05400
 \\Have we no right?\\ (\\M ouk echomen exousian;\\). Literary plural
 here though singular in
 # 1-3
 The \\m\\ in this double negative expects the answer "No" while \\ouk\\
 goes with the verb \\echomen\\. "Do we fail to have the right?" Cf.
 # Ro 10:18
 (Robertson, _Grammar_, p. 1173).

05401
 \\Have we no right?\\ (\\M ouk echomen exousian;\\). Same idiom. \\To lead\\
 \\about a wife that is a believer?\\ (\\adelphn gunaika periagein;\\).
 Old verb \\periag\\, intransitive in
 # Ac 13:11
 Two substantives in apposition, a sister a wife, a common Greek
 idiom. This is a plea for the support of the preacher's wife and
 children. Plainly Paul has no wife at this time. \\And Cephas\\ (\\kai\\
 \\Kphs\\). Why is he singled out by name? Perhaps because of his
 prominence and because of the use of his name in the divisions in
 Corinth
 # 1:12
 It was well known that Peter was married
 # Mt 8:14
 Paul mentions James by name in
 # Ga 1:19
 as one of the Lord's brothers. All the other apostles were either
 married or had the right to be.

05402
 \\Have we not a right to forbear working?\\ (\\ouk echomen exousian m\\
 \\ergazesthai;\\). By \\\\ (or) Paul puts the other side about Barnabas
 (the only allusion since the dispute in
 # Ac 15:39
 but in good spirit) and himself. Perhaps (Hofmann) Paul has in
 mind the fact that in the first great mission tour
 # Ac 13; 14
 Barnabas and Paul received no help from the church in Antioch,
 but were left to work their way along at their own charges. It
 was not till the Philippian Church took hold that Paul had
 financial aid
 # Php 4:15
 Here both negatives have their full force. Literally, Do we not
 have (\\ouk echomen\\, expecting the affirmative reply) the right not
 (\\m\\, negative of the infinitive \\ergazesthai\\) to do manual labour
 (usual meaning of \\ergazomai\\ as in
 # 4:12
 ?" There was no more compulsion on Paul and Barnabas to support
 themselves than upon the other workers for Christ. They renounced
 no rights in being voluntarily independent.

05403
 \\What soldier ever serveth?\\ (\\tis strateuetai pote;\\). "Who ever
 serves as a soldier?" serves in an army (\\stratos\\). Present middle
 of old verb \\strateu\\. \\At his own charges\\ (\\idiois opsniois\\). This
 late word \\opsnion\\ (from \\opson\\, cooked meat or relish with bread,
 and \\neomai\\, to buy) found in Menander, Polybius, and very common
 in papyri and inscriptions in the sense of rations or food, then
 for the soldiers' wages (often provisions) or the pay of any
 workman. So of the wages of sin
 # Ro 6:23
 Paul uses \\labn opsnion\\ (receiving wages, the regular idiom) in
 # 2Co 11:8
 See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible
 Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To
 give proof of his right to receive pay for preaching Paul uses
 the illustrations of the soldier (verse
 # 7
 the husbandman (verse
 # 7
 the shepherd (verse
 # 7
 the ox treading out the grain
 # 8
 the ploughman (verse
 # 10
 the priests in the temple
 # 13
 proof enough in all conscience, and yet not enough for some
 churches who even today starve their pastors in the name of
 piety. \\Who planteth a vineyard?\\ (\\tis phuteuei ampelna;\\).
 \\Ampeln\\ no earlier than Diodorus, but in LXX and in papyri. Place
 of vines (\\ampelos\\), meaning of ending \\-n\\. \\Who feedeth a flock?\\
 (\\tis poimainei poimnn;\\). Cognate accusative, both old words.
 Paul likens the pastor to a soldier, vinedresser, shepherd. He
 contends with the world, he plants churches, he exercises a
 shepherd's care over them (Vincent).

05404
 \\Do I speak these things after the manner of men?\\ (\\M kata\\
 \\anthrpon tauta lal;\\). Negative answer expected. Paul uses \\kata\\
 \\anthrpon\\ six times
 # 1Co 3:3; 9:8; 15:32; Gal 1:11; 3:15; Ro 3:5
 The illustrations from human life are pertinent, but he has some
 of a higher order, from Scripture. \\The law also\\ (\\kai ho nomos\\).
 Perhaps objection was made that the Scripture does not support
 the practice of paying preachers. That objection is still made by
 the stingy.

05405
 \\Thou shalt not muzzle the ox when he treadeth out the corn\\ (\\ou\\
 \\phimseis boun alonta\\). Quotation from
 # De 25:4
 Prohibition by \\ou\\ and the volitive future indicative. \\Phimo\\, to
 muzzle (from \\phimos\\, a muzzle for dogs and oxen), appears first
 in Aristophanes (_Clouds_, 592) and not again till LXX and N.T.,
 though in the papyri also. Evidently a vernacular word, perhaps a
 slang word. See metaphorical use in
 # Mt 22:12,34
 \\Alonta\\ is present active participle of the old verb \\aloa\\,
 occurs in the N.T. only here (and verse
 # 10
 and
 # 1Ti 5:18
 where it is also quoted. It is probably derived from \\halos\\ or
 \\halon\\, a threshing-floor, or the disc of a shield or of the sun
 and moon. The Egyptians according to the monuments, used oxen to
 thresh out the grain, sometimes donkeys, by pulling a drag over
 the grain. The same process may be found today in Andalusia,
 Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

 "Thresh ye yourselves, O oxen, Measures of grain for yourselves,
 Measures of grain for your masters."

