05250
 \\That\\ (\\hina\\). Probably ellipse (\\gentai\\ to be supplied) as is
 common in Paul's Epistles
 # 2Th 2:3; 2Co 8:13; Ga 1:20; 2:9; Ro 4:16; 13:1; 15:3
 Some explain the imperative \\kauchasth\\ as an anacoluthon. The
 shortened quotation is from
 # Jer 9:24
 Deissmann notes the importance of these closing verses concerning
 the origin of Paul's congregations from the lower classes in the
 large towns as "one of the most important historical witnesses to
 Primitive Christianity" (_New Light on the N.T._, p. 7; _Light
 from the Ancient East_, pp. 7, 14, 60, 142).

05251
 \\Not with excellency of speech or of wisdom\\ (\\ou kath' huperochn\\
 \\logou  sophias\\). \\Huperoch\\ is an old word from the verb
 \\huperech\\
 # Php 4:7
 and means preeminence, rising above. In N.T. only here and
 # 1Ti 2:2
 of magistrates. It occurs in inscriptions of Pergamum for persons
 of position (Deissmann, _Bible Studies_, p. 255). Here it means
 excess or superfluity, "not in excellence of rhetorical display
 or of philosophical subtlety" (Lightfoot). \\The mystery of God\\ (\\to\\
 \\mustrion tou theou\\). So Aleph A C Copt. like
 # 2:7
 but B D L P read \\marturion\\ like
 # 1:6
 Probably \\mystery\\ is correct. Christ crucified is the mystery of
 God
 # Col 2:2
 Paul did not hesitate to appropriate this word in common use
 among the mystery religions, but he puts into it his ideas, not
 those in current use. It is an old word from \\mue\\, to close, to
 shut, to initiate
 # Php 4:12
 This mystery was once hidden from the ages
 # Col 1:26
 but is now made plain in Christ
 # 1Co 2:7; Ro 16:25
 The papyri give many illustrations of the use of the word for
 secret doctrines known only to the initiated (Moulton and
 Milligan's _Vocabulary_).

05252
 \\For I determined not to know anything among you\\ (\\ou gar ekrina ti\\
 \\eidenai en humin\\). Literally, "For I did not decide to know
 anything among you." The negative goes with \\ekrina\\, not with \\ti\\.
 Paul means that he did not think it fit or his business to know
 anything for his message beyond this "mystery of God." \\Save Jesus\\
 \\Christ\\ (\\ei m Isoun Christon\\). Both the person and the office
 (Lightfoot). I had no intent to go beyond him and in particular,
 \\and him crucified\\ (\\kai touton estaurmenon\\). Literally, \\and this\\
 \\one as crucified\\ (perfect passive participle). This phase in
 particular
 # 1:18
 was selected by Paul from the start as the centre of his gospel
 message. He decided to stick to it even after Athens where he was
 practically laughed out of court. The Cross added to the
 \\scandalon\\ of the Incarnation, but Paul kept to the main track on
 coming to Corinth.

05253
 \\I was with you\\ (\\egenomn pros humas\\). Rather, "I came to you"
 (not \\n\\, was). "I not only eschewed all affectation of cleverness
 or grandiloquence, but I went to the opposite extreme of
 diffidence and nervous self-effacement" (Robertson and Plummer).
 Paul had been in prison in Philippi, driven out of Thessalonica
 and Beroea, politely bowed out of Athens. It is a human touch to
 see this shrinking as he faced the hard conditions in Corinth. It
 is a common feeling of the most effective preachers. Cool
 complacency is not the mood of the finest preaching. See \\phobos\\
 (fear) and \\tromos\\ (trembling) combined in
 # 2Co 7:15; Php 2:12; Eph 6:5

05254
 \\Not in persuasive words of wisdom\\ (\\ouk en pithois sophias\\
 \\logois\\). This looks like a false disclaimer or mock modesty, for
 surely the preacher desires to be persuasive. This adjective
 \\pithos\\ (MSS. \\peithos\\) has not yet been found elsewhere. It seems
 to be formed directly from \\peith\\, to persuade, as \\pheidos\\
 (\\phidos\\) is from \\pheidomai\\, to spare. The old Greek form
 \\pithanos\\ is common enough and is used by Josephus (_Ant_. VIII.
 9. 1) of "the plausible words of the lying prophet" in
 # 1Ki 13
 The kindred word \\pithanologia\\ occurs in
 # Col 2:4
 for the specious and plausible Gnostic philosophers. And gullible
 people are easy marks for these plausible pulpiteers. Corinth put
 a premium on the veneer of false rhetoric and thin thinking. \\But\\
 \\in demonstration\\ (\\all' en apodeixei\\). In contrast with the
 \\plausibility\\ just mentioned. This word, though an old one from
 \\apodeiknumi\\, to show forth, occurs nowhere else in the New
 Testament. \\Spirit\\ (\\pneuma\\) here can be the Holy Spirit or inward
 spirit as opposed to superficial expression and \\power\\ (\\dunamis\\)
 is moral power rather than intellectual acuteness (cf.
 # 1:18

05255
 \\That your faith should not stand\\ (\\hina h pistis humn m i\\).
 Purpose of God, but \\m i\\ is "not be" merely. The only secure
 place for faith to find a rest is in God's power, not in the
 wisdom of men. One has only to instance the changing theories of
 men about science, philosophy, religion, politics to see this. A
 sure word from God can be depended on.

05256
 \\Among the perfect\\ (\\en tois teleiois\\). Paul is not here drawing a
 distinction between exoteric and esoteric wisdom as the Gnostics
 did for their initiates, but simply to the necessary difference
 in teaching for babes
 # 3:1
 and adults or grown men (common use of \\teleios\\ for relative
 perfection, for adults, as is in
 # 1Co 14:20; Php 3:15; Eph 4:13; Heb 5:14
 Some were simply old babes and unable in spite of their years to
 digest solid spiritual food, "the ample teaching as to the Person
 of Christ and the eternal purpose of God. Such 'wisdom' we have
 in the Epistles to the Ephesians and the Colossians especially,
 and in a less degree in the Epistle to the Romans. This 'wisdom'
 is discerned in the Gospel of John, as compared with the other
 Evangelists" (Lightfoot). These imperfect disciples Paul wishes
 to develop into spiritual maturity. \\Of this world\\ (\\tou ainos\\
 \\toutou\\). This age, more exactly, as in
 # 1:20
 This wisdom does not belong to the passing age of fleeting
 things, but to the enduring and eternal (Ellicott). \\Which are\\
 \\coming to naught\\ (\\tn katargoumenn\\).
 See note on "1Co 1:28"
 Present passive participle genitive plural of \\katarge\\. The
 gradual nullification of these "rulers" before the final and
 certain triumph of the power of Christ in his kingdom.

05257
 \\God's wisdom in a mystery\\ (\\theou sophian en mustrii\\). Two
 points are here sharply made. It is God's wisdom (note emphatic
 position of the genitive \\theou\\) in contrast to the wisdom of this
 age. Every age of the world has a conceit of its own and it is
 particularly true of this twentieth century, but God's wisdom is
 eternal and superior to the wisdom of any age or time. God's
 wisdom is alone absolute.
 See note on "1Co 2:1"
  for mystery. It is not certain whether \\in a mystery\\ is to be
 taken with \\wisdom\\ or \\we speak\\. The result does not differ
 greatly, probably with \\wisdom\\, so long a secret and now at last
 revealed
 # Col 1:26; 2Th 2:7
 \\That hath been hidden\\ (\\tn apokekrummenn\\). See
 # Ro 16:25; Col 1:26; Eph 3:5
 Articular perfect passive participle of \\apokrupt\\, more precisely
 defining the indefinite \\sophian\\ (wisdom). \\Foreordained before the\\
 \\worlds\\ (\\prorisen pro tn ainn\\). This relative clause (\\hn\\)
 defines still more closely God's wisdom. Note \\pro\\ with both verb
 and substantive (\\ainn\\). Constative aorist of God's elective
 purpose as shown in Christ crucified
 # 1Co 1:18-24
 "It was no afterthought or change of plan" (Robertson and
 Plummer). \\Unto our glory\\ (\\eis doxan hmn\\). "The glory of inward
 enlightenment as well as of outward exaltation" (Lightfoot).

