Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Introduction to 1 Corinthians

Corinth the City The City of Corinth had fallen to the Romans and had virtually been demolished in 146 BC but had later been rebuilt and established as a Roman colony by Julius Caesar in 44 BC. The city is situated on an isthmus commanding the north-south land route between the two halves of Achaia. Five miles to the east was the harbour of Cenchraea facing towards Ephesus and the Roman province of Asia; a mile and a half to the north lay the harbour of Lechaeum facing west towards Italy. An ancient roadway had been laid across the isthmus at its narrowest point allowing transportation of cargo and even light ships. Corinth was therefore an important centre of trade: it was both wealthy and cosmopolitan. Murphy-O'Connor says, "Corinth had more business than it could comfortably handle. The immense volume of trade was augmented by huge numbers of travellers. Profit came easily to those prepared to work hard, and cut-throat competition ensured that only the committed survived." Travellers included the crowds who came to the biennial Isthmian Games. Corinth provided ready opportunities for the skilful entrepreneur to become wealthy. Social stratification was therefore complex with the competing claims of the nouveau riche and the noble born. Witherington comments, "In Paul's time many in Corinth were already suffering from a self- made-person-escapes-humble-origins syndrome." Self-promotion and patronage were important elements of public life: "Corinth was a city where public boasting and self-promotion had become an art-form. The Corinthian people thus lived with an honour-shame cultural orientation, where public recognition was often more important than facts... In such a culture a person's sense of worth is based on recognition by others of one's accomplishments.1" Thistleton concludes, "Corinthian culture has much in common with the social constructivism, competitive pragmatism, and radical pluralism which characterises so-called postmodernity as a popular mood." All of this shaped the role of rhetoric at Corinth. Thistleton comments, quoting Pogoloff, "The pragmatic criterion of becoming a winner in the marketplace, sometimes with a sacrifice of personal integrity, made its impact on Corinthian rhetoric. 'Declaration increasingly became the major opportunity for oratorical displays... In the classroom the competition might be over theory. But in declamations ... the contrast was ... between rival performers. The drive for adulation, we learn from Seneca the Elder, often overcame the more basic goals of rhetoric.' Seneca observes that too many times the aim was 'to win approval for yourself rather than for the case.' ... The casualty is truth; the focus is 'the speaker,' as in the case of the twenty-first century chat-show host or participant in the mass media."

The founding of the Church Paul must have been attracted to Corinth as a strategic centre for mission. The city had a sizeable Jewish community, swollen by the edict of Claudius which had driven many from Rome. The travellers and visitors for the games would also have meant that there was considerable demand for Paul's trade as a tentmaker. "Paul made a firm decision (1:18) not to aspire to the status of a professional rhetorician, newly arrived to market the gospel as a consumer commodity designed to please the hearers and to win their approval... He would earn his keep as a tentmaker and proclaim the cross of Christ." (Thistleton). He began his ministry in the synagogue where he reasoned with both Jews and Greeks, testifying that Jesus was the Christ. However, he soon met the customary opposition from the Jews. In response, Paul shook out his clothes and set up camp next door in the house of the newly converted Titius Justus. Here Paul continued to teach this infant church which now included Crispus and his family – Crispus had formerly been leader of the synagogue. Paul remained in Corinth for some 18 months. Paul and the Corinthian church continued to face opposition but Paul received encouragement through a vision in which the Lord told him, "Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city" (Acts 18:9,10).

1 Ben Witherington, Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians, Grand Rapids, Eerdmans, 1995.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

After 18 months the Jews sought to have Paul convicted of some crime and so dragged Paul before Gallio the proconsul of Achaia. They claimed that Paul was "persuading the people to worship God in ways contrary to the law" (Acts 18:13). But Gallio refused to get involved in a religious dispute between Jewish factions – for that's how he perceived it. When Paul left Corinth, "He left behind him a thriving church, throbbing with vitality and full of gifts and services (1:4-8; 12:1-14:40). The problems which would emerge would be those of life, not of decline." (Thistleton). From Corinth Paul sailed to Ephesus where he stayed for a short while before continuing on his way to Caesarea and Jerusalem. Priscilla and Aquilla left Corinth with Paul but remained at Ephesus. While Paul was away, a Jew from Alexandria named Apollos came to Ephesus. He was a powerful preacher and had a fine knowledge of the Scriptures. He was a believer and seemed to possess a clear understanding of the gospel except that "he knew only the baptism of John." Priscilla and Aquilla took him under their wing and "explained to him the way of God more accurately." After continuing to minister for a while at Ephesus, Apollos wanted to go off to Achaia. The church at Ephesus sent him off with their blessing and with letters of commendation to the churches. In Achaia, and particularly in Corinth, Apollos' ministry proved the source of great encouragement, "For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:28).

Problems at Corinth Drane writes, "The letters to Corinth … confront us with one of the most complicated historical puzzles of the entire New Testament… We depend entirely on the vague hints and allusions which Paul made as he wrote." However, there is general agreement that Paul's dealings with the church at Corinth during this time can be summarised in six stages: i) Paul received news concerning the church at Corinth in response to which he wrote the letter referred to in 1 Cor 5:11. Some believe this letter is preserved but displaced in 2 Cor 6:14-7:1. ii) Members of Chloe's household brought reports of divisions in the church at Corinth, divisions which included challenges to Paul's authority. These reports were later confirmed by Stephanus and two others (1 Cor 16:17) who brought with them a letter from the church asking a series of questions. 1 Corinthians is Paul's response to these divisions and to the Corinthians' questions. iii) Paul learned from Timothy that his letter was having no effect and so made a brief and painful visit to Corinth (2 Cor 2:1; 12:14; 13:1). iv) After his return from Corinth Paul sent Titus with a much stronger letter written "out of much affliction and anguish of heart" (2 Cor 2:4). Some think this is preserved and displaced in 2 Cor 10-13. v) Paul left for Macedonia having been driven out of Ephesus (Acts 20:1). In Macedonia he met Titus who brought news of a change of attitude in the Corinthian church. He also carried an invitation for Paul to go to Corinth (2 Cor 7:5-16). vi) Paul sent a letter to Corinth with Titus; this is at least the first nine chapters of what we know as 2 Corinthians. Some scholars think that 2 Corinthians 10-13 was actually written at a date later than 2 Cor 1-9.

1 Corinthians The church at Corinth was made up of people from a variety of social backgrounds. Theissen says, "The Corinthian congregation is marked by internal stratification. The Majority of members, who come from the lower classes, stand in contrast to a few influential members who come from the upper classes.2" Among the latter would seem to be Stephanus Gaius and Crispus, the last of whom had previously enjoyed a prominent office in the synagogue. In his book, An Introduction to the Sociology of the New Testament3 Derek Tidball describes how these social divisions gave rise to the variety of controversies at Corinth. He writes, "Many of the problems at Corinth can be understood in the light of the fact that people from different social classes still found it difficult to relate to each other even after their conversion to Christianity. They would be aware that,

2 G. Theissen, The Social Setting of Pauline Christianity: Essays on Corinth, Philadelphia, Fortress, 1982. See also RJ Banks, Paul's Idea of Community, Exeter, Paternoster, 1980 3 Exteter, Paternoster, 1983.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians as far as God was concerned such distinctions were no longer of any importance (1 Cor 7:22; Col 3:4) and yet in reality mutual acceptance still had to be learned through hard experience... In this socially heterogeneous church the leadership fell upon those who were middle class and elitist. They were the natural leaders, not only because of their social and educational skills, but because of their having the property in which to host the meetings of the church. Paul accepts their right to lead and supports them... He is not happy, however, about certain attitudes they adopt or actions to which they are party. Much of 1 Corinthians is a pointed address to them, encouraging them to overcome their deficiencies and forsake their worldly pretentions; however understandable these conceits may have been from a human standpoint. These activist leaders at Corinth needed to be wary lest they run the church as they would an ordinary business and less the working class people did not receive the standing in the church that God intended them to have." Paul's letter addresses a series of issues, some raised by the news conveyed to him, others in the letter requesting his advice and direction. Thistleton says that "issues of 'knowledge,' the ministry, ethical laxity, advantages sought at law, marriage and celibacy, meat associated with pagan temples or worship, dress codes in public worship, the divisions at the Lord's Supper, misperceptions of the significance of what counts as 'spiritual' in the context of 'gifts' and Christ's Lordship, and perhaps a premature anticipation of eschatological 'glory' all relate to the differing outlooks (some of them manipulative) on the part of specific groups." But he is also keen to emphasise that Paul's response is not fragmentary: "The unifying theme of the epistle is a re-proclamation of the different value system of grace, gifts, the cross, and the resurrection as divine verdict, criterion, and status bestowal within the new framework of respect and love for the less esteemed 'other.' Glorying in the Lord and receiving status derived from identification with the crucified Christ (1:30-31) lead to a new value system demonstrable in a wide array of life issues. These range from attitudes towards 'the less esteemed' in civil actions (6:1-11) to eating meat in the precincts of temples or bought at market (8:1-11:1); or from dress-codes in public worship (11:2-16) or mutual respect for differing gifts (chs 12-13) to the 'ranking' and use of prophetic discourse and glossolalia (ch 14)."

Works frequently referenced in these notes on 1 Corinthians John Drane Paul, Lion Publishing, Berkhamstead,1976 Leon Morris The First Epistle of Paul to the Corinthians, Tyndale New Testament Commentary, 2nd Ed., IVP, Leicester, 1985 Anthony C Thistleton The First Epistle to the Corinthians, The New International Greek Testament Commentary, Eerdmans, Grand Rapids, 2000

1 Corinthians 1:1 Cf. Gal 1:1. "What a believing Christian is Παῦλος κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ διὰ called to be depends not on what people might θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς judge for themselves to be 'fulfilling' or self- κλητος, η, ον called, invited affirming but on the loving and purposive will of God. Thus the pattern of Christ and the There is a parallel between Paul called to be an cross ('not my will but yours') reflects the apostle and the Corinthians called to be a holy sovereign centrality of the will of God for all people (v.2). All Christians are called. life and every lifestyle." Thistleton.

ἀπόστολος Thistleton argues that apostleship It is unclear whether this Sosthenes is the same entails witness to Christ in both an 'objective' as the leader of the synagogue mentioned in and 'subjective' sense. Apostleship involved Acts 18:15-17 – it was a common Greek name witnessing to the events of Christ's death and in the first century. Commenting on Paul's resurrection, but also entailed "a practical mention of a fellow-worker Thistleton says, experience of sharing in the weakness of the "Paul does not perceive himself as cross of Christ and in the transforming power commissioned to lead or to minister as an of Christ' s resurrection... Apostleship thereby isolated individual, without collaboration with entails 'the establishment of the kerygma (1 co-workers. The role of co-workers emerges Cor 1:21) and indeed the proclamation of the clearly in 1 Cor 16:13-20." Sosthenes may kerygma,' in both word and lifestyle." have been Paul's amanuensis. Thistleton θελημα, ατος n will, wish, desire

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 1:2 1 Corinthians 1:3 τῇ ἐκκλησίᾳ τοῦ θεοῦ, ἡγιασμένοις ἐν Χριστῷ χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν Ἰησοῦ, τῇ οὔσῃ ἐν Κορίνθῳ, κλητοῖς ἁγίοις, καὶ κυρίου Ἰησοῦ Χριστοῦ. σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ χαρις, ιτος f grace, unmeritted favour κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ Paul transforms the conventional greeting αὐτῶν καὶ ἡμῶν· χαιρειν (cf. Acts 15:23; Jas 1:1) into the ἐκκλησια, ας f assembly, congregation, Christian greeting and prayer χαρις ὑμιν. church εἰρηνη, ης f peace The basic meaning is 'assembly'. Not so much an inner sense of peace as a του θεου The church does not belong to any relationship of peace with God. local leader but to God. πατηρ, πατρος m father

For Paul, 'Father' is "the distinctively Christian Some ancient texts read τῇ ἐκκλησίᾳ τοῦ θεοῦ, way of referring to and addressing God." ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, τῇ οὔσῃ ἐν Thistleton Κορίνθω. Some favour this as the more difficult reading but the UBS committee rejected it as too difficult and Thistleton argues 1 Corinthians 1:4 that it represents an early corruption in the Εὐχαριστῶ τῷ θεῷ μου πάντοτε περὶ ὑμῶν ἐπὶ Western text. τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ οὔσῃ verb, present part, f dat s εἰμι Ἰησοῦ, Bengel speaks of the "paradox" of a church εὐχαριστεω thank, give thanks which is simultaneously 'of God' and, of all The present tense has continuous force. places, at Corinth. a A C G P Ψ etc. whileא μου is included by B eth Ephraem. The omission is *א ἡγιασμένοις Verb, perf pass ptc, m & n dat pl omitted by ἁγιαζω sanctify, make holy, set apart followed by RSV, NJB, NIV, Barrett and Fee as sacred to God while Metzger argues strongly for its retention. Cf. 1 Cor 6:11. Set apart to be God's (people) παντοτε always by virtue of union with Christ. I.e. 'at every opportunity,' or 'as a regular habit' ἁγιος, α, ον holy, set apart to/by God cf. 15:58. Called to live out what they are – they have not yet arrived. ἐπι introduces the cause. ἐπικαλεω call, name; midd call upon, δοθείσῃ Verb, aor pass ptc, f dat s διδωμι appeal to give The Corinthians are part of a wider family and Every spiritual benefit the Corinthians possess cannot behave as if they were a law to they have received in Christ. themselves. "There are ten references to Christ in the first ὀνομα, τος n name, person, authority ten verses. Only overfamiliarity with biblical Cf. Joel 3:5. "It signifies an act of appeal and texts can obscure the remarkable nature of this request which is simultaneously an act of repetition." Thistleton commitment and trust on the part of the worshiper... To call on the name of the Lord, 1 Corinthians 1:5 partly in Joel, but more fully here, means not ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ to invoke some shadowy, unknown, deity, but to commit oneself in trust to the one whose λόγῳ καὶ πάσῃ γνώσει, nature and character have been disclosed as παντι here probably 'every kind ... all sorts' worthy of this trust." Thistleton πλουτιζω enrich, make rich τοπος, ου m place γνωσις, εως f knowledge, understanding αὐτων και ἡμων qualify Ἰησου Χριστο and Paul's words reflect the two gifts the not τοπῳ as some suppose. "Jesus Christ is not Corinthians prized most, word (prophecy) and the exclusive 'Lord' who serves only the knowledge. Despite the abuses at Corinth, Paul interests of some specific group. He may speaks of word and knowledge (understanding) indeed include them within wider Lordship, as genuine and precious gifts from God. but he remains 'both their Lord and ours.'" Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 1:6 ἑως prep with gen to, until, as far as καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη τελος, ους n end, conclusion ἐν ὑμῖν, ἀνεγκλητος, ον beyond reproach, without μαρτυριον, ου n testimony, witness fault βεβαιοω confirm, verify, strengthen I.e. in that final day, when God pronounces his verdict on them, they will be declared The word preached to them had become a living reality in their lives. "In multi-cultural, blameless. "The main point is that as night pluralist Corinth, each new experience of God dissolves into day (Rom 13:2) the hidden will and each new convert confirms as valid this become publicly visible and all that is wrong or that disrupts intimacy with God will be set witness to Christ. Calvin observes, 'God set his seal to the truth of His Gospel among the right. It is unfortunate that the very clarity of this theme in Romans has tended to distract Corinthians.'" Thistleton attention from its prominence in our epistle. The verdictive character of justification by 1 Corinthians 1:7 grace is underlined by the role of definitive ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ judgment on the day of the Lord in the OT, χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν apocalyptic, and the NT." Thistleton τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· 46 ὡστε so that, with the result that Χριστου is omitted by p B. It would seem to ὑστερεω lack, have need of; pass be be an early accidental omission. lacking; midd be in want 'You fall short in no gift.' 1 Corinthians 1:9 μηδεις, μηδεμια, μηδεν no one, nothing; no; πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν χαρισμα, τος n gift (from God) τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. "This word is used (i) of Salvation (Rom 5:15), (ii) of God's good gifts in general (Rom. πιστος, η, ον faithful, trustworthy 11:29), and (iii) of special equipment of the The faithful God who called them (and us), Spirit, for example, speaking with tongues (1 will complete the work that he has begun. Cor. 12:4ff). Here the thought is the wide one "Whatever God begins, he will carry through (ii). God has enriched their lives and they lack to completion." Calvin no spiritual gift." Morris κοινωνια, ας f fellowship, sharing in "Gift, for Paul, draws attention to the free, Implies communal participation – "being generous, giving of the Giver." Thistleton stakeholders in a sonship derived from the ἀποδεχομαι wait expectantly, welcome sonship of Christ. Just as the fellowship of the Cf. 16:22 'Our Lord, come.' Holy Spirit (2 Cor 13:13) means participating ἀποκαλυψις, εως f revelation in the sharing out of the Spirit (which then secondarily gives rise to a fellowship Implies public and cosmic disclosure. experience within a community), so the "The connection of thought may be that the fellowship of his Son (1 Cor 1:9) means present foretaste of the Spirit turns our communal participation in the sonship of Jesus thoughts to the fuller experience of the last Christ. Godet rightly speaks of 'participation in great day (cf. Rom. 8:23; Eph. 1:13f)." Morris the life of Christ.'... The link with unity in It also reminds the Corinthians that they have 1:10-17 (cf. chs. 12-14) and with the cross in not yet arrived. GE Ladd views the double 1:18-25 seems thus to be established. 'The eschatology of 'now' and 'not yet' as a unifying Corinthians are called to realise the fellowship or common theme in all NT writings. into which they have been called by God.'" Thistleton

1 Corinthians 1:8 1 Corinthians 1:10-4:21 ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν This constitutes an identifiable section Ἰησοῦ Χριστοῦ. concerning Causes and Cures of Splits within the Community. It is unclear whether ὁς refers to God or Christ.

"Linguistic arguments favour Christ; theological arguments favour God... The Greek leaves the matter open. This need not trouble us since Paul's language here concerns the promises of God-in-Christ." Thistleton βεβαιοω see v.6.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 1:10 1 Corinthians 1:11 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσιν. τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν ἐδηλωθη Verb, aor pass indic, 3 s δηλοω σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ make clear, indicate, inform νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. ὑπο των Χλοης 'by Chloe's people.' Thistleton παρακαλεω exhort, encourage, urge suggests more likely to be business associates, Thistleton argues (at length) that the sense here business agents or slaves of Chloe rather than is 'I ask' or 'I request.' It is a request which members of her family. draws its force from Paul's relationship with ἔριδες Noun, nom pl ἐρις, ιδος f strife, them – not from rhetorical device. rivalry

ἀδελφοι is an inclusive term, including the 1 Corinthians 1:12 women in the community. It reminds the Corinthians that they belong to one family. λέγω δὲ τοῦτο ὅτι ἕκαστος ὑμῶν λέγει· Ἐγὼ μέν εἰμι Παύλου, Ἐγὼ δὲ Ἀπολλῶ, Ἐγὼ δὲ ὀνομα, τος n name, person, authority Κηφᾶ, Ἐγὼ δὲ Χριστοῦ. The addition of 'in the name of the Lord Jesus ἑκαστος, η, ον each, every Christ' directs the Corinthians to the authority Κηφας, α m Cephas (Aramaic equivalent of for such a request. Πετρος, rock). ἵνα τὸ αὐτὸ λέγητε πάντες An appeal or "The mood of staking personal loyalty to some request for them to make up their differences. group which finds its focus in one of the ᾑ Verb, pres subj, 3s εἰμι leaders with whom it has become closely σχίσματα Noun, nom & acc pl σχισμα, τος n associated may be conveyed by rendering 'I am division, split, opposing group for Paul' 'I am for Apollos' ... But 'I belong to Paul is seeking to deal with a power struggle, Paul' ... 'I belong to Apollos' must [also]be considered." Thistleton not a theological controversy, though this struggle reflects also "a diversity of Thistleton includes a lengthy discussion on the spiritualties based on individualism, on loyalty four 'so called groups' of 1:12. to specific groups or factions as 'spiritual' Apollos was a skilled orator and may groups within the one church." Thistleton unwittingly have lent his name to an κατηρτισμένοι Verb, perf pass ptc, m nom pl overemphasis on rhetoric and 'wisdom' at καταρτιζω mend, restore, make Corinth. "The lesson for leaders is that too complete high a personal profile, which substitutes too καταρτιζω A Greek verb used of restoring much personal history and personal style for anything to its rightful condition – such as gospel content, can sidetrack 'followers' into mending fishing nets. 'taking sides,' even if this was far from the νοῒ Noun, dat s νους, νοος, νοι, νουν m original intention." mind, thought, understanding The Paul group "almost certainly had as their nucleus Paul's first converts at Corinth." They Thistleton suggests that "mind-set in the probably viewed themselves as "maintaining present context draws out the meaning of faithfully the old, duly authorised, ways, in outlook, stance, orientation, or attitude, contrast to newer trends which emerged with without entirely losing the dimension of the more recent church members or visiting rational judgment which is nearly always leaders." This 'group' may also have included implicit." some who claimed to follow Paul in resisting γνωμη, ης f purpose, intent, decision patronage. Thistleton suggests that the term here means The Peter group: It is uncertain whether Peter 'consent'. "Paul tells Philemon that he does not visited Corinth. Barrett thinks that he did and wish to keep the services of Onesimus 'without that the Peter party included those who had your consent' (χωρις δε της σης γνωμης, been converted under his ministry. Philem 14). In this sense 'agreement' entails not uniformity but voluntary constraints of one's 'rights' (cf. on 6:12, below) for the good of the whole. Paul expounds this as a key theme in 8:1-9:27.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

The 'Christ' group: Bruce and Barrett think these may have been ultra-spiritual pneumatics 1 Corinthians 1:15 who declared they needed no human leader ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα since, unlike others, they had direct ἐβαπτίσθητε· communion with Christ. From a similar ἐμος, η, ον 1st pers possessive adj my, mine perspective Chrysostom writes, "Even those ὀνομα see v.10 who said they were of Christ were at fault because they were implicitly denying this to 1 Corinthians 1:16 others and making Christ the head of a faction ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον· λοιπὸν rather than the head of the whole." Thistleton οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα. thinks that this may be correct, but, on the other hand, Paul may here be speaking of ἐβάπτισα δὲ καὶ 'On second thoughts, I also himself when saying 'I am of Christ'. He may baptised...' be using rhetorical irony leading naturally into "Lightfoot and Findlay consider the delightful v.13 'Is Christ apportioned out?' and ultimately possibility that in mid-dictation Paul's flow to 'you all are Christ's' (3:23). was interrupted by a tactful reminder from his amanuensis, who might just possibly have 1 Corinthians 1:13 been either Stephanus himself or one of his household. 1 Cor 16:17 confirms that μεμέρισται ὁ Χριστός; μὴ Παῦλος ἐσταυρώθη Stephanus was present with Paul when the ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου letter was being written." ἐβαπτίσθητε; οἰκος, ου m home, household, family μεμέρισται Verb, perf pass indic, 3s μεριζω λοιπος, η, ον rest, remaining, other: (το) divide, assign, apportion λοιπον adv. finally, in addition The picture behind this question is that of the οἰδα (verb perf in form but with present church as a body, all members having a part in meaning) know, understand the one Christ – Christ has not been divided or 'I do not recall' fragmented. ἀλλος, η, ο another, other σταυροω crucify

μὴ Παῦλος ἐσταυρωθη a question expecting a 1 Corinthians 1:17 negative answer, 'Surely Paul was not οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ crucified...' εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ ὀνομα, τος n name, title, person, authority, κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. reputation ἀπέστειλέν Verb, aor act indic, 3 s Schnackenburg paraphrases the verse, "Christ ἀποστελλω send, send out is undivided... Christ alone died for you... You εὐαγγελιζω act. and midd proclaim the belong to Christ alone... You were baptised in good news the name of Christ (and in the name of no σοφια, ας f wisdom, insight, intelligence other)." "In its context at Corinth, both βαπτιζειν and ἐν σοφιᾳ λογου are aspects of potential 1 Corinthians 1:14 ministry which, given the Corinthians' own εὐχαριστῶ ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ presuppositions about both, call attention to the Κρίσπον καὶ Γάϊον, agency and status of the minister, and together εὐχαριστεω thank, give thanks these stand in contrast to εὐαγγελιζεσθαι, It is difficult to decide whether the omission of which from any viewpoint calls attention to the B and a few versions gospel (εὐαγγελιον)." Thistelton *א τῳ θεῳ from represents the original. Thistleton suggests that in context, οὐκ ἐν σοφίᾳ λόγου means 'not by manipulative οὐδεις, οὐδεμια, οὐδεν no one, nothing rhetoric.' Crispus is almost certainly the Jewish κενωθῇ Verb, aor pass subj, 3 s κενοω synagogue ruler mentioned in Acts 18:8. deprive of power, empty of meaning It seems that some were boastful concerning σταυρος, ου m cross who had baptised them and felt that this gave them a particular connection with the baptiser. The following verse underlines the fact that it is not the one performing the baptism who is significant but the name into which a person is baptised.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"If everything rests on human cleverness, 1 Corinthians 1:18 sophistication, or achievement, the cross of Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν Christ no longer functions as that which ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σῳζομένοις subverts and cuts across all human distinctions ἡμῖν δύναμις θεοῦ ἐστιν. of race, class, gender and status to make room λογος here is parallel with κηρυγματος in v.21. for divine grace alone as sheer unconditional The meaning is 'proclamation'. "The phrase gift... Second, rhetoric alone may win the serves, in effect, as Paul's definition of the emotions and even the mind and perhaps the gospel." Thistleton will, but the human self is more than all of these modes of being. Today we may speak of σταυρος, ου m cross a 'psychological' conversion which may result ἀπολλυμι destroy, kill, lose; midd be lost, causally from manipulative factors without perish, die touching the self's spiritual depths in an 'Those on their way to destruction.' authentic turning not simply toward a new set μωρια, ας f foolishness of beliefs and lifestyle, but to God. This Thistleton suggests 'wisdom' and 'folly' were constitutes an authentic recognition of Christ's theological slogans or catchwords at Corinth. Lordship through the work of the Holy Spirit "Hence Paul transposes the wisdom-folly (1 Cor 12:3). Overreliance on clever rhetoric contrast into that between what is humanly may in this sense provide an inauthentic self-defeating, stultifying, and foolish on one shortcut to transformation by the cross of side and what becomes effective, operative, Christ, which becomes nullified as a means of powerful and transformative by divine agency. restoring a relationship with God himself." Paul uses this rhetorical technique of Thistleton transposition or 'code-switching' elsewhere." σωζω save, rescue, heal 1 Corinthians 1:18-2:5 The present participles express a continuing This section is entitled by Thistleton, "The process. "The temptation to assume that Contrast between Human Wisdom and the Christians have already 'arrived' nourishes a Transformational Power of the Cross as God's mood of self-congratulation which is entirely Wisdom." C Blomberg says, "1:18-2:5 at odds with the proclamation of the cross: a explains ... how genuine, full-orbed Christ wounded, humiliated, and done-to- Christianity stands opposed to the foundational death." Thistleton values of a fallen, sinful world but provides the necessary antidote to the self-centred δυναμις θεου ἐστιν "The cross, then, functionalism of the Corinthians." And constitutes the point at which, and/or the Thistleton, quoting Martyn, remarks means through which, God's presence and concerning the pride some of the Corinthians promise becomes operative as that which place in 'spiritual knowledge', "The 'spiritual actualises and transforms. It differs from elite' monopolise and pre-empt the hitherto human weakness and folly not in degree but in Pauline contrast between 'secular' or ordinary kind. For as we noted in our reading of v.17, a (ψυχικος or κατα σαρκα) knowledge and merely rhetorical or psychological exercise in spiritual (πνευματικος or κατα πνευμα) communicating some belief system remains knowledge. But amidst the continuing empty if it fails to engage with the cross struggles and realities of Christian experience precisely as a saving proclamation, but reflects before the eschaton (cf. 1:26-31; 2:1-5; 4:8-13) some degree of human achievement in gaining in Paul's judgment in the context of this letter ' and communicating 'wisdom.' Such play with the implied opposite of knowing κατα σαρκα is words may seem to be wise and sophisticated, not knowing κατα πνευμα, but rather knowing but only to those who are on their way to ruin. κατα σταυρον. He who recognises his life to be Those who are on our way to salvation God's gift at the juncture of the ages recognises perceive it as sheer folly." Thistleton also that until he is completely and exclusively And Bonhoeffer writes that wisdom or grace in the new age, his knowing κατα πνευμα can without the cross is what is "sold on the market only be in the form of knowing κατα σταυρον.' like a cheapjack's wares." "Cheap grace means ... The cross projects a new world which Paul the justification of sin without the justification defines in terms of 'having the mind of Christ' of the sinner ... forgiveness without requiring (2:16)." repentance, baptism without church discipline ... the world goes on in the same old way ... grace without the cross, grace without Jesus Christ."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 1:19 εὐδοκεω be pleased, take pleasure in γέγραπται γάρ· Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, "By God's design human wisdom did not lead καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. to the saving experience of God." Collins. γέγραπται Verb, perf pass indic, 3 s γραφω The wisdom of this world order is "fallible, temporary, short-term, and self-absorbed." Isa 29:14 LXX Thistelton. ἀπολῶ Verb, fut act indic, 1 s ἀπολλυμι For Paul's own commentary on the first half of destroy this verse cf. Rom 1:18-3:20. σοφια, ας f wisdom, insight, intelligence μωρια, ας f see v.18 σοφος, η, ον wise, experienced κηρυγμα, τος n what is preached, In the context of the original quotation, message, proclamation particularly the wisdom of the learned and This word denotes not the act of preaching or politically dominant classes. the method of communicating the Gospel but συνεσις, εως f understanding, insight the content of the message. "It has nothing to συνετος, η, ον intelligent, possessing do with whether the mode of communication is understanding in a pulpit rather than a variety of modes which "Properly, the former denotes mental may or may not include lectures, dialogue, excellence in general, the latter the intelligent disputation, or living the gospel out... God's critical discerning of ... things." Morris self-disclosure, however, is, as Barth points Thistleton thinks 'shrewd' for συνετος conveys out, not simply about God, but 'the Word of the required sense of "street-wise political life God is itself the act of God,' an 'address' which skills." presupposes God's own presence." Thistleton ἀθετεω reject, set aside, refuse πιστευω believe (in), have faith (in)

1 Corinthians 1:20 1 Corinthians 1:22 ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν Ἕλληνες σοφίαν ζητοῦσιν· σοφίαν τοῦ κόσμου; Ἰουδαιος, α, ον a Jew, Jewish, Judean που σοθος i.e. 'where does that now place the σημειον, ου n miraculous sign, sign sage?' αἰτεω ask, request, demand γραμματευς, εως m scribe, expert in Ἑλλην, ηνος m a Greek, non-Jew Jewish law, scholar ζητεω seek, search for, look for The expert, the person of letters, the Highlights a difference between the two professional. cultures: the Jewish, with its focus on the concrete – what can be seen and touched; the συζητητης, ου m skilful debater, reasoner Greek with its love of speculative philosophy. The scholar, debater. "The respective role of signs and wisdom in αἰῶνος Noun, gen s αἰων, αἰωνος m age, relation to Jews and Gentiles is not accidental. world order Jews already had access to 'wisdom' in the The use of αἰων indicates the passing nature of scriptures, but required signs to locate their this world – 'this current world order.' "The situation within the promised purposes of world is but a passing show and its wisdom salvation history. In one sense they were right. passes with it." Morris For the resurrection of Christ constitutes the οὐχι (emphatic form of οὐ) not, no; used in sign that the cosmic turning point has arrived questions expecting an affirmative answer. and casts essential light on the christological μωραινω make foolish, make tasteless and cosmic significance of Jesus of Nazareth. Paul expounds God's power as an 'Has not God made a fool of this world's 'eschatological motif.' On the other hand, the wisdom.' The cross provides a radically new Gentile 'Greeks' go on seeking what will bring frame of reference for Christian understanding. success in politics, the courtroom, philosophy, or in everyday affairs of trade, love, or the 1 Corinthians 1:21 household: what will bring 'mastery' of life and ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ especially the approval or admiration of κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ patrons, masters and their own peer group." θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι Thistleton τοὺς πιστεύοντας. ἐπειδη since, because, for ἔγνω Verb, aor act indic, 3 s γινωσκω

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 1:23 "Paul's marvellously succinct rhetorical ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, parallelism both recapitulates vv.18-24 (first Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, paragraph or section of 1:18-2:5) and points κηρυσσω preach, proclaim forward to the next sections (1:26-31 and 2:1- ἐσταυρωμενον perf pass ptc. σταυροω 5)." Thistleton crucify The perfect implies that Christ "continues in 1 Corinthians 1:26 the character of the crucified one. The Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ crucifixion is permanent in its efficacy and πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, effects." Morris οὐ πολλοὶ εὐγενεῖς· σκανδαλον, ου n that which causes sin/ βλεπω see, look at offence, obstacle κλησις, εως f call, calling "It was an affront to those who ask for signs I.e. the circumstances and background against since the disgraceful and humiliating execution which you were called, cf. v.24. Robertson and of a Jewish teacher by the occupying power Plummer paraphrase, "Summon before your hardly seemed to constitute a sign of God's mind's eye what took place then; note the ranks saving action." Thistleton from which one by one you were summoned Cf Matt 16:23 – Peter's suggestion that Jesus into the society of God's people; very few should avoid the cross is itself a σκανδαλον to came from the educated, influential, or well- Jesus. connected class." ἔθνεσιν Noun, dat pl ἐθνος, ους n nation, πολυς, πολλη, πολυ gen πολλου, ης, ου people; τα ἐ. Gentiles much, many μωρια, ας f see v.18 σοφος, η, ον see v.19 "It was folly, i.e., the very reverse of a σαρξ, σαρκος f flesh, human nature 'mastery' of life that brings success, honour, κατα σαρκα 'as the world counts cleverness.' and esteem, for the figure whom Paul δυνατος, η, ον powerful, able, influential proclaimed passively accepted the kind of εὐγενης, ες of high or noble birth, of high suffering and death which shouted failure, social status dishonour, and shame." Thistleton "The things which elevate men in the world, knowledge, influence, rank, are not the things 1 Corinthians 1:24 that lead to God and salvation." Hodge αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ There were people of considerable socio- Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ economic status within the church at Corinth σοφίαν. but they were a minority. Paul's point is that κλητος, η, ον called, invited they are one people, the poor no less than the influential, and that God's calling was not The emphasis is on what God has done. influenced by issues of social status and power τε enclitic particle and, and so; τε και – neither then should be relationships within and also the church. "Christian 'status' depends on the gift of grace and divine verdict, not upon 1 Corinthians 1:25 compensatory self-esteem or self-promotion as ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν 'wise' or 'spiritual' people." Thistleton ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 1 Corinthians 1:27 μωρος, α, ον foolish; το μ. foolishness ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, το μωρον perhaps a particular object is in view ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ – the cross as perceived by the world as 'a τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ foolish thing.' τὰ ἰσχυρά, σοφωτερος, α, ον wiser – comparative from μωρος, α, ον foolish σοφος "The neuter concentrates attention of the ἀσθενης, ες sick, weak, helpless quality of foolishness possessed by these The cross, if proclaimed to be the place of people rather than on themselves as God's action seems to be a demonstration of individuals." Morris. It is not that they are his weakness, even defeat. fools, but that they lack the supposed ἰσχυροτερος, α, ον stronger – comparative sophistication which was prized by the Greeks. from ἰσχυρος There is a proper simplicity to faith.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἐξελέξατο Verb, aor midd dep indic, 3 s Thistleton, quoting Martin, says, "These two ἐκλεγομαι choose, select dimensions together [divine election and the καταισχυνω put to shame, humiliate cross] give v.29 its full force: glorying is "God is no human construct, called in to inappropriate in God's presence because legitimate human power interests, but the very whatever provides grounds for such glorying reverse. His love for the nobodies and the has come from God as his gift. Hence v.30 nothings discounted as nonentities and as begins ἐξ αὐτου ... (It is from him that ...). insignificant in the value system of the world 'Paul disrupts the intuitive status expectations puts the world to shame by its reversal of of his audience by invoking a belief he knows judgment." Thistleton they share: the belief that in Christ, who was ἀσθενῆ Adjective, n nom & acc pl ἀσθενης, crucified, they have a common source of ες see v. 25 salvation and a common paradigm of ἰσχυρος, α, ον strong, mighty, powerful leadership.'"