 Note \\m melei\\ expects the negative answer, impersonal verb with
 dative and genitive cases (\\theoi\\, God, \\bon\\, oxen). \\Altogether\\
 (\\pants\\). But here probably with the notion of doubtless or
 assuredly. The editors differ in the verse divisions here. The
 Canterbury Version puts both these questions in verse
 # 10
 the American Standard the first in verse
 # 9
 the second in verse
 # 10

05406
 \\He that plougheth\\ (\\ho arotrin\\). Late verb \\arotria\\, to plough,
 for the old \\aro\\ from \\arotron\\ (plough), in LXX and rare in
 papyri. \\In hope of partaking\\ (\\ep' elpidi tou metechein\\). The
 infinitive \\aloin\\ is not repeated nor is \\opheilei\\ though it is
 understood, "He that thresheth ought to thresh in hope of
 partaking." He that ploughs hardly refers to the ox at the plough
 as he that threshes does. The point is that all the workers
 (beast or man) share in the fruit of the toil.

05407
 \\Is it a great matter?\\ (\\mega;\\). The copula \\estin\\ has to be
 supplied. Note two conditions of first class with \\ei\\, both
 assumed to be true. On \\pneumatika\\ and \\sarkika\\
 See note on "1Co 2:14"
 See note on "1Co 3:3"
 This point comes out sharply also in
 # Ga 6:6

05408
 \\Over you\\ (\\humn\\). Objective genitive after \\exousian\\. \\Do not we\\
 \\yet more?\\ (\\ou mallon hmeis;\\). Because of Paul's peculiar
 relation to that church as founder and apostle. \\But we bear all\\
 \\things\\ (\\alla panta stegomen\\). Old verb to cover (\\steg\\, roof) and
 so to cover up, to conceal, to endure
 # 1Co 13:7
 of love). Paul deliberately declined to use (usual instrumental
 case with \\chraomai\\) his right to pay in Corinth. \\That we may\\
 \\cause no hindrance\\ (\\hina m tina enkopn dmen\\). Late word
 \\enkop\\, a cutting in (cf. _radio_ or telephone) or hindrance from
 \\enkopt\\, to cut in, rare word (like \\ekkop\\) here only in N.T. and
 once in Vettius Valens. How considerate Paul is to avoid "a
 hindrance to the gospel of Christ" (\\ti euaggelii tou Christou\\,
 dative case and genitive) rather than insist on his personal
 rights and liberties, an eloquent example for all modern men.

05409
 \\Sacred things\\ (\\ta hiera\\). \\Of the temple\\ (\\tou hierou\\). Play on
 the same word \\hierou\\ (sacred). See
 # Nu 18:8-20
 for the details. This is a very pertinent illustration. \\They\\
 \\which wait upon the altar\\ (\\hoi ti thusiastrii paredreuontes\\).
 Old word \\paredreu\\, to sit beside, from \\par--edros\\, like Latin
 _assidere_, and so constant attendance. Only here in the N.T.
 Locative case \\thusiastrii\\, late word found so far only in LXX,
 Philo, Josephus, N.T., and ecclesiastical writers.
 See note on "Mt 5:23"

05410
 \\Even so did the Lord ordain\\ (\\houts kai ho Kurios dietaxen\\). Just
 as God gave orders about the priests in the temple, so did the
 Lord Jesus give orders for those who preach the gospel to live
 out of the gospel (\\ek tou euaggeliou zin\\). Evidently Paul was
 familiar with the words of Jesus in
 # Mt 10:10; Lu 10:7
 either in oral or written form. He has made his argument for the
 minister's salary complete for all time.

05411
 \\For it were good for me to die, than that any man should make my\\
 \\glorying void\\ (\\kalon gar moi mallon apothanein  to kauchma mou\\
 \\oudeis kensei\\). The tangled syntax of this sentence reflects the
 intensity of Paul's feeling on the subject. He repeats his
 refusal to use his privileges and rights to a salary by use of
 the present perfect middle indicative (\\kechrmai\\). By the
 epistolary aorist (\\egrapsa\\) he explains that he is not now
 hinting for a change on their part towards him in the matter, "in
 my case" (\\en emoi\\). Then he gives his reason in vigorous language
 without a copula (\\n\\, were): "For good for me to die rather
 than," but here he changes the construction by a violent
 anacoluthon. Instead of another infinitive (\\kensai\\) after \\\\
 (than) he changes to the future indicative without \\hoti\\ or \\hina\\,
 "No one shall make my glorying void," viz., his independence of
 help from them. \\Keno\\ is an old verb, from \\kenos\\, empty, only in
 Paul in N.T.
 See note on "1Co 1:17"