05258
 \\Knoweth\\ (\\egnken\\). Has known, has discerned, perfect active
 indicative of \\ginsk\\. They have shown amazing ignorance of God's
 wisdom. \\For had they known it\\ (\\ei gar egnsan\\). Condition of the
 second class, determined as unfulfilled, with aorist active
 indicative in both condition (\\egnsan\\) and conclusion with \\an\\
 (\\ouk an estaursan\\). Peter in the great sermon at Pentecost
 commented on the "ignorance" (\\kata agnoian\\) of the Jews in
 crucifying Christ
 # Ac 3:17
 as the only hope for repentance on their part
 # Ac 3:19
 \\The Lord of glory\\ (\\ton Kurion ts doxs\\). Genitive case \\doxs\\,
 means characterized by glory, "bringing out the contrast between
 the indignity of the Cross
 # Heb 12:2
 and the majesty of the Victim
 # Lu 22:69; 23:43
 " (Robertson and Plummer). See
 # Jas 2:1; Ac 7:2; Eph 1:17; Heb 9:5

05259
 \\But as it is written\\ (\\alla kaths gegraptai\\). Elliptical sentence
 like
 # Rom 15:3
 where \\gegonen\\ (it has happened) can be supplied. It is not
 certain where Paul derives this quotation as Scripture. Origen
 thought it a quotation from the _Apocalypse of Elias_ and Jerome
 finds it also in the _Ascension of Isaiah_. But these books
 appear to be post-Pauline, and Jerome denies that Paul obtained
 it from these late apocryphal books. Clement of Rome finds it in
 the LXX text of
 # Isa 64:4
 and cites it as a Christian saying. It is likely that Paul here
 combines freely
 # Isa 64:4; 65:17; 52:15
 in a sort of catena or free chain of quotations as he does in
 # Ro 3:10-18
 There is also an anacoluthon for \\ha\\ (which things) occurs as the
 direct object (accusative) with \\eiden\\ (saw) and \\kousan\\ (heard),
 but as the subject (nominative) with \\aneb\\ (entered, second
 aorist active indicative of \\anabain\\, to go up). \\Whatsoever\\
 (\\hosa\\). A climax to the preceding relative clause (Findlay).
 \\Prepared\\ (\\htoimasen\\). First aorist active indicative of
 \\hetoimaz\\. The only instance where Paul uses this verb of God,
 though it occurs of final glory
 # Lu 2:31; Mt 20:23; 25:34; Mr 10:40; Heb 11:16
 and of final misery
 # Mt 25:41
 But here undoubtedly the dominant idea is the present blessing to
 these who love God
 # 1Co 1:5-7
 \\Heart\\ (\\kardian\\) here as in
 # Ro 1:21
 is more than emotion. The Gnostics used this passage to support
 their teaching of esoteric doctrine as Hegesippus shows.
 Lightfoot thinks that probably the apocryphal _Ascension of
 Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this
 passage of Paul to support their position. But the next verse
 shows that Paul uses it of what is now \\revealed\\ and made plain,
 not of mysteries still unknown.

05260
 \\But unto us God revealed them\\ (\\hmin gar apekalupsen ho theos\\).
 So with \\gar\\ B 37 Sah Cop read instead of \\de\\ of Aleph A C D.
 "\\De\\ is superficially easier; \\gar\\ intrinsically better" (Findlay).
 Paul explains why this is no longer hidden, "for God revealed
 unto us" the wonders of grace pictured in verse
 # 9
 We do not have to wait for heaven to see them. Hence we can utter
 those things hidden from the eye, the ear, the heart of man. This
 revelation (\\apekalupsen\\, first aorist active indicative) took
 place, at "the entry of the Gospel into the world," not "when we
 were admitted into the Church, when we were baptized" as
 Lightfoot interprets it. \\Through the Spirit\\ (\\dia tou pneumatos\\).
 The Holy Spirit is the agent of this definite revelation of
 grace, a revelation with a definite beginning or advent
 (constative aorist), an unveiling by the Spirit where "human
 ability and research would not have sufficed" (Robertson and
 Plummer), "according to the revelation of the mystery"
 # Ro 16:25
 "the revelation given to Christians as an event that began a new
 epoch in the world's history" (Edwards). \\Searcheth all things\\
 (\\panta erauni\\). This is the usual form from A.D. 1 on rather
 than the old \\ereuna\\. The word occurs (Moulton and Milligan's
 _Vocabulary_) for a professional searcher's report and \\erauntai\\,
 searchers for customs officials. "The Spirit is the organ of
 understanding between man and God" (Findlay). So in
 # Ro 8:27
 we have this very verb \\erauna\\ again of God's searching our
 hearts. The Holy Spirit not merely investigates us, but he
 searches "even the deep things of God" (\\kai ta bath tou theou\\).
 _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan"
 # Re 2:24
 and Paul's language in
 # Ro 11:33
 "Oh the depth of the riches and wisdom and knowledge of God."
 Paul's point is simply that the Holy Spirit fully comprehends the
 depth of God's nature and his plans of grace and so is fully
 competent to make the revelation here claimed.

05261
 \\Knoweth\\ (\\oiden, egnken\\). Second perfect of root \\id-\\, to see and
 so know, first perfect of \\ginsk\\, to know by personal
 experience, has come to know and still knows. See First John for
 a clear distinction in the use of \\oida\\ and \\ginsk\\. \\The spirit of\\
 \\man that is in him\\ (\\to pneuma tou anthrpou to en auti\\). The
 self-consciousness of man that resides in the man or woman
 (generic term for mankind, \\anthrpos\\). \\The Spirit of God\\ (\\to\\
 \\pneuma tou theou\\). Note the absence of \\to en auti\\. It is not the
 mere self-consciousness of God, but the personal Holy Spirit in
 his relation to God the Father. Paul's analogy between the spirit
 of man and the Spirit of God does not hold clear through and he
 guards it at this vital point as he does elsewhere as in
 # Ro 8:26
 and in the full Trinitarian benediction in
 # 2Co 13:13
 \\Pneuma\\ in itself merely means breath or wind as in
 # Joh 3:8
 To know accurately Paul's use of the word in every instance calls
 for an adequate knowledge of his theology, and psychology. But
 the point here is plain. God's Holy Spirit is amply qualified to
 make the revelation claimed here in verses
 # 6-10

05262
 \\But we\\ (\\hmeis de\\). We Christians like \\us\\ (\\hmin\\) in verse
 # 10
 of the revelation, but particularly Paul and the other apostles.
 \\Received\\ (\\elabomen\\). Second aorist active indicative of \\lamban\\
 and so a definite event, though the constative aorist may include
 various stages. \\Not the spirit of the world\\ (\\ou to pneuma tou\\
 \\kosmou\\). Probably a reference to the wisdom of this age in verse
 # 6
 See also
 # Ro 8:4,6,7; 1Co 11:4
 (\\the pneuma heteron\\). \\But the spirit which is of God\\ (\\alla to\\
 \\pneuma to ek theou\\). Rather, "from God" (\\ek\\), which proceeds from
 God. \\That we might know\\ (\\hina eidmen\\). Second perfect
 subjunctive with \\hina\\ to express purpose. Here is a distinct
 claim of the Holy Spirit for understanding (Illumination) the
 Revelation received. It is not a senseless rhapsody or secret
 mystery, but God expects us to understand "the things that are
 freely given us by God" (\\ta hupo tou theou charisthenta hmin\\).
 First aorist passive neuter plural articular participle of
 \\charizomai\\, to bestow. God gave the revelation through the Holy
 Spirit and he gives us the illumination of the Holy Spirit to
 understand the mind of the Spirit. The tragic failures of men to
 understand clearly God's revealed will is but a commentary on the
 weakness and limitation of the human intellect even when
 enlightened by the Holy Spirit.

