05600
 \\The last enemy that shall be abolished is death\\ (\\eschatos\\
 \\echthros katargeitai ho thanatos\\). A rather free translation.
 Literally, "death (note article, and so subject) is done away
 (prophetic or futuristic use of present tense of same verb as in
 verse
 # 24
 the last enemy" (predicate and only one "last" and so no article
 as in
 # 1Jo 2:18

05601
 \\He put\\ (\\hupetaxen\\). First aorist active of \\hupotass\\, to subject.
 Supply God (\\theos\\) as subject
 # Ps 8:7
 See
 # Heb 2:5-9
 for similar use. Cf.
 # Ps 8
 \\But when he saith\\ (\\hotan de eipi\\). Here Christ must be supplied
 as the subject if the reference is to his future and final
 triumph. The syntax more naturally calls for God as the subject
 as before. Either way makes sense. But there is no need to take
 \\eipi\\ (second aorist active subjunctive) as _a futurum exactum_,
 merely "whenever he shall say." \\Are put in subjection\\
 (\\hupotetaktai\\). Perfect passive indicative, state of completion,
 final triumph. \\It is evident that\\ (\\dlon hoti\\). Supply \\estin\\ (is)
 before \\hoti\\. \\He is excepted who did subject\\ (\\ektos tou\\
 \\hupotaxantos\\). "Except the one (God) who did subject (articular
 aorist active participle) the all things to him (Christ)."

05602
 \\And when all things have been subjected\\ (\\hotan de hupotagi ta\\
 \\panta\\). Second aorist passive subjunctive of \\hupotass\\, not
 perfect. Merely, "when the all things are subjected unto him."
 The aorist subjunctive has given translators a deal of needless
 trouble in this passage. It is prophecy, of course. \\That God may\\
 \\be all in all\\ (\\hina i ho theos panta en pasin\\). The final goal
 of all God's redemptive plans as Paul has so well said in
 # Ro 11:36
 Precisely this language Paul will use of Christ
 # Col 3:11

05603
 \\Else\\ (\\epei\\). Otherwise, if not true. On this use of \\epei\\ with
 ellipsis
 See note on "1Co 5:10"
 See note on "1Co 7:14"
 \\Which are baptized for the dead\\ (\\hoi baptizomenoi huper tn\\
 \\nekrn\\). This passage remains a puzzle. Stanley gives thirteen
 interpretations, no one of which may be correct. Over thirty have
 been suggested. The Greek expositors took it to be about the dead
 (\\huper\\ in sense of \\peri\\ as often as in
 # 2Co 1:6
 since baptism is a burial and a resurrection
 # Ro 6:2-6
 Tertullian tells of some heretics who took it to mean baptized in
 the place of dead people (unsaved) in order to save them. Some
 take it to be baptism over the dead. Others take it to mean that
 Paul and others were in peril of death as shown by baptism (see
 verse
 # 30
 \\At all\\ (\\hols\\).
 See note on "1Co 5:1"

05604
 \\Why do we also stand in jeopardy every hour?\\ (\\ti kai hmeis\\
 \\kinduneuomen pasan hran?\\). We also as well as those who receive
 baptism which symbolizes death. Old verb from \\kindunos\\ (peril,
 danger), in N.T. only here and
 # Lu 8:23
 Paul's Epistles and Acts (especially chapter
 # Ac 19
 throw light on Paul's argument. He was never out of danger from
 Damascus to the last visit to Rome. There are perils in Ephesus
 of which we do not know
 # 2Co 1:8
 whatever may be true as to an Ephesian imprisonment. G. S. Duncan
 (_St. Paul's Ephesian Ministry_, 1930) even argues for several
 imprisonments in Ephesus. The accusative of time (\\pasan hran\\)
 naturally means all through every hour (extension).