05412
 \\For if I preach\\ (\\ean gar euaggelizmai\\). Third class condition,
 supposable case. Same construction in verse
 # 16
 (\\ean m\\). \\For necessity is laid upon me\\ (\\anagk gar moi\\
 \\epikeitai\\). Old verb, lies upon me (dative case \\moi\\). Jesus had
 called him
 # Ac 9:6,15; Ga 1:15; Ro 1:14
 He could do no other and deserves no credit for doing it. \\Woe is\\
 \\me\\ (\\ouai gar moi\\). Explaining the \\anagk\\ (necessity). Paul had to
 heed the call of Christ that he had heard. He had a real call to
 the ministry. Would that this were the case with every modern
 preacher.

05413
 \\Of mine own will\\ (\\hekn\\) \\--not of mine own will\\ (\\akn\\). Both
 common adjectives, but only here in N.T. save \\hekn\\, also in
 # Ro 8:20
 The argument is not wholly clear. Paul's call was so clear that
 he certainly did his work \\willingly\\ and so had a reward (
 See note on "Mt 6:1"
  for \\misthos\\); but the only \\reward\\ that he had for his willing
 work (Marcus Dods) was to make the gospel \\free of expense\\
 (\\adapanon\\, verse
 # 18
 rare word, here only in N.T., once in inscription at Priene).
 This was his \\misthos\\. It was glorying (\\kauchma\\, to be able to
 say so as in
 # Ac 20:33
 \\I have a stewardship intrusted to me\\ (\\oikonomian pepisteumai\\).
 Perfect passive indicative with the accusative retained. I have
 been intrusted with a stewardship and so would go on with my task
 like any \\oikonomos\\ (steward) even if \\akn\\ (unwilling).

05414
 \\So as not to use to the full\\ (\\eis to m katachrsasthai\\). \\Eis to\\
 for purpose with articular infinitive and perfective use of \\kata\\
 (as in
 # 7:31
 with \\chrsasthai\\ (first aorist middle infinitive).

05415
 \\I brought myself under bondage\\ (\\emauton edoulsa\\). Voluntary
 bondage, I enslaved myself to all, though free. Causative verb in
 \\-o\\ (\\doulo\\, from \\doulos\\). The more (\\tous pleionas\\). Than he
 could have done otherwise. Every preacher faces this problem of
 his personal attitude and conduct. Note \\kerds\\ (as in verses
 # 20,21,22
 but once \\hina kerdan\\ in
 # 21
 regular liquid future of \\kerdain\\) with \\hina\\ is probably future
 active indicative
 # Jas 4:13
 though Ionic aorist active subjunctive from \\kerda\\ is possible
 # Mt 18:15
 "He refuses payment in money that he may make the greater gain in
 souls" (Edwards).

05416
 \\As a Jew\\ (\\hs Ioudaios\\). He was a Jew and was not ashamed of it
 # Ac 18:18; 21:26
 \\Not being myself under the law\\ (\\m n autos hupo nomon\\). He was
 emancipated from the law as a means of salvation, yet he knew how
 to speak to them because of his former beliefs and life with them
 # Ga 4:21
 He knew how to put the gospel to them without compromise and
 without offence.

05417
 \\To them that are without law\\ (\\tois anomois\\). The heathen, those
 outside the Mosaic law
 # Ro 2:14
 not lawless
 # Lu 22:37; Ac 2:23; 1Ti 1:9
 See how Paul bore himself with the pagans
 # Ac 14:15; 17:23; 24:25
 and how he quoted heathen poets. "Not being an outlaw of God, but
 an inlaw of Christ" (Evans, Estius has it _exlex, inlex_, \\m n\\
 \\anomos theou, all' ennomos Christou\\). The genitive case of \\theou\\
 and \\Christou\\ (specifying case) comes out better thus, for it
 seems unusual with \\anomos\\ and \\ennomos\\, both old and regular
 adjectives.

05418
 \\I became weak\\ (\\egenomn asthens\\). This is the chief point, the
 climax in his plea for the principle of love on the part of the
 enlightened for the benefit of the unenlightened (chapter
 # 1Co 8
 He thus brings home his conduct about renouncing pay for
 preaching as an illustration of love
 # 8:13
 \\All things\\ (\\panta\\) \\to all men\\ (\\tois pasin\\, the whole number) \\by\\
 \\all means\\ (\\pants\\). Pointed play on the word all, \\that I may save\\
 \\some\\ (\\hina tinas ss\\). This his goal and worth all the cost of
 adaptation. In matters of principle Paul was adamant as about
 Titus the Greek
 # Ga 2:5
 In matters of expediency as about Timothy
 # Ac 16:3
 he would go half way to win and to hold. This principle was
 called for in dealing with the problem of eating meat offered to
 idols
 # Ro 14:1; 15:1; 1Th 5:14

05419
 \\That I may be a joint partaker thereof\\ (\\hina sunkoinnos autou\\
 \\genmai\\). Literally, That I may become co-partner with others in
 the gospel. The point is that he may be able to share the gospel
 with others, his evangelistic passion. \\Sunkoinnos\\ is a compound
 word (\\sun\\, together with, \\koinnos\\, partner or sharer). We have
 two genitives with it in
 # Php 1:7
 though \\en\\ and the locative is used in
 # Re 1:9
 It is found only in the N.T. and a late papyrus. Paul does not
 wish to enjoy the gospel just by himself.