05263
 \\Which things also we speak\\ (\\ha kai laloumen\\). This onomatopoetic
 verb \\lale\\ (from \\la-la\\), to utter sounds. In the papyri the word
 calls more attention to the form of utterance while \\leg\\ refers
 more to the substance. But \\lale\\ in the N.T. as here is used of
 the highest and holiest speech. Undoubtedly Paul employs the word
 purposely for the utterance of the revelation which he has
 understood. That is to say, there is revelation (verse
 # 10
 illumination (verse
 # 12
 and inspiration (verse
 # 13
 Paul claims therefore the help of the Holy Spirit for the
 reception of the revelation, for the understanding of it, for the
 expression of it. Paul claimed this authority for his preaching
 # 1Th 4:2
 and for his epistles
 # 2Th 3:14
 \\Not in words which man's wisdom teacheth\\ (\\ouk en didaktois\\
 \\anthrpins sophias logois\\). Literally, "not in words taught by
 human wisdom." The verbal adjective \\didaktois\\ (from \\didask\\, to
 teach) is here passive in idea and is followed by the ablative
 case of origin or source as in
 # Joh 6:45
 \\esontai pantes didaktoi theou\\ (from
 # Isa 54:13
 "They shall all be taught by God." The ablative in Greek, as is
 well known, has the same form as the genitive, though quite
 different in idea (Robertson, _Grammar_, p. 516). So then Paul
 claims the help of the Holy Spirit in the utterance (\\laloumen\\) of
 the words, "which the Spirit teacheth (\\en didaktois pneumatos\\),
 "in words taught by the Spirit" (ablative \\pneumatos\\ as above).
 Clearly Paul means that the help of the Holy Spirit in the
 utterance of the revelation extends to the words. No theory of
 inspiration is here stated, but it is not _mere_ human wisdom.
 Paul's own Epistles bear eloquent witness to the lofty claim here
 made. They remain today after nearly nineteen centuries throbbing
 with the power of the Spirit of God, dynamic with life for the
 problems of today as when Paul wrote them for the needs of the
 believers in his time, the greatest epistles of all time,
 surcharged with the energy of God. \\Comparing spiritual things\\
 \\with spiritual\\ (\\pneumatikois pneumatika sunkrinontes\\). Each of
 these words is in dispute. The verb \\sunkrin\\, originally meant to
 combine, to join together fitly. In the LXX it means to interpret
 dreams
 # Ge 40:8,22; 41:12
 possibly by comparison. In the later Greek it may mean to compare
 as in
 # 2Co 10:12
 In the papyri Moulton and Milligan (_Vocabulary_) give it only
 for "decide," probably after comparing. But "comparing," in spite
 of the translations, does not suit well here. So it is best to
 follow the original meaning to combine as do Lightfoot and
 Ellicott. But what gender is \\pneumatikois\\? Is it masculine or
 neuter like \\pneumatika\\? If masculine, the idea would be
 "interpreting (like LXX) spiritual truths to spiritual persons"
 or "matching spiritual truths with spiritual persons." This is a
 possible rendering and makes good sense in harmony with verse
 # 14
 If \\pneumatikois\\ be taken as neuter plural (associative
 instrumental case after \\sun\\ in \\sunkrinontes\\), the idea most
 naturally would be, "combining spiritual ideas (\\pneumatika\\) with
 spiritual words" (\\pneumatikois\\). This again makes good sense in
 harmony with the first part of verse
 # 13
 On the whole this is the most natural way to take it, though
 various other possibilities exist.

05264
 \\Now the natural man\\ (\\psuchikos de anthrpos\\). Note absence of
 article here, "A natural man" (an unregenerate man). Paul does
 not employ modern psychological terms and he exercises variety in
 his use of all the terms here present as \\pneuma\\ and \\pneumatikos,\\
 \\psuch\\ and \\psuchikos, sarx\\ and \\sarkinos\\ and \\sarkikos\\. A
 helpful discussion of the various uses of these words in the New
 Testament is given by Burton in his _New Testament Word Studies_,
 pp. 62-68, and in his \\Spirit, Soul, and Flesh\\. The papyri furnish
 so many examples of \\sarx, pneuma\\, and \\psuch\\ that Moulton and
 Milligan make no attempt at an exhaustive treatment, but give a
 few miscellaneous examples to illustrate the varied uses that
 parallel the New Testament. \\Psuchikos\\ is a qualitative adjective
 from \\psuch\\ (breath of life like \\anima\\, life, soul). Here the
 Vulgate renders it by _animalis_ and the German by _sinnlich_,
 the original sense of animal life as in
 # Jude 1:19; Jas 3:15
 In
 # 1Co 15:44,46
 there is the same contrast between \\psuchikos\\ and \\pneumatikos\\ as
 here. The \\psuchikos\\ man is the unregenerate man while the
 \\pneumatikos\\ man is the renewed man, born again of the Spirit of
 God. \\Receiveth not\\ (\\ou dechetai\\). Does not accept, rejects,
 refuses to accept. In
 # Ro 8:7
 Paul definitely states the inability (\\oude gar dunatai\\) of the
 mind of the flesh to receive the things of the Spirit untouched
 by the Holy Spirit. Certainly the initiative comes from God whose
 Holy Spirit makes it possible for us to accept the things of the
 Spirit of God. They are no longer "foolishness" (\\mria\\) to us as
 was once the case
 # 1:23
 Today one notes certain of the _intelligentsia_ who sneer at
 Christ and Christianity in their own blinded ignorance. \\He cannot\\
 \\know them\\ (\\ou dunatai gnnai\\). He is not able to get a knowledge
 (ingressive second aorist active infinitive of \\ginsk\\). His
 helpless condition calls for pity in place of impatience on our
 part, though such an one usually poses as a paragon of wisdom and
 commiserates the deluded followers of Christ. \\They are\\
 \\spiritually judged\\ (\\pneumatiks anakrinetai\\). Paul and Luke are
 fond of this verb, though nowhere else in the N.T. Paul uses it
 only in I Corinthians. The word means a sifting process to get at
 the truth by investigation as of a judge. In
 # Ac 17:11
 the Beroeans scrutinized the Scriptures. These \\psuchikoi\\ men are
 incapable of rendering a decision for they are unable to
 recognize the facts. They judge by the \\psuch\\ (mere animal
 nature) rather than by the \\pneuma\\ (the renewed spirit).

05265
 \\Judgeth all things\\ (\\anakrinei panta\\). The spiritual man (\\ho\\
 \\pneumatikos\\) is qualified to sift, to examine, to decide rightly,
 because he has the eyes of his heart enlightened
 # Eph 1:18
 and is no longer blinded by the god of this world
 # 2Co 4:4
 There is a great lesson for Christians who know by personal
 experience the things of the Spirit of God. Men of intellectual
 gifts who are ignorant of the things of Christ talk learnedly and
 patronizingly about things of which they are grossly ignorant.
 The spiritual man is superior to all this false knowledge. \\He\\
 \\himself is judged of no man\\ (\\autos de hup' oudenos anakrinetai\\).
 Men will pass judgment on him, but the spiritual man refuses to
 accept the decision of his ignorant judges. He stands superior to
 them all as Polycarp did when he preferred to be burnt to saying,
 "Lord Caesar" in place of "Lord Jesus." He was unwilling to save
 his earthly life by the worship of Caesar in place of the Lord
 Jesus. Polycarp was a \\pneumatikos\\ man.

05266
 \\For who hath known the mind of the Lord\\ (\\Tis gar egn noun\\
 \\Kuriou;\\). Quotation from
 # Isa 40:13
 \\That he should instruct him\\ (\\hos sunbibasei auton\\). This use of
 \\hos\\ (relative \\who\\) is almost consecutive (result). The
 \\pneumatikos\\ man is superior to others who attempt even to
 instruct God himself.
 See note on "Ac 9:22"
 See note on "Ac 16:10"
  for \\sunbibaz\\, to make go together. \\But we have the mind of\\
 \\Christ\\ (\\hmeis de noun Christou echomen\\). As he has already shown
 (verses
 # 6-13
 Thus with the mind (\\nous\\. Cf.
 # Php 2:5; Ro 8:9,27
 Hence Paul and all \\pneumatikoi\\ men are superior to those who try
 to shake their faith in Christ, the mystery of God. Paul can say,
 "I know him whom I have believed." "I believe; therefore I have
 spoken."