05605
 \\I protest by that glorying in you\\ (\\n tn humeteran kauchsin\\).
 No word for "I protest." Paul takes solemn oath by the use of \\n\\
 (common in Attic) with the accusative. Only here in N.T., but in
 LXX
 # Ge 42:15
 For other solemn oaths by Paul see
 # 2Co 1:18,23; 11:10,31; Ro 9:1
 For \\kauchsis\\
 See note on "1Th 2:19"
 The possessive pronoun (\\humeteran\\) is objective as \\emn\\ in
 # 1Co 11:24
 \\I die daily\\ (\\kath' hmeran apothnsk\\). I am in daily peril of
 death
 # 2Co 4:11; 11:23; Ro 8:36

05606
 \\After the manner of men\\ (\\kata anthrpon\\). Like men, for applause,
 money, etc.
 # 4:9; Php 3:7
 \\If I fought with wild beasts at Ephesus\\ (\\ei ethriomachsa en\\
 \\Ephesi\\). Late verb from \\thriomachos\\, a fighter with wild
 beasts. Found in inscriptions and in Ignatius. Those who argue
 for an Ephesian imprisonment for Paul and Ephesus as the place
 where he wrote the imprisonment epistles (see Duncan's book just
 mentioned) take the verb literally. There is in the ruins of
 Ephesus now a place called St. Paul's Prison. But Paul was a
 Roman citizen and it was unlawful to make such a one be a
 \\thriomachos\\. If he were cast to the lions unlawfully, he could
 have prevented it by claiming his citizenship. Besides, shortly
 after this Paul wrote II Corinthians, but he does not mention so
 unusual a peril in the list in
 # 2Co 11:23
 The incident, whatever it was, whether literal or figurative
 language, took place before Paul wrote I Corinthians. \\What doth\\
 \\it profit me?\\ (\\ti moi to ophelos?\\). What the profit to me? \\Let us\\
 \\eat and drink\\ (\\phagmen kai pimen\\). Volitive second aorist
 subjunctives of \\esthi\\ and \\pin\\. Cited from
 # Isa 22:13
 It is the outcry of the people of Jerusalem during the siege of
 Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue
 of Sardanapalus with the inscription: "Eat, drink, enjoy thyself.
 The rest is nothing." This was the motto of the Epicureans. Paul
 is not giving his own view, but that of people who deny the
 resurrection.

05607
 \\Be not deceived\\ (\\m plansthe\\). Do not be led astray (\\plana\\) by
 such a false philosophy of life. \\Evil company\\ (\\homiliai kakai\\).
 Evil companionships. Old word, \\homilia\\, from \\homilos\\ (a crowd,
 gang, bunch). Only here in N.T. Good manners (\\th\\). Old word
 (kin to \\ethos\\) custom, usage, morals. Good morals here. This line
 of poetry (iambic) occurs in Menander. It may be a current
 proverb. Paul could have gotten it from either source.

05608
 \\Awake up righteously\\ (\\eknpsate dikais\\). Wake up as if from
 drunkenness. \\Eknph\\, only here in N.T. sin not (\\m hamartanete\\).
 Stop sinning. \\No knowledge of God\\ (\\agnsian theou\\). Old word for
 ignorance, in N.T. only here and
 # 1Pe 2:15
 Ignorance of God, agnosticism. Some today (agnostics) even take
 pride in it instead of shame (\\entropn\\, turning in on oneself).
 See note on "1Co 6:5"
  for \\entrop\\.

05609
 \\But some one will say\\ (\\alla erei tis\\). Paul knows what the
 sceptics were saying. He is a master at putting the standpoint of
 the imaginary adversary. \\How\\ (\\ps\\). This is still the great
 objection to the resurrection of our bodies. Granted that Jesus
 rose from the dead, for the sake of argument, these sceptics
 refuse to believe in the possibility of our resurrection. It is
 the attitude of Matthew Arnold who said, "Miracles do not
 happen." Scientifically we know the "how" of few things. Paul has
 an astounding answer to this objection. Death itself is the way
 of resurrection as in the death of the seed for the new plant
 (verses
 # 36
 \\With what manner of body\\ (\\poii smati\\). This is the second
 question which makes plainer the difficulty of the first. The
 first body perishes. Will that body be raised? Paul treats this
 problem more at length (verses
 # 38-54
 and by analogy of nature (Cf. Butler's famous _Analogy_). It is a
 spiritual, not a natural, body that is raised. \\Sma\\ here is an
 organism. \\Flesh\\ (\\sarx\\) is the \\sma\\ for the natural man, but there
 is spiritual (\\pneumatikon\\) \\sma\\ for the resurrection.

