05550
 \\Else if thou bless with the spirit\\ (\\epei ean eulogis en\\
 \\pneumati\\). Third class condition. He means that, if one is
 praying and praising God
 # 10:16
 in an ecstatic prayer, the one who does not understand the
 ecstasy will be at a loss when to say "amen" at the close of the
 prayer. In the synagogues the Jews used responsive amens at the
 close of prayers
 # Neh 5:13; 8:6; 1Ch 16:36; Ps 106:48
 \\He that filleth the place of the unlearned\\ (\\ho anaplrn ton\\
 \\topon tou iditou\\). Not a special part of the room, but the
 position of the \\iditou\\ (from \\idios\\, one's own), common from
 Herodotus for private person
 # Ac 4:13
 unskilled
 # 2Co 11:6
 uninitiated (unlearned) in the gift of tongues as here and verses
 # 23
 \\At thy giving of thanks\\ (\\epi ti si eucharistii\\). Just the
 prayer, not the Eucharist or the Lord's Supper, as is plain from
 verse
 # 17

05551
05552
 \\More than you all\\ (\\pantn humn mallon\\). Ablative case after
 \\mallon\\. Astonishing claim by Paul that doubtless had a fine
 effect.

05553
 \\Howbeit in church\\ (\\alla en ekklsii\\). Private ecstasy is one
 thing (cf.
 # 2Co 12:1-9
 but not in church worship. \\That I may instruct\\ (\\hina katchs\\).
 Final clause with \\hina\\. For the rare verb \\katche\\
 See note on "Lu 1:4"
 See note on "Ac 18:25"

05554
 \\Be not children in mind\\ (\\m paidia ginesthe tais phresin\\). "Cease
 becoming children in your intellects," as some of them evidently
 were. Cf.
 # Heb 5:11-14
 for a like complaint of intellectual dulness for being old
 babies. \\In malice be ye babes\\ (\\ti kakii npiazete\\). \\Be men\\
 (\\teleioi ginesthe\\). Keep on becoming adults in your minds. A
 noble and a needed command, pertinent today.

05555
 \\In the law it is written\\ (\\en ti nomi gegraptai\\).
 # Isa 28:11
 Freely quoted.

05556
 \\For a sign\\ (\\eis smeion\\). Like the Hebrew and occasional _Koin_
 idiom also.

05557
 \\Will they not say that ye are mad?\\ (\\ouk erousin hoti mainesthe?\\).
 These unbelievers unacquainted (\\iditai\\) with Christianity will
 say that the Christians are raving mad (
 See note on "Ac 12:15"
 See note on "Ac 26:24"
 ). They will seem like a congregation of lunatics.

05558
 \\He is reproved by all\\ (\\elegchetai hupo pantn\\). Old word for
 strong proof, is undergoing conviction. \\Is judged\\ (\\anakrinetai\\).
 Is tested. Cf.
 # 1Co 2:15; 4:3

05559
 \\That God is among you indeed\\ (\\hoti onts en humin estin\\).
 Recitative \\hoti\\ and direct quotation from
 # Isa 45:15
 (Hebrew rather than the LXX). "Really (\\onts\\
 # Lu 24:34
 God is in you."

05560
 \\When ye come together\\ (\\hotan sunerchsthe\\). Present middle
 subjunctive, repetition, whenever ye come together, in contrast
 with special case (\\ean sunelthi\\, second aorist subjunctive) in
 verse
 # 23

05561
 \\By two\\ (\\kata duo\\). According to two, ratio. \\Or at most\\ (\\ to\\
 \\pleiston\\). Adverbial accusative, "or at the most." \\Three\\ (\\treis\\).
 \\Kata\\ to be repeated. \\And that in turn\\ (\\kai ana meros\\). One at a
 time and not over three in all.

05562
 \\But if there be no interpreter\\ (\\ean de m i diermneuts\\). Third
 class condition. Earliest known instance and possibly made by
 Paul from verb in verse
 # 27
 Reappears in Byzantine grammarians. \\Keep silence in church\\
 (\\sigat en ekklsii\\). Linear action (present active imperative).
 He is not even to speak in a tongue once. He can indulge his
 private ecstasy with God.

05563
 \\By two or three\\ (\\duo  treis\\). No \\kata\\ here as in verse
 # 27
 Let two or three prophets speak. \\Let the others discern\\ (\\hoi\\
 \\alloi diakrinetsan\\). Whether what is said is really of the
 Spirit. Cf.
 # 12:10
 \\diakriseis pneumatn\\.

05564
 \\Let the first keep silence\\ (\\ho prtos sigat\\). To give the next
 one a chance.

