the host
 of Paul and of the whole church in Corinth
 # Ro 16:23
 possibly though not clearly the hospitable Gaius of
 # 3Jo 1:5,6
 The prominence and importance of these two may explain why Paul
 baptized them.

05234
 \\Lest any man should say\\ (\\hina m tis eipi\\). Certainly sub-final
 \\hina\\ again or contemplated result as in
 # 7:29; Joh 9:2
 Ellicott thinks that already some in Corinth were laying emphasis
 on the person of the baptizer whether Peter or some one else. It
 is to be recalled that Jesus himself baptized no one
 # Joh 4:2
 to avoid this very kind of controversy. And yet there are those
 today who claim Paul as a sacramentalist, an impossible claim in
 the light of his words here.

05235
 \\Also the household of Stephanas\\ (\\kai ton Stephan oikon\\).
 Mentioned as an afterthought. Robertson and Plummer suggest that
 Paul's amanuensis reminded him of this case. Paul calls him a
 first-fruit of Achaia
 # 1Co 16:15
 and so earlier than Crispus and he was one of the three who came
 to Paul from Corinth
 # 16:17
 clearly a family that justified Paul's personal attention about
 baptism. \\Besides\\ (\\loipon\\). Accusative of general reference, "as
 for anything else." Added to make clear that he is not meaning to
 omit any one who deserves mention. See also
 # 1Th 4:1; 1Co 4:2; 2Co 13:11; 2Ti 4:8
 Ellicott insists on a sharp distinction from \\to loipon\\ "as for
 the rest"
 # 2Th 3:1; Php 3:1; 4:8; Eph 6:10
 Paul casts no reflection on baptism, for he could not with his
 conception of it as the picture of the new life in Christ
 # Ro 6:2-6
 but he clearly denies here that he considers baptism essential to
 the remission of sin or the means of obtaining forgiveness.

05236
 \\For Christ sent me not to baptize\\ (\\ou gar apesteilen me Christos\\
 \\baptizein\\). The negative \\ou\\ goes not with the infinitive, but
 with \\apesteilen\\ (from \\apostell, apostolos\\, apostle). \\For Christ\\
 \\did not send me to be a baptizer\\ (present active infinitive,
 linear action) like John the Baptist. \\But to preach the gospel\\
 (\\alla euaggelizesthai\\). This is Paul's idea of his mission from
 Christ, as Christ's apostle, to be \\a gospelizer\\. This led, of
 course, to baptism, as a result, but Paul usually had it done by
 others as Peter at Caesarea ordered the baptism to be done,
 apparently by the six brethren with him
 # Ac 10:48
 Paul is fond of this late Greek verb from \\euaggelion\\ and
 sometimes uses both verb and substantive as in
 # 1Co 15:1
 "the gospel which I gospelized unto you." \\Not in wisdom of words\\
 (\\ouk en sophii logou\\). Note \\ou\\, not \\m\\ (the subjective
 negative), construed with \\apesteilen\\ rather than the infinitive.
 Not in wisdom of speech (singular). Preaching was Paul's forte,
 but it was not as a pretentious philosopher or professional
 rhetorician that Paul appeared before the Corinthians
 # 1Co 2:1-5
 Some who followed Apollos may have been guilty of a fancy for
 external show, though Apollos was not a mere performer and
 juggler with words. But the Alexandrian method as in Philo did
 run to dialectic subtleties and luxuriant rhetoric (Lightfoot).
 \\Lest the cross of Christ should be made void\\ (\\hina m kenthi ho\\
 \\stauros tou Christou\\). Negative purpose (\\hina m\\) with first
 aorist passive subjunctive, effective aorist, of \\keno\\, old verb
 from \\kenos\\, to make empty. In Paul's preaching the Cross of
 Christ is the central theme. Hence Paul did not fall into the
 snare of too much emphasis on baptism nor into too little on the
 death of Christ. "This expression shows clearly the stress which
 St. Paul laid on the death of Christ, not merely as a great moral
 spectacle, and so the crowning point of a life of
 self-renunciation, but as in itself the ordained instrument of
 salvation" (Lightfoot).