05610
 \\Thou foolish one\\ (\\aphrn\\). Old word (\\a\\ privative, \\phrn\\), lack
 of sense. It is a severe term and justified by the implication
 "that the objector plumes himself on his acuteness" (Robertson
 and Plummer). Proleptic position of \\su\\ (thou) sharpens the point.
 Sceptics (agnostics) pose as unusually intellectual (the
 intelligentsia), but the pose does not make one intelligent.
 \\Except it die\\ (\\ean m apothani\\). Condition of third class,
 possibility assumed. This is the answer to the "how" question. In
 plant life death precedes life, death of the seed and then the
 new plant.

05611
 \\Not the body which shall be\\ (\\ou to sma to gensomenon\\).
 Articular future participle of \\ginomai\\, literally, "not the body
 that will become." The new \\body\\ (\\sma\\) is not yet in existence,
 but only the seed (\\kokkos\\, grain, old word, as in
 # Mt 13:31
 \\It may chance\\ (\\ei tuchoi\\). Fourth class condition as in
 # 14:10
 which see. Paul is rich in metaphors here, though usually not so
 (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow
 seeds, not plants (bodies). The butterfly comes out of the dying
 worm.

05612
 \\A body of its own\\ (\\idion sma\\). Even under the microscope the
 life cells or germ plasm may seem almost identical, but the plant
 is quite distinct. On \\sperma\\, seed, old word from \\speir\\, to sow,
 See note on "Mt 13:24"
 ... and verses following

05613
 \\The same flesh\\ (\\h aut sarx\\). Paul takes up animal life to show
 the great variety there is as in the plant kingdom. Even if
 evolution should prove to be true, Paul's argument remains valid.
 Variety exists along with kinship. Progress is shown in the
 different kingdoms, progress that even argues for a spiritual
 body after the body of flesh is lost. \\Of beasts\\ (\\ktnn\\). Old
 word, from \\ktaomai\\, to possess, and so property. See
 # Lu 10:34
 \\Of birds\\ (\\ptnn\\). Old word from \\petomai\\, to fly, winged, flying.
 Only here in N.T.

05614
 \\Celestial\\ (\\epourania\\). Old word, from \\epi\\, upon, \\ouranos\\,
 heaven, existing in heaven. Paul now rises higher in the range of
 his argument, above the merely \\terrestrial\\ (\\epigeia\\, upon earth,
 \\epi, ge\\) bodies. He has shown differences in the bodies here on
 earth in plants and in the animal kingdom and now he indicates
 like differences to be seen in the heavens above us. \\Is one\\
 (\\hetera men\\) \\--is another\\ (\\hetera de\\). Antithesis that admits
 glory for bodies on earth and bodies in the heavens. Experience
 does not argue against a glory for the spiritual body
 # Php 3:21

05615
 \\For one star differeth from another star in glory\\ (\\astr gar\\
 \\asteros diapherei en doxi\\). A beautiful illustration of Paul's
 point. \\Asteros\\ is the ablative case after \\diapherei\\ (old verb
 \\diapher\\, Latin _differo_, our _differ_, bear apart). On \\astr\\
 see
 # Mt 2:7
 and \\astron\\
 # Lu 21:25
 Stars differ in magnitude and brilliancy. The telescope has added
 more force to Paul's argument. \\In glory\\ (\\en doxi\\). Old word from
 \\doke\\, to think, to seem. So opinion, estimate, then the shekinah
 glory of God in the LXX, glory in general. It is one of the great
 words of the N.T. Jesus is termed the glory in
 # Jas 2:1

05616
 \\So is the resurrection of the dead\\ (\\houts kai h anastasis tn\\
 \\nekrn\\). Paul now applies his illustrations to his argument to
 prove the kind of body we shall have after the resurrection. He
 does it by a series of marvellous contrasts that gather all his
 points. The earthly and the risen beings differ in duration,
 value, power (Wendt). \\It is sown\\ (\\speiretai\\). In death, like the
 seed
 # 37
 \\In incorruption\\ (\\en aphtharsii\\). Late word from \\a\\ privative and
 \\phtheir\\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a
 Gnostic gospel, and quotation from Epicurus. Vulgate
 _incorruptio_. The resurrection body has undergone a complete
 change as compared with the body of flesh like the plant from the
 seed. It is related to it, but it is a different body of glory.