05565
 \\One by one\\ (\\kath' ena\\). Regular idiom.

05566
 \\The spirits of the prophets are subject to the prophets\\ (\\pneumata\\
 \\prophtn prophtais hupotassetai\\). A principle that some had
 forgotten.

05567
 \\Not of confusion\\ (\\ou--katastasias\\). God is not a God of disorder,
 but of peace. We need this reminder today. \\As in all the churches\\
 \\of the saints\\ (\\hs en pasais tais ekklsiais tn hagin\\). Orderly
 reverence is a mark of the churches. This is a proper conclusion
 of his argument as in
 # 11:16

05568
 \\Keep silence in the churches\\ (\\en tais ekklsiais sigatsan\\). The
 same verb used about the disorders caused by speakers in tongues
 (verse
 # 28
 and prophets
 # 30
 For some reason some of the women were creating disturbance in
 the public worship by their dress
 # 11:2-16
 and now by their speech. There is no doubt at all as to Paul's
 meaning here. In church the women are not allowed to speak
 (\\lalein\\) nor even to ask questions. They are to do that \\at home\\
 (\\en oiki\\). He calls it a shame (\\aischron\\) as in
 # 11:6
 (cf.
 # Eph 5:12; Tit 1:11
 Certainly women are still in subjection (\\hupotassesthsan\\) to
 their husbands (or ought to be). But somehow modern Christians
 have concluded that Paul's commands on this subject, even
 # 1Ti 2:12
 were meant for specific conditions that do not apply wholly now.
 Women do most of the teaching in our Sunday schools today. It is
 not easy to draw the line. The daughters of Philip were
 prophetesses. It seems clear that we need to be patient with each
 other as we try to understand Paul's real meaning here.

05569
05570
05571
 \\The commandment of the Lord\\ (\\Kuriou entol\\). The prophet or the
 one with the gift of tongues or the disturbing woman would be
 quick to resent the sharp words of Paul. He claims inspiration
 for his position.

05572
05573
05574
 \\Decently and in order\\ (\\euschmons kai kata taxin\\). That is
 surely a good rule for all matters of church life and worship. It
 applies also to the function of women in church service.

05575
 \\I make known\\ (\\gnriz\\).
 See note on "1Co 12:3"
  for this common verb. As if in reproach. \\The gospel which I\\
 \\preached unto you\\ (\\to euaggelion ho euggelisamn humin\\). Cognate
 accusative, "the gospel which I gospelized unto you." Note
 augment \\\\ after \\eu-\\ like compound verb with preposition. Note
 repetition of relative (\\ho, en hi, di hou\\, and \\tini\\ like
 relative) without \\kai\\ (and), asyndeton.

05576
 \\In what words I preached it unto you\\ (\\tini logoi euggelisamn\\
 \\humin\\). Almost certainly \\tis\\ (\\tini logoi\\, locative or
 instrumental, in or with) here is used like the relative \\hos\\ as
 is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson,
 _Grammar_, p. 737f.). Even so it is not clear whether the clause
 depends on \\gnriz\\ like the other relatives, but most likely so.
 \\If we hold it fast\\ (\\ei katechete\\). Condition of first class. Paul
 assumes that they are holding it fast. \\Except ye believed in\\
 \\vain\\ (\\ektos ei m eiki episteusate\\). For \\ektos ei m\\
 See note on "1Co 14:5"
 Condition of first class, unless in fact ye did believe to no
 purpose (\\eiki\\, old adverb, only in Paul in N.T.). Paul holds
 this peril over them in their temptation to deny the
 resurrection.

05577
 \\First of all\\ (\\en prtois\\). Among first things. _In primis_. Not
 to time, but to importance. \\Which I also received\\ (\\ho kai\\
 \\parelabon\\). Direct revelation claimed as about the institution of
 the Lord's Supper
 # 11:23
 and same verbs used (\\paredka, parelabon\\). Four items given by
 Paul in explaining "the gospel" which Paul preached. Stanley
 calls it (verses
 # 1-11
 the creed of the early disciples, but "rather a sample of the
 exact form of the apostle's early teaching, than a profession of
 faith on the part of converts" (Vincent). The four items are
 presented by four verbs (died, \\apethanen\\, was buried, \\etaph\\,
 hath been raised, \\eggertai\\, appeared, \\phth\\). \\Christ died\\
 (\\Christos apethanen\\). Historical fact and crucial event. \\For our\\
 \\sins\\ (\\huper tn hamartin hmn\\). \\Huper\\ means literally over, in
 behalf, even instead of
 # Ga 3:13
 where used of persons. But here much in the sense of \\peri\\
 # Ga 1:14
 as is common in _Koin_. In
 # 1Pe 3:18
 we have \\peri hamartin, huper adikn\\. \\According to the\\
 \\Scriptures\\ (\\kata tas graphas\\). As Jesus showed
 # Lu 22:37; 24:25
 and as Peter pointed out
 # Ac 2:25-27; 3:35
 and as Paul had done
 # Ac 13:24; 17:3
 Cf.
 # Ro 1:2