05237
 \\For the word of the cross\\ (\\ho logos gar ho tou staurou\\).
 Literally, "for the preaching (with which I am concerned as the
 opposite of \\wisdom of word\\ in verse
 # 17
 that (repeated article \\ho\\, almost demonstrative) of the cross."
 "Through this incidental allusion to preaching St. Paul passes to
 a new subject. The discussions in the Corinthian Church are for a
 time forgotten, and he takes the opportunity of correcting his
 converts for their undue exaltation of human eloquence and
 wisdom" (Lightfoot). \\To them that are perishing\\ (\\tois men\\
 \\apollumenois\\). Dative of disadvantage (personal interest).
 Present middle participle is here timeless, those in the path to
 destruction (not annihilation. See
 # 2Th 2:10
 Cf.
 # 2Co 4:3
 \\Foolishness\\ (\\mria\\). Folly. Old word from \\mros\\, foolish. In N.T.
 only in
 # 1Co 1:18,21,23; 2:14; 3:19
 \\But unto us which are being saved\\ (\\tois szomenois hmin\\). Sharp
 contrast to those that are perishing and same construction with
 the articular participle. No reason for the change of pronouns in
 English. This present passive participle is again timeless.
 Salvation is described by Paul as a thing done in the past, "we
 were saved"
 # Ro 8:24
 as a present state, "ye have been saved"
 # Ep 2:5
 as a process, "ye are being saved"
 # 1Co 15:2
 as a future result, "thou shalt be saved"
 # Ro 10:9
 \\The power of God\\ (\\dunamis theou\\). So in
 # Ro 1:16
 No other message has this dynamite of God
 # 1Co 4:20
 God's power is shown in the preaching of the Cross of Christ
 through all the ages, now as always. No other preaching wins men
 and women from sin to holiness or can save them. The judgment of
 Paul here is the verdict of every soul winner through all time.

05238
 \\I will destroy\\ (\\apol\\). Future active indicative of \\apollumi\\.
 Attic future for \\apoles\\. Quotation from
 # Isa 29:14
 (LXX). The failure of worldly statesmanship in the presence of
 Assyrian invasion Paul applies to his argument with force. The
 wisdom of the wise is often folly, the understanding of the
 understanding is often rejected. There is such a thing as the
 ignorance of the learned, the wisdom of the simple-minded. God's
 wisdom rises in the Cross sheer above human philosophizing which
 is still scoffing at the Cross of Christ, the consummation of
 God's power.

05239
 \\Where is the wise? Where is the scribe? Where is the disputer of\\
 \\this world?\\ (\\Pou sophos; pou grammateus; pou sunztts tou\\
 \\ainos toutou;\\). Paul makes use of
 # Isa 33:18
 without exact quotation. The sudden retreat of Sennacherib with
 the annihilation of his officers. "On the tablet of Shalmaneser
 in the Assyrian Gallery of the British Museum there is a
 surprisingly exact picture of the scene described by Isaiah"
 (Robertson and Plummer). Note the absence of the Greek article in
 each of these rhetorical questions though the idea is clearly
 definite. Probably \\sophos\\ refers to the Greek philosopher,
 \\grammateus\\ to the Jewish scribe and \\sunztts\\ suits both the
 Greek and the Jewish disputant and doubter
 # Ac 6:9; 9:29; 17:18; 28:29
 There is a note of triumph in these questions. The word
 \\sunztts\\ occurs here alone in the N.T. and elsewhere only in
 Ignatius, Eph. 18 quoting this passage, but the papyri give the
 verb \\sunzte\\ for disputing (questioning together). \\Hath not God\\
 \\made foolish?\\ (\\ouchi emranen ho theos;\\). Strong negative form
 with aorist active indicative difficult of precise translation,
 "Did not God make foolish?" The old verb \\mrain\\ from \\mros\\,
 foolish, was to be foolish, to act foolish, then to prove one
 foolish as here or to make foolish as in
 # Ro 1:22
 In
 # Mt 5:13; Lu 14:34
 it is used of salt that is tasteless. \\World\\ (\\kosmou\\). Synonymous
 with \\ain\\ (age), orderly arrangement, then the non-Christian
 cosmos.