05420
 \\In a race\\ (\\en stadii\\). Old word from \\histmi\\, to place. A stated
 or fixed distance, 606 3/4 feet, both masculine \\stadioi\\
 # Mt 14:24; Lu 24:13
 and neuter as here. Most of the Greek cities had race-courses for
 runners like that at Olympia. \\The prize\\ (\\to brabeion\\). Late word,
 in inscriptions and papyri. Latin _brabeum_. In N. T. only here
 and
 # Php 3:14
 The victor's prize which only one could receive. \\That ye may\\
 \\attain\\ (\\hina katalabte\\). Final use of \\hina\\ and perfective use of
 \\kata-\\ with \\labte\\ (effective aorist active subjunctive, grasp and
 hold). Old verb \\katalamban\\ and used in
 # Php 3:12

05421
 \\That striveth in the games\\ (\\ho agnizomenos\\). Common verb for
 contest in the athletic games (\\agn\\), sometimes with the cognate
 accusative, \\agna agnizomai\\ as in
 # 1Ti 6:12; 2Ti 4:7
 Probably Paul often saw these athletic games. \\Is temperate in all\\
 \\things\\ (\\panta egkrateuetai\\). Rare verb, once in Aristotle and in
 a late Christian inscription, and
 # 1Co 7:9
 and here, from \\egkrats\\, common adjective for one who controls
 himself. The athlete then and now has to control himself (direct
 middle) in all things (accusative of general reference). This is
 stated by Paul as an athletic axiom. Training for ten months was
 required under the direction of trained judges. Abstinence from
 wine was required and a rigid diet and regimen of habits.

 \\A corruptible crown\\ (\\phtharton stephanon\\). \\Stephanos\\ (crown) is
 from \\steph\\, to put around the head, like the Latin _corona_,
 wreath or garland, badge of victory in the games. In the Isthmian
 games it was of pine leaves, earlier of parsley, in the Olympian
 games of the wild olive. "Yet these were the most coveted honours
 in the whole Greek world" (Findlay). For the crown of thorns on
 Christ's head see
 # Mt 27:29; Mr 15:17; Joh 19:2,5
 \\Diadma\\ (diadem) was for kings
 # Re 12:3
 Favourite metaphor in N.T., the crown of righteousness
 # 2Ti 4:8
 the crown of life
 # Jas 1:12
 the crown of glory
 # 1Pe 5:4
 the crown of rejoicing
 # 1Th 2:9
 description of the Philippians
 # Php 4:1
 Note contrast between \\phtharton\\ (verbal adjective from \\phtheir\\,
 to corrupt) like the garland of pine leaves, wild olive, or
 laurel, and \\aphtharton\\ (same form with \\a\\ privative) like the
 crown of victory offered the Christian, the amaranthine (unfading
 rose) crown of glory
 # 1Pe 5:4

05422
 \\So\\ (\\houts\\). Both with \\trech\\ (run) and \\pukteu\\ (fight). \\As\\
 \\not uncertainly\\ (\\hs ouk adls\\). Instead of exhorting them
 further Paul describes his own conduct as a runner in the race.
 He explains \\houts\\. \\Adls\\ old adverb, only here in N.T. His
 objective is clear, with Christ as the goal
 # Php 3:14
 He kept his eye on Christ as Christ watched him. \\Fight\\ (\\pukteu\\).
 Paul changes the metaphor from the runner to the boxer. Old verb
 (only here in N.T.) from \\pukts\\ (pugilist) and that from \\pugm\\
 (fist).
 See note on "Mr 7:3"
 ). \\As not beating the air\\ (\\hs ouk aera dern\\). A boxer did this
 when practising without an adversary (cf. doing "the daily
 dozen") and this was called "shadow-fighting" (\\skiamachia\\). He
 smote something more solid than air. Probably \\ou\\ negatives \\aera\\,
 though it still occurs with the participle as a strong and
 positive negative.