05578
 \\And that he was buried\\ (\\kai hoti etaph\\). Note \\hoti\\ repeated
 before each of the four verbs as a separate item. Second aorist
 passive indicative of \\thapt\\, old verb, to bury. This item is an
 important detail as the Gospels show. \\And that he hath been\\
 \\raised\\ (\\kai hoti eggertai\\). Perfect passive indicative, not
 \\gerth\\ like \\rose\\ of the King James' Version. There is reason for
 this sudden change of tense. Paul wishes to emphasize the
 permanence of the resurrection of Jesus. He is still risen. \\On\\
 \\the third day\\ (\\ti hmeri ti triti\\). Locative case of time.
 Whether Paul had seen either of the Gospels we do not know, but
 this item is closely identified with the fact of Christ's
 resurrection. We have it in Peter's speech
 # Ac 10:40
 and Jesus points it out as part of prophecy
 # Lu 24:46
 The other expression occasionally found "after three days"
 # Mr 10:34
 is merely free vernacular for the same idea and not even
 # Mt 12:40
 disturbs it.
 See note on "Lu 24:1"
  for record of the empty tomb on the first day of the week (the
 third day).

05579
 \\And that he appeared to Cephas\\ (\\kai hoti phth Kphi\\). First
 aorist passive indicative of the defective verb \\hora\\, to see.
 Paul means not a mere "vision," but actual appearance. John uses
 \\ephanerth\\
 # Joh 21:14
 from \\phanero\\, to make manifest, of Christ's appearance to the
 seven by the Sea of Galilee. Peter was listed first (\\prtos\\)
 among the Apostles
 # Mt 10:2
 Jesus had sent a special message to him
 # Mr 16:7
 after his resurrection. This special appearance to Peter is made
 the determining factor in the joyful faith of the disciples
 # Lu 24:34
 though mentioned incidentally here. Paul had told all these four
 facts to the Corinthians in his preaching. He gives further proof
 of the fact of Christ's resurrection. There are ten appearances
 given besides the one to Paul. Nine are in the Gospels (Mary
 Magdalene in John and Mark, the other women in Matthew, the two
 going to Emmaus in Luke, Simon Peter in Luke and I Corinthians,
 the ten apostles and others in Luke and John and Mark, the eleven
 and others in John, the seven by the sea in John, to over five
 hundred in Galilee in Matthew and Paul and Mark, to the apostles
 in Jerusalem in Luke and Mark and Acts and I Corinthians) and one
 in I Corinthians above (to James). It will be seen that Paul
 mentions only five of the ten, one, that to James, not given
 elsewhere. What he gives is conclusive evidence of the fact,
 particularly when re-enforced by his own experience (the sixth
 appearance mentioned by Paul). The way to prove this great fact
 is to start with Paul's own witness given in this undoubted
 Epistle. The natural way to understand Paul's adverbs of time
 here is chronological: \\then\\ (\\eita\\), \\then\\ (\\epeita\\), \\then\\
 (\\epeita\\), \\then\\ (\\eita\\), \\last of all\\ (\\eschaton pantn\\). \\To the\\
 \\twelve\\ (\\tois ddeka\\). The technical name. Only ten were present,
 for Judas was dead and Thomas was absent
 # Joh 20:24

05580
 \\To above five hundred brethren at once\\ (\\epan pentakosiois\\
 \\adelphois ephapax\\). \\Epan\\ here is just an adverb with no effect
 on the case. As a preposition with the ablative see
 # Mt 5:14
 This incident is the one described in
 # Mt 28:16
 the prearranged meeting on the mountain in Galilee. The strength
 of this witness lies in the fact that the majority (\\hoi pleious\\)
 of them were still living when Paul wrote this Epistle, say
 spring of A.D. 54 or 55, not over 25 years after Christ's
 resurrection.

05581
 \\To James\\ (\\Iakbi\\). The brother of the Lord. This fact explains
 the presence of the brothers of Jesus in the upper room
 # Ac 1:14
 \\To all the apostles\\ (\\tois apostolois pasin\\). The Ascension of
 Christ from Olivet.