05240
 \\Seeing that\\ (\\epeid\\). Since (\\epei\\ and \\d\\) with explanatory
 \\gar\\. \\Through its wisdom\\ (\\dia ts sophias\\). Article here as
 possessive. The two wisdoms contrasted. \\Knew not God\\ (\\ouk egn\\).
 Failed to know, second aorist (effective) active indicative of
 \\ginsk\\, solemn dirge of doom on both Greek philosophy and Jewish
 theology that failed to know God. Has modern philosophy done
 better? There is today even a godless theology (Humanism). "Now
 that God's wisdom has reduced the self-wise world to ignorance"
 (Findlay). \\Through the foolishness of the preaching\\ (\\dia ts\\
 \\mrias tou krugmatos\\). Perhaps "proclamation" is the idea, for
 it is not \\kruxis\\, the act of heralding, but \\krugma\\, the message
 heralded or the proclamation as in verse
 # 23
 The metaphor is that of the herald proclaiming the approach of
 the king
 # Mt 3:1; 4:17
 See also \\krugma\\ in
 # 1Co 2:4; 2Ti 4:17
 The proclamation of the Cross seemed foolishness to the wiseacres
 then (and now), but it is consummate wisdom, God's wisdom and
 good-pleasure (\\eudoksan\\). The foolishness of preaching is not
 the preaching of foolishness. \\To save them that believe\\ (\\ssai\\
 \\tous pisteuontas\\). This is the heart of God's plan of redemption,
 the proclamation of salvation for all those who trust Jesus
 Christ on the basis of his death for sin on the Cross. The
 mystery-religions all offered salvation by initiation and ritual
 as the Pharisees did by ceremonialism. Christianity reaches the
 heart directly by trust in Christ as the Saviour. It is God's
 wisdom.

05241
 \\Seeing that\\ (\\epeid\\). Resumes from verse
 # 21
 The structure is not clear, but probably verses
 # 23,24
 form a sort of conclusion or apodosis to verse
 # 22
 the protasis. The resumptive, almost inferential, use of \\de\\ like
 \\alla\\ in the apodosis is not unusual. \\Ask for signs\\ (\\smeia\\
 \\aitousin\\). The Jews often came to Jesus asking for signs
 # Mt 12:38; 16:1; Joh 6:30
 \\Seek after wisdom\\ (\\sophian ztousin\\). "The Jews claimed to
 _possess_ the truth: the Greeks were seekers, _speculators_"
 (Vincent) as in
 # Ac 17:23

05242
 \\But we preach Christ crucified\\ (\\hmeis de krussomen Christon\\
 \\estaurmenon\\). Grammatically stated as a partial result (\\de\\) of
 the folly of both Jews and Greeks, actually in sharp contrast. We
 proclaim, "we do not discuss or dispute" (Lightfoot). Christ
 (Messiah) as crucified, as in
 # 2:2; Ga 3:1
 "not a sign-shower nor a philosopher" (Vincent). Perfect passive
 participle of \\stauro\\. \\Stumbling-block\\ (\\skandalon\\). Papyri
 examples mean trap or snare which here tripped the Jews who
 wanted a conquering Messiah with a world empire, not a condemned
 and crucified one
 # Mt 27:42; Lu 24:21
 \\Foolishness\\ (\\mrian\\). Folly as shown by their conduct in Athens
 # Ac 17:32

05243
 \\But to them that are called\\ (\\autois de tois kltois\\). Dative
 case, to the called themselves. \\Christ\\ (\\Christon\\). Accusative
 case repeated, object of \\krussomen\\, both \\the power of God\\ (\\theou\\
 \\dunamin\\) and \\the wisdom of God\\ (\\theou sophian\\). No article, but
 made definite by the genitive. Christ crucified is God's answer
 to both Jew and Greek and the answer is understood by those with
 open minds.

05244
 \\The foolishness of God\\ (\\to mron tou theou\\). Abstract neuter
 singular with the article, the foolish act of God (the Cross as
 regarded by the world). \\Wiser than men\\ (\\sophteron tn\\
 \\anthrpn\\). Condensed comparison, wiser than the wisdom of men.
 Common Greek idiom
 # Mt 5:20; Joh 5:36
 and quite forcible, brushes all men aside. \\The weakness of God\\
 (\\to asthenes tou theou\\). Same idiom here, \\the weak act of God\\, as
 men think, \\is stronger\\ (\\ischuroteron\\). The Cross seemed God's
 defeat. It is conquering the world and is the mightiest force on
 earth.