1 Corinthians 1:28 1 Corinthians 1:30 καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐξελέξατο ὁ θεός, τὰ μὴ ὄντα, ἵνα τὰ ὄντα ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καταργήσῃ, καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἀγενῆ Adjective, n nom/acc pl ἀγενης, ες ἐξ αὐτου "The saved are of him, ἐξ giving the low born, insignificant, inferior idea of source. Their new life derives from ἀγενης is the direct antithesis of εὐγενης of God." Morris v.26. 'It is as a gift from him that you are in Christ ἐξουθενημένα Verb, perf pass ptc, n nom/acc Jesus.' A double emphasis on the act of God pl ἐξουθενεω despise, treat with and their status deriving solely from being 'in contempt Christ.' 'In Christ' must be understood in terms of "objective status and corporate solidarity... τα μη ὀντα 'the nothings' "God's activity in Its content now manifests itself in sharing the men is creative. He takes that which is nothing gifts of righteousness, sanctification and at all and makes of it what he pleases." Morris redemption." Thistleton καταργεω render ineffective, cancel, do ἐγενήθη Verb, aor indic, 3 s γινομαι away with σοφια, ας f wisdom, insight, intelligence 'bring to nothing' "The wisdom of God is embodied in Christ, who offered himself that men might be saved. 1 Corinthians 1:29 He is the real wisdom, let the philosophers ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ argue as they will." Morris θεοῦ. δικαιοσυνη, ης f righteousness, what God ὁπως (or ὁπως ἀν) that, in order that requires καυχαομαι boast, boast about τε see v.25 "The Corinthian people lived with an honour- ἁγιασμος, ου m sanctification, holiness shame orientation, where public recognition ἀπολυτρωσις, εως f redemption, was often more important than facts, and deliverance, setting free where the worst thing that could happen was = 'purchased from one owner to another by for one's reputation to be publicly tarnished. means of a costly transaction.' In such a culture a personal sense of worth is based on recognition by others of one's accomplishments, hence the self-promoting." Witherington σαρξ, σαρκος f see v.26 ἐνωπιον prep with gen before, in the presence of

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The four qualities, then, belong together, and "Preaching the word is not delivering edifying both characterise Christ and are imparted by discourses, beautifully put together. It is Christ. Just as Barth insists rightly that what bearing witness to what God has done in Christ real humanity consists in appears only in the for man's salvation." Morris perfect 'real man' Jesus Christ, so here Paul 'Preaching' here does not imply a particular redefines what real wisdom consists in, namely form (cf 11:26; Acts 13:5; Rom 1:8 for the (in Moltmann's language), The Way of Jesus diverse ways in which the term is used). It is Christ, as exhibited and made effective in probable that the context for Paul's God's own action in Christ on the cross. As communication of the message at Corinth was against the obsession with status seeking and not some public building but the household or success at Corinth, wisdom is redefined and private home. "But the proclamation remains explicated as receiving the gifts of 'public' in the sense that it does not righteousness, sanctification and redemption communicate esoteric teaching to some inner freely bestowed through Christ and derivative group of initiates, but an announcement of from him. It is only that for Christian events and state of affairs to all who would believers. Hence to glory in their new found hear. In this sense the gospel is universal. The status as righteous, holy and redeemed is to central content concerns a declaration of God's glory in the Lord, and in no other person, no deeds in Christ." Thistleton other thing. These other things are 'nothings' μυστηριον, ου n secret, mystery (of not merely in a social sense, but, in isolation something formerly unknown but now from God, also in an ontological sense. Thus revealed) Barrett comments, 'Not only do your sources The weight of textual evidence is fairly evenly of supply – wisdom, strength, and so forth – divided between μυστηριον and μαρτυριον. come from God: your very being comes from Metzger says, "From an exegetical point of him.'" Thistleton view the reading μαρτυριον του θεου though well supported, is inferior to μυστηριον, which 1 Corinthians 1:31 has more limited but early support. The ἵνα καθὼς γέγραπται· Ὁ καυχώμενος ἐν κυρίῳ reading μαρτυριον seems to be a recollection καυχάσθω. of 1:6, whereas μυστηριον here prepares for its usage in v.7." This argument is rejected by Fee Cf. Jer 9:22-23. who asks why any scribe would substitute the γέγραπται Verb, perf pass indic, 3 s γραφω less expected witness for the more familiar καυχαομαι see v.29 mystery. Thistleton says, "No one can exclude either possibility, but ... we lean towards 1 Corinthians 2:1 mystery." Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθʼ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων 1 Corinthians 2:2 ὑμῖν τὸ μαρτύριον τοῦ θεοῦ. οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν κἀγω a compound word = και ἐγω Χριστὸν καὶ τοῦτον ἐσταυρωμένον· The emphatic κἀγω indicates that Paul himself κρινω judge, pass judgement on exemplified the principle which he had been εἰδεναι perf act infin οἰδα (verb perf in form expounding – in contrast with the manner in but with present meaning) know, which the sophists introduced themselves at understand Corinth. Thistleton takes issue with most translations ἠλθον Verb, aor act ind, 1s & 3 pl ἐρχομαι which link οὐ with εἰδεναι or with τι. He ὑπεροχη, ης f position of authority; καθ ὑ. considers that οὐ belongs with ἐκρινα and λογου with high sounding words implies that Paul had not come with a plan to σοφια, ας f wisdom, insight, intelligence use the methods outlined above. The only plan 'High sounding rhetoric or a display of he had come with was to proclaim the cleverness' The words may include the ironic crucified Christ. suggestion that such cleverness may result in ἐσταυρωμενον see 1:23 what is above people's heads. Paul renounces There is no implied contrast with Paul's preaching for effect. experience in Athens. On the contrary, Paul καταγγελλω proclaim, make known, refers to his settled method, whether in Galatia, preach Athens or Corinth.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 2:3 1 Corinthians 2:6-16 κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ Paul is taking up catchwords that were being πολλῷ ἐγενόμην πρὸς ὑμᾶς, bandied about at Corinth and is seeking to ἀσθενεια, ας f weakness, illness redefine them and reclaim them for the gospel. φοβος, ου m fear This is certainly the case with σοφια and may τρομος, ου m trembling also be true of τελειος and πνευματικος (v.11). Maybe stressing that Paul saw himself as one standing before God with fearful sense of 1 Corinthians 2:6 responsibility to deliver God's message. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν Though "No doubt, if we draw on the δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων narratives in Acts, the temporary absence of τοῦ αἰῶνος τούτου τῶν καταργουμένων· Paul's co-workers Silas and Timothy (Acts "In the tradition of Proverbs this [wisdom] 17:15; 18:5) added a psychological dimension denotes habits of judgment applicable to life. It of loneliness or isolation which exacerbated concerns the formation of a Christian mind, Paul's fear and trembling (cf. the absence of which issues in a right action... Paul associates Titus in 2 Cor 2:13)." Thistleton the use of the term at Corinth with what πολυς, πολλη, πολυ gen πολλου, ης, ου amounts to a self-centred, at times childish, much, many attempt to manipulate things to one's own "Paul is precisely not a visiting orator come to advantage. True wisdom from God, however, entertain the crowds as an audience-pleasing is sought by those who are sufficiently adult performer." Thistleton (τελειος) to exercise it responsibly for the good of all." Thistleton 1 Corinthians 2:4 λαλεω speak, talk καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν τελειος, α, ον complete, perfect, mature πειθοῖ σοφίας ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ "Paul recognises that not all Christians have δυνάμεως, full understanding. There are 'babes' among κηρυγμα, τος n what is preached, them (3:1), but the wisdom of which he speaks message, proclamation is appreciated by those who are mature in faith. πειθοῖς Adjective, m dat pl πειθος, η, ον To them he can impart 'all the counsel of God' persuasive, skillful (Acts 20:27)." Morris Thistleton thinks τελειος is used by Paul to It is difficult to decide between the variant mean those who are 'spiritual adults' as readings (eleven in all) here. In particular opposed to those who behave as spiritual between the reading ἐν πειθοι σοφιας 'with the children. "Spiritual adulthood entails persuasiveness of wisdom' (πειθοι being the perceiving that wisdom comes from God as a dative singular) and ἐν πειθοις σοφιας λογοις gift in Christ (1:30) which enables the self to 'in persuasive wise words.' In the end "the live responsibly and wisely for others and for result makes little serious difference for the the good of the whole community." thrust of the verse." Thistleton αἰων, αἰωνος m age, world order, eternity ἀποδειξις, εως f proof, demonstration οὐδε neither, nor ἀποδείξει πνεύματος καὶ δυνάμεως 'brought ἀρχων, οντος m ruler, official, authority home powerfully by the Spirit.' "Paul relies on Thistleton includes an extended discussion of the power of the Holy Spirit at work in the various views of των ἀρχοντων. He first convincing hearts and minds of the truth of ὁ considers the following three: λογος και το κηρυγμα μου." Thistleton i) Demonic powers; ii) Earthly political rulers; 1 Corinthians 2:5 iii) Rulers as angelic custodians of nations – ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων both supernatural and political. ἀλλʼ ἐν δυνάμει θεοῦ. He favours a fourth interpretation, namely: ᾐ Verb, pres subj, 3s εἰμι iv) Rulers of this world order as socio-political δυνάμει Noun, dat s δυναμις powers in a structural collectivity that "'A faith based on human argument would be transcends given human individuals. built on sand' (Godet). This does not mean that argument or persuasion can play no role; it means that something more is involved that speaks to the heart as well as to the mind and creates a new reality (δυναμις θεου) for the believer." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

In developing this view in contrast with the ἀν particle indicating contingency others he says, "Of the three interpretations σταυροω crucify considered above, the second has most to The proper background to an understanding of commend it, but the resonances of the third this verse is Jewish apocalyptic with its cannot simply be swept aside as irrelevant. contrast between this age and the age to come. Paul stands closer to Jewish apocalyptic than The 'Lord of glory' is an apocalyptic figure to Western individualism... Humankind is who has brought in the age to come, the age of more than a collection of individual entities or glory, by his death. "The cross is a triumph agents, but a corporeity within which evil and which manifests Jesus as Lord of glory, for evil forces become endemic and structural. through the cross he absorbed and draws out Moreover, Jesus Christ, for Paul, was not the sting of death and of the powers (1 Cor crucified simply by Pilate or Herod or 15:55). The Son is glorified, Stauffer urges, 'on individual leaders, but as a cosmic event on Good Friday itself.'" Thistleton. Cf. Col 2:15. which God addressed all forces of evil from which liberation could subsequently come 1 Corinthians 2:9 (Rom 8:38-39)." ἀλλὰ καθὼς γέγραπται· Ἃ ὀφθαλμὸς οὐκ εἶδεν καταργεω render ineffective, cancel, do καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν away with ἀνθρώπου οὐκ ἀνέβη, ὅσα ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. 1 Corinthians 2:7 The syntax of this verse is difficult, lacking a ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν main verb. Frid suggests that αλλα introduces a ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ contrast with the ignorance of the powers and τῶν αἰώνων εἰς δόξαν ἡμῶν· introduces an implied contrast, 'but we know.' λαλεω speak, talk Thistleton prefers to understand the second ἁ μυστηριον see v.1 as functionally equivalent to ὁσα 'such great "It does not signify a puzzle which man finds things.' I.e. 'Things which eye has not seen, ear difficult to solve. It signifies a secret which has not heard and no heart imagined, such man is wholly unable to penetrate. But it is a great things has God prepared for those who secret which God has now revealed." Morris love him.' God's wisdom is Christ crucified (vv. 7b & 8). γέγραπται Verb, perf pass indic, 3 s γραφω It stands apart from all human wisdom and is The quotation is probably a "rather free unattainable by unassisted human reason. citation of Is 64:4 with reminiscences of other ἀποκεκρυμμένην Verb, perf pass ptc, f acc s scriptural passages." Morris. Cf. Is 65:17 also ἀποκρυπτω hide, keep secret Jer 3:16. προοριζω foreordain, decide from the εἰδεν Verb, aor act indic, 3 s ὁραω trans see, beginning, decide beforehand observe, perceive, recognise; intrans "... It stresses the plan of God and the make sure, see to sovereignty of God." Morris οὐς, ὠτος n ear, hearing δοξα, ης f glory ἀνέβη Verb, aor act indic, 3 s ἀναβαινω δοξα may be another one of the Corinthian ἑτοιμαζω prepare, make ready catchphrases. Paul links δοξα with the cross. The glory of God is manifest "in his free, 1 Corinthians 2:10-16 sovereign, choice (προωρισεν, he marked out "'Verses 10-16 ... make up his [Paul's] first beforehand) to give himself in mercy and love sustained reflection on the Spirit,' (Collins) in the revealed mystery of the cross of the especially as the source of revelation. This Christ. But this 'being for others' (Bonhoeffer, section sets a framework for later reflection on Jungel) results in believers sharing in the the Holy Spirit in 1 Corinthians 12-14 as well having-died-with and being-raised-with Christ, as in the resurrection chapter (15:42-57; cf. as sharing in the radiancy of his self-giving." 15:12-28, 38-41). In all these passages the Thistleton work of the Spirit remains inseparable from the work of God as revealed in Christ. By contrast, 1 Corinthians 2:8 a wedge was driven by some at Corinth between 'spirituality' and Christ crucified." ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον Thistleton τῆς δόξης ἐσταύρωσαν· οὐδεις, οὐδεμια, οὐδεν no one, nothing ἀρχων see v.5 ἔγνωσαν Verb, aor act indic, 3 pl γινωσκω

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 2:10 1 Corinthians 2:12 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ τὰ βάθη τοῦ θεοῦ. ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· The ἡμιν is emphatic – perhaps an intended ἐλάβομεν Verb, aor act indic, 1 pl λαμβανω contrast with claims by "some inner esoteric 'spirit of the world' – spirit of worldly wisdom circle of a privileged category within the that Paul was dealing with above. church." Thistleton "This is the essential difference between the ἀποκαλυπτω reveal, disclose Stoa and Paul. The former thinks of an innate ἐραυναω search, examine, try to find out and inborn divine nature; the latter, of a divine, supernatural equipment given... He who "The ... activity ascribed to God's Spirit by possesses the Spirit of God can really and truly means of the verb ἐραυναω (third present know God." Weiss, cited by Thistleton. Weiss indicative ἐραυνᾳ, the Alexandrian spelling of thinks that the phrase πνευμα του κοσμου the classical ἐρευναω, ἐρευνᾳ) does not mean should be read against this background and searching to discover here, but the activity of that it means 'world spirit' – the world exploring God's purposes thoroughly in order conceived as an organic whole, animated by a to reveal them." Thistleton rational force called 'spirit.' βαθος, ους n depth, greatness Theissen, again, cited by Thistleton, "perceives The depths of God's own self – his mind, a parallel between the rulers of this present purpose and plan. 'God's inmost heart.' world order (2:6) and the spirit of the world (2:12). Both stand in contrast to the tradition of 1 Corinthians 2:11 the wisdom of God as that which escapes the τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ powerful, the influential, and the experts of the μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; world order who shape the world to be what it οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ is: 'wisdom is withdrawn from the "wise and πνεῦμα τοῦ θεοῦ. understanding" (Matt 11:25), from the "educated, powerful and well-born" (1 Cor οἰδα (verb perf in form but with present 1:26)... It is scarcely a coincidence that meaning) know, understand wisdom and anti-wisdom are confronted ... in ἀνθρωπων must be construed with τις 'who the epistle of James. The community ... behind among human persons...' James also counts itself among the poor (James οὐδεις, οὐδεμια, οὐδεν no one, nothing 2:5-7); in 3:15-17 it also opposes ... "wisdom ἔγνωκεν Verb, perf act indic, 3 s γινωσκω which is earthly, unspiritual, devilish ... where Thistleton argues that Paul is here not talking jealousy and selfish ambition exist ... disorder about components of a person (body, spirit ... But the wisdom from above is first pure, etc.) – this does not fit the analogy with God. peaceable, gentle, open to reason..."'" "The spirit is within not in the sense of εἰδῶμεν Verb, perf act subj, 1 pl οἰδα location, but in the sense of partly hidden χαρισθέντα Verb, aor pass ptc, n nom/acc pl stances of which an outsider or another human χαριζομαι grant, give, give freely person may be unaware unless the person The Spirit has been given us to enable us to concerned chooses to reveal them by word, know and understand and enter into all that gesture or action. The point of analogy does God has given us through Christ and the cross. not turn on human spirit within/ divine spirit This, adjusting slightly the words of Hering, is within, but on the possession of an exclusive 'the great charter for Christian theology.' initiative to reveal one's thoughts, counsels, stance, attitudes, intentions, or whatever else is 1 Corinthians 2:13 'within' in the sense of hidden from the public domain, not in the sense of location... The ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης logic of Paul's thought is that if, by analogy, σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, one person cannot know the least accessible πνευματικοῖς πνευματικὰ συγκρίνοντες. aspects of another human being unless that λαλεω speak, talk person is willing to place them in the public διδακτος, η, ον taught, imparted domain, even so we cannot expect that God's ἀνθροπινος, η, ον human, characteristic of own thoughts, God's own purposes, God's own mankind qualities, or God's own self could be open to σοφια, ας f wisdom, insight, intelligence scrutiny unless his Spirit makes them Not learned philosophical discourse. accessible by an act of unveiling them." πνευματικος, η, ον spiritual, pertaining to the spirit

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

συγκρίνοντες Verb, pres act ptc, m nom pl 1 Corinthians 2:15 συγκρινω compare, interpret, explain ὁ δὲ πνευματικὸς ἀνακρίνει τὰ πάντα, αὐτὸς δὲ What is the gender of πνευματικοις? It could ὑπʼ οὐδενὸς ἀνακρίνεται. be neuter, 'explaining spiritual things by πνευματικος see v.13 spiritual means', or masculine, 'explaining οὐδεις, οὐδεμια, οὐδεν see v.11 spiritual things to spiritual people." Thistleton thinks v.15 may be Paul repeating a Robertson and Plummer list the following quotation or catchphrase from a group at alternatives: Corinth, "although this by no means implies i) Taking πνευματικοις as neuter: that Paul necessarily dissents from it, provided a. Combining spiritual things (words) with that it is contextualised within his wider spiritual things (subject matter) theology of the Holy Spirit and the Christian b. Interpreting (explaining) spiritual things by life... As 'spiritual people,' many at Corinth spiritual things, meaning: saw themselves 'judging everything' but as (i) Interpreting OT types by NT themes 'being judged by no one.'... The phrase αὐτὸς (ii) Interpreting spiritual truths by spiritual δὲ ὑπ· οὐδενὸς ἀνακρίνεται would thus be language understood differently by Paul than some at (iii) Interpreting spiritual truths by Corinth. In the view of some at Corinth, it spiritual faculties. would signify a certain immunity or ii) Taking πνευματικοις as masculine: invulnerability from correction and critique. a. Suiting (matching, fitting) spiritual matters For Paul, however, it signifies at the very least to spiritual hearers that there are depths and dimensions to life in b. Interpreting spiritual truths to spiritual the Spirit which the person who lives on an hearers. entirely human level (v.14) simply cannot The NIV translates it as, "expressing spiritual fathom. Aspects of Christian existence remain things in spiritual words." an enigma, unless others share the same insight Thistleton says that πνευματικος must be of the Spirit of God." understood as meaning 'of the Spirit (of God)' and not as the more bland 'spiritual'. He translates the phrase 'interpreting things of the 1 Corinthians 2:16 Spirit to people of the Spirit and says, "Paul τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει not only interprets whatever the Holy Spirit of αὐτόν; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. God has revealed to those in whose lives the Cf. Is 40:13. Spirit is co-working in applying the revelation; ἔγνω Verb, aor act indic, 3 s γινωσκω Paul also matches 'what they are ready to take,' νους, νοος, νοι, νουν m mind, thought, or 'words which they can hear without purpose misconstrual' to their state of readiness." συμβιβαζω advise, instruct

The indwelling Spirit makes Christ known. 1 Corinthians 2:14 Cf. Rom 8:9. On the 'mind of Christ' cf. Phil Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ 2:5. It is to possess the 'mode of thought' or πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, 'mind set' displayed in Christ crucified. This is καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς what it means to know God, to be 'spiritual.' ἀνακρίνεται·

ψυχικος, η, ον natural, physical, unspiritual 1 Corinthians 3:1 The contrast is with πνευματικος. The meaning Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν is therefore 'the natural person', i.e. the person ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις without the Spirit, the person with merely ἐν Χριστῷ. human capabilities – 'the person who lives on ἠδυνήθην Verb, aor pass dep indic, 1 s an entirely human level.' δυναμαι μωρια, ας f foolishness λαλεω speak, talk Cf. 1:23. πνευματικος see v.13

γνῶναι "(second aorist infinitive active) is used "For Paul the test of whether people are truly as an ingressive aorist to mean to get to know, 'of the Spirit' is whether the Spirit has formed to acquire a knowledge of." Thistleton within them the mind-set of Christ (2:16)." Thistleton πνευματικως spiritually, by means of the Spirit σαρκινος, η, ον fleshly, belonging to this ἀνακρινω examine, judge, evaluate world 'people moved by entirely human drives' Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

νηπιος, α, ον baby, infant, child 1 Corinthians 3:3 Thistleton argues that Paul is here not speaking ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος of them as 'babes in Christ' needing to go on καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ and grow but as those who, though in Christ, ἄνθρωπον περιπατεῖτε; are behaving in a childish manner. He cites σαρκικος, η, ον belonging to this world Francis "We shall argue that Paul is rebuking "The -ινος termination [v.13] signifies 'made his readers not because they are babes still, and of ...'; thus in 2 Cor 3:3 tablets 'made of stone', have not progressed further, but because they λιθινος, are contrasted with those 'made of were in fact being childish, a condition flesh', σαρκινος. The -ικος ending rather contrary to being spiritual." Thistleton means 'characterised by...'; we see it in comments, "If this argument fits Paul's ψυχικος of the 'natural' man and πνευματικος thought, as we believe that it does, the of the 'spiritual' man in 2:14f. The difference practical point for believers today is not so between σαρκινος and σαρκικος is like that much a call to maturity (although this may between 'fleshy' and 'fleshly'. σαρκινος is the well be an implicate of these verses), but a more thoroughgoing word, but there is no warning that the self-centred competitive blame attaching to it as applied to those who naiveté which characterises young children are young in the faith. But σαρκικος, who have not yet learned to respect the 'characterised by the flesh', when used of those interests of the Other will lead to who have been Christians for years, is misjudgements about the quality and required blameworthy. The mature believer is methods of Christian proclamation and πνευματικος, characterised by spirit'. To be teaching. A 'childish' mind-set may, e.g., place characterised instead by flesh, as the undue value on the style of a chat-show host, Corinthians were, is the very opposite of what or alternatively the pseudo-learning of a long a Christian should be. 'Flesh', of course, as display of rhetorical theatricals, above gospel often in Paul, is used in an ethical and moral content. To be spiritually minded is to bring sense. It indicates the lower aspects of man's different criteria to the role and style of nature, as in Rom. 13:14; Gal. 5:13; Eph 2:3, preachers and teachers." etc." Morris "What is at issue is the anomaly of Christians 1 Corinthians 3:2 who are nominally or in principle focused on γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ Christ but in practice and in stance still ἐδύνασθε. ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, focused on the interests of the self." Thistleton γαλα, γαλακτος n milk ὁπου adv. where, whereas, while ποτιζω give to drink ζηλος, ου m, and ους n zeal, jealousy βρωμα, τος n food, solid food ἐρις, ιδος f strife, rivalry οὐπω not yet "Although the reading ἐρις και διχοστασιαι has Refers back to Paul's earliest arrival and early and diversified attestation, the absence of proclamation – as in 2:1-5. και διχοστασιαι from some early witnesses led οὐδε neither, nor the committee to suspect the intrusion of a ἐτι still, yet, moreover Western gloss, derived perhaps from the list of vices in Gen 5:20. There being no sufficient "They ought to have made progress by this reason to account for the omission, if the time. It was all very well for the Corinthians to words were present originally, the shorter have been in the position of babes when they reading is to be preferred." Metzger actually were babes, but they should have outgrown that stage long ago." Morris. οὐχι (emphatic form of οὐ) not, no; used in Thistleton, following Hooker and Fee, argues questions expecting an affirmative answer. that the emphasis is not on a need for change περιπατεω walk, walk about, live in direction but change in perspective. Paul has 'Behaving like any merely human person' come under accusation by some that his preaching is mere milk and water stuff 1 Corinthians 3:4 compared with the rhetoric of others or the ὅταν γὰρ λέγῃ τις· Ἐγὼ μέν εἰμι Παύλου, rhetoric they seek. Paul's point is that this is ἕτερος δέ· Ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποί ἐστε; precisely what they need for their nurture. ὁταν when, whenever, as often as ἑτερος, α, ον other, another, different 'Are you not all too human?' REB.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Christ and the Spirit have become decisive 1 Corinthians 3:6 determinants for their lives, and yet they ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς continue as if they had no horizon beyond the ηὔξανεν· merely human. The anomaly is huge, and the "The image of the people of God as a field addressees must now be disabused of some of draws on a well-known tradition concerning the fallacious presuppositions about 'Paul,' Israel, perhaps deriving initially from Israel as 'Apollos,' and supposed routes to esteem and God's vineyard (Isa 5:7; Ezek 36:9)." prestige on which their incongruous stance Thistleton rests." Thistleton φυτευω plant ποτιζω give to drink, water 1 Corinthians 3:5 αὐξανω and αὐξω intrans grow, spread, Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; increase, reach full growth; trans διάκονοι διʼ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ make grow, increase κύριος ἔδωκεν. God is the creator of life, and the efficacy of "Instead of τι the TR following p46 C D F G any ministry is dependent on him. and most minuscules, reads τις in both The imperfect, in contrast with the aorists instances. The masculine, however, appears to which precede it, indicates a continuing work. be a secondary accommodation to suit the The servants of the word come and go but the personal names; moreover, the implication of work of God through them and in those who the neuter τι in v.7 is decisive for τι in v.5 hear them continues unbroken. (since the answer is 'Nothing' the question can scarcely have been 'Who?')." Metzger 1 Corinthians 3:7 "Paul asks: Now what does all this Apollos- ὥστε οὔτε ὁ φυτεύων ἐστίν τι οὔτε ὁ ποτίζων, language and Paul language amount to? What ἀλλʼ ὁ αὐξάνων θεός. is Apollos or Paul? What is their role?" Thistleton ὡστε so that, with the result that οὐτε not, nor (οὐτε ... οὐτε neither ... nor) διακονος, ου m & f servant, minister

πιστευω believe (in), have faith (in) 1 Corinthians 3:8 ἑκαστος, η, ον each, every ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος "Paul ... uses each (ἑκαστος) not to argue for δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον an individualistic concept of ministry, but in κόπον, fact the reverse. Apollos and Paul each perform assigned roles within a corporate Paul and Apollos were one in the sense that ministry." Thistleton then cites Clark who they were engaged in the one work of God – writes, "The task oriented perception of allies not rivals. "Whereas the Corinthian leadership is clearly to be contrasted with the addressees place each minister in a different way in which the Corinthians had been category and stand back to evaluate them, Paul viewing their leadership figures. The places all those who share authentic ministry discussion in both 1 Cor 1:10-17 and 3:1-4 as God's channels in one category." Thistleton. shows how the Corinthians were focusing their However, each of them had their own God- attention on the personalities of the apostles, given responsibility. Here is a model of shared and taking pride in them as men. Paul, rather, ministry. concentrates on the particular task each leader ἑκαστος, η, ον each, every is accomplishing." ἰδιος, α, ον one's own ἔδωκεν Verb, aor act indic, 3 s διδωμι give μισθος, ου m pay, wages, reward Rupert Davies says that chapters 3 & 4 "Save us from too high a doctrine of the Ministry – from supposing that the Minister is the person who makes the Church... They save us also from too low a doctrine of the Ministry. Ministers are not just full-time servants of the Church ... Ministers are God's agents."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The most appropriate explanation [of μισθος] 'According to the gracious privilege which is to be found in 3:13-14, and more especially God gave to me.' in 4:3-5. There Paul insists that assessments of δοθεῖσάν Verb, aor pass ptc, f acc s διδωμι one's own work are pointless and misleading give before all the data are open to view and God σοφος, η, ον wise, experienced has pronounced his definitive verdict at the last ἀρχιτεκτων, ονος m expert builder, master day. The reward for those who have then been builder raised into a mode of existence characterised Thistleton suggests that the picture is taken by the Christ-like transformation brought about from that of a building contract in which, fully by the Holy Spirit ( 1 Cor 15:44-49) will "because of his professional skill one person be to discover that work done in one's life has usually assumed a particular co-ordinating remained a condition of some established role, maintaining an overview of the work, but effect in the new world order of 'what abides' not as paymaster." So Paul is pictured as such as the fruit of the Spirit or as the work of God's a 'prime contractor' who used other members kingdom (1 Cor 13:8-13). This will be κατα of his team to do various parts of the work. τον ἰδιον κοπον, in accordance with their own labour, i.e., bear some relation to its nature, θεμελιος, ου m (also θεμελιον, ου n) authenticity, motivation, and quality." foundation, foundation stone Thistleton. Cf. 1 Cor 9:24,25; Phil 3:14. "This foundational work of Paul is explicated λήμψεται Verb, fut midd dep indic, 3 s in 1 Cor 2:2, where the content of foundational λαμβανω proclamation is the apostolic message of a κοπος, ου m work, labour trouble Christ crucified, without the addition of various human opinions and evaluations. Its Emphasises that each labours for God and is christological and Christocentric character is responsible to God – rather than simply to the what makes it the solid foundation without community. which the building would not stand, and certainly would not stand as that building." 1 Corinthians 3:9 Thistleton θεοῦ γάρ ἐσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ ἔθηκα Perf act indic, 1 s τιθημι place, set, οἰκοδομή ἐστε. appoint συνεργος, ου m fellow-worker ἀλλος, η, ο another, other Could mean fellow workers with God, or ἐποικοδομεω build on, build up fellow workers together in service of God. ἑκαστος, η, ον each, every Thistleton thinks the latter is intended here βλεπω see, look, be able to see, beware of since Paul is "concerned about defending the πως interrog. particle how? in what way? relationship of apostles to one another." γεωργιον, ου n field, (cultivated) land, act 1 Corinthians 3:11 of cultivation θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι Thistleton breaks the verse here, treating 9c as παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· the commencement of another section, "The οὐδεις, οὐδεμια, οὐδεν no one, nothing; Image of the Building and the Testing of the οὐδεν not at all Builders' Work (3:9c-15)" παρα preposition with acc beside, by, rather οἰκοδομη, ης f building, process of than, contrary to building, encouragement κειμαι lie, be laid, store up, be stored up "... Thus Paul may mean that the Corinthians "Any other foundation would not merely make are the field, the building, in which God is at the building precarious; it would cease to exist work. Or he may mean that they are God's as that building." Thistleton work in cultivation and building." Morris 1 Corinthians 3:12 1 Corinthians 3:10 εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ καλάμην, ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς The addition of τουτον after θεμελιον in many ἐποικοδομεῖ· MSS would appear to be a clarifying insertion. Paul and Apollos are now pictured as co- χρυσος, ου m gold, gold coin, gold image workers in a building enterprise. ἀργυρος, ου m silver, silver coin, money χαρις, ιτος f grace, unmerited favour λιθος, ου m stone

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

τιμιος, α, ον precious, valuable, held in 1 Corinthians 3:14 honour εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, These "may be precious stones in our sense of μισθὸν λήμψεται· the term, used for ornamentation, or they may μενεῖ Verb, pres & fut act indic, 3 s μενω be costly building materials, like marble." remain, stay, abide Morris. ἐποικοδόμησεν Verb, aor act indic, 3 s There may be an allusion here to Solomon's ἐποικοδομεω temple – anticipating the analogy of vv 16,17. On μισθος see v.8. However, the addition of hay and straw (thatch) suggests a more general building λήμψεται Verb, fut midd dep indic, 3 s analogy. λαμβανω

ξυλον, ου n wood, tree, cross, stocks 1 Corinthians 3:15 χορτος, ου m grass, vegetation, shoot καλαμη, ης f straw, stubble εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 1 Corinthians 3:13 κατακαήσεται Verb, fut pass indic, 3 s ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ κατακαιω burn, burn up, consume ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, ζημιοω pass only lose, suffer loss καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ σωζω save, rescue, heal αὐτὸ δοκιμάσει. "The distinction is not between the lost and the ἑκαστος see v.10 saved, but among the saved between those who φανερος, α, ον known, evident, plain, have built well and those who have built visible poorly. He shall suffer loss means that he will δηλοω make clear, indicate, inform lose his reward, like a workman fined of his wages for poor workmanship." Morris "Paul expresses his concern as missionary- Compare 1 Thess. 2:19,20 and Phil4:1. Is the pastor that all ministerial or church work reward of the careful workman the enduring should be founded on the reality of a Christ fruit of his labour? (Cf. comments on μισθος crucified and should endure. The 'testing by in v.8.) fire' connected with the last judgment simply underlines the subsidiary but important point For οὕτως δὲ ὡς διὰ πυρός cf. Amos 4:11, 'a which Paul elaborates in 4:4 and 5, that such is brand plucked from the burning.' the opaqueness and duplicity of the human heart that even the builders of authentic work 1 Corinthians 3:16 will not know definitively 'how they build' Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα until God's own definitive verdict declares this τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; and it becomes publicly visible at the last judgment. Still more to the point, one cannot οἰδα (verb perf in form but with present judge the quality of the work of another meaning) know, understand builder: others are 'either doing that which will οὐκ οἴδατε suggests Paul's amazed and last or that which will perish,' and only time troubled response to the reports he has and the day of judgment will determine this. It received. is telling that even work which someone ναος, ου m temple, sanctuary, inner part genuinely builds on the foundation may still of Jewish Temple turn out to be of no permanent value. Cox οἰκεω intrans live, dwell; trans live in surmises that elements of self-interest or The verb and pronoun are plural while ναος is building for applause or self-gain can turn even singular. It is the church, the company of God's the Christian's building 'upon Christ' into hay people, who are here spoken of as the dwelling or straw. Such building would not be Christ- place of God by his Spirit (though cf. 6:19 for like." Thistleton the same picture applied to the individual). πυρ, ος n fire Appreciation of this is vital to a right ἀποκαλυπτω reveal, disclose understanding of the following verse. ὁποιος, α, ον correlative pronoun of what

sort, such as 1 Corinthians 3:17 δοκιμαζω test, examine, approve, prove, discern εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. φθειρω corrupt, ruin, destroy