05617
 \\In weakness\\ (\\en astheneii\\). Lack of strength as shown in the
 victory of death. \\In power\\ (\\en dunamei\\). Death can never conquer
 this new body, "conformed to the body of His glory"
 # Php 3:21

05618
 \\A natural body\\ (\\sma psuchikon\\).
 See note on "1Co 2:14"
  for this word, a difficult one to translate since \\psuch\\ has so
 many meanings. Natural is probably as good a rendering as can be
 made, but it is not adequate, for the body here is not all
 \\psuch\\ either as soul or life. The same difficulty exists as to a
 spiritual body (\\sma pneumatikon\\). The resurrection body is not
 wholly \\pneuma\\. Caution is needed here in filling out details
 concerning the \\psuch\\ and the \\pneuma\\. But certainly he means to
 say that the "spiritual body" has some kind of germinal
 connection with the "natural body," though the development is
 glorious beyond our comprehension though not beyond the power of
 Christ to perform
 # Php 3:21
 The force of the argument remains unimpaired though we cannot
 follow fully into the thought beyond us. \\If there is\\ (\\ei estin\\).
 "If there exists" (\\estin\\ means this with accent on first
 syllable), a condition of first class assumed as true. \\There is\\
 \\also\\ (\\estin kai\\). There exists also.

05619
 \\Became a living soul\\ (\\egeneto eis psuchn zsan\\). Hebraistic use
 of \\eis\\ in predicate from LXX. God breathed a soul (\\psuch\\) into
 "the first man." \\The last Adam became a life-giving spirit\\ (\\ho\\
 \\eschatos Adam eis pneuma zopoioun\\). Supply \\egeneto\\ (became).
 Christ is the crown of humanity and has power to give us the new
 body. In
 # Ro 5:12-19
 Paul calls Christ the Second Adam.

05620
 \\Howbeit that is not first which is spiritual, but that which is\\
 \\natural\\ (\\all' ou prton to pneumatikon, alla to psuchikon\\).
 Literally, "But not first the spiritual, but the natural." This
 is the law of growth always.

05621
 \\Earthly\\ (\\chokos\\). Late rare word, from \\chous\\, dust. \\The second\\
 \\man from heaven\\ (\\ho deuteros anthrpos ex ouranou\\). Christ had a
 human (\\psuchikon\\) body, of course, but Paul makes the contrast
 between the first man in his natural body and the Second Man in
 his risen body. Paul saw Jesus after his resurrection and he
 appeared to him "from heaven." He will come again from heaven.

05622
 \\As is the earthly\\ (\\hoios ho choikos\\). Masculine gender because of
 \\anthrpos\\ and correlative pronouns (\\hoios, toioutoi\\) of character
 or quality. All men of dust (\\chokoi\\) correspond to "the man of
 dust" (\\ho chokos\\), the first Adam. \\As is the heavenly\\ (\\hoios ho\\
 \\epouranios\\). Christ in his ascended state
 # 1Th 4:16; 2Th 1:7; Eph 2:6,20; Php 3:20

05623
 \\We shall also bear\\ (\\phoresomen kai\\). Old MSS. (so Westcott and
 Hort) read \\phoresmen kai\\. Volitive aorist active subjunctive,
 Let us also bear. Ellicott strongly opposes the subjunctive. It
 may be merely the failure of scribes to distinguish between long
 o and short o. Paul hardly means to say that our attaining the
 resurrection body depends on our own efforts! A late
 frequentative form of \\pher\\.

05624
 \\Cannot inherit\\ (\\klronomsai ou dunantai\\). Hence there must be a
 change by death from the natural body to the spiritual body. In
 the case of Christ this change was wrought in less than three
 days and even then the body of Jesus was in a transition state
 before the Ascension. He ate and could be handled and yet he
 passed through closed doors. Paul does not base his argument on
 the special circumstances connected with the risen body of Jesus.