05423
 \\But I buffet my body\\ (\\alla huppiaz mou to sma\\). In
 Aristophanes, Aristotle, Plutarch, from \\huppion\\, and that from
 \\hupo\\ and \\ops\\ (in papyri), the part of the face under the eyes, a
 blow in the face, to beat black and blue. In N.T. only here and
 # Lu 18:5
 which see. Paul does not, like the Gnostics, consider his \\sarx\\ or
 his \\sma\\ sinful and evil. But "it is like the horses in a chariot
 race, which must be kept well in hand by whip and rein if the
 prize is to be secured" (Robertson and Plummer). The boxers often
 used boxing gloves (\\cestus\\, of ox-hide bands) which gave telling
 blows. Paul was not willing for his body to be his master. He
 found good as the outcome of this self-discipline
 # 2Co 12:7; Ro 8:13; Col 2:23; 3:5
 \\And bring it into bondage\\ (\\kai doulagg\\). Late compound verb
 from \\doulaggos\\, in Diodorus Siculus, Epictetus and substantive
 in papyri. It is the metaphor of the victor leading the
 vanquished as captive and slave. \\Lest by any means\\ (\\m ps\\).
 Common conjunction for negative purpose with subjunctive as here
 (\\genmai\\, second aorist middle). \\After that I have preached to\\
 \\others\\ (\\allois krxas\\). First aorist active participle of
 \\kruss\\ (
 See note on "1Co 1:23"
 ), common verb to preach, from word \\krux\\ (herald) and that is
 probably the idea here. A \\krux\\ at the games announced the rules
 of the game and called out the competitors. So Paul is not merely
 a herald, but a competitor also. \\I myself should be rejected\\
 (\\autos adokimos genmai\\). Literally, "I myself should become
 rejected." \\Adokimos\\ is an old adjective used of metals, coin,
 soil
 # Heb 6:8
 and in a moral sense only by Paul in N.T.
 # 1Co 9:27; 2Co 13:5-7; Ro 1:28; Tit 1:16; 2Ti 3:8
 It means not standing the test (\\dokimos\\ from \\dokimaz\\). Paul
 means rejected for the \\prize\\, not for the entrance to the race.
 He will fail to win if he breaks the rules of the game
 # Mt 7:22
 What is the prize before Paul? Is it that \\reward\\ (\\misthos\\) of
 which he spoke in verse
 # 18
 his glorying of preaching a free gospel? So Edwards argues. Most
 writers take Paul to refer to the possibility of his rejection in
 his personal salvation at the end of the race. He does not claim
 absolute perfection
 # Php 3:12
 and so he presses on. At the end he has serene confidence
 # 2Ti 4:7
 with the race run and won. It is a humbling thought for us all to
 see this wholesome fear instead of smug complacency in this
 greatest of all heralds of Christ.

05424
 \\For\\ (\\gar\\). Correct text, not \\de\\. Paul appeals to the experience
 of the Israelites in the wilderness in confirmation of his
 statement concerning himself in
 # 9:26
 and as a powerful warning to the Corinthians who may be tempted
 to flirt with the idolatrous practices of their neighbours. It is
 a real, not an imaginary peril. \\All under the cloud\\ (\\pantes hupo\\
 \\tn nepheln\\). They all marched under the pillar of cloud by day
 # Ex 13:21; 14:19
 which covered the host
 # Nu 14:14; Ps 95:39
 This mystic cloud was the symbol of the presence of the Lord with
 the people.

05425
 \\Were all baptized unto Moses in the cloud and in the sea\\ (\\pantes\\
 \\eis ton Musn ebaptisanto en ti nepheli kai en ti thalassi\\).
 The picture is plain enough. The mystic cloud covered the people
 while the sea rose in walls on each side of them as they marched
 across. B K L P read \\ebaptisanto\\ (causative first aorist middle,
 got themselves baptized) while Aleph A C D have \\ebaptisthsan\\
 (first aorist passive, were baptized). The immersion was complete
 for all of them in the sea around them and the cloud over them.
 Moses was their leader then as Christ is now and so Paul uses
 \\eis\\ concerning the relation of the Israelites to Moses as he does
 of our baptism in relation to Christ
 # Ga 3:27

05426
 \\The same spiritual meat\\ (\\to auto pneumatikon brma\\). Westcott and
 Hort needlessly bracket to \\auto\\. \\Brma\\ is food, not just flesh.
 The reference is to the manna
 # Ex 16:13
 which is termed "spiritual" by reason of its supernatural
 character. Jesus called himself the true bread from heaven
 # Joh 6:35
 which the manna typified.

05427
 \\For they drank of a spiritual rock that followed them\\ (\\epinon ek\\
 \\pneumatiks akolouthouss petras\\). Change to the imperfect
 \\epinon\\ shows their continual access to the supernatural source of
 supply. The Israelites were blessed by the water from the rock
 that Moses smote at Rephidim
 # Ex 17:6
 and at Kadesh
 # Nu 20:11
 and by the well of Beer
 # Nu 21:16
 The rabbis had a legend that the water actually followed the
 Israelites for forty years, in one form a fragment of rock
 fifteen feet high that followed the people and gushed out water.
 Baur and some other scholars think that Paul adopts this
 "Rabbinical legend that the water-bearing Rephidim rock journeyed
 onwards with the Israelites" (Findlay). That is hard to believe,
 though it is quite possible that Paul alludes to this fancy and
 gives it a spiritual turn as a type of Christ in allegorical
 fashion. Paul knew the views of the rabbis and made use of
 allegory on occasion
 # Ga 4:24
 \\And the rock was Christ\\ (\\h petra de n ho Christos\\). He
 definitely states here in symbolic form the preexistence of
 Christ. But surely "we must not disgrace Paul by making him say
 that the pre-incarnate Christ followed the march of Israel in the
 shape of a lump of rock" (Hofmann). He does mean that Christ was
 the source of the water which saved the Israelites from perishing
 (Robertson and Plummer) as he is the source of supply for us
 today.