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

φθερεῖ Verb, fut act indic, 3 s φθειρω Cf. Job 5:13. This appears to be the only corrupt, ruin, destroy citation of Job in the NT. The wording here ὁστις, ἡτις, ὁ τι who, whoever, anyone, differs from the LXX, suggesting that Paul is "To engage in divisions is to 'destroy' the familiar with and producing his own divine society, and consequently to invite God translation from the Hebrew. to 'destroy' the sinner." Morris δρασσομαι catch, trap πανουργια, ας f craftiness, cunning 1 Corinthians 3:18-4:5 Thistleton, following Carson (The Cross and 1 Corinthians 3:20 the Christian Ministry) says that this section is καὶ πάλιν· Κύριος γινώσκει τοὺς διαλογισμοὺς addressing false conceptions of ministry. "Self τῶν σοφῶν ὅτι εἰσὶν μάταιοι. deception about the status of the self as already Cf. Ps 94:11 (LXX 93:11). In citing Scripture mature or fully spiritual may lead to further Paul demonstrates that what he is saying is not deception about a lack of need for ministry. merely personal opinion. Hence it is possible to cheat oneself out of the full range of ministerial resources and support παλιν again, once more which God has provided." διαλογισμος, ου m thought, opinion, reasoning, dispute

ματαιος, α, ον worthless, futile, useless 1 Corinthians 3:18

Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς 1 Corinthians 3:21 εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις· πάντα γενέσθω, ἵνα γένηται σοφός, γὰρ ὑμῶν ἐστιν, μηδεις, μηδεμια, μηδεν no one, nothing ὡστε so that, with the result that ἑαυτος, ἑαυτη, ἑαυτον reflexive pronoun, himself, herself, itself Here in the sense of 'so then'. ἐξαπαταω deceive, lead astray μηδεις see v.18 δοκεω think, suppose καυχαομαι boast, boast about σοφος see v.10 Cf. the positive corollary in 1:31. "Paul says εἶναι Verb, pres infin εἰμι that if Christians are to take pride in anything, αἰων, αἰωνος m age, world order, eternity in the sense of glorying in it, this is not to be in μωρος, α, ον foolish; το μ. foolishness any feature of the church or its leaders, but in γενέσθω Verb, aor imperat, 3 s γινομαι God as revealed in Christ, and in God alone. γένηται Verb, aor subj, 3 s γινομαι Paul's most personal, self-involving "If anyone is to have real spiritual insight he declaration rings out in Gal 6:14: ἐμοὶ δὲ μὴ must become what the world calls 'a fool'. The γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ true wisdom is found in renouncing 'the κυρίου ἡμῶν Ἰησοῦ Χριστου" Thistleton wisdom of this world' ... The worldly wise, whom the Corinthians held in such high 1 Corinthians 3:22 esteem, are totally unable to penetrate the εἴτε Παῦλος εἴτε Ἀπολλῶς εἴτε Κηφᾶς εἴτε divine mysteries. These are open to the κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα humblest man of faith but are for ever hid from εἴτε μέλλοντα, πάντα ὑμῶν, the wise of this world." Morris "Paul turns the thoughts of the Corinthians

away from the wisdom of men which had 1 Corinthians 3:19 meant so much to them, to the far greater ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ treasures that they really possessed in Christ." τῷ θεῷ ἐστιν· γέγραπται γάρ· Ὁ δρασσόμενος Morris τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· εἰτε if, whether σοφια, ας f wisdom, insight, intelligence Κηφας, α m Cephas (Aramaic equivalent of μωρια, ας f foolishness Πετρος, rock). Compare 1:20 παρα preposition with dat with, in the presence of γέγραπται Verb, perf pass indic, 3 s γραφω

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

It may be that some at Corinth were claiming a "Ministers need to ask the question whether particular teacher as their own – 'he is our they will be found honest, faithful, reliable, or man'. Paul turns their catchphrase around and trustworthy. Paul is about to disclaim the declares that all Christian ministry is Christian capacity to know fully the secrets even of his ministry for them. "Each minister is perceived own heart. He simply leaves with God in trust as part of a comprehensive range of gifts and how trustworthy his work will be found to resources, all lavished upon them as a have been in the judgment of God." Thistleton corporeity or plurality to be used without picking and choosing the gifts." Thistleton 1 Corinthians 4:3 θανατος, ου m death ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφʼ ὑμῶν "Paul's saying 'to me to live is Christ, and to ἀνακριθῶ ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλʼ die is gain' (Phil 1:21) gives us the clue to his οὐδὲ ἐμαυτὸν ἀνακρίνω· reference to life and death. Life in Christ is the ἐμοὶ Pronoun, dat s ἐγω only life, and the Christian possesses this. To Here in the sense of 'as free as I am concerned,' the unbeliever, death is the end of all things. or 'as I look at my own case.' But Christ has overcome death and for the Christian it is not disaster, but 'gain'." Morris ἐλαχιστος, η, ον (superl of μικρος) least, smallest, insignificant ἐνεστῶτα Verb, perf act ptc, n nom/acc pl ἐνιστημι be present 'It counts for little,' 'it is of no importance to me.' None of these things is a 'threat' to Christians, cf. Rom 8:38,39. The Christian need not fear ἀνακριθῶ Verb, aor pass subj, 1 s ἀνακρινω any of these 'powers'. examine, judge, evaluate ἀνθροπινος, η, ον human, characteristic of

mankind 1 Corinthians 3:23 ἀνθρωπινης ἡμερας a peculiar phrase which ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ. seems to mean 'human judgement'. Morris "The ending of God underlines the ultimacy of suggests that it may be by analogy with the the divine verdict for all and on all, while Paul, Day of Judgement – God's day. Apollos, Cephas, death, the world ... remain οὐδε neither, nor instruments for the fulfilment of the purposes ἐμαυτὸν Pronoun, acc s ἐμαυτου, ης of God, of which Christians are sharers and reflexive pronoun (not used in nom) inheritors with Christ." Thistleton myself, my own "The Christian is to be judged by his Master. 1 Corinthians 4:1 His own views on himself are as irrelevant as Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας those of anyone else. This needs emphasis in a Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. day when many are tempted to be λογιζομαι reckon, calculate, suppose introspective. Often they think that they ὑπηρετης, ου m assistant, servant themselves know just what their spiritual state οἰκονομος, ου m steward, manager is and just what their service for God has effected. The result may depress unduly or One responsible for managing a household or exalt above measure. But it is not our task to estate. pass such judgements. We should get on with μυστηριον, ου n secret, mystery (see 2:7) the job of serving the Lord. This does not mean that there is no place for times of heart- 1 Corinthians 4:2 searching and rigid self-scrutiny with a view to ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα more whole-hearted and more efficient service. πιστός τις εὑρεθῇ. It is an attempt to anticipate the judgement of ὡδε adv here, under these circumstances the Lord that Paul is condemning." Morris. λοιπος, η, ον rest, remaining, other Paul "leaves his successes and failures with ὡδε λοιπον moreover, in this connection God. What has been done is done, and God alone knows and can disclose the worth of it. ζητεω seek, search for, look for It must simply be left with God while the οἰκονομος, ου m steward, manager servant of God goes on to the next task, at the πιστος, η, ον faithful, trustworthy, reliable same moment 'judging nothing before the time' εὑρεθῇ Verb, aor pass subj, 3 s εὑρισκω (4:5) and 'knowing that your labour is not in vain (κενος, empty, null) in the Lord (15:58)." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 4:4 Paul is saying that he has used Apollos and ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφʼ ὑμῶν himself as illustrations to draw out lessons ἀνακριθῶ ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλʼ which the Corinthians are to apply to οὐδὲ ἐμαυτὸν ἀνακρίνω· themselves. οὐδεις, οὐδεμια, οὐδεν no one, nothing Chrysostom argued that Paul's meaning is that συνοιδα (verb perf in form but pres in he transferred the things he wished to say to meaning) be aware of himself and Apollos while in reality they apply to the false teachers in Corinth who have Cognate of συνειδησις 'conscience,' hence the inflated egos. NIV translates, 'I have nothing on my conscience.' μάθητε Verb, aor act subj, 2 pl μανθανω δεδικαίωμαι Verb, perf pass indic, 1 s learn, find out δικαιοω justify, acquit ἵνα ἐν ἡμῖν μάθητε 'that you may learn through our case' "Paul is saying that he is not aware of any great matter in which he has failed in his γέγραπται Verb, perf pass indic, 3 s γραφω stewardship. But he does not rest his It would seem from the way the phrase 'not confidence in that... Paul's acquittal does not beyond what is written' is introduced (namely stem from his own estimate of his work. The with the definitive article, το) that it may have assessment is made by the Lord." Morris. been a familiar phrase (of Paul), known to the "Hence Paul trustfully leaves everything in the Corinthians. It expresses his concern for hands of God who alone has competency to himself and for them to live by the Scriptures judge in an absolute, irrevocable sense. and not add their own fancies. Neither other people's verdicts nor one's own A number of commentators (e.g. Hooker and self-awareness can penetrate unconscious Fee) think Paul is referring to the specific motives and stance: everything, these included, Scriptures he has already quoted (e.g. 1:29, 31; are left with God." Thistleton 1:19; 3:19-20). "Paul warns the addressees that if they seek to go beyond what is written, the 1 Corinthians 4:5 misguided attempt to 'add to' the gospel of the cross by self-styled wisdom, rhetorical status- ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ seeking, or self-styled 'spirituality,' the result κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους will be an inflation of mere wind that will lead καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν, καὶ to taking sides, self-affirmation, and pitting τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ one group or its leaders against another." θεοῦ. Thistleton ὡστε so that, with the result that φυσιοω cause conceit/arrogance; pass be καιρος, ου m time, appointed time conceited/arrogant ἑως conj until, while ἑτερος, α, ον other, another, different ἀν particle indicating contingency The thought here is of arrogant claims made ἑως ἀν "indicates that the fact of the coming of for one teacher over against another. the Lord is certain, but the time is unknown." Morris 1 Corinthians 4:7 φωτιζω shine on, bring to light, reveal κρυπτος, η, ον hidden, secret, private τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; σκοτος, ους n darkness, evil εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; φανεροω reveal, make evident σε Pronoun, acc s συ βουλη, ης f purpose, intention, plan διακρινω judge, evaluate, discern, make a τοτε then, at that time distinction between ἐπαινος, ου m praise, commendation The sense here is either: ἑκαστος, η, ον each, every i) 'Who makes you differ one from another?', expecting the answer 'God' – any 1 Corinthians 4:6 distinctions are distinctions of grace and Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν therefore no ground for boasting; or, καὶ Ἀπολλῶν διʼ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τό· ii) 'Who sees anything different in you?' i.e. Μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς no one has anything superior that marks out φυσιοῦσθε κατὰ τοῦ ἑτέρου. one from another. μετεσχημάτισα Verb, aor act indic, 1 s καυχᾶσαι Verb, pres midd/pass dep indic, μετασχηματιζω transform, apply irreg 2 s καυχαομαι boast, boast about "They owe everything to the grace of God." Morris

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 4:9 1 Corinthians 4:8 δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους Ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν καὶ ἀνθρώποις. συμβασιλεύσωμεν. δοκεω think, suppose; intrans be Thistleton draws attention to the melting pot of recognised, have reputation religious ideas and sects in the 1st Century 'It seems to me.' Graeco-Roman world, religious ideas which ἐσχατος, η, ον adj last, final clearly had an impact on the life of the Early ἀπέδειξεν Verb, aor act indic, 3 s Church. "Nock observes that among ἀποδεικνυμι set forth Hellenistic-oriental cults notions of conversion ἐπιθανατιος, ον sentenced to death in the first century could be extravagant: a 'Doomed to die.' convert could be overwhelmed by a new sense of power, liberation and status: 'Many of the θεατρον, ου n theatre, spectacle converts, convinced that they were on a new "The imagery is derived from the arena, as plane of life, felt that they could do anything: Moffatt's rendering brings out, 'God means us they were kings (1 Cor 4:8), they were in the apostles to come in at the very end, like Spirit, they were ... emancipated ... They were doomed gladiators in the arena!'" Morris. altogether superior to the unchanged men Thistleton, quoting Deluz, says, "Paul around them.' In yet another context, to be rich perceives his apostolic labours as a cosmic and to reign represent catchwords of the spectacle, which, if they are evaluated by Stoics. As Moffatt acutely observes: 'Paul ... Corinthian criteria, seem to be a spectacle of pours out his soul... The nearest approach to struggle, failure, and disgrace. The apostles this caustic description of religious self- 'seem to be of no more importance than the satisfaction lies in the prophet John's word to gladiators who shed their blood in the arena to the Christian church at Laodicea (Rev 3:17): provide an amusing public spectacle... surely "You declare, 'I am rich, I am well off, I lack the Corinthians should be ashamed to lounge nothing.'" ... "Rich" and "reigning" were in the best seats and just applaud or even catchwords of the Stoics ever since Diogenes, boo!'" whose tomb was shown at Corinth, had taught However, for Paul's balancing views a Stoic to maintain, "I alone am rich, I alone concerning the real element of triumph that reign as king" in the world.'" characterises the Christian life cf. Col 2:15; 2 ἠδη adv now, already Cor 2:14. κεκορεσμένοι Verb, perf pass ptc, m nom pl κορεννυμι fill; pass be full, have 1 Corinthians 4:10 enough ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν "Normally meaning satiated, fed-to-the-full, Χριστῷ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· glutted, applying to the 'bloated' self-important ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. 'people of the Spirit' the farmyard metaphor of μωρος, α, ον foolish; το μ. foolishness overfed animals." Thistleton Cf. 1:25. πλουτεω be rich, grow rich φρονιμος, ον wise, sensible χωρις prep with gen without, apart from ἀσθενεῖς Adjective, m nom pl ἀσθενης, ες βασιλευω rule, reign sick, weak, helpless ὀφελον would that, I wish that ἰσχυρος, α, ον strong, mighty, powerful γε enclitic particle adding emphasis to the ἐνδοξος, ον glorious, splendid word with which it is associated ἀτιμος, ον unhonoured, dishonoured, συμβασιλεύσωμεν Verb, aor act subj, 1 pl despised συμβασιλευω reign with "The Corinthians are behaving as if the age to 1 Corinthians 4:11 come were already consummated, as if the ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν saints had already taken over the kingdom καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ (Dan 7:18); for them there is no 'not yet' to ἀστατοῦμεν qualify the 'already' of realised eschatology." ἀχρι (and ἀχρις) prep with gen until, as far Barrett as ἀρτι now, at the present πειναω be hungry διψαω be thirsty, thirst for

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

γυμνιτευω be dressed in rags Thistleton thinks the participle is the more κολαφιζω beat, strike, harass plausible reading. Paul's irony above was May refer to beatings at the hands of the mob meant to shock them into a realistic view of or by the authorities or to various harassments things, it was not intended to engender low physical or spiritual (cf. 2 Cor 12:7). self-esteem. ἀστατεω be homeless, wander from place ἀγαπητος, η, ον beloved to place Part of the role of a parent towards a child is Cf. Jesus' words in Mat 8:28; Lk 9:58. the discipline that proceeds from love. νουθετεω instruct, teach, warn 1 Corinthians 4:12 καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· 1 Corinthians 4:15 λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν ἀνεχόμεθα, Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ κοπιαω work, work hard, labour Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς χειρ, χειρος f hand ἐγέννησα. "This is all the more significant in that the μυριοι, αι, α ten thousand Greeks despised all manual labour, thinking of 'even if you have countless thousands of it as fit only for slaves." Morris instructors...' Thistleton, quoting Hock, says, "Workshops, παιδαγωγος, ου m instructor, teacher such as that in which Paul would have plied his The παιδαγωγος did not belong to the family, trade, "were often noisy, dirty and amounted to nor did the children under his care belong to 'exhausting toil' (1 Thess 2:9; 1 Cor 4:12).' him – though he was responsible for their This is why, Hock proposes, the Corinthians correction and training. Paul's relationship with were so upset that Paul did not wish them to the Corinthians is closer than that: they are his provide financial support as his patrons, children, for he has been instrumental in giving thereby bestowing upon him a superior social them life through the Gospel. status as a professional rhetorician." γενναω be father of, bear, give birth to; λοιδορεω curse, speak evil of, insult pass be born, cause διωκω persecute, seek after, pursue,

follow 1 Corinthians 4:16 ἀνεχομαι endure, be patient with παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε. 1 Corinthians 4:13 παρακαλεω exhort, encourage, urge δυσφημούμενοι παρακαλοῦμεν· ὡς μιμητης, ου m imitator περικαθάρματα τοῦ κόσμου ἐγενήθημεν, I.e., 'by your conduct, prove your parentage.' πάντων περίψημα ἕως ἄρτι. δυσφημεω slander, speak ill of 1 Corinthians 4:17 παρακαλεω exhort, encourage, urge διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου "In the face of those who slander him or speak τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ill of him behind his back, Paul appeals to ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ them, but probably face to face, i.e., clarifies Ἰησοῦ, καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ misunderstanding with moral courage and διδάσκω. sensitive listening." Thistleton πεμπω send περικαθαρμα, τος n refuse, rubbish Barrett thinks that Paul had sent Timothy on to Thistleton says that the meaning is 'scum', several destinations with the hope, but not the filthy residue which clings to the surface of a certainty, that these would allow time for him vessel. to include Corinth. περιψημα, τος n scum, dirt πιστος, η, ον faithful, trustworthy, reliable That which has to be scraped off (e.g. from the I.e. Timothy himself exemplifies what the shoe. Corinthians are called to be. ἑως until ἀναμνήσει Verb, fut act indic, 3 s ἀναμιμνῃσκω remind, bring to mind 1 Corinthians 4:14 Here, bring to mind not only through his Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς teaching but also by his person, conduct and τέκνα μου ἀγαπητὰ νουθετῶν· example. ἐντρεπω make ashamed ὁδος, ου f way, path, road, journey

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

The Christian life is spoken of as a 'way', or 'or in love which shows itself in a gentle spirit.' 'ways', i.e. manner of life or pattern of life, and Thistleton makes the point that the rod of is characterised as 'the ways that are in Christ'. correction, rightly used, is also an expression πανταχου everywhere of love. The question therefore is 'Which διδασκω teach expression would you prefer?' Paul requires no more from the Corinthians than from any other community of the people Chapters 5 & 6 of God. "Chapters 5 and 6 expound what for Paul constitute clear-cut moral and ethical issues. In 1 Corinthians 4:18 this respect this main block stands in contrast to the material in 7:1-11:1, which no less ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς concerns matters of ethics, but in the latter case ἐφυσιώθησάν τινες· 'grey areas' where much depends on situations ἐφυσιωθησάν Verb, aor pass indic, 3 pl and circumstances." Thistleton. φυσιοω cause conceit/arrogance; pass On the contemporary relevance of these be conceited/arrogant chapters Thistleton writes, "The issue of Some, supposing Paul would not come community boundaries and of the dialectic himself, have become inflated with self- between 'mixed' church and church discipline importance. as a condition for the corporate identity of the church as Christ's body remains as relevant 1 Corinthians 4:19 today as ever it was, as can also be perceived ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος in the history of interpretation. How do they θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν retain a corporate identity as God's holy temple πεφυσιωμένων ἀλλὰ τὴν δύναμιν, (3:16) and Christ's body (12:27) without manifesting an exclusiveness not characteristic ἐλεύσομαι Verb, fut midd dep indic, 1 s of Christ's own identity?" ἐρχομαι ταχεως adv. (formed from ταχυς) quickly, at once, soon 1 Corinthians 5:1 θελήσῃ Verb, aor act subj, 3 s θελω wish, Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη will πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε πεφυσιωμένων Verb, perf pass ptc, gen pl γυναῖκά τινα τοῦ πατρὸς ἔχειν. φυσιοω cause conceit/arrogance ὁλως adv actually "It is not a question of whether Paul's The passive ἀκουεται suggests continuing oral Corinthian opponents could speak well, but of report. whether the power of God was manifest in πορνεια, ας f sexual immorality them." Morris τοιουτος, αυτη, ουτον pronoun and adj. such, "When Paul arrives, some may find that their of such kind, similar, like public esteem corresponds with that of burst ὁστις, ἡτις, ὁ τι who, which balloons." Thistleton οὐδε neither, nor, not even ἔθνεσιν Noun, dat pl ἐθνος, ους n nation, 1 Corinthians 4:20 people; τα ἐ. Gentiles οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν Requires the addition of an implied verb e.g. δυνάμει. 'such as is not tolerated even among the δυνάμει Noun, dat s δυναμις Gentiles' ὡστε so that, with the result that 1 Corinthians 4:21 "His father's wife probably does not mean 'his τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν mother', else Paul would have said so. But ἀγάπῃ πνεύματί τε πραΰτητος; whether it means that the offender had seduced ῥαβδος, ου f stick, rod, sceptre his step-mother, or that she was divorced from The rod of correction. his father, or that the father had died leaving a widow, is not clear. What is quite clear is that ἔλθω a deliberative subjunctive, 'am I to come' an illicit union of a particularly unsavoury kind τε enclitic particle and, and so had been contracted." Morris πνευματι τε πραυτητος 'and (also) in a spirit of gentleness'. πραυτης, ητος f gentleness, humility

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Chow and Clark (cited by Thistleton) suggest σωμα, τος n body that the culprit was a significant patron of the παρων Verb, pres ptc, m nom s παρειμι be church at Corinth and that this marriage present secured access to family assets from which the Thistleton follows Fee in suggesting that the Corinthians had enjoyed benefit – maybe even reference is to the Holy Spirit. "Paul does not property in which the church met. express a mind-body contrast as such, but uses τῳ πνευματι to refer primarily to the Holy ἐχειν denotes a continuing relationship Spirit, even if there is a secondary allusion to πνευμα as the human self in its capacity to be 1 Corinthians 5:2 open to the Spirit. It is in the power of the καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον Holy Spirit that Paul is present, as one who ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ integrally forms part of the one holy temple at ἔργον τοῦτο ποιήσας; Corinth which is threatened with defilement πεφυσιωμένοι Verb, perf pass ptc, m nom pl and destruction ... but is sanctified by the φυσιοω see 4:18 common bond of the Spirit, who indwells the corporate body." "A significant body of opinion in Corinth (cf. 6:12ff.) thought that this was rather a fine ἠδη adv now, already assertion of Christian liberty, of emancipation ὡς παρων 'as one who is present' Fee from Jewish Law and Gentile convention κέκρικα Verb, perf act indic, 1 s κρινω alike." Bruce judge, pass judgement on, condemn Paul therefore addresses two problems: "The perfect indicative active κεκρικα I a) The immoral act of the person concerned; pronounce judgement, implies that Paul has b) The corporate sin of the church in already (ἠδη) reached a settled public verdict, accepting and tolerating this situation. as part of the community, upon the man (τον οὐχι (emphatic form of οὐ) not, no; used in with the participle) who has perpetrated such questions expecting an affirmative answer. an act." Thistleton μαλλον adv rather, instead κατεργασάμενον Verb, aor midd dep ptc, m πενθεω mourn, be sad, grieve over acc s κατεργαζομαι do, bring about "The first aorist indicative ἐπενθησατε is likely to carry the nuance of a past act (ingressive) of 1 Corinthians 5:4 entering into a state of mourning." Thistleton ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ, ἀρθῇ Verb, aor pass subj, 3 s αἰρω take, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος take away, set aside σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, Thistleton suggests "a formal state of ὀνομα, τος n name, person, authority mourning would stamp the life and worship of 'In the name of the Lord Jesus' probably the church objectively and publicly in a way belongs with the later verb παραδουναι (v.5) which would thereby make it intolerable for rather than with συναχθεντων. It may be that the offender to remain, and would then in all it qualifies both in the sense that it is the name probability have made his own choice to leave of the Lord Jesus that gives authority to the (or to change his lifestyle). He would know assembly and its decisions/actions. that he had blighted the church's life." συναχθέντων Verb, aor pass ptc, gen pl μεσος, η, ον middle συναγω gather, gather together πράξας Verb, aor act ptc, m acc s πρασσω δυνάμει Noun, dat s δυναμις practice, do 'with the power of the Lord Jesus' probably Most minuscules read ποιησας rather than belongs with συναχθεντων. "The apostle is πραξας. Regarding the balance of probabilities there in spirit and the Lord Jesus is there in Thistleton concludes "the issue is finely power." Morris – Though note the comment balanced and of little material substance." of Thistleton on the previous verse.

1 Corinthians 5:3 1 Corinthians 5:5 Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ τοῦτο κατεργασάμενον ἡμέρᾳ τοῦ κυρίου. ἐγω μεν an emphatic contrast with και ὑμεις of παραδοῦναι Verb, aor act infin παραδιδωμι v.2. hand over, deliver up ἀπων Verb, pres ptc, m nom s ἀπειμι be τοιουτος see v.1 away, be absent

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The idea underlying this is that outside the Mitton makes much of the distinction between Church is the sphere of Satan (Eph 2:12; Col leaven and yeast – leaven is a bit of the old 1:13; 1 Jn 5:19). To be expelled from the batch kept back and added to the new. Church of Christ is to be delivered over into Thistleton, citing Mitton's work says, that region where Satan holds sway." Morris "Sometimes leaven is used as a symbol of ὀλεθρος, ου m destruction, ruin dynamic vitality and as a source of σαρξ, σαρκος f flesh, human nature unstoppable effects disproportionate to its size (e.g. Matt 13:33); sometimes it signifies the "What is to be destroyed is arguably not consequences of these qualities when it has primarily the physical body of the offender become tainted. Paul sees the disastrous (although this may or may not be secondarily consequences of letting the church become entailed) but the 'fleshly' stance of self- distorted and misshaped by a tainting element sufficiency of which Paul accuses primarily the which permeates the whole, and calls for a community but surely also the man... If reshaping based solely on the 'new,' consigning to Satan means excluding him from unleavened bread of the Passover, namely; the the community, this spells the end of self- body of Christ which absorbed sin and congratulation about their association with perished on the cross, to be raised as a new such a distinguished patron; while for the bodily reality the likeness of which gave offender himself sudden removal from a identity and shape to the church. Hence Mitton platform of adulation to total isolation from the concludes, any 'infected' piece no longer has community would have a sobering if not any influence on the new batch, and through devastating effect." Thistleton death and resurrection with Christ 'the new σωθῇ Verb, aor pass subj, 3 s σωζω save quality of life awakened in the heart of the new Thistleton argues that "the salvific purposes believer' prevails." embrace both the community and the man." ὁλος, η, ον whole, all, complete, entire He continues, "I concede that this makes the φυραμα, τος n lump translation of το πνευμα difficult... After some ζυμοω cause to rise, 'leaven' deliberation I have left the word as it stands: in "Paul calls attention to the unstoppable, order that the spirit may be saved leaves open, as the Greek does, whether Paul means the spreading, disastrous influence on the nature stance of the man, the man under the mode of and identity of the whole community which is out of all proportion to what those who were his openness to God, the stance of the church, self-satisfied evidently imagined could spring the animating principle of the church (which from a 'little' case of one immoral relationship, would not be characteristic of Paul, but no writer need always use terms even if one of an utterly outrageous nature." 'characteristically'), or simply that mode of Thistleton being of the community and the man which is purged of its fleshly, self-sufficient 1 Corinthians 5:7-8 complacency. Cambier sees πνευμα as "These two verses are full of fundamental characterising 'the whole person' here. Only theology, which provides the basis for the exegetical context can determine the ecclesiology and ethics." Thistleton semantic boundaries and reference of πνευμα here." 1 Corinthians 5:7 The idea of a curse judgement (possibly ending ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον in death as in the case of Ananias and Saphira) φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ πάσχα is to be rejected. ἡμῶν ἐτύθη Χριστός· ἐκκαθάρατε Verb, aor act imperat, 2 pl 1 Corinthians 5:6 ἐκκαθαιρω clean out, make clean παλαιος, α, ον old, former Οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι νεος, α, ον new, fresh, young μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ; ἀζυμος, ον without yeast καυχημα, τος n boasting, pride This is their true identity. They are to be what 'Your self-satisfaction is ill-placed.' they are by putting away that which they are οὐκ οἰδατε seems here to introduce a well- not. known proverb or metaphor (cf. Gal 5:9). πασχα n Passover, Passover meal, ζυμη, ης f yeast Passover lamb ἐτύθη Verb, aor pass indic, 3 s θυω slaughter, sacrifice, kill

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The Christian church is not just the old "Some have understood 'I wrote' as an society patched up. It is radically new ... Christ epistolatory aorist, in which case it would refer has put away sin by his death. He has made to the letter now being written. But there seems them to be unleavened." Morris little in favour of this, and it is better to see a The new life is founded on Christ as "the reference to an earlier letter, now lost." Morris passover lamb... the symbol of the Messiah συναναμιγνυμι associate with, have who was sacrificed as the unblemished lamb. dealings with The leaven which is removed from all of the πορνος, ου m man who practices sexual houses during the night of Nisan 13/14 is the immorality symbol of the evil and wickedness which characterise the old world. The unleavened 1 Corinthians 5:10 bread is interpreted eschatologically ... as the οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ purity and truth which characterise the new τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, world (1 Cor 5:8), and as new dough they ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν. symbolise the redeemed community (1 Cor 5:7a)." Jeremias παντως by all means, in all circumstances "In Jewish traditions, partly through an Is the sense of οὐ πάντως here 'not altogether', interpretative reading of Zeph 1:12, the 'not entirely' or 'not at all' (NIV)? Thistleton purging of the house of all leaven was thinks the latter, translating the phrase 'in no understood as a symbol of moral purification, way does this refer to people in secular society with candles to look into corners. By analogy, who ...' the church is to clean out what defiles its πλεονεκτης, ου m one who greedy or identity and purity. Especially in view of the covetous first person plural in v.8, Chrysostom and The vices Paul lists correspond with the many others interpret the old leaven as characteristics of Corinthian society. "Many at applying more broadly than to the offender Corinth were obsessed with the ambition to alone, although certainly including the achieve, i.e., to gain more social status, power, offender." Thistleton or wealth." Thistleton ἅρπαξιν Adjective, dat pl ἁρπαξ, αγος 1 Corinthians 5:8 grasping, greedy ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν Perhaps particularly 'swindler' or one who ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις practices extortion. "Someone who kicks εἰλικρινείας καὶ ἀληθείας. others down the ladder in order to advance ὡστε so that, with the result that upwards." Thistleton ἑορταζω observe a festival εἰδωλολατρης, ου m idolater The present tense implies that the Christian life Cf. 8:1-11:1 where Paul addresses the issue of is like a continuing festival – continually living idolatry at Corinth. out the reality of having a part in Christ's death ἐπει since, because, for and risen life. "Our passover feast is not for a ὀφειλω owe, ought, must week, but for a lifetime." Godet Though some suggest that Paul may have been Rosner argues that Paul is making use of writing at passover time. Deuteronomic material (cf. Deut 22:21; 17:3,7; 24:27). The list of vices is to be interpreted in παλαιος, α, ον old, former terms of Deuteronomic covenant identity and μηδε negative particle nor, and not, not covenant obligation. even κακια, ας evil, wickedness πονηρια, ας f evil, wickedness, evil 1 Corinthians 5:11 intention νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν 'Not with the leaven that ferments wickedness τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ and evil' (Thisleton) πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. εἰλικρινεια, ας f sincerity 'transparency of motive', hence, 'purity.' νυν δε ἐγραψα This is more likely to be an epistolatory aorist (so Thistleton), but even ἀληθεια, ας f truth, reality here Morris argues for a simple past tense

saying, "The sense will be, 'But now (you see) 1 Corinthians 5:9 I wrote ...' " Morris Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ ἐαν if, even if, though συναναμίγνυσθαι πόρνοις, ὀνομαζω name, call; pass be known ἐπιστολη, ης f letter

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ᾖ Verb, pres subj, 3s εἰμι κρινω here in the sense not of make moralistic λοιδορος, ου m slanderer judgements (which Paul clearly did) but "Here he refers to people who cannot open 'formulate a verdict'. their mouths without putting others down in a οὐχι (emphatic form of οὐ) not, no; used in way which causes hurt and implies a scornful, questions expecting an affirmative answer. superior attitude on the part of the speaker. ἐσω inside, within; ὁ ἐσω one inside the This can become a habitual style of church, believer communication which betrays self-importance "The disclaimer about outsiders makes sense and insensitivity, and escalates pain into only as a way of understanding the importance grievance and a legitimate desire to withdraw of responsible household rules for those inside. from verbal communication on the part of the Once this has been established, Paul adds that person to whom the abuse is directed." if people wonder about those outside, outsiders Thistleton do not escape responsibility for their lifestyles; μεθυσος, ου m drunkard they have God as their judge, but it is not for "λοιορος and μεθυσος, drunkard, occur in Deut the church to try to impose its corporate house 19:19 and 20:20-21, where they characterise rules upon them. This does not imply that the people who excluded themselves from the church should keep silent about what God has covenant community as the holy people of ordained for the welfare of humanity. But it God. Both on theological grounds of the places its imposition of 'rules of conduct' for corporate identity of the community and on the internal affairs of the church and the pastoral grounds of what might cause the external affairs of the world on a different community to disintegrate, Paul draws a footing. Against the laissez-faire, consumerist boundary which defines these qualities as culture of today, Paul asserts that to become belonging to 'outsiders,' not to Christians, at part of the Christian community is explicitly to least as habitual characterisations of their place oneself under the discipline of a conduct. Drunkenness not only repels others Christian lifestyle." Thistleton from the company of the drunkard; in turn it may lead to verbal and even to physical abuse. 1 Corinthians 5:13 It excludes the possibility of respect and τοὺς δὲ ἔξω ὁ θεὸς κρίνει; ἐξάρατε τὸν concern for the welfare of others while it holds πονηρὸν ἐξ ὑμῶν αὐτῶν. sway. But ἀγαπη, respect, regard, love, for others is a hallmark of Christian identity. What κρινεῖ Verb, fut act indic, 3 s κρινω is said about drunkenness in the literature of ἐξάρατε Verb, aor imperat, 2 pl ἐξαιρω first-century Judaism places more emphasis on remove, drive out the unacceptable behaviour to which it gives πονηρος, α, ον evil, bad, wicked rise than to the consumption of alcohol in Cf. Deut 17:7. They are to safeguard the itself." Thistleton identity and purity of the covenant community. τοιουτος, αυτη, ουτον such, of such kind "These vices are ... listed as characteristics, or 1 Corinthians 6:1-11 continuous practices, as against lapses from Thistleton cites studies which have drawn which the offender subsequently turns away." attention to the importance of reckoning with Thistleton the background at Corinth for a proper μηδε negative particle nor, not even understanding of this section. Thistleton συνεσθιω eat with entitles 6:1-11 Legal Action by the Socially Influential as an Abuse of Power and says, "The detailed application of this injunction is "Mitchell argues that 'higher status people not easy. But the principle is plain. There is to were taking lower status people to court, where be no close fellowship with anyone who claims the latter were at a disadvantage.' Thereby a to be a Christian, but whose life belies his concern for the unity of the congregation was profession." Morris sacrificed to the use of social networks of power and patronage outside the congregation. 1 Corinthians 5:12 To succeed at law a person usually needed the τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω right contacts and direct or indirect influence." ὑμεῖς κρίνετε, Again, the focus is upon the distinctive standards and behaviour which are to mark the τι γαρ μοι 'what business of mine is it' people of God living under the cross in ἐξω out, outside; ὁ ἐξω outsider, contrast with the standards of society 'outside.' unbeliever