05625
 \\A mystery\\ (\\mustrion\\). He does not claim that he has explained
 everything. He has drawn a broad parallel which opens the door of
 hope and confidence. \\We shall not all sleep\\ (\\pantes ou\\
 \\koimthsometha\\). Future passive indicative of \\koimaomai\\, to
 sleep. Not all of us shall die, Paul means. Some people will be
 alive when he comes. Paul does not affirm that he or any then
 living will be alive when Jesus comes again. He simply groups all
 under the phrase "we all." \\But we shall all be changed\\ (\\pantes de\\
 \\allagsometha\\). Second future passive indicative of \\allass\\. Both
 living and dead shall be changed and so receive the resurrection
 body. See this same idea at more length in
 # 1Th 4:13-18

05626
 \\In a moment\\ (\\en atomi\\). Old word, from \\a\\ privative and \\temn\\,
 to cut, indivisible: Scientific word for _atom_ which was
 considered indivisible, but that was before the day of electrons
 and protons. Only here in N.T. \\In the twinkling of an eye\\ (\\en\\
 \\ripi ophthalmou\\). Old word \\rip\\ from \\ript\\, to throw. Only here
 in N.T. Used by the Greeks for the flapping of a wing, the buzz
 of a gnat, the quivering of a harp, the twinkling of a star. \\At\\
 \\the last trump\\ (\\en ti eschati salpiggi\\). Symbolical, of course.
 See note on "1Th 4:16"
 See note on "Mt 24:31"

05627
 \\Must put on\\ (\\dei endusasthai\\). Aorist (ingressive) middle
 infinitive, put on as a garment. \\Immortality\\ (\\athanasian\\). Old
 word from \\athanatos\\, undying, and that from \\a\\ privative and
 \\thnsk\\, to die. In N.T. only here and
 # 1Ti 6:16
 where God is described as having immortality.

05628
 \\Shall have put on\\ (\\endustai\\). First aorist middle subjunctive
 with \\hotan\\ whenever, merely indefinite future, no _futurum
 exactum_, merely meaning, "whenever shall put on," not "shall
 have put on." \\Is swallowed up\\ (\\katepoth\\). First aorist passive
 indicative of \\katapin\\, old verb to drink down, swallow down.
 Perfective use of \\kata-\\ where we say "up," "swallow up." Timeless
 use of the aorist tense. Paul changes the active voice \\katepien\\
 in
 # Isa 25:8
 to the passive. Death is no longer victory. Theodotion reads the
 Hebrew verb (_bulla_, for _billa_,) as passive like Paul. It is
 the "final overthrow of the king of Terrors" (Findlay) as shown
 in
 # Heb 2:15

05629
 \\Victory\\ (\\nikos\\). Late form of \\nik\\. \\O death\\ (\\thanate\\). Second
 instance. Here Paul changes Hades of the LXX for Hebrew Sheol
 # Hos 13:14
 to death. Paul never uses Hades. \\Thy sting\\ (\\sou to kentron\\). Old
 word from \\kentre\\, to prick, as in
 # Ac 26:14
 In
 # Re 9:10
 of the sting of locusts, scorpions. The serpent death has lost
 his poison fangs.

05630
 \\The power of sin\\ (\\h dunamis ts hamartias\\). See
 # Ro 4:15; 5:20; 6:14; 7; Ga 2:16; 3:1-5:4
 for Paul's ideas here briefly expressed. In man's unrenewed state
 he cannot obey God's holy law.

05631
 \\But thanks be to God\\ (\\ti de thei charis\\). Exultant triumph
 through Christ over sin and death as in
 # Ro 7:25

05632
 \\Be ye steadfast, unmovable\\ (\\hedraioi ginesthe, ametakintoi\\).
 "Keep on becoming steadfast, unshaken." Let the sceptics howl and
 rage. Paul has given rational grounds for faith and hope in
 Christ the Risen Lord and Saviour. Note practical turn to this
 great doctrinal argument. \\Work\\ (\\ergon\\), \\labour\\ (\\kopos\\, toil).
 The best answer to doubt is work.


05633
 \\Now concerning the collection for the saints\\ (\\peri de ts logias\\
 \\ts eis tous hagious\\). Paul has discussed all the problems raised
 by the Corinthians. Now he has on his own heart the collection
 for the saints in Jerusalem (see chapters
 # 2Co 8; 9
 This word \\logia\\ (or \\-eia\\) is now known to be derived from a late
 verb \\logeu\\, to collect, recently found in papyri and
 inscriptions (Deissmann, _Bible Studies_, p. 143). The word
 \\logia\\ is chiefly found in papyri, ostraca, and inscriptions that
 tell of religious collections for a god or a temple (Deissmann,
 _Light from the Ancient East_, p. 105). The introduction of this
 topic may seem sudden, but the Corinthians were behind with their
 part of it. They may even have asked further about it. Paul feels
 no conflict between discussion of the resurrection and the
 collection. \\So also do ye\\ (\\houts kai humas poisate\\). Paul had
 given orders (\\dietaxa\\) to the churches of Galatia and now gives
 them like commands. As a matter of fact, they had promised a long
 time before this
 # 2Co 8:10; 9:1-5
 Now do what you pledged.