05428
 \\With most of them\\ (\\en tois pleiosin autn\\). "A mournful
 understatement," for only two (Caleb and Joshua) actually reached
 the Promised Land
 # Nu 14:30-32
 All the rest were rejected or \\adokimoi\\
 # 9:27
 \\Were overthrown\\ (\\katestrthsan\\). First aorist passive indicative
 of \\katastrnnumi\\, old compound verb, to stretch or spread down as
 of a couch, to lay low (Euripides), as if by a hurricane.
 Powerful picture of the desolation wrought by the years of
 disobedience and wanderings in the desert by this verb quoted
 from
 # Nu 14:16

05429
 \\Were our examples\\ (\\tupoi hmn egenthsan\\). More exactly,
 examples for us (objective genitive \\hmn\\, not subjective
 genitive, of us). The word \\tupoi\\ (our types) comes from \\tupt\\, to
 strike, and meant originally the mark of a blow as the print of
 the nails
 # Joh 20:25
 then a figure formed by a blow like images of the gods
 # Ac 7:43
 then an example to be imitated
 # 1Pe 5:3; 1Ti 4:12; 1Th 1:7; 2Th 3:9
 or to be avoided as here, and finally a type in a doctrinal sense
 # Ro 5:14; Heb 9:24
 \\To the intent we should not lust after\\ (\\eis to m einai hmas\\
 \\epithumtas\\). Purpose expressed by \\eis\\ with the articular
 infinitive \\to einai\\ and the accusative of general reference with
 \\epithumtas\\ (lusters) in the predicate.

05430
 \\Neither be ye idolaters\\ (\\mde eidlolatrai ginesthe\\). Literally,
 stop becoming idolaters, implying that some of them had already
 begun to be. The word \\eidlolatrs\\ seems to be a Christian
 formation to describe the Christian view. Eating \\ta eidlothuta\\
 might become a stepping-stone to idolatry in some instances.
 \\Drink\\ (\\pein\\). Short form for \\piein\\, sometimes even \\pin\\ occurs
 (Robertson, _Grammar_, p. 204). \\To play\\ (\\paizein\\). This old verb
 to play like a child occurs nowhere else in the N.T., but is
 common in the LXX and it is quoted here from
 # Ex 32:6
 In idolatrous festivals like that witnessed by Moses when he saw
 the people singing and dancing around the golden calf
 # Ex 32:18

05431
 \\Neither let us commit fornication\\ (\\mde porneumen\\). More
 exactly, And let us cease practicing fornication as some were
 already doing
 # 1Co 6:11; 7:2
 The connection between idolatry and fornication was very close
 (see Jowett, _Epistles of Paul_, II, p. 70) and see about
 Baal-Peor
 # Nu 25:1-9
 It was terribly true of Corinth where prostitution was part of
 the worship of Aphrodite. \\In one day\\ (\\mii hmeri\\). An item that
 adds to horror of the plague in
 # Nu 25:9
 where the total number is 24,000 instead of 23,000 as here for
 one day.

05432
 \\Neither let us tempt the Lord\\ (\\mde ekpeirazmen ton Kurion\\). So
 the best MSS. instead of Christ. This compound occurs in LXX and
 in N.T. always about Christ (here and
 # Mt 4:7; Lu 4:12; 10:25
 Let us cease sorely (\\ek-\\) tempting the Lord by such conduct. \\And\\
 \\perished by the serpents\\ (\\kai hupo tn ophen apllunto\\). Vivid
 imperfect middle (cf. aorist middle \\aplonto\\ in verse
 # 10
 were perishing day by day. The story is told in
 # Nu 21:6
 The use of \\hupo\\ for agent with the intransitive middle of
 \\apollumi\\ is regular. Note the Ionic uncontracted genitive plural
 \\ophen\\ rather than \\ophn\\.

05433
 \\Neither murmur ye\\ (\\mde gogguzete\\). Implying that some of them
 were murmuring. For this late picturesque onomatopoetic verb
 See note on "Mt 20:11"
 The reference seems to be to
 # Nu 16:41
 after the punishment of Korah. \\By the destroyer\\ (\\hupo tou\\
 \\olothreutou\\). This word, from \\olothreu\\ (late verb from \\olethros\\,
 destruction) occurs only here, so far as known. The reference is
 to the destroying angel of
 # Ex 12:23
 (\\ho olothreun\\).