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 6:1 "It denotes properly the instrument or means of Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον judging, the rules by which one judges. It κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν comes to signify the place of judging, and ἁγίων; perhaps the panel of judges (Jas 2:6). The τολμᾷ Verb, pres act indic, 3 s τολμαω sense 'tribunal', 'court of justice' is common in dare, be brave the papyri. Here the sense will be, 'are you unworthy to judge in the least important "The question carries the force of an exclamatory expression of censure: How dare courts?' " Morris Thistleton says that the meaning is courts that you!" Thistleton have jurisdiction over the petty details of πραγμα, τος n matter, thing, event, deed everyday life, hence "The Corinthian ἑτερος, α, ον other, another, different Christians, Paul urges, should hold a tribunal "Christian identity is bound up with attitude ... themselves... The tribunal ... may consist towards the other." Thistleton not of a series of legal pronouncements by κρίνεσθαι Verb, pres pass infin κρινω fellow Christians, but of a gathering of ἀδικος, ον unjust, an unbeliever appropriate people within the church to "The unjust (or 'unrighteous': in Greek one attempt mediation, based on a renunciation of word does duty for both ideas) does not avarice and even, if necessary, of 'rights' (as necessarily indicate that the courts at Corinth Paul does in 9:3-12, 'we have not claimed this were corrupt, it is a term applied to all outside "right",' v.12)." the church." Morris ἐλαχιστος, η, ον (superl of μικρος) least, Though Thistleton cites studies which lead him smallest, insignificant to conclude "It is safe to conclude that the use of Roman provincial courts for minor cases 1 Corinthians 6:3 and a near certainty of questionable justice are οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε virtually synonymous." They were places βιωτικά; where money and status spoke more loudly Cf. Matt 25:41. "Godet reminds us that in the than justice. climax to this epistle Paul declares that Christ οὐχι (emphatic form of οὐ) not, no; used in will finally destroy πασαν ἀρχην και πασαν questions expecting an affirmative answer. ἐξουσιαν (15:24). Christ alone will be sovereign and will yield his kingship to God 1 Corinthians 6:2 (v.24a), and arguably (see above on v.2) the ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον corporeity of believers characterised by being- κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, in-Christ in this derivative sense share in ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; Christ's acts and declarative speech-acts. That κρινοῦσιν Verb, fut act indic, 3 pl κρινω the setting-to-rights of all things includes the Cf. Dan 7:22; Matt 19:28. This judgement is as non-human creation as well as the world is, as aspect of the Christian being in Christ. He will Erasmus comments, a less presumptuous judge and his act of judgement will also be assumption that to assume the opposite." ours. "It is more than likely that the saying 'the Thistleton saints will judge the world' represented a self- μητιγε how much more congratulatory catchphrase along with the βιωτικος, η, ον pertaining to everyday life language about being filled to satisfaction, being enriched, and reigning as kings (4:8)... 1 Corinthians 6:4 Paul's argument would retain its full force βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς logically if served as a strictly ad hominem ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους argument, with the sense: you think that you καθίζετε; are worthy (ἀξιοι) to judge the Roman Gentiles ἐαν if, even if on the last day, do you? So why are you not competent or worthy (ἀναξιοι) to arbitrate "The if construction (εἀν with the subjunctive; contrast εἰ with the indicative in v.2) carries concerning some very little, everyday matter?" the delicate implication that such lawsuits Thistleton should not arise." Morris ἀναξιος, ον unworthy, incompetent, unfit ἐξουθενεω despise, treat with contempt κριτηριον, ου n court, legal case ἐκκλησια, ας f congregation, church καθιζω trans cause to sit, set, set up

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Is this a question (NRSV, REB, NJB, NAS) or Only here and Rom 11:12. "To go to law with an imperative (NIV, AV)? If understood as an a brother is already to incur defeat, whatever imperative, Paul is saying that those 'despised' the result of the legal process." Morris in the church, those of least repute, are κριμα, τος n judgement, condemnation sufficient to act as judges. If, as perhaps more οὐχι see v.1 likely, it is a question, he is asking why μαλλον adv more; rather, instead worldly judges, those whose wisdom and ἀδικεω wrong, treat unjustly, harm understanding is despised in the church, are Be deprived of rights. accepted as their judges: "Men who are absolutely nothing in the church – is it they ἀποστερεω defraud, rob, steal whom you make your judges?" Weymouth Compare Matthew 5:39,40. "Is Paul's expectation fair or reasonable? It is no more 1 Corinthians 6:5 'fair' and 'reasonable' than the divine grace which has eclipsed justice in Christ's giving up πρὸς ἐντροπὴν ὑμῖν λέγω. οὕτως οὐκ ἔνι ἐν of his person and his 'rights' on the cross, ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ indicating in turn God's surrender of his 'right' μέσον τοῦ ἀδελφοῦ αὐτοῦ, to pronounce a negative verdict on humankind ἐντροπη, ης f shame without transcending justice in costly, οὑτως 'has it come to this' generous mercy." Thistleton ἐνι there is (equivalent to ἐνεστιν) οὐδεις, οὐδεμια, οὐδεν no one, nothing; 1 Corinthians 6:8 οὐδεν not at all ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο σοφος, η, ον wise, experienced ἀδελφούς. Paul is using irony in the light of the claim by ἀδικειτε 'you deprive people of justice.' many at Corinth to be 'wise.' δυνήσεται fut midd dep indic, 3 s δυναμαι και τουτο ἀδελφους 'and believers at that.' διακρῖναι Verb, aor act infin διακρινω judge, evaluate, discern 1 Corinthians 6:9 The aorist implies 'giving a decision' rather Ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ than 'conduct a trial' κληρονομήσουσιν; μὴ πλανᾶσθε· οὔτε πόρνοι ἀνα prep used distributively with acc. each, οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ each one; ἀνα μεσον among, between οὔτε ἀρσενοκοῖται μεσος, η, ον middle ἀδικος, ον unrighteous, sinful In light of the immediately preceding verses 1 Corinthians 6:6 the word here may mean 'unjust', but it more ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ probably has the general meaning of 'those τοῦτο ἐπὶ ἀπίστων; who do evil,' the general term then being κρινω judge, pass judgement on followed by a list of examples. ἀπιστος, ον unfaithful, unbelieving κληρονομεω gain possession of, inherit The shame is twofold; firstly that brother "He is not describing the qualifications should go to law against brother, and then that required for an entrance examination; he is that they should do this before unbelievers. comparing habituated actions, which by definition can find no place in God's reign for 1 Corinthians 6:7 the welfare of all, all those qualities in ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν ὅτι accordance with which Christian believers κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον need to be transformed if they belong ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; authentically to God's new creation in Christ. Everything which persistently opposes what it ἠδη adv now, already is to be Christlike must undergo change if Suggests that a Christian 'court' of arbitration those who practice such things wish to call is only a concession. Cf. Matt 18:15-17. "To themselves Christians and to look forward to move beyond the first stage of person-to- resurrection with Christ... In principle the old person dialogue is already ἡττημα, a moral practices lie behind them, belonging to their failure." Thistleton past. They must (logical must) remove these ὁλως adv at all; actually anomalies to prove the authenticity of their ἡττημα, τος n defeat, failure calling as holy people who belong to God (1:2- 3)." Thistleton πλαναω lead astray, mislead, deceive

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Cf. Gal 6:7. οὐτε not, nor (οὐτε ... οὐτε neither ... nor) 1 Corinthians 6:10 οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ Thistleton argues that Paul's lists (cf. 5:9-11) λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ have their roots not in Stoicism but in the Jewish Wisdom tradition which highlights the κληρονομήσουσιν. contrast of lifestyle between the covenant κλεπτης, ου m thief community of God's people and pagan society. πλεονεκτης, ου m one who is grasping or "C.H.Dodd argued convincingly in his Gospel greedy, one who is covetous and Law (1951) that the basis of Paul's ethics μεθυσος, ου m drunkard is to be 'sharply distinguished from that of λοιδορος, ου m slanderer contemporary Greek moralists, who from the ἁρπαξ, αγος grasping, greedy time of Aristotle have set out to provide a self- The sins listed are all violations of the moral contained and self-justifying system of law of God, as exemplified in the 10 ethics.'" Hence, while reflecting the OT, these commandments. Those characterised by these lists are not Jewish but are specifically sins are excluded from the kingdom of God. Christian in that they are rooted in the Gospel. "The basis for these specific, individual issues "Some writers believe that Paul simply took is not Stoic or Jewish ethics, but Christian over conventions from Hellenistic Judaism, identity as temples of the Holy Spirit (6:19) while others see him as returning to the OT as redeemed at cost to belong to Christ as his a source of distinctive ethic for a distinctive (6:20)." Thistleton. people. A more substantial problem arises Such lists reflect the catechetical teaching from whether undue attention to the Levitical given in the NT church (see Selwyn's second and Deuteronomic codes would signify a essay appended to his commentary on 1 Peter), 'Judaising' obsession with law as against hence the appeal, 'do you not know.' gospel... What is clear from the connection Nevertheless, the evils Paul highlights here are between 1 Cor 6:9 and Rom 1:26-29 and their not general but reflect specific problems at OT backgrounds is Paul's endorsement of the Corinth which needed to be addressed. "This view that idolatry, i.e., placing human theme is expounded in a masterly way by autonomy to construct one's values above Kenneth Bailey... He points out that the ten covenant commitments to God, leads to a 'vices' listed in 6:9-10, five allude to sexual collapse of moral values in a kind of domino issues, which directly relate to 5:1-13 and effect." Thistleton 6:12-20; while a further five relate to issues of greed and grasping, eating and being drunk, 1 Corinthians 6:11 which are taken up explicitly in 11:17-34. In καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ Bailey's incisive study the specific significance ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι of Paul's 'list' for issues at Corinth become τοῦ κυρίου ⸀Ἰησοῦ καὶ ἐν τῷ πνεύματι τοῦ undeniable." Thistleton θεοῦ ἡμῶν. πονηρος, α, ον evil, bad, wicked ἠτε The imperfect signifies what they 'used to εἰδωλολατρης, ου m idolater be'. μοιχος, ου m adulterer ἀπελούσασθε Verb, aor midd dep, 2 pl μαλακος, η, ον soft, effeminate, ἀπολουομαι cleanse oneself, wash homosexual away (sin) Thistleton, citing Scrogs, says "While μαλκος may mean unmanly in general terms, more characteristically it is used of 'the youth who consciously imitated feminine styles and ways' This all too readily slips into 'passive homosexual activity' whether for pleasure or for pay." Barrett says, "the passive ... partner ... in male homosexual relations." ἀρσενοκοιτης, ου m practicing homosexual There is a vast literature concerning the meaning of ἀρσενοκοιται, in particular whether the reference is to homosexuals or to (male) prostitutes (see the discussion and bibliography in Thistleton).

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The aorist focuses on the event of coming to ὀνομα, τος n name, title, person, authority, faith. Traditionally these have been called reputation 'baptismal' aorists, especially since the notion There are three variants relating to Ἰησου of having one's sins washed away fits a Χριστου baptismal context in conjunction with the i) The shortest is Ἰησου alone (A, DC, 88, (probably) punctiliar aorist of event. But Dunn Harclean Syriac Lectionaries) rightly insists that we should interpret ii) The longest is ἡμων Ἰησου Χριστου (B, 'baptismal' in the broadest terms as the way of Cvid, 33, Origenlat, Athanasius). D, maj or ,א ,describing the spiritual event of which baptism iii) Ἰησου Χριστου (p11 vid constitutes the sign, whether or not it coincides Ireneus, Tertullian and Cyprian). chronologically... The washing clean is not just The weight of support is for this last reading, the forgiveness for which the believer asks though Metzger favours the shortest reading. day-by-day renewal. It is a wiping clean of the slate once-for-all which is associated (as here) 1 Corinthians 6:12 with justification by grace... a once-for-all Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. event which corresponds to the once-for-all πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ sufficiency of Christ's deed of salvation." ἐξουσιασθήσομαι ὑπό τινος. Thistleton ἐξεστιν impersonal verb it is permitted, it is ἁγιαζω sanctify, make holy, purify lawful "Paul now uses ἡγιασθητε and ἐδικαιωθητε to Morris suggests from the way the phrase 'all signify the once-for-all events when in Christ things are lawful to me' is introduced that it the readers were set apart as holy and put right may have been used by the Corinthians to in your standing." Thistleton excuse their own sinful conduct. And δικαιοω justify, acquit, declare & treat as Thistleton says, "There can be no question that righteous the initial clause of v.12 represents a quotation "The aorist passive ἐδικαιωθητε without doubt used as a maxim by some or by many at has its full meaning of justification by grace: Corinth... it is part of the Corinthian theology you were put in a right relation with God, you that Christian believers have been granted were put right in your standing. Far from liberty from the law." It may be a phrase they appealing to supposedly narrow imagery of had gained from Paul but were now using forensic acquittal or of so-called legal fiction, improperly for their own ends. Paul accepts the at Corinth the theology combines both the gift principle, but shows that other principles also character of Corinthian concerns about status are important and must govern the application and self-worth (they are accepted and given a of their 'slogan'. status of privilege bestowed by grace) and the συμφερω usually impersonal it is better, it is dual frame of reference which Paul earlier profitable, it is useful applied to ministry as both high-status "Paul ... transposes debates about 'liberty' and (necessary to God's purposes of growth) and 'what is permissible' into the different key of low status (servants, 3:5-6: τι οὐν ἐστιν 'what is helpful... part of the grammar of union Ἀπολλως; τι δε ἐστιν Παυλος; διακονοι ... ὁ with Christ is to share Christ's concern for the θεος ηὐξανεν·). In close parallel, the well-being of the other, and to let go of his or Corinthians are indeed 'semper iustus, semper her own freedoms in order to liberate the other. peccator.' ... In the context of union with The 'mind of Christ' (2:16) has to be relearned Christ the passive voice 'Christ was raised' and rediscovered at Corinth, not least as a basis (ἐγηγεται, 15:4,14) constitutes an essential part for ethics and lifestyle." Thistleton of the logic of divine gift which embraces resurrection and justification equally, as by ἐξουσιασθήσομαι Verb, fut pass indic, 1 s grace alone, without human contribution. In ἐξουσιαζω have power over 6:11 the theme of newness of life is thus Thistleton seeks to capture Paul's wordplay expressed in the three aorists ἀπελουσασθε ... here by translating the phrase "'Liberty to do ἡγιασθητε ... ἐδικαιωθητε ἐν τῳ ὀνοματι του anything' – but I will not let anything take κυριου Ἰησου Χριστου. This applies with liberties with me." particular poignancy to the addressees at Corinth. As we have noted, many were obsessed with problems arising from the thirst for status, acceptance, and self esteem. Paul declares: You are accepted! You belong! You have privileged status! But all this comes from God as his free, sovereign, gift." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 6:13 'Perish the thought.' "The Christian cannot τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς claim the privilege of being redeemed or βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα purchased (6:20) as one who belongs to Christ καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ and simultaneously take away (take back) the τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· limbs and organs which have been grafted onto Christ for un-Christlike purposes that wrench Thistleton says, "As numerous modern writers agree, including Collins and Murphy- them apart again." Thistleton O'Conner, Paul now quotes another Corinthian slogan. The purpose of the slogan was to 1 Corinthians 6:16 articulate a sense of distance between deeds ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν done in the physical body, especially matters σῶμά ἐστιν; Ἔσονται γάρ, φησίν, οἱ δύο εἰς relating to food, sex, or property, and the σάρκα μίαν. supposedly 'spiritual' level of life, which some κολλαομαι unite oneself with would like to think operates on a 'higher' plane ἔσονται Verb, fut indic, 3 pl εἰμι which can be isolated from the 'lower.'" He φησίν Verb, pres act indic, 3 s φημι say then argues that the quotation runs on to δυο gen & acc δυο two καταργησει and means "all this is transitory σαρξ, σαρκος f flesh, physical body, and without permanent significance for people human nature of the Spirit such as us." Gen 2:24. βρωμα, τος n food, solid food

κοιλια, ας f stomach, womb 1 Corinthians 6:17 καταργεω render ineffective, do away with σωμα, τος n body ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. το δε σωμα is the beginning of Paul's "The believer is one with his Lord. He has 'the rejoinder. mind of Christ' (2:16). He will react the way πορνεια, ας f sexual immorality the Lord would react." Morris "Paul is probably referring to the work of the "Libertines had ... used the fact that food did Spirit, whereby through the 'one Spirit' the not raise a moral issue to support their believer's 'spirit' has been joined indissolubly contention that sexual conduct also had no with Christ." Fee moral significance. Paul grants that both food "In Paul's own thought, the twin thoughts add and the stomach belong to the transient up to this: the whole man, body and spirit, physical sphere ... But ... the body [σωμα] is belongs to the Lord. Therefore illicit union not something transient, but will be raised with a harlot, although it is 'merely' physical, from the dead." Craig. as the Corinthians would say, effects a oneness "In the bodily obedience of the Christian ... the of physical relationship which contradicts the lordship of Christ finds visible expression, and Lord's claim over the body." Gundry only when this visible expression takes "This lack of 'devotion' to Christ (2 Cor 11:3) personal shape in us does the whole thing contradicts the 'marriage pledge' or 'betrothal' become credible as Gospel message." (ἀρμοζομαι, 11:2, only here in the NT, Kasemann meaning to fit together, to join, to give in marriage)." Thistleton 1 Corinthians 6:14

ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς 1 Corinthians 6:18 ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ἐγειρω raise ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ ἐξεγερεῖ Verb, fut act indic, 3 s ἐξεγειρω δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. raise, bring to power φευγω flee, run away from, avoid

1 Corinthians 6:15 "The present imperative indicates habitual action, 'Make it your habit to flee.' That is the οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ only way to treat it... The Christian must not ἐστιν; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω temporize with it, but flee the very thought." πόρνης μέλη; μὴ γένοιτο. Morris μέλη Noun, nom/acc pl μελος, ους n Rosner suggests that 'flee' is a possible allusion member, bodily part to Joseph's flight from Potiphar's wife. ἄρας Verb, aor act ptc, m nom s αἰρω take, πορνεια, ας f see v.15 take up, take away ἁμαρτημα, τος n sin, sinful deed πορνη, ης f prostitute ἐαν if, even if, though; ὁ ἐαν whatever γένοιτο Verb, aor opt, 3s γινομαι

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἐκτος prep with gen outside, outside of, The aorist points to a decisive action in the except past. "The imagery of the purchased slave πορνευω commit sexual immorality underpins the point that Christian believers ἰδιος, α, ον one's own belong to a new master, or owner, to whom ἁμαρτανω sin, commit sin they must give account for everything." Thistleton writes, "Meyer ... proposed that Thistleton whereas drunkenness, greed, an even suicide τιμη, ης f honour, respect, price use means external to the body for the purpose δοξαζω praise, honour, glorify, exalt of self-gratification or desire, only sexual acts δη indeed, then, therefore, now are entirely and exclusively initiated by, and carried out by means of, the body." Thistleton 1 Corinthians 7:1ff then argues that Paul, far from having a "The tone of 7:1-11:1 differs strikingly from negative view of sexual relations, is that of 5:1-6:20" Thistleton. Paul now highlighting their unique nature. "In the responds to a number of questions raised by context equally of union with Christ and of the Corinthians, questions to which a clear physical union the issue becomes one of fully black and white answer cannot be given. "The 'giving' oneself to the one to whom one key point in this major block is Paul's pastoral belongs. In the context of marriage Paul can sensitivity to grey areas of difficulty." perceive this intimacy of self-giving as making One of the subjects concerning which the 'holy' (7:14) or 'as in the Lord' (7:39). This Corinthians had written to Paul was marriage achieves an even clearer profile if Klein is (7:1-40). right to perceive a possible background to Deming and others draw attention to the Stoic- 6:18-20 in the covenantal relationship which is Cynic debates concerning marriage which may presupposed in Hos 3:1-3." have affected the Corinthians. In particular, Epictetus advocated marriage for the ordinary 1 Corinthians 6:19 person but for the Cynic, devoted to ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν philosophical reflection, it is best to remain ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ single. The Cynic can marry only under special θεοῦ; καὶ οὐκ ἐστὲ ἑαυτῶν, circumstances. "... the situation must be borne in mind. There Note the singular σωμα, though the sense may was a widespread admiration for ascetic be distributive. "The corporate aspect of the practices, including celibacy. Some, at least, of community as the Spirit's temple in 3:16 the Corinthians shared in this. Paul makes receives a more individual application here, every concession to this point of view. He which arises in the context of the personal agrees that celibacy is 'good' and he points to lifestyle at issue in this chapter." Thistleton some of its advantages. But he regards ναος, ου m temple, sanctuary marriage as normal." Morris "The universal presence of images of the Margaret Mtchell sugests that Paul is deities in Greco-Roman temples would have addressing the potential divisiveness of a two- made the principle more vivid to first-century tier morality in which the spiritual 'elite' claim readers. The image of the god or goddess a 'higher' lifestyle. Paul insists that holiness of usually dominated the temple either by size or life should embrace and be lived out within the by number (or both), and Paul declares that the context of normal social relations (cf. 1 Thess very person of the Holy Spirit of God, by 4:3-5). parity of reasoning, stands to the totality of the bodily, everyday life of the believer (σωμα) in 1 Corinthians 7:1 the same relation of influence and moulding of Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ identity as the images of deities in pagan γυναικὸς μὴ ἅπτεσθαι· temples." Thistleton ἑαυτος, ἑαυτη, ἑαυτον reflexive pronoun, γυνη, αικος f woman, wife ἅπτεσθαι Verb, pres midd infin ἁπτω light, himself, herself, itself ignite; midd. take hold of, touch

1 Corinthians 6:20 ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν. ἠγοράσθητε Verb, aor pass indic, 2 pl ἀγοραζω buy, redeem

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton argues that καλὸν ἀνθρωπῳ 1 Corinthians 7:4 γυναικὸς μὴ ἅπτεσθαι is a statement by the ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ Corinthians, which Paul now quotes at the ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου beginning of his response. It is difficult to σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή. determine whether the question related to the σωμα, τος n body beginnings of such a relationship – whether a ἐξουσιαζω have power over person should get married – or to conduct 'The wife's body does not belong to her alone, within an existing relationship – abstinence but also to the husband...' (NIV) from sexual relations within marriage.

1 Corinthians 7:5 1 Corinthians 7:2 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ ἐχέτω. πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν Thistleton suggests that δε is adversative, 'On ὑμῶν. the contrary.' Paul expresses his disagreement ἀποστερεω defraud, rob, steal with the proposition quoted in v.1. ἀλληλων, οις, ους one another πορνεια, ας f sexual immorality '... of marital dues/rights'. "Marital dues brings 'Rather, in the face of so much immorality...' out what is implicit but not explicit in the (REB). Paul advocates a lifestyle in stark Greek. Although the context makes it clear that contrast with the general immorality of society, physical intimacy is the primary issue, mutual immorality which has infected the church. support and companionship cannot be ἑκαστος, η, ον each, every excluded." Thistleton ἑαυτος, ἑαυτη, ἑαυτον him/her/itself ἀν particle indicating contingency ἐχετω the present tense implies 'keep' as well "The concession for 'special circumstances' is as 'have'. expressed hesitantly as εἰ μήτι ἂν." Thistleton ἰδιος, α, ον one's own συμφωνον, ου n mutual consent ἄνδρα Noun, acc s ἀνηρ, ἀνδρος m man, καιρος, ου m time, season husband σχολαζω spend time in, devote self to "Against this background Paul advocates 'a full A number of later MSS add 'fasting' conjugal life' (Rosner) against the background παλιν again, once more of Gen 2:18 and the Decalogue." Thistleton πειραζω test, tempt ἀκρασια, ας f lack of self-control 1 Corinthians 7:3 "If the καιρος in which the couple cease τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, intimacy is too prolonged, Satan will cash in ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. on it to transform a time of prayer into one of ὀφειλη, ης f debt, what is due negative trials or harmful fantasy. When Applies to every aspect of the marital voluntary consent begins to degenerate into relationship. frustration and the boundaries of self-control begin to collapse into ἀκρασια, the whole ἀποδιδωμι give, pay, fulfil experience becomes counterproductive: the "The present imperative, render, indicates the goal would be nullified if Satan went on habitual duty" Morris. putting you through trials beyond your self- "The present may imply that the ascetics were control. Paul speaks here more as a pastor and not in the majority at Corinth: the believers are counsellor rather than as a Christian moralist." to continue the established practice (rather than Thistleton to return to it, as aorist would imply). On the other hand, the present may simply denote 1 Corinthians 7:6 habitual practice." Thistleton τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατʼ ὁμοιως likewise, in the same way ἐπιταγήν. Note the emphasis on mutuality. συγγνωμη, ης f concession ἐπιταγη, ης f command, order, authority Morris sees this as referring not just to v.5 but to verses 2-5. "Paul has laid down duties for all who are married, but he does not lay it down as a duty that all should be married."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Witherington, Wolff, Schrage, and many The masculine here is probably gender others refer the concession to the clause at the inclusive, though some (e.g. Fee) think that the end of v.5 only: the couple may abstain from reference is to widowers, complemented then intimacy for a specific time if both of them by χηραις. Thistleton thinks this suggestion find this helpful, but this is purely their own caries extra weight in light of the pressure on decision, and Paul lays down no rule or men and women to remarry speedily. He cites command about this matter. This interpretation an article by Aline Rousselle to the effect that is entirely convincing (pace Winter) and leaves in Roman society "a widow was expected to no apparent linguistic or exegetical difficulty. remarry within a year, and a divorcee within This explanation also coheres with Paul's six months." affirmation of a full marriage relationship, Kistermaker, however, says, "the unmarried against the Roman background in which are a class of people that includes widowers marriages were often mere instruments of and both men and women who are single, convenience, and could be annulled simply separated or divorced." with the words tuas res tihi habeto ('take your χηρα, ας f widow things and go'). Against such a background, ἐαν if, even if, though Weiss sees apostolic injunctions, which μείνωσιν Verb, aor act subj, 3 pl μενω trans Witherington convincingly perceives as about remain, stay mutuality and reciprocal dues. In this context, καγω from και ἐγω and I, but I, I also the concession applies only to the special circumstances of v.5b." Thistleton 1 Corinthians 7:9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, 1 Corinthians 7:7 κρεῖττον γάρ ἐστιν γαμῆσαι ἢ πυροῦσθαι. θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐγκρατευομαι exercise self-control ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ Thistleton suggests that the picture is of "a θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. couple for whom mutual love has become so θελω wish, will powerful that it becomes a distraction from εἶναι Verb, pres infin εἰμι 'everything for the sake of the gospel.'" He ἐμαυτου, ης reflexive pro. myself, my own thinks that the phrase here means 'If they do Many suggest that Paul may have been not have power over their passions.' widowed. γαμεω marry "Deming perceives this expression of κρειττον and κρεισσον adv. better preference as 'diplomatic' support for, and self- πυροῦσθαι Verb, pres midd/pass dep infin identification with, those who raised the issue πυροομαι burn, be inflamed with desire at Corinth 'enabling Paul to identify with the "Paul does not regard the suppression of sexual Corinthians and advise them. A similar manner desires as itself meritorious, as some later of persuasion may be found elsewhere in Paul, writers have held." Morris namely 1 Cor 14... Paul expresses both his empathy and his reservations by stating in 14:5, "I want you all to speak in tongues – but 1 Corinthians 7:10 rather that you may prophesy" (θελω δε Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ παντας ... μαλλον δε ...), and in 14:18-19, "I ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ thank God that I speak in tongues more than χωρισθῆναι you all, but ..."' (Deming's italics)." Thistleton γεγαμηκόσιν Verb, perf act ptc, 3 pl γαμεω ἑκαστος, η, ον see v.2 The perfect denotes the married state χαρισμα, τος n gift (from God) consequent upon the act of marrying. "Each has his proper gift from God. The "The case envisaged is that of marriage where question of marriage cannot be decided by both partners are Christians." Morris applying one law to all. Each must consider παραγγελλω command, instruct what is God's will for him. And marriage, just χωριζω separate; pass. separate oneself, as much as celibacy, is a gift of God." Morris leave Cf. Mk 10:11-12. 1 Corinthians 7:8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν 1 Corinthians 7:11 αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· – ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀγαμος, ου f & m unmarried, single ἀνδρὶ καταλλαγήτω – καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. μενω see v.8

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἀγαμος, ου f & m see v.8 It is probably best to understand Paul's words καταλλαγήτω Verb, aor pass imperat, 3 s against the background of the concern by some καταλλασσω reconcile Corinthians to live 'holy' lives. Since they were ἀφιέναι Verb, pres act infin ἀφιημι leave, Christians they should have no fellowship with forsake, divorce. non-Christians (cf. for instance, 6:12-20). Some have suggested that at Corinth there What then of unbelieving spouse or children? were those who wanted to pursue an ascetic Should they be put away for the sake of marriage and who wanted to separate so as to holiness? In affirming their holiness Paul is not avoid the temptation to intimacy. Whatever the saying that they too are Christians but that the situation, Paul is seeking to reinforce the Christian's relationship with them is acceptable distinctively Christian view of marriage to God – holy in the sense of sanctioned by against the background of permissive Roman God for the sake of the believing partner. society. "The godliness of the one does more to 'sanctify' the marriage than the ungodliness of

the other to make it unclean. Accordingly a 1 Corinthians 7:12 believer can live with an unbeliever ['not in the Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις contracting of marriages but in maintaining ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη those already entered into'] with a clear συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω conscience." Calvin αὐτήν· Thistleton says, "If the spouse falls under the λοιπος, η, ον rest, remaining influence of the Christian partner's faith, By 'the rest' Morris understands "those not lifestyle, prayer, and living out of the gospel, bound by the ties of Christian marriage." how much more shall the children?" He believes 'holy' here to mean 'separate' and λέγω ἐγω, οὐχ ὁ κύριος i.e. Paul is no longer adds, "Even if only one parent is Christian the citing direct sayings of Jesus. This does mean children will be marked by an element of that he believes that what he says carries any shaping and 'difference' from a wholly pagan lesser authority. environment." ἀπιστος, ον unfaithful, unbelieving συνευδοκεω be willing, agree to 1 Corinthians 7:15 Implies mutual consent. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ οἰκεω intrans live, dwell; trans live in δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ θεός. 1 Corinthians 7:13 χωριζέσθω Verb, pres pass imperat, 3 s καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος χωριζω see v.10. συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν δεδούλωται Verb, perf pass indic, 3 s ἄνδρα. δουλοω enslave, make (someone) a slave 1 Corinthians 7:14 "But does the referential denotation mean: not ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, ... in slavery to remain with the former spouse, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· or not in bondage to the marriage tie which ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν would prevent freedom to remarry?" δὲ ἅγιά ἐστιν. Thistleton. FF Bruce considers that Paul defines ἡγίασται Verb, perf pass indic, 3 s ἁγιαζω abandonment in these verses as "a state of sanctify, make holy what amounted to widowhood." He adds: ἐπει since, because, for "Presumably remarriage would not be τεκνον, ου n child; pl descendants completely excluded for the believer." ἀκαθαρτος, ον unclean τοιουτος, αυτη, ουτον correlative pronoun and The nature of the 'holiness' of the unbelieving adjective such, of such kind partner and of the children is unclear. εἰρηνη, ης f peace Paedobaptists, such as Morris, argue that the child of a believing parent is to be regarded as 1 Corinthians 7:16 a Christian until they reach the age of discretion. This is difficult to sustain since the τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί same can hardly be applied to the unbelieving οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; partner. Paul is answering questions from the σωζω save, rescue, heal Corinthians, so that his meaning, though ἄνερ Noun, voc s ἀνηρ obscure to us, was plain to them.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Exactly opposite conclusions have been ἐπισπαομαι remove marks of circumcision drawn as to the force of this. Some feel that it ἀκροβυστια, ας f uncircumcision, non-Jews means that marriage should be retained as long κέκληταί Verb, perf pass indic, 3 s καλεω as possible in the hope of conversion... To The new creation enables us to live renewed others Paul's meaning is that marriage is not to lives no matter what our situation. In general, be regarded simply as an instrument of the Christian does not have to seek to change evangelism. To cling to a marriage which the their situation in order to be a 'better' Christian heathen is determined to end would lead to or to serve the Lord more fully. nothing but frustration and tension... On the whole the latter seems more likely to be right 1 Corinthians 7:19 than the former." Morris ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 1 Corinthians 7:17-24 περιτομη, ης f circumcision, those Thistleton entitles this section Divine Calling circumcised, Jews or Improved Status? He says that Paul's οὐδέν Adjective, n nom & acc s οὐδεις, response to the concerns at Corinth establishes οὐδεμια, οὐδεν no one, nothing "the principle that neither freedom in the new 'Is neither here nor there' creation nor obedient response to the divine call can be compromised by the constraints of ἀλλα 'but what matters is.' a person's circumstantial situation or status in τηρησις, εως f keeping, obeying everyday life. A Christian does not have to ἐντολη, ης f command, order, instruction seek 'the right situation' in order to enjoy Christian freedom or to serve God's call Compare Gal. 5:6. What is important is faith effectively." which, marked by love for God, motivates a person to live in a manner pleasing to him.