05634
 \\Upon the first day of the week\\ (\\kata mian sabbatou\\). For the
 singular \\sabbatou\\ (sabbath) for week see
 # Lu 18:12; Mr 16:9
 For the use of the cardinal \\mian\\ in sense of ordinal \\prtn\\ after
 Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in
 # Mr 16:2; Lu 24:1; Ac 20:7
 Distributive use of \\kata\\ also. \\Lay by him in store\\ (\\par' heauti\\
 \\tithet thsaurizn\\). By himself, in his home. Treasuring it (cf.
 # Mt 6:19
 for \\thsauriz\\). Have the habit of doing it, \\tithet\\ (present
 imperative). \\As he may prosper\\ (\\hoti ean euodtai\\). Old verb from
 \\eu\\, well, and \\hodos\\, way or journey, to have a good journey, to
 prosper in general, common in LXX. In N.T. only here and
 # Ro 1:10; 3Jo 1:2
 It is uncertain what form \\euodtai\\ is, present passive
 subjunctive, perfect passive indicative, or even perfect passive
 subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no
 accents. Some MSS. even have \\euodthi\\ (first aorist passive
 subjunctive). But the sense is not altered. \\Hoti\\ is accusative of
 general reference and \\ean\\ can occur either with the subjunctive
 or indicative. This rule for giving occurs also in
 # 2Co 8:12
 Paul wishes the collections to be made before he comes.

05635
 \\When I arrive\\ (\\hotan paragenmai\\). Whenever I arrive, indefinite
 temporal conjunction \\hotan\\ and second aorist middle subjunctive.
 \\Whomsoever ye shall approve by letters\\ (\\hous ean dokimaste di'\\
 \\epistoln\\). Indefinite relative with \\ean\\ and aorist subjunctive
 of \\dokimaz\\ (to test and so approve as in
 # Php 1:10
 "By letters" to make it formal and regular and Paul would approve
 their choice of messengers to go with him to Jerusalem
 # 2Co 8:20
 Curiously enough no names from Corinth occur in the list in
 # Ac 20:4
 \\To carry\\ (\\apenegkein\\). Second aorist active infinitive of
 \\apopher\\, to bear away. \\Bounty\\ (\\charin\\). Gift, grace, as in
 # 2Co 8:4-7
 As a matter of fact, the messengers of the churches (\\apostoloi\\
 \\ekklsin\\
 # 2Co 8:23
 went along with Paul to Jerusalem
 # Ac 20:4

05636
 \\And if it be meet for me to go also\\ (\\ean de axion i tou kame\\
 \\poreuesthai\\). "If the collection be worthy of the going as to me
 also." Condition of third class (\\ean--i\\) and the articular
 infinitive in the genitive (\\tou\\) after \\axion\\. The accusative of
 general reference (\\kame\\, me also) with the infinitive. So the
 awkward phrase clears up.

05637
 \\When I shall have passed through Macedonia\\ (\\hotan Makedonian\\
 \\dielth\\). "Whenever I pass through (second aorist active
 subjunctive of \\dierchomai\\) Macedonia" (see construction in verse
 # 3
 \\I do pass through\\ (\\dierchomai\\). I plan to pass through,
 futuristic use of present indicative.

05638
 \\It may be\\ (\\tuchon\\). Neuter accusative of second aorist active
 participle of \\tugchan\\ used as an adverb (in Plato and Xenophon,
 but nowhere else in N.T.). \\Or even winter\\ (\\ kai paracheimas\\).
 Future active of late verb \\paracheimaz\\ (\\cheimn\\, winter).
 See note on "Ac 27:12"
 See note on "Ac 28:11"
 See note on "Tit 3:12"
 He did stay in Corinth for three months
 # Ac 20:3
 probably the coming winter. \\Whithersoever I go\\ (\\hou ean\\
 \\poreumai\\). Indefinite local clause with subjunctive. As a matter
 of fact, Paul had to flee from a conspiracy in Corinth
 # Ac 20:3