05582
 \\As unto one born out of due time\\ (\\hsperei ti ektrmati\\).
 Literally, as to the miscarriage (or untimely birth). Word first
 occurs in Aristotle for abortion or miscarriage and occurs in LXX
 # Nu 12:12; Job 3:16
 and papyri (for miscarriage by accident). The verb \\titrsk\\ means
 to wound and \\ek\\ is out. Paul means that the appearance to him
 came after Jesus had ascended to heaven.

05583
 \\The least\\ (\\ho elachistos\\). True superlative, not elative.
 Explanation of the strong word \\ektrma\\ just used. See
 # Eph 3:8
 where he calls himself "less than the least of all saints" and
 # 1Ti 1:15
 the "chief" (\\prtos\\) of sinners. Yet under attack from the
 Judaizers Paul stood up for his rank as equal to any apostle
 # 2Co 11:5,23
 \\Because I persecuted the church of God\\ (\\edixa tn ekklsian tou\\
 \\theou\\). There were times when this terrible fact confronted Paul
 like a nightmare. Who does not understand this mood of
 contrition?

05584
 \\What I am\\ (\\ho eimi\\). Not, \\who\\ (\\hos\\), but \\what\\ (\\ho\\), neuter
 singular. His actual character and attainments. All "by the grace
 of God" (\\chariti theou\\). \\I laboured more abundantly than they\\
 \\all\\ (\\perissoteron autn pantn ekopiasa\\). This is sober fact as
 shown by the Acts and Paul's Epistles. He had tremendous energy
 and used it. Genius is work, Carlyle said. Take Paul as a
 specimen.

05585
 \\So we preach, and so ye believed\\ (\\houts krussomen, kai houts\\
 \\episteusate\\). This is what matters both for preacher and hearers.
 This is Paul's gospel. Their conduct in response to his message
 was on record.

05586
 \\Is preached\\ (\\krussetai\\). Personal use of the verb, Christ is
 preached. \\How say some among you?\\ (\\ps legousin en humin tines?\\).
 The question springs naturally from the proof of the fact of the
 resurrection of Christ (verses
 # 1-11
 and the continual preaching which Paul here assumes by condition
 of the first class (\\ei--krussetai\\). There were sceptics in
 Corinth, possibly in the church, who denied the resurrection of
 dead people just as some men today deny that miracles happen or
 ever did happen. Paul's answer is the resurrection of Christ as a
 fact. It all turns on this fact.

05587
 \\Neither hath Christ been raised\\ (\\oude Christos eggertai\\). He
 turns the argument round with tremendous force. But it is fair.

05588
 \\Vain\\ (\\kenon\\). _Inanis_, Vulgate. Old word, empty. Both Paul's
 preaching and their faith are empty if Christ has not been
 raised. If the sceptics refuse to believe the fact of Christ's
 resurrection, they have nothing to stand on.

05589
 \\False witnesses of God\\ (\\pseudomartures tou theou\\). Late word, but
 \\pseudomarture\\, to bear false witness, old and common. The
 genitive (\\tou theou\\) can be either subjective (in God's service)
 or objective (concerning God). Either makes good sense. \\Because\\
 \\we witnessed of God\\ (\\hoti emartursamen kata tou theou\\). Vulgate
 has _adversus Deum_. This is the more natural way to take \\kata\\
 and genitive, \\against God\\ not as equal to \\peri\\ (concerning). He
 would indeed make God play false in that case, \\if so be that the\\
 \\dead are not raised\\ (\\eiper ara nekroi ouk egeirontai\\). Condition
 of first class, assumed as true. Note both \\per\\ intensive particle
 \\indeed\\ and \\ara\\ inferential particle \\therefore\\.

05590
 Repeats the position already taken in verse
 # 13

05591
 \\Vain\\ (\\mataia\\). Old word from adverb \\matn\\
 # Mt 15:9
 devoid of truth, a lie. Stronger word than \\kenon\\ in verse
 # 14
 \\Ye are yet in your sins\\ (\\eti este en tais hamartiais humn\\).
 Because the death of Christ has no atoning value if he did not
 rise from the dead. In that case he was only a man like other men
 and did not die for our sins (verse
 # 3

05592
 \\Then also\\ (\\ara kai\\). Inevitable inference. \\Have perished\\
 (\\aplonto\\). Did perish. Second aorist middle indicative of
 \\apollumi\\, to destroy, middle, to perish (delivered up to eternal
 misery). Cf.
 # 8:11

05593
 \\We have hoped\\ (\\lpikotes esmen\\). Periphrastic perfect active
 indicative. Hope limited to this life even if "in Christ." \\Only\\
 (\\monon\\) qualifies the whole clause. \\Most pitiable\\ (\\eleeinoteroi\\).
 Comparative form, not superlative, of old adjective \\eleeinos\\, to
 be pitied, pitiable. If our hope is limited to this life, we have
 denied ourselves what people call pleasures and have no happiness
 beyond. The Epicureans have the argument on us. Paul makes
 morality turn on the hope of immortality. Is he not right?
 Witness the breaking of moral ties today when people take a
 merely animal view of life.