05434
 \\Now these things happened unto them\\ (\\tauta de sunebainon\\
 \\ekeinois\\). Imperfect tense because they happened from time to
 time. \\By way of example\\ (\\tupiks\\). Adverb in sense of \\tupoi\\ in
 verse
 # 6
 Only instance of the adverb except in ecclesiastical writers
 after this time, but adjective \\tupikos\\ occurs in a late papyrus.
 \\For our admonition\\ (\\pros nouthesian hmn\\). Objective genitive
 (\\hmn\\) again. \\Nouthesia\\ is late word from \\nouthete\\ (
 See note on "Ac 20:31"
 See note on "1Th 5:12"
 See note on "1Th 5:14"
 ) for earlier \\nouthetsis\\ and \\nouthetia\\. \\The ends of the ages\\
 \\have come\\ (\\ta tel tn ainn katntken\\). Cf.
 # Heb 9:26
 \\h sunteleia tn ainn\\, the consummation of the ages (also
 # Mt 13:40
 The plural seems to point out how one stage succeeds another in
 the drama of human history. \\Katntken\\ is perfect active
 indicative of \\katanta\\, late verb, to come down to (
 See note on "Ac 16:1"
 ). Does Paul refer to the second coming of Christ as in
 # 7:26
 ? In a sense the ends of the ages like a curtain have come down
 to all of us.

05435
 \\Lest he fall\\ (\\m pesi\\). Negative purpose with \\m\\ and second
 aorist active subjunctive of \\pipt\\.

05436
 \\Hath taken\\ (\\eilphen\\). Perfect active indicative of \\lamban\\. \\But\\
 \\such as man can bear\\ (\\ei m anthrpinos\\). Except a human one. Old
 adjective meaning falling to the lot of man. \\Above that ye are\\
 \\able\\ (\\huper ho dunasthe\\). Ellipsis, but plain. There is comfort
 in that God is faithful, trustworthy (\\pistos\\). \\The way of escape\\
 (\\tn ekbasin\\). "The way out" is always there right along with
 (\\sun\\) the temptation. This old word only here in N.T. and
 # Heb 13:7
 about death. It is cowardly to yield to temptation and
 distrustful of God.

05437
 \\Wherefore\\ (\\dioper\\). Powerfully Paul applies the example of the
 Israelites to the perilous state of the Corinthians about
 idolatry.
 See note on "1Co 10:7"
  for word \\eidlolatreia\\.

05438
 \\As to wise men\\ (\\hs phronimois\\). No sarcasm as in
 # 2Co 11:19
 but plea that they make proper use of the mind (\\phren\\) given
 them.

05439
 \\The cup of blessing\\ (\\to potrion ts eulogias\\). The cup over
 which we pronounce a blessing as by Christ at the institution of
 the ordinance. \\A communion of the blood of Christ\\ (\\koinnia tou\\
 \\haimatos tou Christou\\). Literally, a participation in (objective
 genitive) the blood of Christ. The word \\koinnia\\ is an old one
 from \\koinnos\\, partner, and so here and
 # Php 2:1; 3:10
 It can mean also fellowship
 # Ga 2:9
 or contribution
 # 2Co 8:4; Php 1:5
 It is, of course, a spiritual participation in the blood of
 Christ which is symbolized by the cup. Same meaning for \\koinnia\\
 in reference to "the body of Christ." \\The bread which we break\\
 (\\ton arton hon klmen\\). The loaf. Inverse attraction of the
 antecedent (\\arton\\) to the case (accusative) of the relative (\\hon\\)
 according to classic idiom (Robertson, _Grammar_, p. 488). \\Artos\\
 probably from \\ar\\, to join or fit (flour mixed with water and
 baked). The mention of the cup here before the bread does not
 mean that this order was observed for see the regular order of
 bread and then cup in
 # 11:24-27

05440
 \\One bread\\ (\\heis artos\\). One loaf. \\Who are many\\ (\\hoi polloi\\). The
 many. \\We all\\ (\\hoi pantes\\). We the all, the whole number, \\hoi\\
 \\pantes\\ being in apposition with the subject \\we\\ (\\hmeis\\
 unexpressed). \\Partake\\ (\\metechomen\\). Have a part with or in, share
 in.
 See note on "1Co 9:12"
 See note on "Heb 2:14"
 See note on "Heb 5:13"
  (partaking of milk). \\Of the one bread\\ (\\tou henos artou\\). Of the
 one loaf, the article \\tou\\ referring to one loaf already
 mentioned. \\One body\\ (\\hen sma\\). Here the mystical spiritual body
 of Christ as in
 # 12:12
 the spiritual kingdom or church of which Christ is head
 # Col 1:18; Eph 5:23

05441
 \\After the flesh\\ (\\kata sarka\\). The literal Israel, the Jewish
 people, not the spiritual Israel (\\Isral kata pneuma\\) composed of
 both Jews and Gentiles, the true children of faith
 # Ro 2:28; 9:8; Gal 3:7
 \\Communion with the altar\\ (\\koinnoi tou thusiastriou\\). Same idea
 in \\koinnoi\\ participators in, partners in, sharers in (with
 objective genitive). The word \\thusiastrion\\ is from late verb
 \\thusiaz\\, to offer sacrifice, and that from \\thusia\\, sacrifice,
 and that from \\thu\\, common verb to slay, to sacrifice (verse
 # 20
 The Israelites who offer sacrifices have a spiritual
 participation in the altar.