05639
 \\Now by the way\\ (\\arti en parodi\\). Like our "by the way"
 (\\parodos\\), incidentally. \\If the Lord permit\\ (\\ean ho Kurios\\
 \\epitrepsi\\). Condition of the third class. Paul did everything \\en\\
 \\Kurii\\ (Cf.
 # Ac 18:21

05640
 \\Until Pentecost\\ (\\hes ts Pentkosts\\). He writes them in the
 spring before pentecost. Apparently the uproar by Demetrius
 hurried Paul away from Ephesus
 # Ac 20:1

05641
 \\For a great and effectual door is opened unto me\\ (\\thura gar moi\\
 \\aneigen megal kai energs\\). Second perfect active indicative of
 \\anoig\\, to open. Intransitive, stands wide open at last after his
 years there
 # Ac 20:31
 A wide open door. What does he mean by \\energs\\? It is a late word
 in the _Koin_. In the papyri a medical receipt has it for
 "tolerably strong." The form \\energos\\ in the papyri is used of a
 mill "in working order," of "tilled land," and of "wrought iron."
 In the N.T. it occurs in
 # Phm 1:6; Heb 4:12
 of "the word of God" as "\\energs\\" (powerful). Paul means that he
 has at least a great opportunity for work in Ephesus. \\And there\\
 \\are many adversaries\\ (\\kai antikeimenoi polloi\\). "And many are
 lying opposed to me," lined up against me. These Paul mentions as
 a reason for staying in, not for leaving, Ephesus. Read
 # Ac 19
 and see the opposition from Jews and Gentiles with the explosion
 under the lead of Demetrius. And yet Paul suddenly leaves. He
 hints of much of which we should like to know more
 # 1Co 15:32; 2Co 1:8

05642
 \\That he be without fear\\ (\\hina aphobs gentai\\). Evidently he had
 reason to fear the treatment that Timothy might receive in
 Corinth as shown in
 # 4:17-21

05643
 \\For I expect him\\ (\\ekdechomai gar auton\\). Apparently later Timothy
 had to return to Ephesus without much success before Paul left
 and was sent on to Macedonia with Erastus
 # Ac 19:22
 and Titus sent to Corinth whom Paul then arranged to meet in
 Troas
 # 2Co 2:12

05644
 \\And it was not at all his will to come now\\ (\\kai pants ouk n\\
 \\thelma hina nun elthi\\). Adversative use of \\kai\\ = "but." Apollos
 had left Corinth in disgust over the strife there which involved
 him and Paul
 # 1Co 1-4
 He had had enough of partisan strife over preachers.

05645
 \\Watch ye\\ (\\grgoreite\\). Stay awake. Late present from \\egrgora\\
 second perfect of \\egeir\\, to awake. \\Quit you like men\\
 (\\andrizesthe\\). Play the man. Middle voice, show yourselves men.
 From \\anr\\, a man.

05646
05647
 \\Ye know\\ (\\oidate\\). _Koin_ form for second perfect indicative used
 as present of \\hora\\. Parenthetic clause through rest of the
 verse. Stephanas is mentioned also in
 # 1:16
 and in
 # 16:17
 For \\aparch\\
 See note on "1Co 15:20"
 See note on "1Co 15:23"
 \\They have set themselves\\ (\\etaxan heautous\\). Remarkable statement
 worthy of attention today. This noble family appointed themselves
 to be ministers to the saints that needed it (the poor and
 needy). Personal work for Christ is still the only way to win the
 world for Christ, voluntary personal work. If all Christians did
 it!

05648
 \\That ye also be in subjection unto such\\ (\\hina kai humeis\\
 \\hupotasssthe tois toioutois\\). This is the exhortation begun in
 verse
 # 15
 The family of Stephanas took the lead in good works. Do ye also
 follow such leaders. This is our great problem today, to find
 great leaders and many loyal followers. This would solve all
 church problems, great leadership and great following. Lend a
 hand.

05649
 \\At the coming\\ (\\epi ti parousii\\). At the coming here of
 Stephanas, etc., the very word used of the \\parousia\\ of Christ
 # 15:23
 \\That which was lacking on your part they supplied\\ (\\to humeteron\\
 \\husterma houtoi aneplrsan\\). Either "these filled up my lack of
 you" or "these filled up your lack of me." Either makes perfectly
 good sense and both were true. Which Paul meant we cannot tell.