05267
 \\But as unto carnal\\ (\\all' hs sarkinois\\). Latin _carneus_. "As men
 o' flesh," Braid Scots; "as worldlings," Moffatt. This form in
 \\-inos\\ like \\lithinos\\ in
 # 2Co 3:3
 means the material of flesh, "not on tablets of stone, but on
 fleshen tablets on hearts." So in
 # Heb 7:16
 But in
 # Ro 7:14
 Paul says, "I am fleshen (\\sarkinos\\) sold under sin," as if
 \\sarkinos\\ represented the extreme power of the \\sarx\\. Which does
 Paul mean here? He wanted to speak the wisdom of God among the
 adults
 # 1Co 2:6
 the spiritual (\\hoi pneumatikoi\\,
 # 2:15
 but he was unable to treat them as \\pneumatikoi\\ in reality because
 of their seditions and immoralities. It is not wrong to be
 \\sarkinos\\, for we all live in the flesh (\\en sarki\\,
 # Ga 2:20
 but we are not to live according to the flesh (\\kata sarka\\,
 # Ro 8:12
 It is not culpable to a babe in Christ (\\npios\\,
 # 1Co 13:11
 unless unduly prolonged
 # 1Co 14:20; Heb 5:13
 It is one of the tragedies of the minister's life that he has to
 keep on speaking to the church members "as unto babes in Christ"
 (\\hs npiois en Christi\\), who actually glory in their long
 babyhood whereas they ought to be teachers of the gospel instead
 of belonging to the cradle roll. Paul's goal was for all the
 babes to become adults
 # Col 1:28

05268
 \\I fed you with milk, not with meat\\ (\\gala humas epotisa, ou\\
 \\brma\\). Note two accusatives with the verb, \\epotisa\\, first aorist
 active indicative of \\potiz\\, as with other causative verbs, that
 of the person and of the thing. In the LXX and the papyri the
 verb often means to irrigate. \\Brma\\ does not mean meat (flesh) as
 opposed to bread, but all solid food as in "meats and drinks"
 # Heb 9:7
 It is a zeugma to use \\epotisa\\ with \\brma\\. Paul did not glory in
 making his sermons thin and watery. Simplicity does not require
 lack of ideas or dulness. It is pathetic to think how the
 preacher has to clip the wings of thought and imagination because
 the hearers cannot go with him. But nothing hinders great
 preaching like the dulness caused by sin on the part of auditors
 who are impatient with the high demands of the gospel.

05269
 \\For ye are yet carnal\\ (\\eti gar sarkikoi este\\). \\Sarkikos\\, unlike
 \\sarkinos\\, like \\ikos\\ formations, means adapted to, fitted for the
 flesh (\\sarx\\), one who lives according to the flesh (\\kata sarka\\).
 Paul by \\psuchikos\\ describes the unregenerate man, by \\pneumatikos\\
 the regenerate man. Both classes are \\sarkinoi\\ made in flesh, and
 both may be \\sarkikoi\\ though the \\pneumatikoi\\ should not be. The
 \\pneumatikoi\\ who continue to be \\sarkinoi\\ are still babes
 (\\npioi\\), not adults (\\teleioi\\), while those who are still
 \\sarkikoi\\ (carnal) have given way to the flesh as if they were
 still \\psuchikoi\\ (unregenerate). It is a bold and cutting figure,
 not without sarcasm, but necessary to reveal the Corinthians to
 themselves. \\Jealousy and strife\\ (\\zlos kai eris\\). Zeal (\\zlos\\
 from \\ze\\, to boil) is not necessarily evil, but good if under
 control. It may be not according to knowledge
 # Ro 10:2
 and easily becomes jealousy (same root through the French
 _jaloux_) as zeal. Ardour may be like the jealousy of God
 # 2Co 11:2
 or the envy of men
 # Ac 5:17
 \\Eris\\ is an old word, but used only by Paul in N.T. (
 See note on "1Co 1:11"
 ). Wrangling follows jealousy. These two voices of the spirit are
 to Paul proof that the Corinthians are still \\sarkikoi\\ and walking
 according to men, not according to the Spirit of Christ.

05270
 \\For when one saith\\ (\\hotan gar legi tis\\). Indefinite temporal
 clause with the present subjunctive of repetition (Robertson,
 _Grammar_, p. 972). Each instance is a case in point and proof
 abundant of the strife. \\Of Paul\\ (\\Paulou\\). Predicate genitive,
 belong to Paul, on Paul's side. \\Of Apollos\\ (\\Apoll\\). Same
 genitive, but the form is the so-called Attic second declension.
 See the nominative \\Apolls\\ in verse
 # 5
 \\Men\\ (\\anthrpoi\\). Just mere human creatures (\\anthrpoi\\, generic
 term for mankind), in the flesh (\\sarkinoi\\), acting like the flesh
 (\\sarkikoi\\), not \\pneumatikoi\\, as if still \\psuchikoi\\. It was a
 home-thrust. Paul would not even defend his own partisans.

05271
 \\What then?\\ (\\ti oun;\\). He does not say \\tis\\ (who), but \\ti\\
 (what), neuter singular interrogative pronoun. \\Ministers\\
 (\\diakonoi\\). Not leaders of parties or sects, but merely servants
 through whom ye believed. The etymology of the word Thayer gives
 as \\dia\\ and \\konis\\ "raising dust by hastening." In the Gospels it
 is the servant
 # Mt 20:26
 or waiter
 # Joh 2:5
 Paul so describes himself as a minister
 # Col 1:23,25
 The technical sense of deacon comes later
 # Php 1:1; 1Ti 3:8,12
 \\As the Lord gave to him\\ (\\hs ho Kurios edken\\). Hence no minister
 of the Lord like Apollos and Paul has any basis for pride or
 conceit nor should be made the occasion for faction and strife.
 This idea Paul enlarges upon through chapters
 # 1Co 3; 4
 and it is made plain in chapter
 # 1Co 12

05272
 \\I planted\\ (\\eg ephuteusa\\). First aorist active indicative of old
 verb \\phuteu\\. This Paul did as Luke tells us in
 # Ac 18:1-18
 \\Apollos watered\\ (\\Apolls epotisen\\). Apollos irrigated the church
 there as is seen in
 # Ac 18:24-19:1
 Another aorist tense as in verse
 # 2
 \\But God gave the increase\\ (\\alla ho theos uxanen\\). Imperfect
 tense here (active indicative) for the continuous blessing of God
 both on the work of Paul and Apollos, co-labourers with God in
 God's field (verse
 # 9
 Reports of revivals sometimes give the glory to the evangelist or
 to both evangelist and pastor. Paul gives it all to God. He and
 Apollos cooperated as successive pastors.

05273
 \\So then neither--neither--but\\ (\\Hste oute--oute--all'\\). Paul
 applies his logic relentlessly to the facts. He had asked \\what\\
 (\\ti\\) is Apollos or Paul (verse
 # 5
 The answer is here. \\Neither is anything\\ (\\ti\\) \\the one who plants\\
 \\nor the one who waters\\. God is the whole and we are not anything.

05274
 \\Are one\\ (\\hen eisin\\). The neuter singular again (\\hen\\, not \\heis\\)
 as with the interrogative \\ti\\ and the indefinite \\ti\\. By this bold
 metaphor which Paul expands he shows how the planter and the
 waterer work together. If no one planted, the watering would be
 useless. If no one watered, the planting would come to naught as
 the dreadful drouth of 1930 testifies while these words are
 written. \\According to his own labour\\ (\\kata ton idion kopon\\). God
 will bestow to each the reward that his labour deserves. That is
 the pay that the preacher is sure to receive. He may get too
 little or too much here from men. But the due reward from God is
 certain and it will be adequate however ungrateful men may be.