05245
 \\Behold\\ (\\blepete\\). Same form for imperative present active plural
 and indicative. Either makes sense as in
 # Joh 5:39
 \\eraunate\\ and
 # 14:1
 \\pisteuete\\. \\Calling\\ (\\klsin\\). The act of calling by God, based not
 on the external condition of those called (\\kltoi\\, verse
 # 2
 but on God's sovereign love. It is a clinching illustration of
 Paul's argument, an _argumentum ad hominen_. \\How that\\ (\\hoti\\).
 Explanatory apposition to \\klsin\\. \\After the flesh\\ (\\kata sarka\\).
 According to the standards of the flesh and to be used not only
 with \\sophoi\\ (wise, philosophers), but also \\dunatoi\\ (men of
 dignity and power), \\eugeneis\\ (noble, high birth), the three
 claims to aristocracy (culture, power, birth). \\Are called\\. Not in
 the Greek, but probably to be supplied from the idea in \\klsin\\.

05246
 \\God chose\\ (\\exelexato ho theos\\). First aorist middle of \\ekleg\\,
 old verb to pick out, to choose, the middle for oneself. It
 expands the idea in \\klsin\\ (verse
 # 26
 Three times this solemn verb occurs here with the purpose stated
 each time. Twice the same purpose is expressed, \\that he might put\\
 \\to shame\\ (\\hina kataischuni\\, first aorist active subjunctive with
 \\hina\\ of old verb \\kataischun\\, perfective use of \\kata\\). The
 purpose in the third example is \\that he might bring to naught\\
 (\\hina katargsi\\, make idle, \\argos\\, rare in old Greek, but
 frequent in Paul). The contrast is complete in each paradox: \\the\\
 \\foolish things\\ (\\ta mra\\), \\the wild men\\ (\\tous sophous\\); \\the weak\\
 \\things\\ (\\ta asthen\\), \\the strong things\\ (\\ta ischura\\); \\the things\\
 \\that are not\\ (\\ta m onta\\), \\and that are despised\\ (\\ta\\
 \\exouthenmena\\, considered nothing, perfect passive participle of
 \\exouthene\\), \\the things that are\\ (\\ta onta\\). It is a studied piece
 of rhetoric and powerfully put.

05247
05248
 \\That no flesh should glory before God\\ (\\hops m kauchstai psa\\
 \\sarx enpion tou theou\\). This is the further purpose expressed by
 \\hops\\ for variety and appeals to God's ultimate choice in all
 three instances. The first aorist middle of the old verb
 \\kauchaomai\\, to boast, brings out sharply that not a single boast
 is to be made. The papyri give numerous examples of \\enpion\\ as a
 preposition in the vernacular, from adjective \\en-pios\\, in the
 eye of God. One should turn to
 # 2Co 4:7
 for Paul's further statement about our having this treasure in
 earthen vessels that the excellency of the power may be of God
 and not of us.

05249
 \\Of him\\ (\\ex autou\\). Out of God. He chose you. \\In Christ Jesus\\ (\\en\\
 \\Christi Isou\\). In the sphere of Christ Jesus the choice was
 made. This is God's wisdom. \\Who was made unto us wisdom from God\\
 (\\hos egenth sophia hmin apo theou\\). Note \\egenth\\, became
 (first aorist passive and indicative), not \\n\\, was, the
 Incarnation, Cross, and Resurrection. Christ is the wisdom of God
 # Co 2:2
 "both righteousness and sanctification and redemption"
 (\\dikaiosun te kai hagiasmos kai apolutrsis\\), as is made plain
 by the use of \\te--kai--kai\\. The three words (\\dikaiosun,\\
 \\hagiasmos, apolutrsis\\) are thus shown to be an epexegesis of
 \\sophia\\ (Lightfoot). All the treasures of wisdom and knowledge in
 Christ Jesus. We are made righteous, holy, and redeemed in Christ
 Jesus. Redemption comes here last for emphasis though the
 foundation of the other two. In
 # Ro 1:17
 we see clearly Paul's idea of the God kind of righteousness
 (\\dikaiosun\\) in Christ. In
 # Ro 3:24
 we have Paul's conception of redemption (\\apolutrsis\\, setting
 free as a ransomed slave) in Christ. In
 # Ro 6:19
 we have Paul's notion of holiness or sanctification (\\hagiasmos\\)
 in Christ. These great theological terms will call for full
 discussion in Romans, but they must not be overlooked here. See
 also