1 Corinthians 7:17 1 Corinthians 7:20 Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. μενέτω. ἑκαστος, η, ον see v.17 The εἰ μη (literally, 'except') introduces a κλησις, εως f call, calling contrast with what precedes it. Paul has spoken μενω trans remain, stay, abide previously of the Christian's freedom – pursuing what makes for peace. He now "In this context Paul refers to the respective introduces a contrasting theme, the need to be situations of being married, being celibate, content with the situation in which God has being a widow or widower, being separated, placed you. being a Jew or a Gentile, and being a slave, freedperson, or freeborn." Thistleton ἑκαστος, η, ον each, every μεριζω divide, assign, apportion περιπατεω walk, walk about, live 1 Corinthians 7:21 "The Pauline logic seems to be that the call of Δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ the gospel (in the primary sense) can subsume δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. within it a transposition and sublation of μελει impersonal verb it is of concern, it earthly circumstances which make a situation matters; μη σοι μελετω let it not be of capable of becoming one in which the call to concern to you service can become (or remain) operative." μή σοι μελέτω 'let it not worry you,' or, in Thistleton modern parlance, 'forget it.' ἐκκλησια, ας f congregation, church ἐλευθερος, α, ον free, free person διατασσω command, give instructions μαλλον adv rather, instead Paul is not treating the Corinthians as a special χρῆσαι Verb, aor midd dep imperat, 2 s case or laying down for them what he does not χραομαι use, make use of lay down for others. Paul's words can be understood in one of two very different ways: 1 Corinthians 7:18 i) εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι is περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν understood to mean, if you can gain free ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. status, and μᾶλλον χρῆσαι as use the opportunity [for freedom] instead (so AV, περιτετμημένος perf pass ptc, m nom s RV, NIV); περιτεμνω circumcise

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians ii) εἰ καὶ δύνασαι is taken to mean, even if a V 23b – Winter suggests this is addressed to, chance of freedom arises, and μᾶλλον "Christian free men willing to sell themselves χρῆσαι as rather, use your position as a into slavery for social and financial benefit." slave i.e. for faithful Christian living (so Thistleton comments, "Paul is concerned with NRSV). both situations and attitude; the public world Thistleton takes a mediating position (so also and personal stance. Believers are not to return Barrett), arguing that the first half of the phrase to the bondage of an honour-shame culture relates to hopes for the future and the second where everything revolves round what status is half to how one should live now. He translates achieved in human eyes. But with chs. 1-4, this it as, "Even if there is a possibility that you is the 'wisdom' only of the world which is folly might come to be free, rather, start to make with God." (See also the extended note in positive use of the present." He concludes, Thistleton's commentary ad loc on Slavery in "Hope for freedom must not be a distraction; the Graeco-Roman World of the First Century) one can use positively one's present situation. But if, after putting it in perspective and 1 Corinthians 7:24 'waiting,' freedom comes, then that now ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ becomes the situation to use. Paul does not μενέτω παρὰ θεῷ. bind his readers to remain in slavery; but neither does he want them unsettled by παρα preposition with dat with, in the fantasizing about discipleship as a presence of freedperson." I.e. the Christian is to live to "Conversion is not the signal for a man to Christ now rather than being enslaved to hopes leave his occupation (unless it is one plainly of a change of situation. incompatible with Christianity) and seek some other. All of life is God's. We should serve 1 Corinthians 7:22 God where we are until he calls us elsewhere." Morris ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 1 Corinthians 7:25 κληθεὶς Verb, aor pass ptc, m nom s καλεω Περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἀπελευθερος, ου m freedman ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι. Cf. Gal 4:31; 5:1. "The slave's real status is not defined by περι δε indicates that Paul is turning to another current legal status, but neither is it defined as subject about which the Corinthians had simply an improved individual condition: written to him. freedom. The slave's real status is determined παρθενος, ου f virgin, unmarried girl by his or her placement in a different Is the term here used exclusively of married household entirely: the household of Christ. women or is it gender exclusive? Thistleton The slave is a freedperson of the Lord and thinks that Paul is addressing the issue of those shares in the benefit, status and obligations that not yet married, though with particular relationship brings." Fee and Schrage attention to unmarried women. Many ὁμοιως likewise, in the same way understand the term here to refer to those engaged to be married. It may also include 1 Corinthians 7:23 those who were attracted to a form of τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι 'spiritual,' celibate marriage. ἀνθρώπων. ἐπιταγη, ης f command, order, authority τιμη, ης f honour, respect, price Cf. 7:10,12. ἠγοράσθητε Verb, aor pass indic, 2 pl γνωμη, ης f intent, decision ἀγοραζω buy, redeem ἠλεημένος Verb, perf pass ptc, m nom s Cf. 6:20. ἐλεαω and ἐλεεω be merciful, show Thistleton argues that v 23a belongs with v.22. kindness; pass. receive mercy "The Christian belongs to Christ, not to πιστος, η, ον faithful, trustworthy, believing himself or herself. This is status and honour, Here, 'trustworthy.' for the slave represents his or her Lord; and it is freedom, for the believer is placed thereby in the hands of the Lord for his care, his decisions, his directions, his responsibility."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 7:26 1 Corinthians 7:27 νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ γυναικός; μὴ ζήτει γυναῖκα· οὕτως εἶναι. δέδεσαι Verb, perf pass indic, 2 s δεω bind, νομιζω think, suppose tie ὑπαρχω be (equivalent to εἰμι) ζητεω seek, look for, attempt ἐνεστῶσαν Verb, perf act ptc, f acc s Is this addressing the situation of the married ἐνιστημι be present or the betrothed? Betrothal would seem to fit ἀναγκη, ης f necessity, distress better with the context and argument. In that "The word conveys the notion of necessity, case the following λελυσαι would refer to the hardship, or especially of external dissolution of the betrothal. circumstances which bring severe constraints λυσις, εως f separation, divorce or severe pressures." Thistleton λυω loose, release, set free It is not clear what 'distress' the Corinthians were facing but it seems to have been one that 1 Corinthians 7:28 demanded special instructions concerning ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες. καὶ ἐὰν appropriate conduct. Schweitzer argued that γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. θλῖψιν δὲ τῇ the perspective is here thoroughly σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν eschatological. He argues that Paul's call to φείδομαι. celibacy is part of "the comradeship of the Elect with the Messiah in His struggle against "Yet again ... Paul emphasises the difference evil powers." It is demanded in the face of between what is required of the Christian and trials which form part of sharing in the areas of freedom where Christians must take messianic sufferings which bring in the responsibility for their own decisions after Kingdom of God. Winter, on the other hand, weighing carefully the factors which others suggests that the 'distress' mentioned was that (including Christian teachers or pastors) have consequent upon the famine of AD51. Bruce, brought to their attention in a non-directive while acknowledging the eschatological manner. It is no less important to note this perspective, argues that the present age is aspect of Paul's understanding of his own role marked by increasing tribulation which heralds as pastor and of the adult responsibilities of the end of the age, "of which signs [such as the Christian people to work things out for 'distress' at Corinth] are already manifesting themselves, than to allude to the rules and themselves." traditions which allow no negotiation." Thistleton comments, "The most problematic Thistleton question is how to retain a dimension of ἐαν if, even if, though eschatology while making room for such γαμεω marry concrete instantiations as persecution, famine, ἥμαρτες Verb, aor act indic, 2 s ἁμαρτανω or some unnamed source of distress. Luther sin, commit sin argues, e.g., that Christians at all times labour γήμῃ Verb, aor act subj, 3 s γαμεω under the possibility of persecution, danger of γαμῃ is an older classical form of the later losing one's possessions, friends, or home, or Koine aorist subjunctive γαμησῃ. the general costliness of faithfulness to the θλιψις, εως f trouble, suffering gospel. Paul's main ground for advice not to marry, Luther insists, is the involvement of Thistleton suggests the meaning may here be one's family in all this (although later he pressures, e.g. responsibilities (cf. vv 32-35) further concedes the point about divided and τῃ σαρκι may mean 'in everyday life.' interests). In v.29 Luther translates the σαρξ, σαρκος f flesh, physical body eschatology of the shortened time into ἕξουσιν Verb, fut act indic, 3 s ἐχω existential address to 'all Christians,' who are τοιουτος, αυτη, ουτον such, of such kind 'like guests on the earth.'" φειδομαι spare, refrain from, keep oneself from doing Jeremias and Barrett think that the ὁτι recitative reflects a slogan at Corinth that 1 Corinthians 7:29 matches the structure of 'it is good ...' in 7:1. τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν, φημι say May carry the force, 'I mean', or 'I affirm.'

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

συνεσταλμένος perf pass ptc, m nom s: pass This term was used by Stoics to signify grow short (of time) indifference to external events. But it also "Many see a reference to the second advent. "occurs in the teaching of Jesus as a This may be right, but, though he often refers manifestation of the single-mindedness which to the Lord's return, Paul never elsewhere trust in God brings about (Matt 6:25, 28; par. gives this kind of counsel. Both in his earlier Luke 12:22,26; Matt 10:19). Paul uses the and his later Epistles he uses the second advent word elsewhere both in the sense of a to inspire men to blameless conduct (e.g. 1 prohibition against anxiety in the light of the Thess 5:1-11; Phil 1:9-11). The note of present peace of God (Phil 4:6) and in the sense of crisis, so marked here, is absent. It is probably encouraging concern for other people (Phil best to see a reference to circumstances at 2:20). Jesus also refers to the worry or worries Corinth." Morris of the present world order (του αἰωνος, Matt Thistleton says that while Paul "appeals to a 13:22; Mark 4:19)." Thistleton theology of eschatological imminence, this in Thistleton underlines the difference between no way presupposes a chronology of the Stoic and Christian conceptions: "Whereas eschatological imminence." He cites the view Jesus and Paul advocate freedom from anxiety of Winter that the particular problems at and preoccupation with the self by placing Corinth were the consequence of famine, and everything in God's hands, in trust, Seneca adds, "Such concrete circumstances bring argues that it is folly to look to God for 'what home the crumbling insecurity of a world order you can acquire for yourself.' Lack of anxiety which stands under the apocalyptic judgment for Seneca becomes a matter of accepting fate: of the cross." 'in noble virtue the willing soul Fate leads; but λοιπος, η, ον rest, remaining, other: (το) the unwilling Fate drags along.' Paul invites, λοιπον adv. finally, henceforth, from rather, responsible deliberation in trust; how is now on one to please the Lord?" ἀγαμος, ου f & m unmarried, single 1 Corinthians 7:30 μεριμναω be anxious, be concerned about καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ There is a play here on words. Paul wants them χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες to be without distracting worries and concerns ὡς μὴ κατέχοντες, so that they can devote their concern to the κλαιω weep, cry Lord. "Paul plays on the double sense of ἀγοραζω buy, redeem anxious ... right concern." Moffatt κατεχω hold fast, keep, restrain πως how? in what way? ἀρεσκω please, seek to please 1 Corinthians 7:31 καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ 1 Corinthians 7:33 καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς κόσμου τούτου. ἀρέσῃ τῇ γυναικί, χραομαι see v.21 γαμεω marry καταχραομαι use, make full use of The married man has divided affections. He "Those who make use of the things of this wants to please the Lord, but he also has world should not be engrossed in them." responsibilities towards wife (and family) and Morris must concern himself with pleasing her. παραγω pass by, pass away, disappear σχημα, ατος n outward form, present form 1 Corinthians 7:34 "Paul's point is not the transiency of creation καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ as such [note the τουτου in addition to το παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία σχημα], but the fact that its outward pattern, in καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ social and mercantile institutions, for example, γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ has no permanence." Barrett τῷ ἀνδρί. μεμέρισται Verb, perf pass indic, 3s μεριζω 1 Corinthians 7:32 divide, assign, apportion Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος There are differences of punctuation here μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· among the manuscripts (and some minor θελω wish, will textual variants). The chief alternatives are: ἀμεριμνος, ον free from worry or anxiety

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians i) To read μεμερισται with the previous verse 1 Corinthians 7:35 (as NIV), and to read the next sentence as τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, beginning και ἡ γυνη ἡ ἀγαμος – 'also the οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ unmarried man ...' εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ii) To read και μεμερισται as beginning the ἀπερισπάστως. sentence in verse 34 and to insert a real or συμφορον, ου n good, advantage, profit implied pause after γυνη and so read, 'the 'for your help.' case of a (married) woman and that of an unmarried or virgin also differ ...' as AV βροχος, ου m restriction lit. noose The textual evidence presents a confusing ἐπιβάλω Verb, aor act subj, 1 s ἐπιβαλλω multiplicity of variants. The UBS text above lay (hands) on, throw or place on reflects the reading the Committee considered "The metaphor is from hunting. Paul is not the least unsatisfactory. It is marked by them trying to capture and constrain them." Morris as 'D' – great difficulty in arriving at a "Paul's motivation and concern are neither decision. purely authoritarian nor largely ascetic, but to Thistleton follows the UBS text in linking καὶ maximise the freedom and lack of anxiety μεμέρισται with the previous verse. "The experienced by the addressees in the Lord's married man finds himself apportioned to both work." Thistleton his wife and to the Lord; and it is this εὐσχημων, ον gen ονος respected, parcelling out of time, attention, energies, and presentable; το εὐ. good order tasks that means he is pulled in two Refers to doing everything properly (cf. directions." 14:40). παρθενος, ου f virgin, unmarried girl εὐπαρεδρον, ου devotion, constancy "The distinction between ἡ γυνη ἠγαμος and ἡ ἀπερισπαστως without distraction παρθενος has been much discussed. But the A word commonly used in Stoic discourse difference seems to be fairly clear. The former concerning marriage where it is used of the term denotes (usually) a woman who has been undistracted devotion to study that the married but is now either widowed, divorced, unmarried can enjoy. Thistleton comments, or in a state of permanent separation. Since the "Yarbrough, Wimbush, and Deming all latter subcategory is included, we need not be perceive a close affinity between Cynic surprised that Paul does not chose to use χηρα, concerns and those of Paul at this point. This is even if widows represents the majority of those probably the closest point of affinity in this included under the broader term." Thistleton chapter, with the fundamental difference that ᾖ Verb, pres subj, 3s εἰμι (i) Paul speaks of devotion to the Lord; and "Clearly a lesser involvement with 'the things (ii) Christian husband and Christian wife can of the world' is correlative with being holy also encourage and enhance each other's both in the OT sense of belonging exclusively devotion to the Lord, even though a balance to God ... and in the sense of devoted attention sheet emerges of 'distractions' generated by and service to the Lord." Thistleton family responsibilities." Barrett considers that Paul is here quoting another catchphrase from Corinth, "We must 1 Corinthians 7:36 conclude, therefore, that in that she may be Εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ holy both in body and in spirit we have words νομίζει ἐὰν ᾖ ὑπέρακμος, καὶ οὕτως ὀφείλει quoted from the Corinthian ascetical party. γίνεσθαι, ὃ θέλει ποιείτω· οὐχ ἁμαρτάνει· Paul approves the sentiment, though he would γαμείτωσαν. not himself confine it to the unmarried." ἀσχημονεω behave improperly Others suggest the asymmetry is due to the stigma attached to spinsters in the Greco- The interpretation of these verses is difficult. Roman world. Paul asserts that such a life is (Hurd describes the verse as "one of the most pleasing to God (though not to the exclusion of difficult and controversial in the NT.") Who is other forms of life). being spoken of in this verse and what is his relationship with the virgin mentioned? There σωμα, τος n body are three main views:

a) Older translations and commentators took the view that Paul is probably speaking of a parent/guardian and of his responsibility towards his unmarried daughter or ward.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians b) Thistleton comments that "a clear majority 1 Corinthians 7:37 of twentieth century scholars interpret v.36 ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος μὴ as referring to engaged couples." ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου According to this view the reference is to a θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ man and his fiancée who have initially καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς agreed not to marry. ποιήσει· c) Some suggest that the reference is to "Now that he has established the genuine spiritual marriages where a couple agree to freedom of the couple to marry or not to live together as brother and sister – a union marry, Paul does not wish to press the case for of spirit rather than of body. marriage too far. The key issue, he argues, is After detailed discussion of the options, whether marriage or celibacy is chosen as a Thistleton adopts the second, translating the result of pressure from other people who try to phrase 'If anyone thinks he is not behaving in a impose celibacy as a higher kind of proper way toward his betrothed...' spirituality, or whether the person in question νομιζω think, suppose, assume is inclined in this direction entirely on grounds ὑπερακμος, ον past the best age for of personal conviction, with complete freedom marriage, past one's prime (of women) from pressure from outside." Thistleton A woman was considered to be beyond the ἑστηκεν perf ἱστημι intrans (in 2 aor, pf & normal marriageable age by the time she was pluperf; all midd & pass) stand, stop, about 20. stand firm, hold ground. However, it is possible to understand ἑδραιος, α, ον firm, steadfast ὑπερακμος to mean beyond intensity of feeling "The whole phrase invites comparison with or passion.' It might then be considered to Paul's later use of the same idea in Rom 14:5: apply to the man in this relationship, 'if his ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω, where passions are strong' (NRSV, REB, Moffatt). the context also concerns the danger of falling Thistleton adopts a modified version of this prey to the pressure of other people's view 'if it is an undue strain,' i.e. a strain judgments and pressures." Thistleton beyond reasonable limit. ἀναγκη, ης f necessity, compulsion ὀφειλω ought, must, be bound or obligated 'Not under external necessity' i.e. not because 'and it seems the right thing.' other persons or situations are forcing him. γαμείτωσαν Verb, pres act imperat, 3 pl ἐξουσια, ας f authority, right, power γαμεω v.33 ἰδιος, α, ον one's own "The key phrase, however, is clear in meaning: θελημα, ατος n will, wish, desire οὐχ ἁμαρτανει. Paul adopts an anti-ascetic "Power over his own will means 'the right to stance towards the Corinthian ascetics (or at give effect to his own purpose' (Parry). Slaves, very least one which Wimbush calls 'worldly' for example, would not have this right." asceticism), but is also concerned pastorally to Morris. Thistleton interprets the phrase to release those who wish to marry from any mean that Paul is asserting that, having taken sense of sin, failure, or second-class status. all other factors into account, the man has 'a He refuses to allow the voluntary ascetics to full right to make his own decisions.' regard themselves as a spiritual elite: God's demands remain diverse for different people in κρινω judge different situations." Thistleton τηρεω keep, observe, maintain ἑαυτος, ἑαυτη, ἑαυτον reflexive pronoun,

himself, herself, itself τηρεῖν τὴν ἑαυτοῦ παρθένον 'to respect her virginity' (REB).

"Over against Niederwimmer's undue emphasis on ascetic themes, others rightly keep in view the spirit of this verse by stressing Paul's constant concern to be pastorally positive and constructive, while also emphasising the importance of determining what is helpful in specific cases and circumstances. Paul counsels not withdrawal from the world but 'revitalising' it." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 7:38 γνωμη, ης f purpose, intent, decision ὥστε καὶ ὁ γαμίζων τὴν παρθένον ἑαυτοῦ Cf. 7:25 here the sense of 'opinion.' καλῶς ποιεῖ, καὶ ὁ μὴ γαμίζων κρεῖσσον δοκεω think, suppose ποιήσει. κἀγω a compound word = και ἐγω ὡστε so that, with the result that 'I also think' not 'I think that I also ...' γαμιζω give (a bride) in marriage κρειττον and κρεισσον adv. better 1 Corinthians 8:1ff "Only in the light of all that has gone before Thistleton argues that 8:1-11:1 forms a single, can we assess the respective currencies of coherent section which he entitles, Questions καλως the adverb, and κρεισσον the About Meat Associated With Idols And The comparative adverb. Since he has already Priority Of Love Over 'Rights.' explained how much depends on circumstances and personal convictions, he is not damning καλως with faint praise. The use 1 Corinthians 8:1 of καλως must also confirm that 7:1 is a Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες quotation καλον ... μη ...). Paul's polemic γνῶσιν ἔχομεν. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη against asceticism is clear. Nevertheless, his οἰκοδομεῖ. personal inclination is still to encourage those The opening phrase of this verse indicates that who are content to remain celibate, if this is Paul is dealing with another matter which had out of conviction about how they may best been raised by the Corinthians in their letter. serve the Lord, and not because of a Corinthian In this and subsequent verses Paul deals with pressure group. Hence both the married and two subjects: eating meals in idols' temples the celibate are to be encouraged positively; (part of the social fabric of the day), and eating but some extra practical support is given to the meat (and other food) that may have been celibate." Thistleton offered to an idol. "The idol temple seems to have served both as 1 Corinthians 7:39 a butchers shop and as a place for sharing a Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ cultic meal." Blue αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν Murphy-O'Connor observes, "About the only ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ· time that meat came on the market was after δέδεται Verb, perf pass indic, 3 s δεω bind, pagan festivals, and it had been part of the tie victims sacrificed to the gods." The wealthy could always afford to eat meat, but the poor The perfect tense implies the continuing would have fewer opportunities, many of effects of the past act of marriage. which would have been handouts after pagan ὁσος, η, ον correlative pronoun, as much as, festivities. how much, how far εἰδολοθυτον, ου n meat offered to idols ζῇ Verb, pres act indic, 3s ζαω live, be πάντες Adjective, m nom pl πας alive γνωσις, εως f knowledge, understanding κοιμηθῇ Verb, aor pass dep subj, 3 s κοιμαομαι sleep, fall asleep, die Paul is quoting another Corinthian slogan, ἐλευθερος, α, ον free, free person perhaps a catchphrase of the 'strong' by which θελω wish, will they boasted of their knowledge which allowed γαμεω marry them to eat meat offered to idols without μονος, η, ον i) adj only, alone; ii) adv μονον qualms since they knew (didn't all?) that idols only, alone were nothing. Paul's concern is that a person should not be φυσιοω cause conceit/arrogance; pass be distracted from devotion to the Lord. Hence, if conceited/arrogant the widow is to marry it should be to one who οἰκοδομεω build, build up, encourage shares a commitment to Christ.

1 Corinthians 7:40 μακαριωτέρα δέ ἐστιν ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην, δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν. μακαριωτερος, α, ον happier; comparitive of μακαριος μενω trans remain, stay, abide; ἐμος, η, ον 1st pers possessive adj my, mine

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Rather than seeking to demonstrate some However, the textual evidence for the shorter individualistic assertion of freedom or even reading is weak. victory, love seeks the welfare of the other. ἔγνωσται Verb, perf pass indic, 3 s γινωσκω Hence if the 'strong' express love, they will "Love, rather than knowledge, should be the show active concern that 'the weak' are not Christian's determining consideration" Morris precipitated into situations of bad conscience, What is of chief importance is not our remorse, unease, or stumbling (see προσκομμα knowledge but that we are known of God (cp. in 13:7,9). Rather, the one who loves the other 2 Tim 2:19; Gal 4:9). "The only perfect will consider the effect of his or her own knowledge, both loving and practical, is given attitudes and actions upon 'weaker' brothers by God... To be known by God means to and sisters. This is precisely the theology of belong to him... chosen by God... Could there the church as Christ's 'body' which Paul will have been a more sure way of showing that expound in 12:21-24." Thistleton this love is really possible than by showing that God himself truly communicated it?" 1 Corinthians 8:2 Spicq εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· 1 Corinthians 8:4 δοκεω see 7:40 Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων ἐγνωκέναι Verb, perf act infin γινωσκω οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι "The γνωσις claimed by some or by many at οὐδεὶς θεὸς εἰ μὴ εἷς. Corinth was a different kind of 'knowledge' βρωσις, εως f food, eating, a meal from that which Paul understands by the same εἰδολοθυτον, ου see v. 1 word." Thistleton "A whole variety of situations may be implied οὐπω not yet by the phrase, ranging from meat purchased at ἔγνω Verb, aor act indic, 3 s γινωσκω a butcher's shop which originated from a δει impersonal verb it is necessary, must, temple as wholesale supplier to attendance at should, ought festivals where meat was available to the "The use of the perfect infinitive (ἐγνωκεναι) poorer classes, probably after a pagan signifies that the Corinthians, or some of them, 'blessing' or 'dedication,' or eating in a dining perceive themselves as having achieved a room attached to the temple (cf. J. Murphy- present state of 'having come to know,' i.e., O'Connor), to eating on formal civic occasions having achieved knowledge. By contrast the 'presided over' by one or more pagan deities." ingressive use of the aorist (ἐγνω) represents Thistleton Paul's correction: he or she has not yet come to Furthermore, "Meat was given away to the know. The aorist infinitive γνωναι, which poor by the well-to-do on religious holidays in honour of one false god or another." Blasi follows καθως δει (as it is necessary, or as they ought), expands the contrast." Thistleton In what follows, Paul would appear to be quoting some at Corinth and saying 'we share 1 Corinthians 8:3 your knowledge that ...' εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ οὐδεις, οὐδεμια, οὐδεν no one, nothing; αὐτοῦ. οὐδεν not at all Thistleton comments, "p46 and Clement of εἰδωλον, ου n idol Alexandria omit τον θεον, as well as ὑπ αὐτου. Exegetes and grammarians are divided over This makes excellent sense in the context. The whether οὐδὲν εἴδωλον should be construed as verb ἐγνωσται may be construed either as attributive ('no idol [exists]') or as predicative middle (expressing personal interest or the ('an idol is nothing...'). involvement of the subject of the verb in a reflexive sense) or as a passive (known). To 1 Corinthians 8:5 retain the ambiguity, we may translate the καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν shorter text: but if anyone loves, he or she has οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ and 33 *א experienced true 'knowing.' Thus καὶ κύριοι πολλοί, also omit ὑπ αὐτου. Conzelmann describes this shorter reading as 'a very pregnant text'; Fee εἰπερ since, if it is true that observes that 'this shorter text brings Paul's εἰτε if, whether point home so powerfully that it is most likely γη, γης f earth what he originally wrote'; and Spicq considers ὡσπερ as, even as it 'very probably authentic.'"

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton suggests that the first part of the Thistleton says, "The argument of 'the strong' verse is a quotation from the Corinthians and that since idols are nothings and one God alone the second part Paul's rejoinder. "The strong at has being is accepted; but it is not accepted as Corinth asserted an ontological and existential an argument for lovelessly ignoring the monotheism in which the so-called (λεγομενοι) anxieties of 'the weak'. For all things, including gods were non-existent nothings. Paul Christian experience, take their origin from endorses their ontological monotheism. Even if God as a gift, and since the one God is the goal these 'so-called gods' have power over people's of our existence, the means by which this lives, they are not gods or God. Only God is comes about is that it is the one Lord Jesus God. Nevertheless, the fact that kyrios-cults do Christ through whom all things come, and he really exist means that habitual patterns of is the means of our existence. Christ-likeness loyalty and devotion long practiced by new and the shape of the cross mark all that converts before their conversion cannot simply Christian believers are and do. Nevertheless, be brushed aside as no longer affecting their the argument of 'the weak' that forces of evil lives and attitudes in the present. At an still hold sway is equally qualified by the existential and psychological level they still reminder that in common Christian confession leave their mark... Indeed, this may mean even all things, even all food, take their origin from more. Not only do they retain a subjective God and that we cannot drive a wedge between influence; they may also constitute objective creation and redemption so as to live in a forces of evil which bring destruction, ghetto, for it is through one Lord Jesus Christ disintegration and pain. Unless we adopt a that all things (the world of creation and the partition theory between 8:1-11 and 10:14-22, blessings of salvation) come." Paul appears to associate them with demonic πατηρ, πατρος m father forces." The way the Father and the Lord Jesus Christ are spoken of together here is a clear indication 1 Corinthians 8:6 of the deity of Christ. ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς 1 Corinthians 8:7 Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· τινὲς δὲ τῇ Here again we may have a confessional συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς catchphrase from Corinth in which ἐξ οὗ τὰ εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις πάντα could mean that all things, including the αὐτῶν ἀσθενὴς οὖσα μολύνεται. meat offered to supposed idols, is in fact from γνωσις, εως f knowledge, understanding God and can be received with thanksgiving. συνηθεια, ας f custom, practice On the other hand, Dunn argues that here is A rare word in the NT, occurring only here, Paul developing the OT Shema (Deut 6:4) and 11:16 and in Jn 18:39. Later MSS read adding a Christological dimension. This early συνειδησει which is easily explained as an creedal formulation stresses not only assimilation to the subsequent use of monotheism but "the unity of creation and conscience in the last clause of the verse. salvation, to prevent a spilt in the Corinthians' ἑως until, as far as thinking between their experience of power ἀρτι now, at the present and their attitude to the material world... The εἰδωλον, ου n idol Lord through whom salvation comes is the εἰδωλοθυτον, ου n meat offered to idols Lord through whom all things come... Salvation for us means that we live for the one "Habituated attitudes, stances, and patterns of God from whom are all things and through the behavour (τῃ συνηθειᾳ [cf. συν + ἠθος] or one Lord..." force of habit still persist in conditioning the outlooks and feelings of some (τινες) even now (ἑως ἀρτι, right up to the present). Hence they act as an actual εἰδωλοθυτον, i.e., as if it had been sacrificed to an idol as an actual reality; even if their head, but not their heart, tells them differently." Thistleton ἐσθιω and ἐσθω eat, consume

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"If the context of the eating happens to be an πως i) interrog. particle how? ii) enclitic actual cultic meal to which a wealthy Christian particle somehow, in some way patron has invited his poorer 'client,' then 'the ἐξουσια, ας f right, capability, power strong' may cause actual damage which ἐξουσια would have been a key word in the genuinely taints, pollutes, stains, soils or vocabulary of the 'strong.' defiles (μολυνω) the 'weaker' brother or sister "Paul reminds them that no Christian is at in Christ." Thistleton liberty to assert his 'rights' if that means doing συνειδησις, εως f conscience, awareness harm to other people, a principle of wide ἀσθενης, ες sick, weak, helpless application." Morris "Yeo's observations about 'the strong' as those προσκομμα, ατος n that which causes with 'social power, influence, political status stumbling or offence and wealth' but also including 'a traditional "For Paul, the so-called ἐξουσια of the Roman value ... of ability or competence in a Corinthians is a προσκομμα." Gardner variety of areas' seems to clinch the argument. "If this passage says anything at all to the 'The weak,' conversely, are not only 'of low ethical debates of today's world, it addresses social standing' but as part of a nondescript not the overworn issue of 'conscience' ... but 'mass of undifferentiated citizens' crave for the impropriety of giving absolute status to 'the identity and for recognition and acceptance by right to choose,' whatever the cost for others... 'the strong.' If 'the strong' set an agenda, 'the This now becomes a warning which addresses weak' may be seduced into doing almost an especially sinister aspect of life within anything to gain what they seek, while certain churches today. Some manipulate their compounding their own confusions and inner supposed 'gifts' (whether intellectual, tensions by feeling the 'wrongness' of it all at structural, or 'spiritual') to assume that they the same time. Their integrity has been have the right to engage in aggressive conduct compromised, polluted, or tainted." Thistleton which may well cause the less secure (in terms μολυνω defile, make unclean of social class, learning, or supposed inferiority in 'spiritual gifts') to face an 1 Corinthians 8:8 unnecessary cause of stumbling." Thistleton βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε γένηται Verb, aor subj, 3 s γινομαι γὰρ ἐὰν φάγωμεν, περισσεύομεν, οὔτε ἐὰν μὴ ἀσθενεω be sick, be weak φάγωμεν, ὑστερούμεθα. βρωμα, τος n food, solid food 1 Corinthians 8:10 παραστήσει Verb, fut act indic, 3 s ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν παριστημι present, bring into the εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις presence of αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ Is the sense 'commend' or 'condemn'? Jeremias τὰ εἰδωλόθυτα ἐσθίειν; and Murphy-O'Connor think the latter is the ἴδῃ Verb, aor act subj, 3 s ὁραω meaning and Thistleton follows this γνωσις, εως see v.7 suggestion, translating the phrase 'food will not εἰδωλειον, ου n idol's temple bring us into God's judgment.' They think it to κατακειμαι lie (in bed), recline at table be a catchphrase of the 'strong.' The οὐτε οὐχι not, no; used in questions expecting an introduces Paul's rejoinder. Yeo goes further affirmative answer. and suggests that Paul, by adding οὐτε reverses συνειδησις, εως see v.7 the force of a 'gnostic' campaign motto of the οἰκοδομηθήσεται Verb, fut pass indic, 3 s 'strong' ἐὰν μὴ φάγωμεν ὑστερούμεθα, ἐὰν οἰκοδομεω build, build up, encourage φάγωμεν περισσεύομεν: their principle was 'if An ironic use of οἰκοδομεω. we do not eat, we fall prey to lack; if we do eat, we abound.' οὐτε not, nor (οὐτε ... οὐτε neither ... nor) φάγωμεν Verb, aor act subj, 1 pl ἐσθιω ὑστερεω lack, fall short of; pass be lacking περισσευω excel, have plenty (here perhaps, 'gives us no advantage')

1 Corinthians 8:9 βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. βλεπω see, look, beware of

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Not the kind of 'building up' which Paul speaks 1 Corinthians 8:13 of in v.1 as the work of love. "Our exegesis has διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν led us to the inescapable conclusion that some μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ of the triumphalist, overconfident 'strong' τὸν ἀδελφόν μου σκανδαλίσω. sought to encourage the less secure to act on διοπερ emphatic form of διο therefore their spiritual gift of knowledge as a way of indeed, for this very reason 'building' an emancipated, informed faith that βρωμα, τος see v.8 paraded its self-awareness of the nothingness σκανδαλιζω cause (someone) to sin, cause of idols and the neutrality of the meat (someone) to give up the faith associated with idol worship. The triumphalists φαγω Verb, aor act indic, 1 s ἐσθιω wish to edify the insecure into enjoying what κρέα Noun, acc pl κρεας, κρεατος and κρεως was a right (ἐξουσια); Paul drily observes that n meat this approach 'edifies' them into a return to an αἰων, αἰωνος m age, world order, eternity improper participation in cultic aspects of σκανδαλίσω Verb, aor act subj, 1 s eating meat sacrificed to idols." Thistleton "The principle laid down in this chapter is one εἰδωλοθυτον, ου see v.7 of great practical importance. It is always easy for the strong Christian to see no harm 1 Corinthians 8:11 whatever in actions which would be sin if ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ performed by the weak. While it would not be ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν. true to say that the robust Christianity of the ἀπόλλυται Verb, pres midd indic, 3 s New Testament envisages the strong as ἀπολλυμι destroy, kill, lose; midd be permanently shackled by the weak, yet the lost, perish, die strong must always act towards the weak with Conzelmann translates γαρ here as 'then, to be consideration and Christian love. In cases like sure'. Edwards views this verse as Paul's the one here dealt with the strong must adapt response to the claims of the strong reflected in their behaviour to the consciences of the weak. v.10 "Builded up, did I say? Nay, he is No good purpose is served by their asserting perishing!" what they call their 'rights'. Cf. Paul's general treatment of the subject in Rom 14." Morris JM Gundry-Volf urges that the verb does not imply eschatological destruction but "Chrysostom comments, 'It is foolish in the 'existential destruction with both subjective ad extreme that we should esteem as so entirely objective dimensions." beneath our notice those that Christ so greatly ἀσθενων Verb, pres act ptc, m nom s, cared for that he should have even chosen to ἀσθενεω see v.9 die for them, as not even to abstain from meat σος, ση, σον possessive adj. your, yours on their account.' This comment captures very ἀπέθανεν Verb, aor act indic, 3s ἀποθνῃσκω well the key contrast throughout this chapter die, face death, be mortal between asserting one's own 'right to choose' and reflecting with the motivation of love for 1 Corinthians 8:12 the other what consequences might be entailed οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ for fellow Christians if self-centred 'autonomy' τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν rules patterns of Christian attitudes and εἰς Χριστὸν ἁμαρτάνετε. conduct. It has little or nothing to do with ἁμαρτανω sin, commit sin whether actions 'offend' other Christians in the τυπτω beat, strike, wound, injure modern sense of causing psychological irritation, annoyance, or displeasure at a purely Thistleton translates 'inflicting damaging subjective level. It has everything to do with blows on their self-awareness.' whether such attitudes and actions cause "To sin against the brethren means nothing damage, or whether they genuinely build not less than to sin against Christ (a lesson just 'knowledge' but Christian character and brought home to Paul long since on the Christian community." Thistleton Damascus road, Acts 9:4f)" Morris. Cf. also Gal 4:14. 1 Corinthians 9 To bring home what he has said of rights in chapter 8, Paul now speaks of the way in which his own conduct has been determined not by rights but by the demands of the Gospel. Cf. his call to the Corinthians to be imitators of him as he is of Christ, 4:16; 11:1.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Wolff observes that if the Corinthians deny 1 Corinthians 9:1 Paul's apostleship they deny their own Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ existence. Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ; 1 Corinthians 9:3 "Paul is keen to establish the credentials of true Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν apostleship not because they were held in αὕτη. doubt as such, but because his freely chosen ἐμος, η, ον 1st pers possessive adj my, mine decision to renounce 'rights' which the 'strong' ἀπολογια, ας f defence, answer undoubtedly regarded as part of the status and ἐμὲ Pronoun, acc s ἐγω signs of apostleship (forceful, stylish rhetoric ἀνακρινω examine, question, judge and its related 'professional status,' 2:1-5, and Does αὐτη point back to the previous verses or financial support from a patron or patrons, 9:1- to what follows? The paragraph division in the 27) was perceived to imply thereby something UBS text divides verse 3 from verse 2. deficient about his status in relation to such However, Morris argues that this verse belongs 'rights'. He defends his apostleship only (a) in with v.2. Robertson and Plummer also argue order to establish the 'right' which he chooses that the verse goes with what precedes, 'That I to renounce, and (b) because the argument have seen the Risen Lord, and that you are which he is about to offer may otherwise cast such a Church as you are – there you have my doubt on the initial premise which is otherwise defence when people ask me for evidence of accepted." Thistleton my Apostleship.' So also Thistleton. ἐλευθερος, α, ον free, free person