05275
 \\God's fellow-workers\\ (\\theou sunergoi\\). This old word (co-workers
 of God) has a new dignity here. God is the major partner in the
 enterprise of each life, but he lets us work with him. Witness
 the mother and God with the baby as the product. \\God's husbandry\\
 (\\theou gergion\\). God's tilled land (\\g, ergon\\). The farmer works
 with God in God's field. Without the sun, the rains, the seasons
 the farmer is helpless. \\God's building\\ (\\theou oikodom\\). God is
 the Great Architect. We work under him and carry out the plans of
 the Architect. It is building (\\oikos\\, house, \\dem\\, to build). Let
 us never forget that God sees and cares what we do in the part of
 the building where we work for him.

05276
 \\As a wise masterbuilder\\ (\\hs sophos architektn\\). Paul does not
 shirk his share in the work at Corinth with all the sad outcome
 there. He absolves Apollos from responsibility for the divisions.
 He denies that he himself is to blame. In doing so he has to
 praise himself because the Judaizers who fomented the trouble at
 Corinth had directly blamed Paul. It is not always wise for a
 preacher to defend himself against attack, but it is sometimes
 necessary. Factions in the church were now a fact and Paul went
 to the bottom of the matter. God gave Paul the grace to do what
 he did. This is the only New Testament example of the old and
 common word \\architektn\\, our architect. \\Tektn\\ is from \\tikt\\,
 to beget, and means a begetter, then a worker in wood or stone, a
 carpenter or mason
 # Mt 13:55; Mr 6:3
 \\Archi-\\ is an old inseparable prefix like \\archaggelos\\ (archangel),
 \\archepiscopos\\ (archbishop), \\archiereus\\ (chiefpriest).
 \\Architektn\\ occurs in the papyri and inscriptions in an even
 wider sense than our use of architect, sometimes of the chief
 engineers. But Paul means to claim primacy as pastor of the
 church in Corinth as is true of every pastor who is the architect
 of the whole church life and work. All the workmen (\\tektones\\,
 carpenters) work under the direction of the architect (Plato,
 _Statesman_, 259). "As a wise architect I laid a foundation"
 (\\themelion ethka\\). Much depends on the wisdom of the architect
 in laying the foundation. This is the technical phrase
 # Lu 6:48; 14:29
 a cognate accusative for \\themelion\\. The substantive \\themelion\\ is
 from the same root \\the\\ as \\ethka\\ (\\ti-thmi\\). We cannot neatly
 reproduce the idiom in English. "I placed a placing" does only
 moderately well. Paul refers directly to the events described by
 Luke in
 # Ac 18:1-18
 The aorist \\ethka\\ is the correct text, not the perfect \\tetheika\\.
 \\Another buildeth thereon\\ (\\allos epoikodomei\\). Note the
 preposition \\epi\\ with the verb each time
 # 10,11,12,14
 The successor to Paul did not have to lay a new foundation, but
 only to go on building on that already laid. It is a pity when
 the new pastor has to dig up the foundation and start all over
 again as if an earthquake had come. \\Take heed how he buildeth\\
 \\thereon\\ (\\blepet ps epoikodomei\\). The carpenters have need of
 caution how they carry out the plans of the original architect.
 Successive architects of great cathedrals carry on through
 centuries the original design. The result becomes the wonder of
 succeeding generations. There is no room for individual caprice
 in the superstructure.

05277
 \\Other foundation\\ (\\themelion allon\\). The gender of the adjective
 is here masculine as is shown by \\allon\\. If neuter, it would be
 \\allo\\. It is masculine because Paul has Christ in mind. It is not
 here \\heteron\\ a different kind of gospel (\\heteron euaggelion\\,
 # Ga 1:6; 2Co 11:4
 which is not another (\\allo\\,
 # Ga 1:7
 in reality. But another Jesus
 # 2Co 11:4
 \\allon Isoun\\) is a reflection on the one Lord Jesus. Hence there
 is no room on the platform with Jesus for another Saviour,
 whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ
 is the one foundation and it is gratuitous impudence for another
 to assume the role of Foundation. \\Than that which is laid, which\\
 \\is Christ Jesus\\ (\\para ton keimenon, hos estin Isous Christos\\).
 Literally, "alongside (\\para\\) the one laid (\\keimenon\\)," already
 laid (present middle participle of \\keimai\\, used here as often as
 the perfect passive of \\tithmi\\ in place of \\tetheimenon\\). Paul
 scouts the suggestion that one even in the interest of so-called
 "new thought" will dare to lay beside Jesus another foundation
 for religion. And yet I have seen an article by a professor in a
 theological seminary in which he advocates regarding Jesus as a
 landmark, not as a goal, not as a foundation. Clearly Paul means
 that on this one true foundation, Jesus Christ, one must build
 only what is in full harmony with the Foundation which is Jesus
 Christ. If one accuses Paul of narrowness, it can be replied that
 the architect has to be narrow in the sense of building here and
 not there. A broad foundation will be too thin and unstable for a
 solid and abiding structure. It can be said also that Paul is
 here merely repeating the claim of Jesus himself on this very
 subject when he quoted
 # Ps 118:22
 to the members of the Sanhedrin who challenged his authority
 # Mr 11:10; Mt 21:42-45; Lu 20:17
 Apostles and prophets go into this temple of God, but Christ
 Jesus is the chief corner stone (\\akrognaios\\,
 # Eph 2:20
 All believers are living stones in this temple
 # 1Pe 2:5
 But there is only one foundation possible.

05278
 \\Gold, silver, precious stones, wood, hay, stubble\\ (\\chrusion,\\
 \\argurion, lithous timious, xula, chorton, kalamn\\). The durable
 materials are three (gold, silver, marble or precious stones),
 perishable materials (pieces of wood, hay, stubble), "of a palace
 on the one hand, of a mud hut on the other" (Lightfoot). Gold was
 freely used by the ancients in their palaces. Their marble and
 granite pillars are still the wonder and despair of modern men.
 The wooden huts had hay (\\chortos\\, grass, as in
 # Mr 6:39
 and stubble (\\kalam\\, old word for stubble after the grain is cut,
 here alone in the N.T., though in LXX as
 # Ex 5:12
 which were employed to hold the wood pieces together and to
 thatch the roof. It is not made clear whether Paul's metaphor
 refers to the persons as in God's building in verse
 # 9
 or to the character of the teaching as in verse
 # 13
 Probably both ideas are involved, for look at the penalty on
 shoddy work (verse
 # 15
 and shoddy men (verse
 # 17
 The teaching may not always be vicious and harmful. It may only
 be indifferent and worthless. A co-worker with God in this great
 temple should put in his very best effort.

05279
 \\The day\\ (\\h hmera\\). The day of judgment as in
 # 1Th 5:4
 (which see),
 # Ro 13:12; Heb 10:25
 The work (\\ergon\\) of each will be made manifest. There is no
 escape from this final testing. \\It is revealed in fire\\ (\\en puri\\
 \\apokaluptetai\\). Apparently "the day" is the subject of the verb,
 not the work, not the Lord. See
 # 2Th 1:8; 2:8
 This metaphor of fire was employed in the O.T.
 # Da 7:9; Mal 4:1
 and by John the Baptist
 # Mt 3:12; Lu 3:16
 It is a metaphor that must not be understood as purgatorial, but
 simple testing (Ellicott) as every fire tests (\\the fire itself\\
 \\will test\\, \\to pur auto dokimasei\\) the quality of the material
 used in the building, \\of what sort it is\\ (\\hopoion estin\\),
 qualitative relative pronoun. Men today find, alas, that some of
 the fireproof buildings are not fireproof when the fire actually
 comes.