05442
 \\A thing sacrificed to idols\\ (\\eidlothuton\\).
 See note on "Ac 15:29"
 See note on "1Co 8:1"
 See note on "1Co 8:4"
 \\Idol\\ (\\eidlon\\). Image of a god.
 See note on "Ac 7:41"
 See note on "Ac 15:20"
 See note on "1Co 8:4"
 See note on "1Co 8:7"

05443
 \\But I say that\\ (\\all' hoti\\). The verb \\phmi\\ (I say) must be
 repeated from verse
 # 19
 before \\hoti\\. \\To demons, and not to God\\ (\\daimoniois kai ou thei\\).
 Referring to LXX text of
 # De 32:17
 It is probable that by \\ou thei\\ Paul means "to a no-god" as also
 in
 # De 32:21
 \\ep' ouk ethnei\\ (by a no-people). This is Paul's reply to the
 heathen who claimed that they worshipped the gods represented by
 the images and not the mere wood or stone or metal idols. The
 word \\daimonia\\ is an adjective \\daimonios\\ from \\daimn\\, an
 inferior deity, and with same idea originally, once in this sense
 in N.T.
 # Ac 17:18
 Elsewhere in N.T. it has the notion of evil spirits as here,
 those spiritual forces of wickedness
 # Eph 6:12
 that are under the control of Satan. The word \\daimonia\\, so common
 in the Gospels, occurs in Paul's writings only here and
 # 1Ti 4:1
 Demonology is a deep and dark subject here pictured by Paul as
 the explanation of heathenism which is a departure from God
 # Ro 1:19-23
 and a substitute for the worship of God. It is a terrible
 indictment which is justified by the licentious worship
 associated with paganism then and now.

05444
 \\Ye cannot\\ (\\ou dunasthe\\). Morally impossible to drink the Lord's
 cup and the cup of demons, to partake of the Lord's table and the
 table of demons. \\Of the table of the Lord\\ (\\trapezs Kuriou\\). No
 articles, but definite idea. \\Trapeza\\ is from \\tetra\\ (four) and
 \\peza\\ (a foot), four-footed. Here \\table\\ means, as often, what is
 on the table. See
 # Lu 22:30
 where Jesus says "at my table" (\\epi ts trapezs mou\\), referring
 to the spiritual feast hereafter. Here the reference is plainly
 to the Lord's Supper (\\Kuriakon deipnon\\,
 # 1Co 11:20
 See allusions in O.T. to use of the table in heathen idol feasts
 # Isa 65:11; Jer 7:18; Eze 16:18; 23:41
 The altar of burnt-offering is called the table of the Lord in
 # Mal 1:7
 (Vincent).

05445
 \\Provoke to jealousy\\ (\\parazloumen\\). The very word used in
 # De 32:21
 of the insolence of the old Israelites. Quoted in
 # Ro 10:19
 Such double-dealing now will do this very thing. \\Stronger than\\
 \\he\\ (\\ischuroteroi autou\\). Comparative adjective followed by the
 ablative.

05446
 See note on "1Co 6:12"
  for \\lawful\\ (\\exestin\\) and \\expedient\\ (\\sumpherei\\). \\Edify not\\ (\\ouk\\
 \\oikodomei\\). Build up. Explanation of \\expedient\\ (\\sumpherei\\).

05447
 \\Let no man seek his own\\ (\\mdeis to heautou zteit\\). This is
 Paul's rule for social relations
 # 1Co 13:5; Ga 6:2; Ro 14:7; 15:2; Php 2:1
 and is the way to do what is expedient and what builds up. \\His\\
 \\neighbour's good\\ (\\to tou heterou\\). Literally, "the affair of the
 other man." Cf. \\ton heteron\\ in
 # Ro 13:8
 for this idea of \\heteros\\ like \\ho plsion\\ (the nigh man, the
 neighbour) in
 # Ro 15:2
 This is loving your neighbour as yourself by preferring your
 neighbour's welfare to your own
 # Php 2:4

05448
 \\In the shambles\\ (\\en makelli\\). Only here in N.T. A transliterated
 Latin word _macellum_, possibly akin to \\maceria\\ and the Hebrew
 word for enclosure, though occurring in Ionic and Laconian and
 more frequent in the Latin. It occurs in Dio Cassius and Plutarch
 and in the papyri and inscriptions for "the provision market."
 Deissmann (_Light from the Ancient East_, p. 276) says: "In the
 Macellum at Pompeii we can imagine to ourselves the poor
 Christians buying their modest pound of meat in the Corinthian
 Macellum
 # 1Co 10:25
 with the same life-like reality with which the Diocletian maximum
 tariff called up the picture of the Galilean woman purchasing her
 five sparrows." \\Asking no questions for conscience sake\\ (\\mden\\
 \\anakrinontes dia tn suneidsin\\). As to whether a particular
 piece of meat had been offered to idols before put in the market.
 Only a part was consumed in the sacrifices to heathen gods. The
 rest was sold in the market. Do not be over-scrupulous. Paul here
 champions liberty in the matter as he had done in
 # 8:4

05449
 This verse gives the reason for Paul's advice. It is a quotation
 from
 # Ps 24:1
 and was a common form of grace before meals. \\Fulness\\ (\\plrma\\).
 Old word from \\plro\\, to fill, here that with which a thing is
 filled, whatever fills the earth.