– free with respect to the exercise of rights, cf. 1 Corinthians 9:4 v.19. μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; οὐχι see 8:10 ἐξουσια, ας see 8:9 οὐκ εἰμὶ ἀπόστολος "'Apostolic witness' The plural may include Paul's team. concerns life as well as word. Hence Paul is not simply appealing to 'example' in the φαγειν aor act infin ἐσθιω and ἐσθω eat rhetorical sense identified by Mitchell, as an πειν aor act infin πινω drink instantiation to illustrate or to support an Most think, 'at the church's expense' is implied, argument. The instantiation of the cruciform, though Barrett argues that there may also be a Christlike stance toward others in practical reference back to idol food – the subject of the lifestyle constitutes both part of what is to be previous chapter. an apostle and an instantiation of the Christ- centred principle urged in 8:1-13." Thistleton 1 Corinthians 9:5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα 1 Corinthians 9:2 περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; εἰμι, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἀδελφη, ης f sister, female believer ἐστε ἐν κυρίῳ. Here, 'a believing wife.' ἀλλος, η, ο another, other γυνη, αικος f woman, wife γε enclitic particle adding emphasis to the περιαγω go around, take along word with which it is associated λοιπος, η, ον rest, remaining, other ἀλλά γε 'at any rate' 'Brothers of the Lord,' particularly perhaps σφραγις, ιδος f seal, mark, proof James, cf. Gal 1:19. "A seal was important in an age when many Κηφας, α m Cephas (Aramaic equivalent of could not read. A mark stamped on clay or Πετρος, rock). wax, or some similar substance, was first of all "It is possible that Peter receives explicit a mark of ownership, and then a mark of mention at the end because it was widely authentication. All could see the mark and known that he was married (Matt 8:14)." know what it signified. The Corinthians had Thistleton been won for Christ by Paul, and they were thus the sign that attested his apostleship." 1 Corinthians 9:6 Morris ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἀποστολη, ης f apostleship, mission ἐξουσίαν μὴ ἐργάζεσθαι; μονος, η, ον only, alone

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"If Acts 13 and 14 provide earlier historical Thistleton cites the work of Richard Hayes material known among the Pauline who points out that Deut 24 and 25 are communities, the early 'missionary journey' of concerned with laws which promote dignity Paul and Barnabas may have offered a well- and justice for human beings. "The unexpected known model of missionary-pastors who paid insertion of one verse about threshing coheres their own way rather than drawing financial most closely with the encouragement of human support from Antioch or from those to whom sensitivity and humane compassion toward the they ministered." Thistleton suffering or defenceless (e.g., the immediately preceding context concerns the plight of 1 Corinthians 9:7 widows, orphans and victims of punishment). Paul's question, then, 'Is it perhaps about oxen τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς that God is concerned?' (i.e., oxen as such) φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ genuinely conveys the thrust of the context that constrains the force and direction of 25:4, γάλακτος τῆς ποίμνης οὐκ ἐσθίει; although in this case it is more likely that μη ... στρατευομαι serve as a soldier θεῳ is the μη used to express a hesitant ἰδιος, α, ον one's own question ('is it perhaps ...?) rather than the ὀψωνιον, ου n pay, wages question which invites an emphatically Can also mean, 'rations of food', 'provisions.' negative answer... To suggest that this is the φυτευω plant 'true and primary referent' of Deut 25:4 may ἀμπελων, ωνος m vineyard perhaps overpress a point which is otherwise καρπος, ου m fruit, harvest, outcome helpful. No doubt Paul sees Deuteronomy 25 ποιμαινω keep sheep, tend as a as being written more for humankind than for shepherd, rule animals (but not exclusively so)." ποιμνη, ης f flock γαλα, γαλακτος n milk 1 Corinthians 9:10 ἐσθιει here rather than 'drink' since it covers a ἢ διʼ ἡμᾶς πάντως λέγει; διʼ ἡμᾶς γὰρ ἐγράφη, range of milk-products, e.g. cheese. ὅτι ὀφείλει ἐπʼ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπʼ ἐλπίδι τοῦ μετέχειν. 1 Corinthians 9:8 παντως by all means, surely, certainly Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ ἢ καὶ ὁ νόμος 'Or is he (not) certainly speaking in our ταῦτα οὐ λέγει; interest.' κατὰ ἄνθρωπον 'on the level of purely human ὀφειλω owe, ought, must example'. ἐλπις, ιδος f hope, what is hoped for ἀροτριαω plough λαλεω speak, talk ἀλοαω see v.9

1 Corinthians 9:9 For ploughman and reaper as pictures of the Christian worker, see 3:6 ἐν γὰρ τῷ Μωϋσέως νόμῳ γέγραπται· Οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει μετεχω share in, eat, belong to τῷ θεῷ, 1 Corinthians 9:11 γέγραπται Verb, perf pass indic, 3 s γραφω εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα Dt 25:4. εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; κημοω muzzle πνευματικος, η, ον spiritual, pertaining to Many MSS have the more literary term the spirit φιμωσεις rather than κημωσεις ἐσπειραμεν aor act indic, 1 pl σπειρω sow βους, βοος m ox μεγας, μεγαλη, μεγα large, great ἀλοαω thresh Equivalent to our idiomatic 'is it any big deal' μελει impersonal verb it is of concern, it σαρκικος, η, ον belonging to this world, matters material The implication is not that God does not care θεριζω reap, harvest for oxen but that if he so cares for oxen is he not all the more concerned for those who labour in the Gospel – 'it is not for oxen alone that God is concerned'.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 9:12 καταγγελλω proclaim, make known, εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ preach μᾶλλον ἡμεῖς; ζαω live, be alive Ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ Probably an allusion to Jesus' words recorded πάντα στέγομεν ἵνα μή τινα ἐγκοπὴν δῶμεν τῷ in Luke 10:7; Matt 10:10. εὐαγγελίῳ τοῦ Χριστοῦ. ἀλλος, η, ο another, other 1 Corinthians 9:15 ἐξουσια, ας f authority, right, power Ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. οὐκ μετεχω see v.10 ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, τῆς ὑμῶν ἐξουσίας μετέχουσιν Fee suggests καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ – τὸ 'share in rights over you.' καύχημά μου οὐδεὶς κενώσει. μαλλον adv more; rather χραομαι use, make use of χραομαι use, make use of, make the most The perfect denotes a continuing stance. of οὐδεις, οὐδεμια, οὐδεν no one, nothing Refers to Paul's conduct during his 18 months οὐδενὶ τούτων 'none of these rights' or, in or so at Corinth. context, 'never ... any of these rights.' στεγω endure, put up with ἐγκοπη, ης f obstacle, hindrance ἔγραψα an epistolatory aorist A word "used of breaking up a road to prevent γένηται Verb, aor subj, 3 s γινομαι the enemy's advance. Paul had avoided doing ἐν ἐμοί 'in my case' anything that might prevent a clear road for μαλλον adv more; rather, gospel advance." Morris. Cf. Is 40:3-4. "Hock ἀποθνῃσκω die, face death and Chow accurately show that this voluntary constraint on his freedom is bound up with a "better for me to die than – The text here is difficult. The best interpretation is that Paul potentially vulnerable indebtedness to patrons, breaks off his sentence and does not complete which could compromise his position as an it. What follows is an explanation. 'No man impartial apostle." Thistleton will make this boast of mine an empty one'." δῶμεν Verb, aor act subj, 1 pl διδωμι give Morris. Thistleton reminds us that Paul is dictating the letter. He breaks off speaking due 1 Corinthians 9:13 to emotion. οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ The textual variants would appear to be τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ attempts to alleviate the abruptness of the text. παρεδρεύοντες τῷ θυσιαστηρίῳ καυχημα, τος n ground for boasting, object συμμερίζονται; of boasting, boasting, pride "Either Paul was so eager to make the point "It may be easy to misunderstand Paul's use of about voluntary restraint that v.12b interrupts καύχημά μου if we forget that Paul's theme is the argument, or more probably he suddenly his glory in the cross (1:18-31). His thought remembers a still more compelling argument revolves around a core contrast between which does not depend upon analogy but on human boasting and glorying in the Lord established precedent familiar to the readers, (1:30-31). His rejection of dependency on whether drawn from OT or Jewish or Greco- patronage at Corinth reflects, in accordance Roman religious practice." Thistleton with Matt 10:5-14 and the part parallel Luke ἱερος, α, ον sacred, holy, pertaining to the 10:3-9, the apostolic living out of trustful temple dependence on God's grace alone, in which he ἱερον, ου n temple, temple precincts is able freely to give precisely as his response θυσιαστηριον, ου n altar (of incense) to his having freely received." Thistleton παρεδρευω serve, wait upon "In offering the 'free' gospel 'free of charge' his συμμεριζομαι share with own ministry becomes a living paradigm of the 'Have a share of what is sacrificed.' gospel itself." Fee See Lev 7:6, 8-10, 14, 28-36 etc. κενοω deprive of power, make of no effect, empty of meaning 1 Corinthians 9:14 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν. διατασσω command, give instructions

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 9:16 "The whole argument hinges on sovereign ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι grace, and that it is in freely giving in response καύχημα, ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ to God's free gift that καυχημα, grounds for μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι. taking delight in what one gives, becomes εὐαγγελιζω act. and midd proclaim the possible only within a framework where good news pressure and law do not apply: free gift in ἀναγκη, ης f necessity, compulsion response to free gift. It is in giving that the ἐπικειμαι lie upon, be imposed (of believer receives, not some 'external' reward, regulations) but through the internal grammar of the οὐαι interj. woe! how horrible it will be! blessedness of giving which is the stamp of identification with the cross. Hence, if Paul "It is agony if Paul tries to escape from the cannot 'freely' give his apostolic work (since to constraints and commission which the love and this he is pressed by God without choice), what grace of 'the hound of heaven' presses upon is left to give 'freely' is his toil and labour as a him." Thistleton leather worker and salesman in the commercial agora. This he gives to relieve others of 1 Corinthians 9:17 bearing his costs and more especially avoiding εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ the obligations of patronage which might ἄκων, οἰκονομίαν πεπίστευμαι. compromise his voice on behalf of less ἑκων, ουσα, ον of one's own free will influential groups within the church." Or here, 'entirely by personal choice.' Thistleton

πρασσω practice, do 1 Corinthians 9:18 μισθος, ου m pay, wages, reward ἀκων unwillingly τίς οὖν μού ἐστιν ὁ μισθός; ἵνα οἰκονομια, ας f task, responsibility εὐαγγελιζόμενος ἀδάπανον θήσω τὸ πεπίστευμαι Verb, perf pass ind, 1s πιστευω εὐαγγέλιον, εἰς τὸ μὴ καταχρήσασθαι τῇ here = entrust ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ. "There is more than one way of understanding "This verse explicates the point just made this difficult verse. Paul may mean that the above. Only by gratuitously proclaiming the man who preaches with a willing spirit merits gospel gratis can Paul go beyond the preaching his reward, whereas if he is unwilling he is not which God has pressed upon him as an excused. He must still discharge his inescapable, non voluntary, task, and thereby stewardship. Or he may be starting from the go 'the second mile.' To do this, however, he premise of verse 16 that 'necessity presses must forego a right, as he pleads with 'the upon me'. If he preached of his own free strong' among his readers to do." Thistleton choice he would merit a reward. As it is, it is ἀδαπανος, ον free of charge not his own choice. He must preach. The next θήσω Verb, aor act subj/ fut act indic, 1 s verse would then be understood as, 'What τιθημι place, set, present reward is possible under these circumstances?' καταχρήσασθαι Verb, aor midd dep infin There is nothing of grace in μισθος, reward, καταχραομαι use, make full use of which rather signifies 'wages', 'the payment of ἐξουσια, ας f right, capability, power what is due'. Morris 1 Corinthians 9:19-23 "These verses form a rhetorical climax to the argument in 9:1-18, and confirm that ch. 9 is no mere digression on the subject of apostleship as such. Whereas vv. 1-18 focus largely on the strategy and personal example of foregoing the 'right' to substance, however, these verses show that standing in solidarity with 'the other,' as against autonomy or self- affirmation, lies at the heart of the gospel. In particular, concern for the diversity of those who are 'the weak' constitutes a profound pastoral and missionary strategy which is not built on pragmatic 'success' but on the nature of the gospel (v. 23) in which Paul has a part." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 9:19 1 Corinthians 9:21 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἐλευθερος, α, ον free, free person ἀνόμους· Thistleton says, "Any translation needs to ἀνομος, ον outside the law, Gentile signal the emphatic place of the first word in ἐννομος, ον subject to law, legal the Greek, the adjective ἐλευθερος, 'free', not Paul views himself as 'not under law' – no least since this is a catchword in sociopolitical longer under the constraints of Torah. But he is and religious aspirations and concerns about not free from obligation to God for he is bound status at Corinth." He offers the translation, to Christ as Lord. Hayes writes, "Being free 'Free is what I am – no slave to any human from the Law does not mean that Paul runs person – yet I put myself into slavery to every wild with self-indulgence – a word pointedly human person.' spoken to the Corinthians who are proclaiming ἐμαυτὸν Pronoun, acc s ἐμαυτου, ης 'I am free to do anything.' Instead, he lives reflexive pronoun myself, my own with a powerful sense of obligation to God, δουλοω enslave, make (someone) a slave defined now by his relationship to Christ." πλειων, πλειον or πλεον more, most, the And Bruce relates this to 11:1 where the many example of Christ is seen as paradigmatic for Christian conduct. 'as many as possible', 'all the more'

κερδαινω gain, win 1 Corinthians 9:22 1 Corinthians 9:20 ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα ἵνα πάντως τινὰς σώσω. Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ ἀσθενεσιν Adjective, m dat pl ἀσθενης, ες νόμον κερδήσω· sick, weak, helpless "These are people who are most probably the ἐγενόμην has the force of 'I make myself' vulnerable in sociopolitical terms, forced into τοῖς ὑπὸ νόμον may widen the scope to include dependency on patrons, owners, or employers, circumcised proselytes. which make decisive initiative or boldness a Thistleton, quoting Hayes, says, The phrases foreign habit of mind. Paul behaves, and ὡς Ἰουδαῖος and ὡς ὑπὸ νόμον are especially observes a strategy, which takes account of the revealing of Paul's theology of the new inhibited, vulnerable, and dependent. In creation: 'Since Paul was in fact a Jew, this today's terms, he does not proclaim merely a formulation shows how radically he conceives 'success' gospel for extrovert 'winners.' If these the claim that in Christ he is ... in a position people are too scrupulous in their eagerness transcending all cultural allegiances.' (cf. Gal 'to do the right thing,' Paul stands with them." 2:15; 3:28; and 1 Cor 12:13)." Thistleton Ἰουδαιος, α, ον a Jew, Jewish, Judean ἀσθενεῖς Adjective, m nom pl ἀσθενης The phrase μὴ ὢν αὐτὸς ὑπὸ νόμον is omitted κερδαινω see v.19 from a number of MSS and VSS – probably an γέγονα Verb, perf act indic, 1 s γινομαι accident in transmission. παντως by all means, surely, certainly Here, 'by every possible means.' "Paul conformed to practices which would σωζω save, rescue, heal enable him to approach them that are under the law with greater acceptability." Morris. 1 Corinthians 9:23 But this is more than an explication of missionary strategy, it is given as an example πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα to the Corinthians of how they should live out συγκοινωνὸς αὐτοῦ γένωμαι. the gospel in their relationships with one εὐαγγελιον, ου n good news, gospel another. Martin Luther sums it up in his work This is "the singular passion of his life." Fee Concerning Christian Liberty: "A Christian συγκοινωνος, ου m sharer, participant man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to everyone."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton, quoting Collins, says, "To stand "The tradition of a crown of victory stemming alongside the Jew, the Gentile, the socially from the Greek city-states should be dependent and vulnerable, or to live and act in distinguished from a crown of royalty in the solidarity with every kind of person in every tradition of the monarchies and the kingship of situation is to have a 'share' in 'the nature of the Israel and the kingdom of God or Christ. The gospel', i.e. to instantiate what the gospel is widespread NT use of the crown for believers and how it operates. The use of compounds (e.g., 1 Pet 5:4; Jas 1:12; 2 Tim 4:8; Rev 2:10) here (συν-) 'express[es] various forms of is more likely to signify the crown of victory solidarity in Christian existence.'" than of that of royalty, although sometimes sharing in the reign of Christ is in view." 1 Corinthians 9:24-27 Thistleton The Isthmian games took place every second λάβωσιν Verb, aor act subj, 3 pl λαμβανω year just outside of Corinth and may well have ἀφθαρτος, ον imperishable, immortal occurred during Paul's ministry there. Paul "The strenuous self-denial of the athlete in therefore draws upon illustrations with which training for his fleeting reward is a rebuke to the Corinthians are familiar. His warning is all half-hearted Christian service. Notice that against self-indulgence. the athlete denies himself many lawful pleasures. The Christian must avoid not only 1 Corinthians 9:24 definite sins, but anything that hinders his Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες complete effectiveness." Morris μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 1 Corinthians 9:26 σταδιον, ου n arena, stadium ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, τρεχω run, exert oneself οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· βραβειον, ου n prize τοινυν therefore, for that very reason καταλαμβανω obtain, attain, seize ἀδηλως aimlessly, without a goal in mind "An athlete goes through anything, both effort "Today we might say: I play with my eye on and abstinence, to win, because he or she has the ball." Thistleton an eye on the ultimate goal. Can the πυκτευω box, fight Corinthians, then, not exercise due ἐγκρατεια, ἀηρ, ερος m air, space self-control or abstinence, when what is at δερω beat, strike, hit stake is not a garland made from vegetation, or "It is difficult to know whether ἀερα δερων even the acclaim of the crowd, but 'the brother means shadow boxing or flinging punches in a or sister for whom Christ died' (8:11)?" genuine fight which find no target... Although Thistleton the second meaning underlines the fruitlessness of the exercise, it is more likely 1 Corinthians 9:25 that Paul wants to expose 'the strong' at πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, Corinth who parade γνωσις rather than ἀγαπη ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον as all to ready 'to go through the motions' of λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. religious profession and routine without real ἀγωνιζομαι struggle, fight, compete engagement with the daily life-or-death issues ἐγκρατευομαι exercise self-control arising from love for the other and the need to discipline and constrain their own indulgences 'everyone who enters as a combatant exercises and freedoms. To lay primary stress on the first self-control in everything.' with a nuance suggesting the second is perhaps ἐκεινος, η, ο demonstrative adj. that, he, best achieved by 'one who shadowboxes into she, it empty air.'" Thistleton φθαρτος, η, ον subject to corruption "Paul's Christianity is purposeful. He puts στεφανος, ου m wreath, crown, prize everything into direct and forceful Christian endeavour." Morris

1 Corinthians 9:27 ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. ὑπωπιαζω wear out (somebody), treat with severity, keep under control σωμα, τος n body

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton thinks that the reference is not so ἀγνοεω not know, be ignorant, fail to much to his physical body as to his life and understand offers the translation, 'My day-to-day life as a πατηρ, πατρος m father whole I treat roughly, and make it strictly serve "Whatever the novelties and discontinuities my purposes.' "The whole of everyday life brought about by the new creation in Christ, must be held captive to the purpose of the Israel and the Christian church belong to a gospel." single history of God's activity and self- δουλαγωγεω bring under control disclosure." Thistleton πως i) interrog. particle how? in what way? νεφελη, ης f cloud ii) enclitic particle somehow, in some θαλασσα, ης f sea way διερχομαι pass through, go through ἀλλος, η, ο another, other "Paul now lists the privileges which 'all' κηρύξας Verb, aor act ptc, m nom s enjoyed under Moses. First, they 'all' enjoyed κηρυσσω preach, proclaim the protection and guidance of 'the cloud,' ἀδοκιμος, ον failing to meet the test, which represented the presence of God to lead disqualified them (Exod 13:21; 14:19-20), and 'all' "Paul's fear was not that he might lose his experienced the redemptive act of God which salvation but that he might lose his crown brought them out of bondage in Egypt through through failing to satisfy his Lord (cf 3:15)." the Sea of Reeds by God's saving action to the Morris new state of existence won for God's covenant Thistleton says, "The notion of that which does people." Thistleton not prove itself to be such as it ought well captures the notion of purpose in relation to 1 Corinthians 10:2 calling and verdict. The 'test' reveals failures of καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ an unspecific nature, not utter rejection." νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,

1 Corinthians 10:1-6 The MSS evidence concerning the voice of the verb βαπτιζω is divided between the passive "Paul ... turns to the history of the people of (adopted by UBS) and the middle ἐβαπτισαντο God recorded in the Scriptures to show that the favoured by Metzger and Wikgren. Metzger enjoyment of high privileges does not says, "it is more probable that copyists guarantee entry into final blessing." Morris replaced the middle ἐβαπτισαντο (which Thistleton cites Willis who suggests that 10:1- corresponds to Jewish practice, according to 22 addresses the issue of participation in which the convert baptised himself) with the idolatrous cultic events rather than simply the passive (which is the usual expression in the eating of meat offered to idols. Perhaps a case of Christian baptism, e.g. 1:13,15; 12:13 minority among the 'strong' had argued that etc.), than vice versa." since 'an idol is nothing' so 'it is nothing to us' to participate in idol feasts. Thistleton adds, "The experience of being guided by the cloud, "This scenario is immensely strengthened by and of passing through the Red Sea (Ex.14) the forceful arguments of N. Walter had the effect of uniting the people to Moses in concerning the presupposition, which could be such a way that they are said to have been carried over from a Gentile background. In a baptised into Moses ... Just as baptism has as syncretistic, pluralistic religious culture, it one effect, the bringing of a man under the might be plausible to imagine that all leadership of Christ, so did the participation in manifestations of 'the sacred' reflected the the great events of the Exodus bring the being of the one God of monotheism. By Israelites under the leadership of Moses." contrast, Paul insists on the covenantal Morris. Cf. Ex. 14:31 exclusivism of loyalty to Christ as a definitive revelation of God." 1 Corinthians 10:3 Some suggest that 10:1-13 is a carefully καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα constructed unit that was composed prior to its ἔφαγον use in its present context – a homily. πνευματικος, η, ον spiritual here in the sense of supernatural 1 Corinthians 10:1 βρωμα, τος n food, solid food Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ ἔφαγον Verb, aor act indic, 1s & 3pl ἐσθιω πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν and ἐσθω eat, consume καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, I.e. the manna. Spiritual in the sense of θελω wish, will provided by God.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἐπιθυμητης, ου m one who desires 1 Corinthians 10:4 κακος, η, ον evil, bad, wrong, harm καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν 'with a ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης view to our not craving for evil things.' πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός· κἀκεινος, η, ο contraction of και ἐκεινος πινω drink and that one, he also, they also πομα, τος n drink ἐπιθυμεω long for, desire, lust after ἀκολουθεω follow, accompany, be a Cf. Num 11:4-34. "Lusting" for the diet of disciple Egypt "hints at the attraction of the Corinthian πετρα, ας f rock, solid rock idol feasts." Findlay "The allusion ... is not a simple one... But Paul understands Christ to have been the source of 1 Corinthians 10:7-13 all the blessings the Israelites received as they Thistleton suggests that the four warning journeyed. So he can think of the Rock, Christ, examples used by Paul in vv.7-13 highlight sin as following them, and continually giving them as not mere acts but as misdirected desire drink. The reference to spiritual food and drink (ἐπιθυμια). may well, as Calvin and others have thought, be made in the light of Holy Communion. Israel had her equivalent of both sacraments." 1 Corinthians 10:7 Morris μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες On 'now the rock was Christ', Witherington αὐτῶν· ὥσπερ γέγραπται· Ἐκάθισεν ὁ λαὸς comments, "'Was' indicates that the divine φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. Christ was really a part of Israel's history, μηδε nor μηδε ... μηδε neither ... nor providing them with life-giving water." And εἰδωλολατρης, ου m idolater Bandstra comments, "Christ himself, the pre- ὡσπερ as, even as existent Christ, was present with the Israelites γέγραπται Verb, perf pass indic, 3 s γραφω in their wilderness journey... [Christ was] as καθιζω intrans sit down, sit much the source of the spiritual food and drink λαος, ου m people, a people of the Israelites as he is the one present in the φαγεῖν Verb, aor act infin ἐσθιω and ἐσθω Lord's Supper at Corinth." eat, consume πειν Verb, aor act infin πινω drink 1 Corinthians 10:5 ἀνιστημι intrans (in 2 aor & all midd) rise, ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ stand up θεός, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ. παιζω dance, play πλειων, πλειον or πλεον more, most, the The Hebrew verb of Ex 32:6 means to make majority, many, a larger number sport. "...allowing for a probable triple εὐδοκεω be pleased, take delight/pleasure meaning: (i) 'letting their hair down' in the in absence of Moses with nuances of (ii) κατεστρωθησαν Verb, aor pass indic, 3 pl idolatrous dancing before the golden calf, and καταστρωννυμι strike down, put to (iii) sexual license approaching orgy – all in death contrast to the theological and ethical restraint and sober self-control (cf. 9:24-27) demanded Cf. Num 14:16. "The verb καταστρωννυμι of God's covenant people... If it were not for lends a picturesque touch. It really means 'to the probable cultic dimension, we might try to spread out'. Paul pictures the wilderness strewn capture the double meaning in modern English with corpses. This is not simply a natural by got up to have a romp (cf. romp in the hay), death. It is God's sentence against the rebels." or (in quotation marks) got up to have 'fun and Morris games.' " Thistleton ἐρημος, ου f deserted place, uninhabited "The warning against idolatry is very much to region, desert the point in view of the troubles at Corinth with which Paul is dealing. He quotes Ex.32:6, 1 Corinthians 10:6 where the reference to eating and drinking and Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ playing (i.e. dancing) point to a typical idol εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι festival." Morris ἐπεθύμησαν. τυπος, ου m pattern, example, type 'Formative model' Cf. 1 Thess 1:7 ἐγενήθησαν Verb, aor indic, 3 pl γινομαι εἶναι Verb, pres infin εἰμι

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"It is precisely the 'turn on' which idolatrous See Numbers 25:1-9, though Numbers speaks cultic festivals gave to an over-relaxed, of twenty four thousand. There is no psychotic mind-set that leads Paul to tackle the satisfactory explanation for the 'missing issue so forcefully. Such 'participation' could thousand.' "Most modern commentators damage and destroy all that the Christian contend that Paul is not troubled to provide an community represented." Thistleton. exact memory and may well have conflated his "N Walter facilitates our understanding of the thought with a further allusion to Num 26:62." position of 'the strong.' Not only did they wish Thistleton to avoid appearing 'narrow,' over-scrupulous, and oversensitive to their families and friends, 1 Corinthians 10:9 especially those of influence; they also argued μηδὲ ἐκπειράζωμεν τὸν Χριστόν, καθώς τινες that since 'we all know that God is one' (8:3-6) αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων any manifestation of 'the sacred' or of 'religion' ἀπώλλυντο. surely reflects the immanent being of the one universal God, who has more than one face. ἐκπειραζω put to the test, tempt After all, Paul believed that they were not to The present subjunctive perhaps has the force withdraw from the world. The setting of the of 'no longer put to the test' private meals causes no problem: the issue concerns εἰδωλοθυτον, but an idol 'is nothing.' Χριστον is attested by many MSS, including the earliest, p46. However, a number of MSS, On the other hand, does participation in pagan and B read κυριον, reflecting the א cultic practices constitute εἰδωλολατρια? For including Paul the answer is clear: because he draws on OT text. It is easier to see how Χριστον could the bibical tradition he believes both that idols have been amended to κυριον than vice versa. have no real existence and that they represent ὀφις, εως m snake, serpent sinister, demonic powers of evil, not least ἀπωλλυντο Verb, imperf midd indic, 3 pl because gods fashioned by humankind provide ἀπολλυμι destroy, kill; midd perish, die religious sanction for all kinds of wishful 'They were perishing' See Numbers 21:5f. indulgence. Hence against syncretistic assumptions drawn from the Gentile world, "The presumption is incisively and movingly Paul confronts his readers with the scriptural brought out in Jurgen Moltmann's Theology of tradition of a covenant loyalty to the God of Hope. Drawing on the work of Walther Israel which is different from Greco-Roman Zimmerli and Gerhard von Rad on divine 'religiosity.' The Christian sacraments promise and hope in the OT, Moltmann insists specifically anchor faith to Christ." Thistleton that for Israel in the wilderness, as for the pilgrim church of Christ, the future is promised

but not yet. Hence 'Presumption is the 1 Corinthians 10:8 premature self-willed anticipation of what we μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν hope from God; despair is the premature ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι arbitrary anticipation of non-fulfilment.' By τρεῖς χιλιάδες. contrast to each, Christian faith lays hold on μηδε see v.7 divine promise. In this context (1 Corinthians πορνευω commit sexual immorality 8-10) it adopts neither the presumptions of 'the "This is not a new subject, for fornication strong' nor the anxious timidity of 'the weak,' formed part of much idol worship. Sacred but moves forward in both wariness and prostitutes were found at many shrines, and confidence, with self-discipline and trust. Corinth had an unenviable notoriety in this Believers, Moltmann asserts (with Paul), live respect." Morris as the 'exodus church.'" Thistleton ἔπεσαν Verb, aor act indic, 3 pl πιπτω fall, fall down, fall to one's ruin 1 Corinthians 10:10 εἰκοσι twenty μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν τρεις, τρια gen τριων dat τρισιν three ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ χιλιας, αδος f (group of) a thousand ὀλοθρευτοῦ. γογγυζω grumble, complain, mutter καθαπερ as, just as ἀπωλοντο Verb, aor midd indic, 3 pl ἀπολλυμι ὀλοθρευτης, ου m destroying angel

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Reference is probably to Numbers 16 (though πέσῃ Verb, aor act subj, 3 s πιπτω see v.8 Thistleton thinks that the reference is to Num 14:2-4 – if any specific reference is intended). 1 Corinthians 10:13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ 1 Corinthians 10:11 ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ αἰώνων κατήντηκεν. δύνασθαι ὑπενεγκεῖν. πειρασμος, ου m trial, test, temptation τυπικως by way of example, as a warning συμβαινω happen, come about Thistleton thinks that in context the meaning is ἐκεινος, η, ο demonstrative adj. that, those 'trial' rather than 'temptation', though he νουθεσια, ας f instruction, warning stresses that the two are not wholly distinct. τελος, ους n end, conclusion, termination εἴληφεν Verb, perf act indic, 3 s λαμβανω αἰωνων gen pl αἰων, αἰωνος m age, world here in sense of take hold of order, eternity ἀνθρωπινος, η, ον human, characteristic of κατανταω come, arrive, reach, attain mankind Hering argues that the meaning is that the two The 'cravings' which they experience are part ages, the old age and the New Creation, have and parcel of being human. "God's people are here touched each other. The Corinthians live still frail and all-too-human, as over against in the intersection of the ages, in the 'already the unrealism of 'enthusiasm' and an but not yet' of the Christian's existence. For the overrealised eschatology (see under τα τελη ethical implications, see JP Sampley's Walking των αἰωνων in v.11). They are still 'on the between the Times: Paul's Moral Reasoning. journey' of everyday life, with its vulnerability "We may transpose Sampley's terminology to and need for discipline (cf. 1:7-9; 1:18, etc)." match the issues which Paul addresses more Thistleton closely. The 'not yet' dimension addresses a πιστος, η, ον faithful, trustworthy, reliable Corinthian theology of presumption, especially ἐαω allow, permit, leave, let go on the part of the 'strong'; freedom is all; God πειρασθῆναι Verb, aor pass infin πειραζω will not allow us to fall; we belong wholly to test, tempt the age of the new creation, no less than our ἐκβασις, εως f way out counterparts in Greco-Roman cults who have "Israel or Christian believers can never claim been redeemed from the world and elevated to that they could not help themselves in the face a new plane of existence. People who thought of pressure to abandon covenant faithfulness, that they 'stood' needed to 'take heed lest they for God will ensure, as part of his own fell.' The 'now' dimension addresses a covenant faithfulness, that he will not simply Corinthian theology of doubt and anxiety, leave them to face impossible odds. His grace especially on the part of the 'weak,' for whom provides ever new opportunities for human the socioeconomic realities of dependency on faithfulness. Yet Paul will not allow this the powerful (now often powerful in the faithfulness to be manipulated by human church) seem not to have changed very much. presumption. The believer must respond not by Life goes on. To both Paul explains that they expecting all 'temptation' to be removed, but are incorporated within a cosmic story of grace by taking the 'exit path' which God provides, to Israel and to the church in which God marks, and renders the believer able (δυνασθε) decisively redeems his people but also requires to use." Thistleton that they journey as pilgrims 'through' but not 'of' the world, with realism about self- ὑπενεγκεῖν Verb, aor act infin ὑποφερω discipline and trust in the divine promise... endure, bear up under The church, too, has its 'tests' in a pilgrim "Verse 13 is neither simply an 'encouragement' journey." Thistleton nor a further warning. It serves both ends, but also functions as a reminder of God's covenant 1 Corinthians 10:12 faithfulness to his people even when they were being tempted to break that covenant ... God's ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ, faithfulness helps them 'bear up under' ὡστε so that, with the result that (ὑποφερω) the temptation." Gardner. Cf. δοκεω think, suppose 1:8,9a. ἑστάναι Verb, perf act infin ἱστημι and

ἱστανω stand, stand firm, hold ground. I.e. one who thinks that their position is secure. βλεπω see, look, be able to see, beware of

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 10:14 "Coheres precisely with the context of the Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς Passover meal as the framework for the εἰδωλολατρίας. interpretation of the Lord's Supper." Thistleton διοπερ emphatic form of διο therefore Most commentators associate this with the indeed, for this very reason third cup of the Passover meal, though some ἀγαπητος, η, ον beloved think the reference is to the fourth. φευγω flee, run away from, avoid εὐλογεω speak well of, bless Present imperative implies continuous action. οὐχι not, no; used in questions expecting an The verb used implies, “be rid of this sin with affirmative answer. all speed.” Chrysostom κοινωνια, ας f fellowship, sharing in, "The preposition ἀπο before the articular participation phrase conveys a metaphor of location and Barrett says that the meaning cannot be active flight which picks up the preceding conveyed in a single English word, it requires allusion to ἐκβασις in v.13. The 'way out' 'common participation.' (v.13) conjures up the image of an army caught "Communal participation in the body and (εἰληφεν) in a defile and urged to flee at all blood of Christ entails manifesting publicly the speed through a mountain pass." Thistleton sacrificial lifestyle of Christ, as seen in his εἰδωλολατρια, ας f idol worship, idolatry blood (i.e. his death) and body (i.e., self-giving public life." Thistleton 1 Corinthians 10:15 αἱμα, ατος f blood ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι. Meyer suggests "Paul names the cup first … φρονιμος, ον wise, sensible because he means to speak at more length about the bread." As Thistleton adds, "The Paul appeals to their 'common sense.' sequence here simply serves his flow of κρινω judge, pass judgement on expression." φημι say ἀρτος, ου m bread, a loaf, food