05280
 \\If any man's work shall abide\\ (\\ei tinos to ergon menei\\).
 Condition of the first class with future indicative, determined
 as fulfilled, assumed as true. When the fire has done its work,
 what is left? That is the fiery test that the work of each of us
 must meet. Suitable reward
 # Mt 20:8
 will come for the work that stands this test (gold, silver,
 precious stones)

05281
 \\Shall be burned\\ (\\katakasetai\\). First-class condition again,
 assumed as true. Second future (late form) passive indicative of
 \\katakai\\, to burn down, old verb. Note perfective use of
 preposition \\kata\\, shall be burned down. We usually say "burned
 up," and that is true also, burned up in smoke. \\He shall suffer\\
 \\loss\\ (\\zmithsetai\\). First future passive indicative of \\zmi\\,
 old verb from \\zmia\\ (damage, loss), to suffer loss. In
 # Mt 16:26; Mr 8:36; Lu 9:25
 the loss is stated to be the man's soul (\\psuchn\\) or eternal
 life. But here there is no such total loss as that. The man's
 work (\\ergon\\) is burned up (sermons, lectures, books, teaching,
 all dry as dust). \\But he himself shall be saved\\ (\\autos de\\
 \\sthsetai\\). Eternal salvation, but not by purgatory. His work is
 burned up completely and hopelessly, but he himself escapes
 destruction because he is really a saved man a real believer in
 Christ. \\Yet so as through fire\\ (\\houts de hs dia puros\\). Clearly
 Paul means with his work burned down (verse
 # 15
 It is the tragedy of a fruitless life, of a minister who built so
 poorly on the true foundation that his work went up in smoke. His
 sermons were empty froth or windy words without edifying or
 building power. They left no mark in the lives of the hearers. It
 is the picture of a wasted life. The one who enters heaven by
 grace, as we all do who are saved, yet who brings no sheaves with
 him. There is no garnered grain the result of his labours in the
 harvest field. There are no souls in heaven as the result of his
 toil for Christ, no enrichment of character, no growth in grace.

05282
 \\Ye are a temple of God\\ (\\naos theou este\\). Literally, a sanctuary
 (\\naos\\, not \\hieron\\, the sacred enclosure, but the holy place and
 the most holy place) of God. The same picture of building as in
 verse
 # 9
 (\\oikodom\\), only here the sanctuary itself. \\Dwelleth in you\\ (\\en\\
 \\humin oikei\\). The Spirit of God makes his home (\\oikei\\) in us, not
 in temples made with hands
 # Ac 7:48; 17:24

05283
 \\Destroyeth\\ (\\phtheirei\\). The outward temple is merely the symbol
 of God's presence, the Shechinah (the Glory). God makes his home
 in the hearts of his people or the church in any given place like
 Corinth. It is a terrible thing to tear down ruthlessly a church
 or temple of God like an earthquake that shatters a building in
 ruins. This old verb \\phtheir\\ means to corrupt, to deprave, to
 destroy. It is a gross sin to be a church-wrecker. There are
 actually a few preachers who leave behind them ruin like a
 tornado in their path. \\Him shall God destroy\\ (\\phtherei touton ho\\
 \\theos\\). There is a solemn repetition of the same verb in the
 future active indicative. The condition is the first class and is
 assumed to be true. Then the punishment is certain and equally
 effective. The church-wrecker God will wreck. What does Paul mean
 by "will destroy"? Does he mean punishment here or hereafter? May
 it not be both? Certainly he does not mean annihilation of the
 man's soul, though it may well include eternal punishment. There
 is warning enough here to make every pastor pause before he tears
 a church to pieces in order to vindicate himself. \\Holy\\ (\\hagios\\).
 Hence deserves reverential treatment. It is not the building or
 house of which Paul speaks as "the sanctuary of God" (\\ton naon\\
 \\tou theou\\), but the spiritual organization or organism of God's
 people in whom God dwells, "which temple ye are" (\\hoitines este\\
 \\humeis\\). The qualitative relative pronoun \\hoitines\\ is plural to
 agree with \\humeis\\ (ye) and refers to the holy temple just
 mentioned. The Corinthians themselves in their angry disputes had
 forgotten their holy heritage and calling, though this failing
 was no excuse for the ringleaders who had led them on. In
 # 6:19
 Paul reminds the Corinthians again that the body is the temple
 (\\naos\\, sanctuary) of the Holy Spirit, which fact they had
 forgotten in their immoralities.

05284
 \\Let no man deceive himself\\ (\\Mdeis heauton exapat\\). A warning
 that implied that some of them were guilty of doing it (\\m\\ and
 the present imperative). Excited partisans can easily excite
 themselves to a pious phrenzy, hypnotize themselves with their
 own supposed devotion to truth. \\Thinketh that he is wise\\ (\\dokei\\
 \\sophos einai\\). Condition of first class and assumed to be true.
 Predicate nominative \\sophos\\ with the infinitive to agree with
 subject of \\dokei\\ (Robertson, _Grammar_, p. 1038). Paul claimed to
 be "wise" himself in verse
 # 10
 and he desires that the claimant to wisdom may become wise (\\hina\\
 \\gentai sophos\\, purpose clause with \\hina\\ and subjunctive) by
 becoming a fool (\\mros genesth\\, second aorist middle imperative
 of \\ginomai\\) as this age looks at him. This false wisdom of the
 world
 # 1:18-20,23; 2:14
 this self-conceit, has led to strife and wrangling. Cut it out.

05285
 \\Foolishness with God\\ (\\mria para ti thei\\). Whose standard does
 a church (temple) of God wish, that of this world or of God? The
 two standards are not the same. It is a pertinent inquiry with us
 all whose idea rules in our church. Paul quotes
 # Job 5:13
 \\That taketh\\ (\\ho drassomenos\\). Old verb \\drassomai\\, to grasp with
 the hand, is used here for the less vivid word in the LXX
 \\katalambann\\. It occurs nowhere else in the N.T., but appears in
 the papyri to lay hands on. Job is quoted in the N.T. only here
 and in
 # Ro 11:35
 and both times with variations from the LXX. This word occurs in
 Ecclesiasticus 26:7; 34:2. In
 # Ps 2:12
 the LXX has \\draxasthe paideias\\, lay hold on instruction.
 \\Craftiness\\ (\\panourgii\\). The \\panourgos\\ man is ready for any or
 all work (if bad enough). So it means versatile cleverness
 (Robertson and Plummer), _astutia_ (Vulgate).

05286
 \\And again\\ (\\kai palin\\). Another confirmatory passage from
 # Ps 94:11
 \\Reasonings\\ (\\dialogismous\\). More than _cogitationes_ (Vulgate),
 sometimes disputations
 # Php 2:14
 Paul changes "men" of LXX to wise (\\sophn\\) in harmony with the
 Hebrew context. \\Vain\\ (\\mataioi\\). Useless, foolish, from \\mat\\, a
 futile attempt.

05287
 \\Wherefore let no one glory in men\\ (\\hste mdeis kauchasth en\\
 \\anthrpois\\). The conclusion (\\hste\\) from the self-conceit
 condemned. This particle here is merely inferential with no
 effect on the construction (\\hs+te\\ = and so) any more than \\oun\\
 would have, a paratactic conjunction. There are thirty such
 examples of \\hste\\ in the N.T., eleven with the imperative as here
 (Robertson, _Grammar_, p. 999). The spirit of glorying in party
 is a species of self-conceit and inconsistent with glorying in
 the Lord
 # 1:31

05288
 \\Yours\\ (\\humn\\). Predicate genitive, belong to you. All the words
 in this verse and
 # 23
 are anarthrous, though not indefinite, but definite. The English
 reproduces them all properly without the definite article except
 \\kosmos\\ (the world), and even here just world will answer. Proper
 names do not need the article to be definite nor do words for
 single objects like world, life, death. Things present (\\enestta\\,
 second perfect participle of \\enistmi\\) and things to come divide
 two classes. Few of the finer points of Greek syntax need more
 attention than the absence of the article. We must not think of
 the article as "omitted" (Robertson, _Grammar_, p. 790). The
 wealth of the Christian includes all things, all leaders, past,
 present, future, Christ, and God. There is no room for partisan
 wrangling here.