05594
 \\But now\\ (\\nuni de\\). Emphatic form of \\nun\\ with \\-i\\ added (cf.
 # 12:18
 It is the logical triumph of Paul after the _reductio ad
 impossibile_ (Findlay) of the preceding argument. \\The\\
 \\first-fruits\\ (\\aparch\\). Old word from \\aparchomai\\, to offer
 firstlings or first-fruits. In LXX for first-fruits. In papyri
 for legacy-duty, entrance-fee, and also first-fruits as here. See
 also verse
 # 23; 16:15; Ro 8:23
 etc. Christ is "first-born from the dead"
 # Col 1:18
 Others raised from the dead died again, but not so Jesus. \\That\\
 \\sleep\\ (\\tn kekoimmenn\\). Perfect middle participle as in
 # Mt 27:52
 which see. Beautiful picture of death from which word (\\koimaomai\\)
 comes our \\cemetery\\.

05595
 \\By man also\\ (\\dai di' anthrpou\\). That is Jesus, the God-man, the
 Second Adam
 # Ro 5:12
 The hope of the resurrection of the dead rests in Christ.

05596
 \\Shall be made alive\\ (\\zopoithsontai\\). First future passive
 indicative of \\zopoie\\, late verb (Aristotle) to give life, to
 restore to life as here. In verse
 # 36
 \\zopoieitai\\ is used in the sense of natural life as in
 # Joh 5:21; 6:63
 of spiritual life. It is not easy to catch Paul's thought here.
 He means resurrection (restoration) by the verb here, but not
 necessarily eternal life or salvation. So also \\pantes\\ may not
 coincide in both clauses. All who die die in Adam, all who will
 be made alive will be made alive (restored to life) in Christ.
 The same problem occurs in
 # Ro 5:18
 about "all," and in verse
 # 19
 about "the many."

05597
 \\Order\\ (\\tagmati\\). Old military term from \\tass\\, to arrange, here
 only in N.T. Each in his own division, troop, rank. \\At his\\
 \\coming\\ (\\en ti parousii\\). The word \\parousia\\ was the technical
 word "for the arrival or visit of the king or emperor" and can be
 traced from the Ptolemaic period into the second century A.D.
 (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins
 were struck after a parousia of the emperor." Paul is only
 discussing "those that are Christ's"
 # 3:23; Ga 5:24
 and so says nothing about judgment (cf.
 # 1Th 2:19; 3:13; 4:15; 5:23

05598
 \\Then cometh the end\\ (\\eita to telos\\). No verb \\ginetai\\ in the
 Greek. Supply "at his coming," the end or consummation of the age
 or world
 # Mt 13:39,49; 1Pe 4:7
 \\When he shall deliver up\\ (\\hotan paradidi\\). Present active
 subjunctive (not optative) of \\paradidmi\\ with \\hotan\\, whenever,
 and so quite indefinite and uncertain as to time. Present
 subjunctive rather than aorist \\paradi\\ because it pictures a
 future proceeding. \\To God, even the Father\\ (\\ti thei kai patri\\).
 Better, "to the God and Father" or to "His God and Father." The
 Kingdom belongs to the Father. \\When he shall have abolished\\
 (\\hotan katargsi\\). First aorist active subjunctive with \\hotan\\,
 indefinite future time. Simply, "whenever he shall abolish," no
 use in making it future perfect, merely aorist subjunctive. On
 \\katarge\\ see
 # 1Co 6:13; 13:8,10,11
 \\Rule\\ (\\archn\\), \\authority\\ (\\exousian\\), \\power\\ (\\dunamin\\). All
 forms of power opposing the will of God. Constative aorist tense
 covering the whole period of conflict with final victory as
 climax.

05599
 \\Till he hath put\\ (\\achri hou thi\\). Second aorist active
 subjunctive of \\tithmi\\, "till he put" (no sense in saying "hath
 put," merely effective aorist tense for climax. \\Achri (hou),\\
 \\mechri (hou), hes (hou)\\ all are used for the same idea of
 indefinite future time.