κλαω break (only of bread) 1 Corinthians 10:16 σωμα, τος n body τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ; τὸν The 'broken bread' signifies 'the body of Christ ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος as he abandoned it to the cross." Wolff. τοῦ Χριστοῦ ἐστιν; 1 Corinthians 10:17 "We argue that, as in the case of 'apostleship,' to participate, or to have a share in, 'the body' ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ and 'blood of Christ' is neither merely a self- πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. referring allusion to belonging to the church πολυς, πολλη, πολυ gen πολλου, ης, ου much, nor an argument which depends on a quasi- many physical sacramental theology of the Lord's 'many as we are, we are one body.' Supper. Rather, it places at centre stage (i) the μετεχω share in, eat, belong to commonality (with the concern for 'the other') and (ii) the exclusivity (in the framework of 1 Corinthians 10:18 covenant loyalty) of a cruciform lifestyle βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· οὐχ οἱ which witnesses to identification with Christ in ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ … [his] dying for 'others' and being raised by θυσιαστηρίου εἰσίν; God. Hence Paul sets up a dialectic between sharing in the 'blood' or constituting 'one loaf' βλεπω see, look (10:16,17) and receiving a 'cup' of 'Consider' thanksgiving or 'a cup for which God be blessed' which together mark the 'offering to Some consider that the reference is still to the God' not of the Lord's Supper as such but of incident of the golden calf (so Hayes) but the life and lifestyle which expresses its others (Hering, Barrett) think that there is no Christomorphic, Christocentric orientation in specific reference intended here. such a way that 'you cannot take part in both σαρξ, σαρκος f flesh, human nature the Lord's table and the table of demons' ἐσθιω and ἐσθω eat, consume (10:21, NIV). William Lane declares that θυσια, ας f sacrifice, victim 'covenant is the key to Paul's conflict with κοινωνος, ου m partner, sharer Corinth.'" Thistleton θυσιαστηριον, ου n altar ποτηριον, ου n cup Cf. Heb 3:14. εὐλογια, ας f blessing, praise

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 10:19 "Christ by his victory on the cross has disabled τί οὖν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι these demonic forces and liberated his people εἴδωλόν τί ἐστιν; from their influence, but his people might φημι say, affirm, declare foolishly put themselves in situations where εἰδωλοθυτον, ου n meat offered to idols this influence was still potent." Bruce The last clause of v.19, ἢ ὅτι εἴδωλόν τί ἐστιν C* and 33. Metzger 1 Corinthians 10:21 *א is omitted from p46 thinks the omission is accidental through οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ homoeoteleuton. ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων. ἠ or εἰδωλον, ου n idol ποτηριον see v.16 πινω drink "In modern conceptual terms Paul means that τραπεζα, ης f table, food, meal neither εἰδωλοθυτον nor εἰδωλον possesses ontological existence or metaphysical reality. Cf. Mal 1:7,12. In modern and poostmodern parlance they μετεχω see v.17 constitute social constructs." Thistleton "The use of οὐ δυνασθε conveys (i) a logical cannot (the two possibilities logically exclude 1 Corinthians 10:20 each other); (ii) an empirical cannot ἀλλʼ ὅτι ἃ θύουσιν, δαιμονίοις καὶ οὐ θεῷ (something will be destroyed if you try to do θύουσιν, οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν both); and (iii) an institutional cannot δαιμονίων γίνεσθαι. (Christians cannot, and still be counted as 'Christian'). θυω slaughter, sacrifice, kill "The parallelism between ποτηριον κυριου δαιμονιον, ου n demon, evil spirit, god πινειν and τραπεζης κυριου μετεχειν is θελω wish, will instructive. We noted above the emphasis of "He will not dispute the contention of the Cullmann and Robinson on 'sharing Christ's Corinthians that an idol is not a god at all. But cup' (in Mark 10:38,39) as communal he will not agree that therefore idols can safely participation in the 'cup' of his baptism as be treated as nothing more than so many Messiah into suffering, death and resurrection. blocks of wood and stone. The devils make use It is impossible (in all three senses) to of men's readiness to worship idols. Thus when participate in Christ, his redemptive act of self- men sacrifice to idols, it cannot be said that giving in suffering and death, his resurrection they are engaging in some neutral activity that mode of existence through the Holy Spirit has no meaning. They are in fact sacrificing to (15:44; cf. Rom 8:11), and his love for others, evil spirits, like the people spoken of in Deut and simultaneously to participate in the 32:17. To share food is to establish fellowship. seductive, assertive, manipulative powers of Thus they are entering into fellowship with evil which inspire idolatry by substituting devils. Paul does not wish this to happen to his themselves in the place of God… 'The pattern Corinthian friends." Morris of the Messianic life is one of suffering and Godet writes, "Jupiter, Apollo, Venus, glory' [Thornton] Those who share τραπεζης certainly are not real beings; but Satan is δαιμονιων manifest the opposite principle: not something. Behind all that mythological the giving of the self for the benefit of 'the phantasmagoria there lie concealed malignant weak' (as is the issue in 8:12,13) but self- powers, which, without being divinities, are edification, self-fulfilment, or self-enjoyment nevertheless very real, and very active, and (cf. Deuteronomy 32) at the expense of others, which have succeeded in fascinating the even if something else is put into the place of human imagination and in turning aside the that which belongs to God alone (εἰδωλον, cf. religious sentiment of the heathen nations to V.19)." Thistleton beings of fancy… The words of the apostle do not imply the idea that every false god worshipped by the heathen corresponds to a particular demon; they signify merely that heathen religions emanate from those malignant spirits, and that consequently the man who takes part in such worship puts himself under their influence."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 10:22 1 Corinthians 10:26 ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. αὐτοῦ ἐσμεν; γη, γης f earth "A κοινωνια in the blood and body of Christ πληρωμα, τος n fulness, completeness may mean a sharing in the results of Christ's Cf. Ps 24:1. sacrificial death… What the Corinthians had not realised through arrogance and 1 Corinthians 10:27 complacency was the fact that the cup also εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε committed them to covenant judgment when πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν they sinned." Gardner ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν ἠ or συνείδησιν· παραζηλοω make jealous ἰσχυροτερος, α, ον stronger - comparative Paul seems to have in mind particularly the from ἰσχυρος situation where several Christians may be present at a meal. "The last clause is solemn, but it adds a touch of irony if 'the strong ) so press their self- ἀπιστος, ον unfaithful, unbelieving confidence as to imply that they are 'stronger' θελω wish, will (ἰσχυροτεροι) than God… The disloyalty and πορευομαι go, proceed absurdity of this triumphalist, self-centred παρατιθημι place before, put before theology is exposed. "In this verse the fundamental principle is affirmed of living in gospel freedom unless 1 Corinthians 10:23 either (i) covenant disloyalty to God or (ii) damage to a fellow believer is entailed Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. thereby." Thistleton ⸁πάντα ἔξεστιν· ἀλλʼ οὐ πάντα οἰκοδομεῖ.

ἐξεστιν impersonal verb it is permitted, it is 1 Corinthians 10:28 lawful, it is proper ἐὰν δέ τις ὑμῖν εἴπῃ· Τοῦτο ἱερόθυτόν ἐστιν, Cf. 6:12. Paul is here probably quoting a μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν Corinthian slogan. συνείδησιν· συμφερω impersonal verb it is better, it is ἱεροθυτος, ον offered in sacrifice profitable, it is useful οἰκοδομεω build, build up, encourage ἐσθίετε the imperfect carries the force 'make a practice of not eating it.' 1 Corinthians 10:24 ἐκεινος, η, ο demonstrative adj. that, he, μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου. she, it μηνευω make known, inform, report μηδεις, μηδεμια, μηδεν no one, nothing ἑαυτος, ἑαυτη, ἑαυτον reflexive pronoun, Later MSS insert here a repetition of the himself, herself, itself quotation from Ps 24:1 given in v.26. ζητεω seek, search for ἑτερος, α, ον other, another, different 1 Corinthians 10:29 This is part of following Christ (cf. Matt συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν 22:37-40; Rom 14:7; 15:2; Gal 6:2; Phil 2:1- τοῦ ἑτέρου· ἱνατί γὰρ ἡ ἐλευθερία μου 4,5-7). κρίνεται ὑπὸ ἄλλης συνειδήσεως; οὐχι (emphatic form of οὐ) not, no 1 Corinthians 10:25 ἑαυτος see v.24 πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἑτερος see v.24 ἀνακρίνοντες διὰ τὴν συνείδησιν, ἱνατι why? for what reason? ἐλευθερια, ας f freedom, liberty μακελλον, ου n meat market κρινω judge, pass judgement on, "In a city such as Corinth scarcely any other condemn meat would be for sale except that supplied ἀλλος, η, ο another, other from the Temple." Murphy-O'Connor The latter part of the verse may seem πωλεω sell, barter paradoxical. It is helpfully translated by Godet, ἀνακρινω examine, question, judge "For what advantage can there be in my liberty συνειδησις, εως f conscience being condemned ..."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Paul gives serious warning that if we use our 'never be a cause of offence,' 'do not cause to freedom just as we like, and thereby cause stumble' Cf. 8:13. offence to our neighbours, the result will be … Ἰουδαιος, α, ον a Jew, Jewish, Judean that this matchless gift of God will be Ἑλλην, ηνος m a Greek, non-Jew condemned … ruining our freedom by making wrong use of it." Calvin 1 Corinthians 10:33 καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ 1 Corinthians 10:30 ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ σωθῶσιν. οὗ ἐγὼ εὐχαριστῶ; κἀγω a compound word = και ἐγω χάριτι Noun, dat s χαρις, ιτος f grace, ἀρεσκω please, seek to please unmerited favour The sense here may be 'accommodate.' Thistleton says that the meaning here is 'with Thistleton translates, 'I on my part strive to thanksgiving.' take account of all the interests of everyone.' μετεχω share in, eat, belong to ζητεω seek, search for, look for βλασφημεω speak against, slander, insult ἐμαυτου, ης reflexive pronoun (not used in εὐχαριστεω thank, give thanks nom) myself, my own "This passage has profound implications for συμφορον, ου n good, advantage, profit the very nature of freedom, debated by πολυς, πολλη, πολυ gen πολλου, ης, ου much, Augustine and Pelagius, by Luther and many Erasmus, and by people in every generation. σωθῶσιν Verb, aor pass subj, 3 pl σωζω Yet by the same token it speaks eloquently to save, rescue, heal issues as practical as the purchase of large properties, expensive possessions, the use of 1 Corinthians 11:1 alcohol in specific situations, and so forth. At μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. one level the Christian is free: it is not other μιμητης, ου m imitator people's judgments, as such, which should κἀγω see 10:33 determine one's own. On the other hand, The imitation exhorted is of conduct spoken of always to ask about the impact or effect of in v.33 above, namely living for others rather these things on the self-awareness (confidence, than oneself in order that others might be vulnerability, insecurity, negative reaction) of saved. This is what characterised the life of the other must play a part in the believer's Christ – see Mk 10:45 decision about how the freedom which God has granted is to be constructively used." Thistleton 1 Corinthians 11:2-16 Paul is concerned that some Corinthian women 1 Corinthians 10:31 are acting as if every distinction between male and female were abrogated for the Christian, Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, and hence the cultural expressions of those πάντα εἰς δόξαν θεοῦ ποιεῖτε. distinctions were unimportant. Paul makes it εἰτε if, whether clear that they are wrong. "It is no part of the πινω drink life of the Christian needlessly to flout δοξα, ης f glory conventions." Morris "The Christian is not concerned with the There is a continuity of concern here with the assertion of his rights, but with the glory of previous chapters. The issues are still those of God. Eating, drinking, or anything else, must 'rights' and the nature of the Christian life as a be subordinated to this major consideration." life lived 'for others.' Thistleton entitles the Morris chapter (or 11:2-34 to be more precise) Thistleton points out that in John's gospel the Mutuality and Respect: Men and Women at glory of God is seen most clearly in the death Worship in Public, and Rich and Poor at the of Jesus (Jn 13:31-32; 17:4). Living for God's Lord's Supper. glory hence demands a cruciform life.

1 Corinthians 10:32 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, ἀπροσκοπος, ον blameless, faultless, inoffensive

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

On the complexities of the background to this "A genuine breakthrough is offered (a) by section, the following extracts from Thistleton Gundry-Volf's proposal about the need for a may be helpful. "Aline Rousselle's essay 'Body wholeness of understanding of Paul's dialectic Politics in Ancient Rome' (1992) assumes in the light of three theological superimposed great importance for the issue of head maps; (b) the careful dating of the conventions coverings, veils, or 'hoods' (cf. Κατα κεφαλης of what clothing generates signals of respect ἐχων, v.4; ἀκατακαλυπτῳ, v.5; for Christian women as human persons, not as κατακυλυπτεταλ v.6; cf. Latin [Jerome] by sexual objects, in public; (c) the interplay contrast, nudo capite). Augustus reformed between multivalent meanings of κεφαλη and family law in ways which affected the status of their interactive metaphorical applications; and women some three times between 18 BC and (d) our own further suggestion that the theme AD 9 (lex Julia de adulteriis; lex Julia de of self-discipline, restraint, and respect for 'the fundo dotali, et al.) Horace (d. 8 BC) tells us, other,' already prominent in 8:1-11:1, remains on one side, that certain male attire or hair- central to 11:2-14:40." styles were deemed effeminate and overtly "Phil 2:6-11, as pre-Pauline material which sexual, while appropriate head coverings for Paul endorses, portrays a voluntary respectable Roman women served as a renunciation of 'rights' (in this context, protection of their dignity and status as women genuinely a right). The God-Christ relation has not to be 'propositioned.' A Rouselle and Dale nothing to do with self-glory or with Martin both urge that in the case of respected affirmation of the self at the expense of the and respectable 'one sees only the face': other (cf. The ethical context of Phil 2:6-11; it 'respectable women did nothing to draw is not an involuntary or imposed attention to themselves … A veil or hood 'subordination,' but an example of shared constituted a warning: it signified that the love). This shared love controls the use of wearer was a respectable woman and that no freedom, and thereby brings 'glory' to the other man dare approach without risking … by assuming distinctive roles for a common penalties. A woman who went out … unveiled purpose. This is the context that gives currency forfeited the protection of Roman law against to the widespread comment that 'the possible attackers who were entitled to plead relationship between man and woman is thus extenuating circumstances." in some sense paralleled by that between God "The laws of Augustus to which we have and Christ.'" alluded also modified the system of "Murphy-O'Connor … convincingly argues guardianship (tutela) of women inherited from that 'men figure equally prominently in this the closing years of the Republic. A guardian section … The problem … involved both could authorise (cf. ἐξουσιαζω) a woman's sexes.' Paul's concern is not with subordination actions, but after the laws approved by but with gender distinction. He expresses no Augustus a woman had the right (ἐξουσια) to less disquiet (probably indeed more) about take legal action against a guardian whose men whose style is effeminate with possible refusal to give authorisation was deemed to be hints of a quasi-homosexual blurring of male unreasonable. Under Claudius guardianship of gender than about women who likewise reject freeborn women was abolished, although not the use of signals of respectable and respected for freedwomen." gender distinctiveness." "Judith Gundry-Volf … argues that neither "C.R. Hallipike and Edmund Leach … provide merely 'egalitarian' nor merely 'hierarchical' cultural data which associates long hair with interpretations do justice to the complexity of undisciplined sexuality, the shaven head with the theological issues for Paul. Paul celibacy or 'sexlessness,' and short hair with superimposes three 'maps' of gender 'restricted sexuality'." relationships which together provide a dialectic between mutuality and 'order' or 1 Corinthians 11:2 gender differentiation by placing the whole Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ within the three 'frames' of the order of καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις creation, society and culture, and gospel κατέχετε. eschatology." ἐπαινεω commend, praise The Western text inserts ἀδελφοι after ὑμας – an obvious interpolation. μέμνησθε Verb, perf pass indic, 2 pl μιμνησκομαι remember, call to mind παραδιδωμι hand or give over, deliver up παραδοσις, εως f tradition

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

κατεχω hold fast, keep, restrain προφητευω "denotes the public proclamation Thistleton cites the suggestion of Hayes that of gospel truth as applied pastorally and "In their letter to Paul the Corinthian contextually to the hearers." Thistleton Christians express their intention to follow ἠ or Paul's instructions about the participation of κατα κεφαλης – '(with something) over the women in the worship, but seek his further head', i.e. 'with the head covered'. Is Paul advice about an unexpected complication speaking here of some form of head-gear or of concerning dress (see introduction to 11:2-16). hairstyles? On the one hand Thistleton cites Paul always stands warmly alongside those Oster, "Archaeological evidence from Rome who admit to perplexity or seek advice. It is itself to the Roman East is unambiguous, Oster when they claim no need of advice, or act urges, in depicting the 'liturgical head unilaterally with complacency rather than covering' of men when they pray or use consultation, that he becomes sharply prophetic speech: 'the practice of men covering polemical." Thistleton adds, "Many their heads in the context of prayer and commentators believe that the tradition for prophecy was a common pattern of Roman which Paul commends the readers is the piety and widespread during the late Republic eschatological inclusion of men and women as and early Empire. Since Corinth was a Roman active participants in prayer and prophetic colony, there should be little doubt that this speech, in contrast to the issue of clothing, aspect of Roman religious practice deserves which Paul believes must still generate signals greater attention by commentators than it has of gender distinctiveness on the basis of the received.'" However, he also gives credence to order of creation, which still holds sway even Murphy-O'Connor saying, "Murphy-O'Connor in the gospel era." argues that κατα with the genitive more naturally denotes hair which grows 'down 1 Corinthians 11:3 from' the head than that which covers it in a θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ more static way, i.e. on the head." Thistleton κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ comments, "We are forced to balance the ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός. Roman background forcefully urged by Oster θελω wish, will against the ethical-cultural background εἰδέναι Verb, perf act infin οἰδα (verb perf proposed by Murphy-O'Connor in which he in form but with present meaning) know, sees resonances of male sexuality or understand effeminacy, i.e., a homosexual semiotic of the ἀνηρ, ἀνδρος m man, husband male hair style of long, loose hair, or hair tied into a ponytail… We are forced to conclude "A few commentators defend husband, but the that although Jerome Murphy-O'Connor's case overwhelming majority of writers is strong, we cannot regard it as conclusive, convincingly argue that the issue concerns while lexicography and the Roman background gender relations as a whole, not simply those cited by Oster, among others, suggests that within the more restricted family circle." 'with his head covered' remains in the end Thistleton more probable, but not decisively so… The κεφαλη, ης f head most important point of all, however, can too Thistleton presents a lengthy collation of the easily be overlooked. This recent research debate concerning the meaning of κεφαλη. proves conclusively that 11:4 does not present There are three basic views: a merely hypothetical case… the first concern i) Head as source of authority; of 11:2-16 is about men, not about women." ii) origin – as in the 'head' of a river; καταισχυνω put to shame, humiliate, iii) An expression of pre-eminence, being disgrace foremost. Thistleton favours the third while recognising with Collins that "Paul deliberately uses a polymorphous concept, through a word that has multiple meanings."

1 Corinthians 11:4 πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ· προσευχομαι pray

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"(i) The Greek refers immediately to the man's "To employ a dress code which hints at sexual physiological 'head' both as an anatomical availability while leading worship is entity and thence as synecdoche for the whole unthinkable. That is not to say, however, that person. In the first place such a man devalues this was the conscious intention of women who himself, i.e. a head covering like that of the attended prophetic speech or prayer at Corinth. Romans before their gods in public devotion It is likely that for them the issue was one of (or just possibly a man whose hair style freedom and equality on the basis of the gospel indicated a loose or self-advertising sexuality) axiom which finds expression in such a reduced his 'self respect' … and shamed his passage as Gal 3:28. Sociology of religion own person. Since, however, as Moxnes confirms the 'order' and 'tradition' often rightly argues, self-respect and personal becomes overwhelmed where there is a flood integrity reflect on other people and especially of 'spiritual' or 'charismatic' vitality and upon one to whom that person is responsible dynamism. Hence J Gundry-Volf may (employer, patron, slave owner, or God), (ii) plausibly allude to 'the Corinthian pneumatics' this 'shames his head' also in the sense of praying and prophesying with unfeminine or appearing thereby to demean Christ or God as unmasculine headdress … in the worship his Lord and Head… What remains common assembly where outsiders might be present and to vv. 4-7 is that which distracts attention from … thus … a loss of social acceptability… The God or Christ in public worship by generating pneumatic head-covering practices ignored the a discordant, semiotic clothing code or social boundaries between male and female hairstyle code which inevitably draws attention and thus brought shame upon themselves and to the self in a way which makes the person's their 'heads.'' In other words, they confused 'head' a source of 'shame' for his or her own equality with sameness or lack of gender self-respect, the respect of the congregation, difference. Collins writes: 'It is probable that and the honour of the Lord who in public the situation was one that resulted from the worship should be the central focus of thought attitude 'anything goes' (see 6:12; 10:23)… and attention. In this context of worship [but] because God has created the human Hays's otherwise trivial analogy of attending a genders in different ways a distinction is to be formal dinner wearing a baseball cap carries maintained when the community assembles for more force than might at first appear: worship.'" Thistleton 'perceived as rude and irreverent … a breach of ἐξυρημένῃ Verb, perf pass ptc, f dat s etiquette…' in vv. 4-7 it constitutes attention- ξυραομαι shave, have oneself shaved seeking behaviour which thereby dishonour Don Carson argues that the covering spoken of God and shames the self." Thistleton. in these verses is not a veil but the hair. A veil James Hurley follows Barrett in arguing that is not mentioned until v.15. In Hebrew and the 'head' refers to Christ. Greek society, women wore their hair uncut but bundled up. If they wore their hair hanging 1 Corinthians 11:5 loose it was a sign of moral looseness. If a πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα woman was caught in sexual sin her hair was ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν cut off. κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ "Hayes paraphrases the reconstructed report ἐξυρημένῃ. sent to Paul: 'some of the women, acting in the freedom and power of the Spirit, have begun to ἀκατακαλυπτος, ον uncovered remove their head coverings and loose their In a similar way, the latter reference to head in hair when they prophesy as a sign of their this verse would be to the man or her husband, freedom in Christ.' In other words, they want guardian or family. to give socio-symbolic expression to their freedom and equality; Paul insists that a socio- symbolic expression of gender identity cannot be brushed aside in the name of gospel freedom as no longer relevant (cf. Gal 3:28) since (Paul will argue) even the eschatological freedom of the gospel does not revoke expressions of the divine will established in the order of creation, or even sensitivities of perception within a surrounding culture." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

The covering of hair (long hair bound up) is a Thistleton cites Feuillet saying, "In this sense sign of a woman's faithfulness to her husband. Paul provides no hint of 'inferiority.' Because If a woman thinks she is free from her husband of women, man is all the more man, just as she can wear her hair down, but this is just the because of men woman is all the more woman, same as if she had her hair shorn. and as humankind woman and man manifest "The loss of a woman's hair is taken to denote the divine attributes (e.g., of power and love a loss of her femininity. By contrast, covered but not 'stereotypically') as expressions of hair denotes self-controlled sexuality... We God's creative being. Nevertheless, Feuillet conclude that Paul insists on gender difference also insists, there is neither confusion nor without any necessary inference of gender precise symmetry, for 'she is different from hierarchy. Fiddes sees the parallels with the him,' as Paul uses Gen 2:18-25 to emphasise: order which cites God, Christ, man and woman 'that which provides the greatness (la as primarily one of function and grandeur) and dignity of woman is of such a distinctiveness entailing covenant rather than nature as that by which she distinguishes one of hierarchical status." Thistleton herself from man, that is to say, in her own role which has been specifically assigned by 1 Corinthians 11:6 the Creator.' Feuillet concludes that this has nothing whatever to do with any supposed εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ 'antifeminism' in Paul, for this differentiation is defined in terms of greatness and glory, not ξυρᾶσθαι, κατακαλυπτέσθω. inferiority." κατακαλυπτομαι cover one's head ὑπαρχω be (equivalent to εἰμι) κειρω shear (sheep); midd. cut one's hair, have one's hair cut 1 Corinthians 11:8 αἰσχρος, α, ον disgraceful, shameful οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ξυραομαι see v.5 ἀνδρός·

1 Corinthians 11:7 Reference here is to God's act of creation – ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι Gen 2:21ff τὴν κεφαλήν, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. 1 Corinthians 11:9 ὀφειλω ought, must καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, εἰκων, ονος f likeness, image ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. δοξα, ης f glory κτιζω create, make For this use of 'glory' cf 1 Cor 15:40,41 which "Judith Gundry-Volf concludes: 'Paul's main has to do with God designed place in creation. point is that man and woman are both the glory "Paul probably means that the existence of the of one another and therefore both have an one brings honour and praise to the other. By obligation not to cause shame to their 'heads' ... creating man in his own image God set his since they are the glory of diferent persons – own glory in man ... [Yet] man by himself is man is the glory of God, and the woman is the not complete ... without a companion ... one glory of man – they must use different means who is like him but different from him; one to avoid shaming their 'heads.' But Paul who is uniquely his own 'glory.' ... Man ... appeals to creation to show their obligation to 'glories' in her... Paul's point ... is that in the bring glory – each to the particular one whose creation narrative this did not happen the other glory they are by creation – which they do way round." Fee through distinctive masculine and feminine hairstyles [or head coverings]' (her italics)." Thistleton

1 Corinthians 11:10 διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. ὀφειλω see v.7 ἐξουσια, ας f authority, right, power

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"A secondary gloss in certain patristic writers 1 Corinthians 11:11 and VSS (but not in major uncials) inserts πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς καλυμμα, hood, covering or veil, to explicate γυναικὸς ἐν κυρίῳ· the meaning of ἐξουσια ... However, this is a πλην but, yet, nevertheless, however witness to the early perceptions of the οὐτε not, nor (οὐτε ... οὐτε neither ... nor) problematic meaning rather than to a genuine Perhaps 'neither is the woman anything apart textual variant." Thistleton from the man...' This is a difficult verse both in regard to what χωρις prep with gen without, apart from is intended by ἐξουσια which seems a strange "There is a partnership between the sexes, and word for a mark of subjection, and regarding in the Lord neither exists without the other. the reference to angels. Carson suggests that The man must not vaunt his position." Morris since a woman wearing her hair up signifies her subjection to the man, it signifies also her The ἐν κυριῳ Thistleton believes means authority over the rest of the created order 'among the Lord's people.' "Paul almost along with the man (Gen. 1:27,28). That certainly means to say that gender created order includes the angels who serve her differentiation is decreed in creation, expressed as well as the man (see Heb. 1:14). in convention, and not abrogated in the order Morna Hooker sugests that authority on her of the gospel." head denotes her own active authority to use prophetic utterance as an empowered woman. 1 Corinthians 11:12 She writes, "The headcovering ... also serves ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ as a sign of the ἐξουσια which is given to the ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ woman ... – authority: in prayer and θεοῦ. prophecy..." ὡσπερ as, even as Thistleton thinks that the meaning is that "a veiled or hooded woman has her own power of 1 Corinthians 11:13 protection in public because of what she wears... If a woman exercises 'the control' that ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα exemplifies respectability in Roman society, ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; and retains the semiotic code of gender κρινω judge, pass judgement on differentiation in public, 'with the veil on her Here, 'decide' head she can go anywhere in security and πρέπον Verb, pres act ptc, n nom/acc s profound respect.' (BAGD) This extends to the πρεπει impers verb it is fitting/proper; act of using prophetic speech in public πρεπον ἐστιν it is fitting/proper worship, but (against MD Hooker) is not restricted to being specifically a sign of 'it is appropriate' 'authority' to use prophetic speech as such. The ἀκατακαλυπτος see v.5 form of the semiotic code may be culturally τῷ θεῷ προσεύχεσθαι Thistleton translates, variable, but the need to express some kind of 'conduct prayer' in order to emphasise that the semiotic of gender differentiation belongs to context is that of public worship. the created order." The appeal in verses 13-15 is clearly to On angels Thistleton writes, "In NT traditions cultural norms. from Paul to the Revelation of John Christian theology shares the Jewish tradition that 1 Corinthians 11:14 Christians worship the transcendent God of οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν heaven in company with the heavenly host. In ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν, such a public context of universal cosmic reverence, Paul urges, the axiom 'as in heaven, οὐδε neither, nor so on earth' should apply to the recognition of φυσις, εως f nature, natural condition respect, reverence, and order which receives Thistleton translates, 'the very nature of things.' symbolic and semiotic expression in the ways διδασκω teach indicated. Paul attacks the notion that κομαω wear long hair individual autonomy (questions about 'my ἀτιμια, ας f disgrace, shame, dishonour rights,' 'my freedom') genuinely remains "Now he means by 'natural' what was accepted unqualified in the presence of the otherness of by common consent and usage at that time... the other (created gender) and the heavenly For long hair was not always regarded as a hosts who perform their due roles and tasks." disgraceful thing in a man." Calvin

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 11:15 1 Corinthians 11:18 γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἀντὶ περιβολαίου δέδοται. ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, δοξα, ης f glory καὶ μέρος τι πιστεύω. κομη, ης f hair ἐκκλησια, ας f congregation, church ἀντι prep with gen for, in place of σχίσματα Noun, nom & acc pl σχισμα, τος n περιβολαιον, ου n cloak, covering, veil division, opposing group Carson argues that long hair is given to her in "There is a fundamental difference between place of a covering/veil. He suggests that some 1:10-12 and the point here... In 1:10-12 the from a hyper-Jewish group were insisting on a 'splits' seem to reflect tensions between woman wearing a full Jewish veil as a sign of different ethos of different house groups. The her submission. Paul discounts their argument splits are 'external' to given groups, although and says that her hair is enough. internal to the whole church at Corinth. Here, The point may be argued as to whether Paul is however, the very house meeting itself reflects here saying that no form of covering other than 'splits' between the socially advantaged and the the hair is required. Nevertheless, Carson's socially disadvantaged. They are 'internal' conclusion is sound that Paul was concerned to even within a single gathered meeting." maintain creation structures in the home and in Thistleton the church. We should also be concerned with ὑπαρχω be (equivalent to εἰμι) this principle without being bound to the μερος, ους n part, piece, in part, partly particular cultural forms in which it has been πιστευω believe expressed in the past. "He did not accept every tale he heard. On this occasion he recognised that there was some 1 Corinthians 11:16 exaggeration in the account that had reached εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην him, but he recognised also an unpleasant συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ amount of truth" Morris θεοῦ. Paul's phrase also reflects pastoral sensitivity. δοκεω think, suppose This malpractice may not have affected all φιλονεικος, ον argumentative home meetings, or not all to the same extent. τοιουτος, αυτη, ουτον such, of such kind, similar, like 1 Corinthians 11:19 συνηθεια, ας f custom, practice δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα καὶ οἱ οὐδε neither, nor δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. "Paul has no intention of arguing the matter δει impersonal verb it is necessary, must with any who is given to wordy battles ... In αἱρεσις, εως f religious party, faction, false the face of such an attitude Paul points to teaching universal custom. We have no such custom, i.e. δοκιμος, ον approved, genuine, valued such as women praying or prophesying with φανερος, α, ον evident, plain, visible head uncovered." Morris γένωνται Verb, aor pass dep subj, 3 pl γινομαι 1 Corinthians 11:17 Horsley suggests this verse represents Pauline Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς irony, he is saying "For of course there must be τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 'discrimination' among you so that it will παραγγελλω command, instruct become clear who among you are 'the ἐπαινεω commend, praise distinguished ones.'" A deliberate contrast with 11:2. 1 Corinthians 11:20 κρειττον and κρεισσον adv. better ἡσσων, ον gen ονος less; εἰς το ἡ. for the συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν worse κυριακὸν δεῖπνον φαγεῖν, συνερχομαι come together, meet κυριακος, η, ον belonging to the Lord Implies meeting as a church. δειπνον, ου n supper, main meal "Instead of the Communion being supremely Whose meal is it? There is a contrast between an act of edification, it was having a disruptive what they pretended to be celebrating 'the effect." Morris. Lord's supper' and the actuality described in Such meetings 'do more harm than good.' the following verse το ἰδιον δειπνον. Who is the host? On whom is the focus? To whom does the occasion bring glory?