05289
05290
 \\Ministers of Christ\\ (\\hupretas Christou\\). Paul and all ministers
 (\\diakonous\\) of the New Covenant
 # 1Co 3:5
 are under-rowers, subordinate rowers of Christ, only here in
 Paul's Epistles, though in the Gospels
 # Lu 4:20
 the attendant in the synagogue) and the Acts
 # Ac 13:5
 of John Mark. The \\so\\ (\\houts\\) gathers up the preceding argument
 # 3:5-23
 and applies it directly by the \\as\\ (\\hs\\) that follows. \\Stewards of\\
 \\the mysteries of God\\ (\\oikonomous mustrin theou\\). The steward or
 house manager (\\oikos\\, house, \\nem\\, to manage, old word) was a
 slave (\\doulos\\) under his lord (\\kurios\\,
 # Lu 12:42
 but a master
 # Lu 16:1
 over the other slaves in the house (menservants \\paidas\\,
 maidservants \\paidiskas\\
 # Lu 12:45
 an overseer (\\epitropos\\) over the rest
 # Mt 20:8
 Hence the under-rower (\\huprets\\) of Christ has a position of
 great dignity as steward (\\oikonomos\\) of the mysteries of God.
 Jesus had expressly explained that the mysteries of the kingdom
 were open to the disciples
 # Mt 13:11
 They were entrusted with the knowledge of some of God's secrets
 though the disciples were not such apt pupils as they claimed to
 be
 # Mt 13:51; 16:8-12
 As stewards Paul and other ministers are entrusted with the
 mysteries (
 See note on "1Co 2:7"
  for this word) of God and are expected to teach them. "The
 church is the \\oikos\\
 # 1Ti 3:15
 God the \\oikodespots\\
 # Mt 13:52
 the members the \\oikeioi\\
 # Ga 6:10; Eph 2:19
 " (Lightfoot). Paul had a vivid sense of the dignity of this
 stewardship (\\oikonomia\\) of God given to him
 # Col 1:25; Eph 1:10
 The ministry is more than a mere profession or trade. It is a
 calling from God for stewardship.

05291
 \\Here\\ (\\hde\\). Either here on earth or in this matter. It is always
 local. \\Moreover\\ (\\loipon\\). Like \\loipon\\ in
 # 1:16
 which see, accusative of general reference, as for what is left,
 besides. \\It is required\\ (\\zteitai\\). It is sought. Many MSS. read
 \\zteite\\, ye seek, an easy change as \\ai\\ and \\e\\ came to be
 pronounced alike (Robertson, _Grammar_, p. 186). \\That a man be\\
 \\found faithful\\ (\\hina pistos tis heurethi\\). Non-final use of
 \\hina\\ with first aorist passive subjunctive of \\heurisk\\, the
 result of the seeking (\\zte\\). Fidelity is the essential
 requirement in all such human relationships, in other words,
 plain honesty in handling money like bank-clerks or in other
 positions of trust like public office.

05292
 \\But with me\\ (\\emoi de\\). The ethical dative of personal relation
 and interest, "as I look at my own case." Cf.
 # Php 1:21
 \\It is a very small thing\\ (\\eis elachiston estin\\). This predicate
 use of \\eis\\ is like the Hebrew, but it occurs also in the papyri.
 The superlative \\elachiston\\ is elative, very little, not the true
 superlative, least. "It counts for very little with me." \\That I\\
 \\should be judged of you\\ (\\hina huph' humn anakrith\\). Same use of
 \\hina\\ as in verse
 # 2
 For the verb (first aorist passive subjunctive of \\anakrin\\)
 See note on "1Co 2:14"
 ... and verses following
 Paul does not despise public opinion, but he denies "the
 competency of the tribunal" in Corinth (Robertson and Plummer) to
 pass on his credentials with Christ as his Lord. \\Or of man's\\
 \\judgement\\ (\\ hupo anthrpins hmeras\\). Or "by human day," in
 contrast to the Lord's Day (_der Tag_) in
 # 3:13
 "_That_ is the tribunal which the Apostle recognizes; a _human_
 tribunal he does not care to satisfy" (Robertson and Plummer).
 \\Yea, I judge not mine own self\\ (\\all' oude emauton anakrin\\).
 \\Alla\\ here is confirmatory, not adversative. "I have often
 wondered how it is that every man sets less value on his own
 opinion of himself than on the opinion of others" (M. Aurelius,
 xii. 4. Translated by Robertson and Plummer). Paul does not even
 set himself up as judge of himself.

05293
 \\For I know nothing against myself\\ (\\ouden gar emauti sunoida\\).
 Not a statement of fact, but an hypothesis to show the
 unreliability of mere complacent self-satisfaction. Note the use
 of \\sunoida\\ (second perfect active indicative with dative
 (disadvantage) of the reflexive pronoun) for guilty knowledge
 against oneself (cf.
 # Ac 5:2; 12:12; 14:6
 \\Yet\\ (\\all'\\). Adversative use of \\alla\\. \\Am I not hereby justified\\
 (\\ouk en touti dedikaimai\\). Perfect passive indicative of state
 of completion. Failure to be conscious of one's own sins does not
 mean that one is innocent. Most prisoners plead "not guilty." Who
 is the judge of the steward of the mysteries of God? It is the
 Lord "that judgeth me" (\\ho anakrinn me\\). Probably, who examines
 me and then passes on my fidelity (\\pistos\\ in verse
 # 2

05294
 \\Wherefore\\ (\\hste\\). As in
 # 3:21
 which see. \\Judge nothing\\ (\\m ti krinete\\). Stop passing judgment,
 stop criticizing as they were doing. See the words of Jesus in
 # Mt 7:1
 The censorious habit was ruining the Corinthian Church. \\Before\\
 \\the time\\ (\\pro kairou\\). The day of the Lord in
 # 3:13
 "Do not therefore anticipate the great judgment (\\krisis\\) by any
 preliminary investigation (\\anakrisis\\) which must be futile and
 incomplete" (Lightfoot). \\Until the Lord come\\ (\\hes an elthi ho\\
 \\kurios\\). Common idiom of \\hes\\ and the aorist subjunctive with or
 without \\an\\ for a future event. Simple futurity, but held forth as
 a glorious hope, the Second Coming of the Lord Jesus as Judge.
 \\Who will both bring to light\\ (\\hos kai phtisei\\). Future
 indicative of this late verb (in papyri also) from \\phs\\ (light),
 to turn the light on the hidden things of darkness. \\And make\\
 \\manifest\\ (\\kai phanersei\\). (Ionic and late) causative verb
 \\phanero\\ from \\phaneros\\. By turning on the light the counsels of
 all hearts stand revealed. \\His praise\\ (\\ho epainos\\). The praise
 (note article) due him from God
 # Ro 2:29
 will come to each then (\\tote\\) and not till then. Meanwhile Paul
 will carry on and wait for the praise from God.

05295
 \\I have in a figure transferred\\ (\\meteschmatisa\\). First aorist
 active (not perfect) indicative of \\meta-schmatiz\\, used by Plato
 and Aristotle for changing the form of a thing (from \\meta\\, after,
 and \\schma\\, form or habit, like Latin _habitus_ from \\ech\\ and so
 different from \\morph\\ as in
 # Php 2:7; Ro 12:2
 For the idea of refashioning see Field, _Notes_, p. 169f. and
 Preisigke, _Fachworter_). Both Greek and Latin writers
 (Quintilian, Martial) used \\schma\\ for a rhetorical artifice.
 Paul's use of the word (in Paul only in N.T.) appears also
 further in
 # 2Co 11:13-15
 where the word occurs three times, twice of the false apostles
 posing and passing as apostles of Christ and ministers of
 righteousness, and once of Satan as an angel of light, twice with
 \\eis\\ and once with \\hs\\. In
 # Php 3:21
 the word is used for the change in the body of our humiliation to
 the body of glory. But here it is clearly the rhetorical figure
 for a veiled allusion to Paul and Apollos "for your sakes" (\\dia\\
 \\humas\\). \\That in us ye may learn\\ (\\hina en hmin mathte\\). Final
 clause with \\hina\\ and the second aorist active subjunctive of
 \\manthan\\, to learn. As an object lesson in our cases (\\en hmin\\).
 It is no more true of Paul and Apollos than of other ministers,
 but the wrangles in Corinth started about them. So Paul boldly
 puts himself and Apollos to the fore in the discussion of the
 principles involved. \\Not to go beyond the things which are\\
 \\written\\ (\\to M huper ha gegraptai\\). It is difficult to reproduce
 the Greek idiom in English. The article \\to\\ is in the accusative
 case as the object of the verb \\mathte\\ (learn) and points at the
 words "\\M huper ha gegraptai\\," apparently a proverb or rule, and
 elliptical in form with no principal verb expressed with \\m\\,
 whether "think" (Auth.) or "go" (Revised). There was a constant
 tendency to smooth out Paul's ellipses as in
 # 2Th 2:3; 1Co 1:26,31
 Lightfoot thinks that Paul may have in mind O.T. passages quoted
 in
 # 1Co 1:19,31; 3:19,20
 \\That ye be not puffed up\\ (\\hina m phusiousthe\\). Sub-final use of
 \\hina\\ (second use in this sentence) with notion of result. It is
 not certain whether \\phusiousthe\\ (late verb form like \\phusia,\\
 \\phusa\\, to blow up, to inflate, to puff up), used only by Paul in
 the N.T., is present indicative with \\hina\\ like \\zloute\\ in
 # Ga 4:17
 (cf. \\hina ginskomen\\ in
 # 1Jo 5:20
 or the present subjunctive by irregular contraction (Robertson,
 _Grammar_, pp. 203, 342f.), probably the present indicative.
 \\Phusio\\ is from \\phusis\\ (nature) and so meant to make natural, but
 it is used by Paul just like \\phusa\\ or \\phusia\\ (from \\phusa\\, a
 pair of bellows), a vivid picture of self-conceit. \\One for the\\
 \\one against the other\\ (\\heis huper tou henos kata tou heterou\\).
 This is the precise idea of this idiom of partitive apposition.
 This is the rule with partisans. They are "for" (\\huper\\) the one
 and "against" (\\kata\\, down on, the genitive case) the other (\\tou\\
 \\heterou\\, not merely another or a second, but the different sort,
 \\heterodox\\).

05296
 \\Maketh thee to differ\\ (\\se diakrinei\\). Distinguishes thee,
 separates thee. \\Diakrin\\ means to sift or separate between (\\dia\\)
 as in
 # Ac 15:9
 (which see) where \\metaxu\\ is added to make it plainer. All
 self-conceit rests on the notion of superiority of gifts and
 graces as if they were self-bestowed or self-acquired. \\Which thou\\
 \\didst not receive\\ (\\ho ouk elabes\\). "Another home-thrust"
 (Robertson and Plummer). Pride of intellect, of blood, of race,
 of country, of religion, is thus shut out. \\Dost thou glory\\
 (\\kauchasai\\). The original second person singular middle ending
 \\-sai\\ is here preserved with variable vowel contraction,
 \\kauchaesai=kauchasai\\ (Robertson, _Grammar_, p. 341). Paul is fond
 of this old and bold verb for boasting. \\As if thou hadst not\\
 \\received it\\ (\\hs m labn\\). This neat participial clause (second
 aorist active of \\lamban\\) with \\hs\\ (assumption) and negative
 \\m\\ punctures effectually the inflated bag of false pride. What
 pungent questions Paul has asked. Robertson and Plummer say of
 Augustine, "Ten years before the challenge of Pelagius, the study
 of St. Paul's writings, and especially of this verse and of
 # Ro 9:16
 had crystallized in his mind the distinctively Augustinian
 doctrines of man's total depravity, of irresistible grace, and of
 absolute predestination." Human responsibility does exist beyond
 a doubt, but there is no foundation for pride and conceit.

05297
 \\Already are ye filled?\\ (\\d kekoresmenoi este?\\). Perfect passive
 indicative, state of completion, of \\korennumi\\, old Greek verb to
 satiate, to satisfy. The only other example in N.T. is
 # Ac 27:38
 which see. Paul may refer to
 # De 31:20; 32:15
 But it is keen irony, even sarcasm. Westcott and Hort make it a
 question and the rest of the sentence also. \\Already ye are become\\
 \\rich\\ (\\d eploutsate\\). Note change to ingressive aorist
 indicative of \\ploute\\, old verb to be rich (cf.
 # 2Co 8:9
 "The aorists, used instead of perfects, imply indecent haste"
 (Lightfoot). "They have got a private millennium of their own"
 (Robertson & Plummer) with all the blessings of the Messianic
 Kingdom
 # Lu 22:29; 1Th 2:12; 2Ti 2:12
 \\Ye have reigned without us\\ (\\chris hmn ebasileusate\\). Withering
 sarcasm. Ye became kings without our company. Some think that
 Paul as in
 # 3:21
 is purposely employing Stoic phraseology though with his own
 meanings. If so, it is hardly consciously done. Paul was
 certainly familiar with much of the literature of his time, but
 it did not shape his ideas. \\I would that ye did reign\\ (\\kai\\
 \\ophelon ge ebasileusate\\). More exactly, "And would at least that
 ye had come to reign (or become kings)." It is an unfulfilled
 wish about the past expressed by \\ophelon\\ and the aorist
 indicative instead of \\ei gar\\ and the aorist indicative (the
 ancient idiom). See Robertson, _Grammar_, p. 1003, for the
 construction with particle \\ophelon\\ (an unaugmented second aorist
 form). \\That we also might reign with you\\ (\\hina kai hmeis humin\\
 \\sunbasileusmen\\). Ironical contrast to \\chris hmn ebasileusate\\,
 just before. Associative instrumental case of \\humin\\ after \\sun-\\.

05298
 \\Hath set forth us the apostles last\\ (\\hmas tous apostolous\\
 \\eschatous apedeixen\\). The first aorist active indicative of
 \\apodeiknumi\\, old verb to show, to expose to view or exhibit
 (Herodotus), in technical sense (cf.
 # 2Th 2:4
 for gladiatorial show as in \\ethriomachsa\\
 # 1Co 15:32
 In this grand pageant Paul and other apostles come last
 (\\eschatous\\, predicate accusative after \\apedeixen\\) as a grand
 finale. \\As men doomed to die\\ (\\hs epithanatious\\). Late word, here
 alone in N.T. The LXX (Bel and the Dragon 31) has it for those
 thrown daily to the lions. Dionysius of Halicarnassus (_A.R_.
 vii. 35) uses it of those thrown from the Tarpeian Rock. The
 gladiators would say _morituri salutamus_. All this in violent
 contrast to the kingly Messianic pretensions of the Corinthians.
 \\A spectacle\\ (\\theatron\\). Cf.
 # Heb 11:33-40
 The word, like our theatre, means the place of the show
 # Ac 19:29,31
 Then, it means the spectacle shown there (\\theama\\ or \\thea\\), and,
 as here, the man exhibited as the show like the verb
 \\theatrizomenoi\\, made a spectacle
 # Heb 10:33
 Sometimes it refers to the spectators (\\theatai\\) like our "house"
 for the audience. Here the spectators include "the world, both to
 angels and men" (\\ti kosmi kai aggelois kai anthrpois\\), dative
 case of personal interest.

05299
 \\We--you\\ (\\hmeis--humeis\\). Triple contrast in keenest ironical
 emphasis. "The three antitheses refer respectively to teaching,
 demeanour, and worldly position" (Robertson and Plummer). The
 apostles were fools for Christ's sake
 # 2Co 4:11; Php 3:7
 They made "union with Christ the basis of worldly wisdom"
 (Vincent). There is change of order (chiasm) in the third
 ironical contrast. They are over strong in pretension. \\Endoxos\\,
 illustrious, is one of the 103 words found only in Luke and Paul
 in the N.T. Notion of display and splendour.