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

φαγειν Verb, aor act infin ἐσθιω eat 1 Corinthians 11:22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ 1 Corinthians 11:21 πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν ἑκαστος, η, ον each, every τούτῳ οὐκ ἐπαινῶ. ἰδιος, α, ον one's own οἰκια, ας f house, home προλαμβανω do (something) ahead of time ἠ or Hayes says that the temporal sense is possible καταφρονεω despise, treat with contempt but not demanded. Horsley favours They despise the gathering of the people of understanding the προ- prefix as intensive e.g. God by making it an extension of and 'devours.' Thistleton suggests 'each consumes reflection of their own social life. Paul seeks to his own supper at the time of eating.' reorder "social relations in the church by πειναω be hungry restricting the intrusion of household-based μεθυω be drunk, drink freely power." Barton The divisions Paul speaks of were evidently καταισχυνω put to shame, humiliate divisions between rich and poor which, far εἴπω Verb, aor act subj, 1 s λεγω from being overcome when they met together ἐπαινέσω aor act subj, 1 s ἐπαινεω v.17 were exacerbated. There are several suggestions as to what 1 Corinthians 11:23 precisely was going on. Some suggest that Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ each brought his own provisions for a common παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ meal but that each ate what he had brought νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον rather than sharing. In consequence, the rich παρέλαβον Verb, aor act ind, 1s & 3pl had plenty but the poor went hungry. The poor, παραλαμβανω take, receive, accept who may well have been slaves, would not be παραδιδωμι hand or give over, deliver up free to come before they had completed their "The verbs received and delivered day's work, by which time the rich had already (παραλαμβανω and παραδιδωμι) are almost feasted. technical terms for receiving and passing on An alternative suggested by Theissen supposes the Christian tradition (cf. Verse 2)." Morris. that the owner of a house would invite all On this ground (and, having noted that several Christians of whatever social class to share in a phrases appear evidently pre-Pauline), most simple supper of bread and wine. The problem commentators argue that Paul is referring here arose because, in addition, the host invited his to a tradition passed on to him within the own social equals to a better meal which took Christian community but owing its origin to place before the poorer people came along at the Lord. Morris disagrees and believes that the end of their day's work. Paul is speaking here of a direct revelation. Archaeological evidence suggests that fine Cullmann argues that it is not the events of the houses had an ornate dining room or Last Supper themselves which constitute Paul's triclinium, in which a dozen people could revelation from the Lord but the connection recline on couches to eat a banquet. A scarcely between these and the celebratory meal which furnished atrium, or sheltered courtyard, would Christians were in the habit of taking together. serve as an overflow and could perhaps accommodate thirty or forty at a squeeze. νυξ, νυκτος f night "The quality of food, drink, service and comfort would be of a higher order in the triclinium, especially if some in the atrium could arrive only after the best of the meal was over." Thistleton. Whatever the circumstances, a meal designed to express unity was being so abused as to highlight the disunity of this fellowship.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton, citing Eriksson, says, "Here what "Following the benediction, the karpas (or dominates 11:17-34 is concern for the weak, hord d'oevre characteristic of the Passover) is the other, the despised, as precisely what dipped in salt water or in vinegar and sharing in Christ's death as the 'handing over' distributed, associated with the hyssop dipped of the self to be used for God's loving work of in the blood of the first Passover sacrifice, with reconciliation and redemption includes... the words of a further benediction, 'Blessed art Eriksson's careful argument is too detailed to Thou, O Lord our God, King of the Universe, reproduce here. However, it coheres precisely Creator of the produce of the earth.' The with these points. He writes: 'What is the Haggadah then begins: 'This is the bread of behaviour prescribed in the words of affliction that our forefathers ate in the land of institution? The answer ... lies in Paul's use of Egypt.'... The 'surprise' (to use Leenhardt's the tradition in 11:26... Their behaviour at the imaginative phrase) is that 'my body' now Lord's Supper celebrations is, or at least should replaces the events or objects of redemption be, a proclaiming of the Lord's death. For Paul from Egypt made participatory and this is a logical consequence of the tradition.' contemporary. It is the event of Calvary, of the This explains precisely why underlying 11:17- atoning death of Jesus as an event within the 34 is a factor which (again) 'the majority of public domain, that is now appropriated in interpreters have tended to overlook,' namely 'This is my body for you.'" Thistleton 'the Corinthians' claim that they deserved praise' (i.e., for observing the tradition). 'The After ὑπερ ὑμων a number of MSS add tradition itself lifts the whole argumentation ... κλωμενον while a number of versions add to a higher plane' which concerns what it is to δεδομενον (cf. Lk 22:19). Metzger comments, share in the life and death of 'the Lord of the "The concise expression το ὑπερ ὑμων is church Himself.'" characteristic of Paul's style. Attempts to explicate the meaning of the words resulted in ἔλαβεν Verb, aor act indic, 3 s λαμβανω the addition of various participles." ἀρτος, ου m bread, a loaf ἐμος, η, ον 1st pers possessive adj my, mine 1 Corinthians 11:24 ἀναμνησις, εως f reminder, remembrance καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· Τοῦτό "The Passover festival as a reminder of the μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο Exodus from Egypt may be cited as an ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. analogy." Hering "'Remembrance' of Christ and of Christ's εὐχαριστεω thank, give thanks death (i) retains the biblical aspect of a self- κλαω break (only of bread) involving remembering in gratitude, worship, "Breaking bread has the communal sense of trust, acknowledgment, and obedience ... (ii) it sharing in solidarity of objective fellowship also carries with it the experience of being (κοινωνια, that in which the participants or 'there' in identification with the crucified shareholders share, not primarily the subjective Christ who is also 'here' in his raised presence. feeling associated with this), and this aspect However, still further, it embraces (iii) a self- finds expression in 1 Cor 10:16 (τον ἀρτον ὁν transforming retrieval of the founding event of κλωμεν; ...) and probably in Acts 2:42, 46, the personal identity of the believer (as a (although the precise meaning of breaking believer) and the corporate identity of the bread in Acts 2 should not be presumed church (as the Christian church of God) as without careful inquiry)." Thistleton well as (iv) a looking forward to the new 'possibility' for transformed identity opened up After εἰπεν the TR, following most by the eschatological consummation (v.25). minuscules, adds (from Mt 26:26) λαβετε All of this is gathered together in Paul's point φαγετε that such 'remembrance' constitutes a self- σωμα, τος n body involving proclamation of Christ's death through a life and a lifestyle which derives from understanding our identity as Christians in terms of sharing the identity of Christ who is 'for' the 'other.'...

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"As CFD Moule observes in his illuminating Thistleton makes the interesting point that but often neglected essay 'The Judgment "'Covenant' also reflects precisely the major Theme in the Sacraments,' 'In 1 Cor 11:28-32 theme which persists from 8:1 to 14:40, δοκιμαζειν, κριμα, διακρινειν, κρινειν and namely, that of constraint, or the free choice to κατακρινειν are used in quick succession in a forego one's rights. For God himself limits his very striking way.' 'Remembering' the Lord's own range of actions by free sovereign choice death means 'participation in the Lord's Supper when he determines to act only in accordance [in which] we ought voluntarily to anticipate with declared promises of grace. On such a the Lord's judgment... If we fail to do so, he basis Christian believers may be confident that will himself judge us, but judge in order to they are redeemed and accepted. Hence the save.' 'Remembering' is appropriating 'this unwillingness of many of the 'strong' at sacramental verdict' in which, through Corinth to permit constraints on their own involvement with the atoning death of Christ, 'rights' for the sake of the weak (cf. 8:7-13; believers say 'guilty,' only to share with Christ 9:1-12) contradicts not only identification with God's verdict of 'put right'!" Thistleton the Christ who shed his 'blood' for others, but also the very principle of divine 'covenant' in 1 Corinthians 11:25 which the faithful God pledges his faithfulness and thereby also constrains his own 'rights' by ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων· Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη a voluntary decision of sheer grace." ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις αἱμα, ατος f blood ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. ὁσακις adv. as often as, whenever ἐαν here equivalent to ἀν particle indicating ὡσαυτως adv in the same way, likewise contingency and introducing subjunctive ποτηριον, ου n cup πινω drink Maybe 'in the same way with reference to the cup', cf. 10:16. 1 Corinthians 11:26 δειπνῆσαι Verb, aor act infin δειπνεω eat, ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ dine τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καινος, η, ον new καταγγέλλετε, ἄχρι οὗ ἔλθῃ. διαθηκη, ης covenant, will, testament ἐσθιω eat Recalls Ex 24:8, the blood of the Covenant. θανατος, ου m death This new and indissoluble covenant is sealed καταγγελλω proclaim, make known, with the blood of Christ. "Jesus is saying ... preach that the shedding of his blood is the means of "It is no accident that καταγγελλετε means establishing a new covenant. It provides 'you are proclaiming' or you are preaching. forgiveness of sins and opens the way for the By 'eating this bread' and 'drinking this cup' the activity of the Holy Spirit in the heart of the whole assembled congregation stands in a believer. The whole Jewish system is replaced witness box and pulpit to proclaim their 'part' by the Christian, and everything centres on the (cf. κοινωνια in 10:16, objective sharing with a death of the Lord, which establishes the New stake; and μετεχειν in 10:17, being an involved Covenant." Morris participant; see on communal participation under 10:16 and 17...)." Thistleton ἀχρι (and ἀχρις) prep with gen until, as far as; ἀχρι οὑ until the point when "The eschatological tone should not surprise us when in addition to playing a role in the common tradition, eschatology in this epistle serves to remind complacent groups within the congregation at Corinth of their fallibility, vulnerability and status as pilgrims or travellers still en route to their final goal (1 Cor 1:7b-9, 18; 3:13-15, 17, 18; 4:5, 8-13; 6:9- 14; 8:1-2, 7-13; 9:24-27; 10:1-5, 12; 11:26; 13:8-13)...

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"All the same, Paul means more than this. Just 1 Corinthians 11:28 as the full sun outshines any source of δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ illumination otherwise provided in everyday τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου life, so when 'he' (the Lord) 'comes,' this reality πινέτω· will eclipse and outshine the pledges and δοκιμαζω test, examine promises that have hitherto pointed to it. In this I.e. examine their motives and understanding sense the fellowship gathered around 'the table and then come to eat and drink in a fitting of the Lord' (10:21) provisionally and in partial manner because they are conscious of what measure constitutes the pledge and first they are doing. preliminary foretaste of the 'Supper of the Lamb' of the final consummation to which the ἑαυτος reflexive pronoun, himself ... Lord's Supper points in promise... The ἐσθιέτω Verb, pres act imperat, 3 pl ἐσθιω founding event of the cross is constitutive for Christian corporate and individual identity. 1 Corinthians 11:29 Self-involvement in the story of the cross ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ shapes the story of the self and the Christian πίνει μὴ διακρίνων τὸ σῶμα. church. However, this is not yet the whole This shorter reading is preserved in the oldest story. The story does not reach its culmination and best MSS but supplemented in most. 'until he comes,' and only then will the full Metzger writes, "The meaning of the shorter meaning of all present moments be disclosed, text, which is preserved in the best witnesses, beyond the need for partial significations." was clarified by adding ἀναξιως (from v.27) Thistleton after πινων and του κυριου after σωμα. In each instance there appears to be no good 1 Corinthians 11:27 reason to account for the omission if the words Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ had been present originally." ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται κριμα, τος n judgement, condemnation τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. "The cross stands as an anticipation of God's ὡστε so that, with the result that final, definitive judgment which takes the form ἀν particle indicating contingency ὁς ἀν = of a double verdict 'guilty' and 'justified' (1 Cor whoever 1:30-31)." Thistleton. Hence, to participate in ἀναξιως adv. in an improper manner these pointers to the cross without discernment ἀξιος may mean 'fit' as in Luke 12:48, 'I am no of all that such participation implies is to bring longer fit to be called your son.' The adjective oneself into the context of judgment without ἀξιος denotes 'fitting correspondence' BAGD. that identification with the Christ who alone "Paul's primary point is that attitude and can save. conduct should fit the message and solemnity διακρινω judge, evaluate, discern of what is proclaimed. At Corinth these were The phrase 'not discerning the body' is difficult too often 'not fitting,' or, in Meyer's accurate and the subject of many interpretations. In words, 'in a way morally out of keeping with light of the abuses at Corinth, it is perhaps best the nature (10:16) and design of the ordinance to understand the reference to be to discerning (11:24-25)'." Thistleton the body of Christ, namely the church. ἐνοχος, ον liable, answerable, guilty (Certainly not to discerning the sacramental αἱμα, ατος see v.25 presence of the body and the blood of Christ in "The syntax ... implies not a sacrilege against the elements!). So Banks, Paul's Idea of the elements of the Lord's Supper but Community, says, "Although this has been answerability or being 'held accountable' for generally interpreted as a reference to Christ's the sin against Christ of claiming identification crucified body, the community itself is almost with him while using the celebration of the certainly in view as well, if not exclusively. meal as an occasion of social enjoyment and By means of it [this phrase], the need for the status enhancement without regard to what members of the community to recognise their sharing in what the Lord's Supper proclaims." unity by 'receiving' one another (this is Thistleton preferable to the RSV's 'waiting' for one "That 'body' is not to be interpreted here as another) is stressed (v.33). The fact that there equivalent to church is shown by the addition are many members of the community should of 'blood.'" Barrett not lead to the assertion of individualistic attitudes, nor to the formation of cliques within it, but instead to a continuing affirmation of its solidarity."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton follows Barrett, Marshall, Wolff and Thistleton says, "Fee's view that the issue turns Schrage in suggesting "the issue is on 'self-examination' (vv. 28,31) not only understanding the entailments of 'sharing as deprives δοκιμαζω and διακρινω of their participants in the death of Jesus "for you"' proper force as embracing specific effects as (Wolff)... I.e., be mindful of the uniqueness of well as processes but also substitutes a Christ, who is separated from others in the psychologism for a more robust theological sense of giving himself for others in sheer conception of a genuine appropriation of grace grace. The Lord's Supper, by underlining anchored in identification with the crucified participation in, and identification with, the Christ. Paul's concern anticipates Bonhoeffer's cruciform Christ, thereby generates the social declarations about 'cheap grace.' Cheap grace transformation, which is Paul's second is 'the preaching of forgiveness without concern." repentance... Communion without confession, The Lord's Supper was intended to express grace without discipleship... Christianity unity not only with Christ but also one with without Christ.' By contrast, a costly but another (see 10:17). Yet they had made it an authentic appropriation of grace entails 'taking expression of their divisions (see vv 18-21). up the cross ... sharing Christ's crucifixion ... Hence, in this meal where the body of the Lord the cup of suffering.' This is why identification is commemorated in the bread they failed to with Christ and the cross n the Lord's Supper is discern the living reality of the body of Christ at the same time a dialectical passing through of which they were severally a part (see v.33). judgment as 'guilty' and 'accepted' or 'rightwised,' as 1:18-25, 30-31 paves the way 1 Corinthians 11:30 for the Corinthians to perceive." And, quoting Pannenberg, he continues, "If 'to διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ belong to Jesus Christ means to participate in ἄρρωστοι καὶ κοιμῶνται ἱκανοί. his giving of himself to God and his kingdom πολυς, πολλη, πολυ much, many ... in fellowship with all who are related in this ἀσθενεῖς Adjective, m nom pl ἀσθενης, ες way to the same Lord,' then 'in right receiving' sick, weak (11:27) .. 'we judge ourselves aright' (my ἀρρωστος, ον sick, ill italics) '[and] will not be judged (at the last κοιμαομαι sleep, fall asleep, die judgment, v.31).' For we 'pass on ourselves ἱκανος, η, ον sufficient, large, much God's verdict.'" What should have been for their blessing and strengthening had become a confirmation of 1 Corinthians 11:32 judgment (cf. v.29). κρινόμενοι δὲ ὑπὸ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 1 Corinthians 11:31 παιδευω train, teach, discipline εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· These troubles are tokens of God's Fatherly διακρινω v.29 love for them. "We should make a practice (such is the force κατακριθῶμεν Verb, aor pass subj, 1 pl of the imperfect tense) of 'distinguishing κατακρινω condemn ourselves' ... i.e. distinguishing between what we are and what we ought to be." Morris 1 Corinthians 11:33 Thistleton says, "What is required is Ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ 'recognising' our portion in the cruciform Christ 'for us,' i.e., 'recognising' our status and φαγεῖν ἀλλήλους ἐκδέχεσθε. obligations as 'Christian believers,' or, to ὡστε so that, with the result that replicate v.29, 'recognising what characterises συνερχομαι v.17 us as Christian believers.' This is to discern our ἀλληλων, οις, ους reciprocal pronoun one distinctiveness, not as individuals, but as the another having-died-and-being-raised-one-body-of- ἐκδεχομαι wait for Christ." And quoting Moule he continues, Cf. Rom 15:7. "Rightly appropriated divine grace, expressed through 'the sacramental verdict,' invites and 1 Corinthians 11:34 promotes 'entry beyond judgment into the life εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα of the age to come.'" συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω ἀν particle indicating contingency διατάξομαι. πειναω be hungry ἐσθιέτω Verb, pres act imperat, 3 pl ἐσθιω

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"If the well-to-do take their more elaborate 1 Corinthians 12:1 meals in their own private houses (ἐν οἰκῳ, at Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω home, as NJB, NRSV), the poor and ὑμᾶς ἀγνοεῖν. disadvantaged will not be shamed as they are περὶ δὲ cf. 7:1,25. in the case of current practices." Thistleton πνευματικος, η, ον spiritual, pertaining to κριμα, τος v.29 the spirit λοιπος, η, ον rest, remaining, other ὡς ἀν when, whenever πνευματικων is of indeterminate gender and hence could be 'spiritual men' or 'spiritual An indefinite form which implies that Paul did things' i.e. gifts. The latter is probably not know when he would be able to visit them. intended. "But if both the writer and the ἔλθω Verb, aor act subj, 1 s ἐρχομαι readers well knew that the Greek ending διατάξομαι Verb, fut midd dep indic, 1 s included both genders (i.e., excluded neither), διατασσω command, instruct why should the meaning be construed in either-or terms at all?" Thistleton 1 Corinthians 12:1-3 θελω wish, will Thistleton stresses that chs 12-14 must be ἀγνοεω not know, be ignorant, fail to viewed as part of the continuing argument over understand the difference between status-seeking and the cruciform life. "The way in which some ranked 1 Corinthians 12:2 their self-perceived 'spirituality' or giftedness οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ by the Holy Spirit so as to encourage superior ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. status enhancement which resulted in the attitude 'I have no need of you' (12:21-26) "... this verse in Greek is ungrammatical. Two provides a close parallel to the status possibilities have been suggested with some enjoyment of those who enjoyed the more plausibility. The one is Hort's suggestion that comfortable location and better table fare than for ὁτε we should read ποτε, when the sense the latecomers at the Lord's Supper (11:21-22; would be, 'You know that formerly you were see above)... The problem of rich and poor, of Gentiles, carried away ...' The other is that we influential and deprived, however, offers less supply another ye were (ἠτε) with the subtle opportunities for status enhancement participle ἀπαγομενοι, carried away... This and self-deception than issues of 'spirituality.' would yield 'You know when you were Here the temptation to glory in being 'one of Gentiles, you were carried away...'" Morris us' (i.e., those people who are 'spiritual') takes οἰδα know, understand a more insidious and ultimately more ὁτε conj when, at which time disastrously damaging form. For it engenders a ἔθνη Noun, nom & acc pl ἐθνος, ους n self-glorying at variance with the reality of nation, people; τα ἐ. Gentiles divine grace and the transformative εἰδωλον, ου n idol proclamation of the cross (1:18-2:5, esp. ἀφωνος, ον dumb, silent 1:10,31)." It is difficult to be certain of the import of the On verses 1-3 Thistleton provides the reference to idols as dumb. Clearly there is an following quotes from Mitchell and Eriksson allusion to the OT contrast between lifeless to support his heading for these verses: "Paul and dumb idols and the living God. There may relativises all claims to greater or less spiritual also be the implication that the ecstatic religion attainment because of ecstatic gifts by saying "that characterised many of the Corinthians that every Christian is indeed a spiritual prior to their conversion was an attempt to person, because every Christian who makes make up for the silence of their gods... With the common acclamation Κυριος Ἰησους (cf. Christ as their Lord they have no need to 8:6) shows that he or she is possessed by the construct some 'spirituality' as if God were Holy Spirit" Mitchell silent. Their varied experiences of the different "First, Paul treats the finite question of the gifts which God actively apportions out (12:4- pneumatics' spiritual status by redefining all 11) rest upon his choice and initiative, not baptised Christians as spiritual. Then he upon their own self-generated choices and continues with the second finite question, the motivations." Thistleton spiritual gifts, by elaborating the charismatic ἤγεσθε Verb, imperf pass indic, 2 pl ἀγω giftedness of all." Eriksson ἀπαγω lead away by force, lead astray

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Even as ye were led is probably 'how ye were 1 Corinthians 12:4 led whenever the occasion happened' Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ (Edwards). The construction is unusual πνεῦμα· (Moulton says that it is one of only three διαιρεσις, εως f variety, difference places in the New Testament where the old Thistleton says, 'different apportionings.' iterative use of ἀν survives), and serves to underline the plight of the heathen." Morris. χαρισμα, τος n gift (from God) Paige suggests that ἀπαγω is used here in a Paul stresses that spiritual gifts are gifts which physical sense of being 'carried along' in the cannot be the source of pride but only of festal processions to the idols. thankfulness.

1 Corinthians 12:3 1 Corinthians 12:5 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς κύριος· δύναται εἰπεῖν· Κύριος Ἰησοῦς εἰ μὴ ἐν διακονια, ας f ministry, service πνεύματι ἁγίῳ. "The thought of service might be that of διο therefore, for this reason service rendered to Christ [cf. 3:5]. But since γνωριζω make known, disclose, know in the previous and following section it is the "It appears that Paul is taking up the claim of action of the divine within the believer that is those who style themselves as οἱ πνευματικοι described, we should probably understand this to have γνωσις." Thistleton verse of the service that the indwelling Christ οὐδεις, οὐδεμια, οὐδεν no one, nothing enables His people to render, or perhaps of the λαλεω speak, talk service to which he calls them." Morris. ἀναθεμα, τος n cursed, under God's curse "In 12:4-11 Paul continually stresses unity in diversity in order to overcome divisiveness "Paul means that it is not a human discovery owing to different valuations being assigned to that Jesus is the Lord. It is a discovery that can different gifts." Martin be made only when the Spirit works in a man's heart." Morris Hence this fundamental confession of the 1 Corinthians 12:6 Christian marks each Christian as one καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς possessed of the Spirit and demands that each θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. person possessed of the Spirit remains Note that vv 4-6 are implicitly Trinitarian. "In Christocentric. 12:4-6 … we encounter the only place in Paul's Cullmann suggests that 'Jesus is cursed' is writings where πνευμα, Χριστος, and θεος related to demands in time of persecution to occur in consecutive and closely parallel own 'Caesar is Lord' and to curse or disown statements." Richardson Christ. Dunn, however, suggests that during ἐνεργημα, τος n working, activity Christian worship at Corinth "some members ἐνεργεω work, be at work (in) had cried out under inspiration 'Jesus be cursed.'" Dunn links this with quasi-gnostic πασιν could be neuter, 'in all things', or masc, devaluation of the earthly Jesus (cf. 1 Jn 4:2). 'in all men'. The latter is more probable in Hering argues that the utterance is that of a context. "Paul completes the argument that charismatic "possessed only by an evil spirit," different gifts imply no ranking of 'having the a suggestion which Fee finds attractive. Many Spirit' in greater of lesser degree, since 'the others, such as Aune, Bruce and Kistermaker same Spirit' is active in all according to God's think the phrase is used here hypothetically by own purposes which determine their Paul rather than referring to an actual incident. 'apportioning.' Similarly, 'different ways of Whatever may be said on 'Jesus is cursed' the serving,' if they are genuine, all honour 'the thrust of Paul's argument is clear, the same Lord.' Finally, whatever 'activates effects' confession that 'Jesus is Lord' "is no mere 'activity' (the usual meaning of ἐνεργημα, 'floating' fragment of descriptive statement or according to BAGD; cf. Collins, activities) of a abstract proposition, but is a spoken act of spiritual nature which constitutes a work of personal devotion and commitment which is 'the same God who brings about everything in part and parcel of a Christ-centred worship everyone.'" Thistleton and lifestyle." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 12:7 Another catchphrase at Corinth (cf. 1:5; 8:1,7, ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος 10,11). Banks thinks this to be the gift of πρὸς τὸ συμφέρον. "understanding the Old Testament, Christian ἑκαστος, η, ον each, every tradition, and the capacity to expound them correctly." Others think a word of practical "probably indicates that the gifts of the Spirit application. Whatever this might be it is given are not reserved for a few outstanding men. for the 'common good' and therefore is not a Some gift is given to each." Morris coded message for individuals. διδωμι give

φανερωσις, εως f bringing to light, 1 Corinthians 12:9 disclosure ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ "It is not clear whether we should understand the manifestation of the Spirit meaning 'that χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, which the Spirit makes manifest', or 'that ἑτερος, α, ον other, another, different which makes the Spirit manifest'. Either way "Paul proceeds to speak of things like healing the thought is of the spiritual gifts, and of the and the working of miracles, so that probably exercise of the spiritual gifts as something he has in mind a special faith which is public and open, which others than their associated with miraculous operations (cf 13:2 possessors perceive." Morris. ...)" Morris. "A special endowment of faith for Thistleton says, 'public manifestation.' a special service (cf. 13:2b)." Bruce συμφερον, ου n good, advantage, benefit χαρισμα, τος n gift (from God) "Spiritual gifts are ... for the edification of the ἰαμα, τος n healing whole body of believers." Morris. The plural implies 'various kinds of healings.' "The Spirit produces visible effects for the profit of all, not for self-glorification." Thistleton provides a helpful discussion of the Thistleton (sometimes contentious) issues relating to the gift of healing and its relationship to faith. In

particular, if faith and healing are here to be 1 Corinthians 12:8 related, is it the faith of the healer or the one ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος needing healing that is being spoken of? He σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ makes the point that nothing can be 'claimed' πνεῦμα, by faith unless it is specifically promised and For other lists of 'gifts' in Paul, cf. 12:27-28; that God does not promise healing of every Rom 12:6-8; Eph 4:11. sickness now. σοφια, ας f wisdom, insight A catchword or slogan at Corinth (cf. 1:17,19, 1 Corinthians 12:10 20,21,22,24,30; 2:1,4,5,6,7,13; 3:19). "The ἄλλῳ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, background which controls the exegesis, ἄλλῳ διακρίσεις πνευμάτων, ἑτέρῳ γένη therefore, derives from the contrast between γλωσσῶν, ἄλλῳ ἑρμηνεία γλωσσῶν· the pretentiousness and competitive status- ἐνεργημα see v.6 seeking of human wisdom (1:17-22; 2:1-5; Calvin thinks that Elymas being struck blind 3:19) and the gift of divine wisdom (1:24-31; (Acts 13:11) is an example of the kind of 2:6-13). Since the emphasis in 12:8 falls miracles spoken of here. Theilike suggests that entirely on gift, clearly divine wisdom as a gift the powers mentioned here are evil powers and of the Spirit lies in view here." Thistleton. that the sense is 'authority over the powers.' Thistleton argues that the phrase means an Thistleton suggests that the phrase may not 'intelligent utterance of God's wisdom,' imply solely miraculous acts; he suggests the particularly relating to "God's plan of translation 'deeds of power.' salvation" (cf. 2 Cor 1:12). Quoting other προφητεια, ας f prophecy, the gift of commentators he writes, "'From 1 Cor 1-3 it is prophecy almost certain that Paul identified the wisdom from God with God's saving deed in the crucified Christ, particularly in the proclamation of the saving event.' [Schatzmann] It relates primarily to 'the revelation of God in the cross.' [Schrage]" ἀλλος, η, ο another, other γνωσις, εως f knowledge, understanding

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton supplies discussion and "We have no reason to doubt the conclusion of bibliography on the subject of prophecy in the Hill, Muller, Gillespie, and Friedrich that NT. Hill, he says, suggests "that the prophet is 'prophecy,' as a gift of the Holy Spirit, a Spirit-endowed person 'whose preaching combines pastoral insight into the needs of contains admonition and comfort, the call for persons, communities and situations with the repentance and promise' and who also ability to address these with a God-given counsels, as a pastor, and 'blames and praises. utterance or longer discourse (whether That, we submit, may be legitimately called a unprompted or prepared with judgment, ministry of pastoral teaching and instruction ... decision and rational reflection) leading to Christian prophets exercised a teaching challenge or comfort, judgment, or ministry in the church which included pastoral consolation, but ultimately building up the preaching.'" addressees. On the basis of 12:10 (in isolation Having considered the various arguments, from 14:1-25; see under 14:3) more cannot be Thistleton draws some "interim conclusions said with certainty. While the speaker believes prior to the note at 14:3." He says, "Prophecy that such utterances or discourses come from is for edification and encouragement and does the Holy Spirit, mistakes can be made, and not necessarily exclude teaching and doctrine since believers, including ministers or (14:3,31). It depends on revelation, and is prophets, remain humanly fallible, claims to sometimes closely related to prayer (11:4-5). 'prophecy' must be weighed and tested. It The allusion to the cessation of prophecy in would go beyond the limits of exegesis to 13:10 refers only to the Lord's return. If we assume that the gift of 'prophecy' belongs any were tempted to complain that the definitions more permanently to some specific individual of NT prophecy by David Hill, Gillespie, as an 'office' than the gifts of 'faith' or 'kinds of Aune, Muller, or Friedrich were too broad, healings.' The epistle remains silent on this Grudem concludes with an even broader matter. Equally, it offers no evidence that comment: 'Paul defines the function of 'prophecy' ceases before the return of Christ at prophecy very broadly in 1 Cor 14:3; its the eschaton (see on 13:10). Finally, as J. functions could include any kind of speech Panagopoulos insists, prophecy is not a activity which would be helpful to the hearers.' function to be isolated from tradition, from its 'The NT does not lead us to expect to find any OT background, and from the function of distinctive speech forms for prophecy.'... announcing and proclaiming the gospel of Jesus Christ. Nothing links it with 'trivial' messages to individuals." διακρισις, εως f ability to discriminate Cf. 1 Thess 5:19-21; 1 Jn 4:1-6. Drawing on the work of Jewett and Hoyle, Thistleton suggests, "The gifts of 'discernment' or discrimination include (a) a critical capacity to discern the genuine transcendent activity of the Spirit from merely human attempts to replicate it; and (b) a pastoral discernment of the varied ways in which the Spirit of God is working, in such a way as to distinguish various consequences and patterns." He cites Dunn regarding the three basic criteria for judging spiritual gifts, "does it exalt Jesus? (1 Cor 12:3)... Does it manifest love? (1 Cor 13:4-7)... Does it build up? (1 Cor 14)." γένη Noun, nom/acc pl γενος, ους n family, race, kind, sort

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton lays stress on the 'different kinds' 1 Corinthians 12:11 and says that it is wrong to seek to limit πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ 'tongues' to one specific, tightly defined πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. phenomenon. "A cluster of generic ἐνεργεω see v.6 characteristics mark off 'tongues' from διαιρεω divide, distribute, apportion 'prophecy': in one context, the contrast between ἰδιος, α, ον one's own articulate speech and unintelligible sounds ἑκαστος, η, ον each, every (14:2b, 5, 7-9, 11,19); in another context the βουλομαι want, desire, wish, intend, plan contrast between being addressed to God and Paul's words underline the personality (not being addressed to other human persons mere power) of the Spirit. (14:2a; 14:15); in yet another context the distinction between communicative discourse in the ordinary public domain and something 1 Corinthians 12:12 so exalted as to be associated with angelic Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη utterance (13:1); in one more context capable πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος of making some believers feel like exiles and πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ strangers 'not at home' in the community of Χριστός· believers (14:23a) and repellent to unbelievers καθαπερ as, just as (14:23b); in other situations that which benefits σωμα, τος n body the tongue-speaker and for which he or she can μέλη Noun, nom/acc pl μελος, ους n give thanks (14:4a, 5a, 18). Any generalising member, bodily part definition will founder on semantic contrasts πολυς, πολλη, πολυ gen πολλου, ης, ου much, which constitute counterexamples. On the many other hand, one or more of the above For Christ as head of the body, see also Eph characteristics or family traits give adequate 5:23; Col 1:18. The picture of a body with its grounds for the use of 'tongues', provided that various members was familiar in Greek and they are 'given' by the Holy Spirit and not self- Roman political rhetoric as an expression of induced." order and hierarchy in society. Christ gives γλωσσα, ης f tongue, language, utterance distinctive shape to this body. Thistleton provides a lengthy summary and critique of the various views concerning 1 Corinthians 12:13 'tongues.' Citing a parallel with Rom 8:26 he καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν favours the view of Theissen that "'Tongues' σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε may be viewed as 'the language of the Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ unconscious' because it is unintelligible (unless πάντες ἓν πνεῦμα ἐποτίσθημεν. it is 'interpreted') not only to others but also to the speaker. In 14:11 'foreign language' is ἐν ἑνὶ πνεύματι is this locative, indicating unintelligible to the listener but intelligible to sphere, 'in one Spirit' (NRSV, JB, RV, REB. the speaker. But this represents a 'logical NJB) or instrumental, indicating agency, 'by jump.' Paul prepares to urge 'the speaker, not one Spirit' (AV, RSV, NASV,NIV)? the listener' (my italics) 'to pray for the power πάντες Adjective, m nom pl πας to interpret,' i.e., to articulate what he or she Baptism is, symbolically, the means by which utters, bringing it up from the levels of a person is joined to Christ and to the body of unconscious depths to those of cognitive his people. Paul here speaks of the spiritual consciousness... Paul does not say that the reality corresponding to that outward sign, glossolalist does understand his or her baptism with (rather than by) the Spirit. This is utterances, but that he wishes that they would, the act of the risen Christ by which Christ, by and urges them to pray for this further gift. the Spirit, saves and equips his people (see Lk Usually the gift of 'tongues' is given 'to one,' 3:16; Acts 1:5,8). Note that being baptised and 'intelligible articulation of tongues speech' with the Spirit and belonging to Christ and to 'to one another' (12:10). But ideally 'one and his people are co-extensive. the same person can possess both gifts,' as 14:27-28 probably presupposes... Theissen convincingly concludes that 'glossolalia is language of the unconscious – language capable of consciousness.'" ἑρμηνεια, ας f interpretation, translation

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Any theology that might imply that this one Some at Corinth who lacked the more baptism in 13a in which believers were spectacular gifts of others may have been so 'baptised by [or in] one Spirit' might mark off discouraged that they began to ask whether some post-conversion experience or status they had any place or function in the church. enjoyed only by some Christians attacks and undermines Paul's entire argument and 1 Corinthians 12:16 emphasis. Paul's constant use of ἑν, 'one,' and καὶ ἐὰν εἴπῃ τὸ οὖς· Ὅτι οὐκ εἰμὶ ὀφθαλμός, παντες, 'all,' constitutes a direct onslaught οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ against categorisation or elitism within the ἔστιν ἐκ τοῦ σώματος· church. As Mitchell and Martin (among others) have decisively shown, the argument picks up οὐς, ὠτος n ear, hearing the categorisations which Paul attacks in 1:10- 12. The 'all' and the reference to transcending 1 Corinthians 12:17 the Jew-Gentile, male-female, slave-free εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ divisions of Paul's day reflect the reference to ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; baptism in Gal 3:27-28." Thistleton. ὁλος, η, ον whole, all, complete, entire "These verses are a crushing rejoinder to ἀκοη, ης f report, news, hearing Pentecostalist ideas about the reception of the ὀσφρησις, εως f sense of smell Spirit. The reception of the Spirit is the beginning of the Christian life (3:3-5)... The 1 Corinthians 12:18 gift of the Spirit and justification are two sides νυνὶ δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον of the one coin... The gift of the Spirit is what αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. makes us ... sons of God ..." Similarly, Gal νυνι (originally an emphatic form of νυν) 3:26-27 concerns "a metaphor drawn from the now rite of baptism to describe the entry of the ἔθετο Verb, 2 aor midd indic, 3 s τιθημι believer into Christian experience." In the midd put place, set, determine context of baptism or of Christian experience μέλη Noun, nom/acc pl μελος "there is no talk of a subsequent coming of the ἑκαστος, η, ον each, every Spirit." Dunn ἑν ἑκαστος places emphasis on each one – εἰτε if, whether 'each and every one' Ἑλλην, ηνος m a Greek, non-Jew ἐλευθερος, α, ον free, free person θελω wish, will ποτιζω give to drink, water Each member is deliberately and thoughtfully set in place by God to serve its particular 1 Corinthians 12:14 function. Gifts are gifts, gifts from God. Καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ "Christians must give up anxiously comparing πολλά. themselves with each other... It leads to jealousy [cf. 1:10-12; 3:1-4] and μελος see v.12 discouragement... They complain that they are "Diversity is not an accidental attribute of the not like so-and-so... They develop an body. It is of its very essence." Morris inferiority complex and lose all joy of "Unless the many perform their assigned salvation. The foot grumbles because it walks functions, however diverse, the one body in the dust and carries the whole weight of the would not exist as a single entity but as a body... Others would like to be the eye which chaotic array of conflicting forces, without oversees or [especially!] the mouth which focus or coherence." Thistleton speaks... God knows why he has made each one of us as we are; he knows what use each 1 Corinthians 12:15 one of us can be." Deluz ἐὰν εἴπῃ ὁ πούς· Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ 1 Corinthians 12:19 σώματος; εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα; ἐαν if, even if, though πους, ποδος m foot 1 Corinthians 12:20 χειρ, χειρος f hand, power νῦν δὲ πολλὰ μὲν μέλη, ἓν δὲ σῶμα. παρα with acc. here in sense of by, by that token "This emphatic reiteration of the theme of unity in diversity concludes this part of the discourse." Morris

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 12:21 1 Corinthians 12:23 οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί· καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ ποσίν· Χρείαν ὑμῶν οὐκ ἔχω· τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην χειρ, χειρος f hand, power περισσοτέραν ἔχει, χρεια, ας f need, want δοκεω think, suppose; intrans seem ἠ or ἀτιμοτερος, α, ον less honoured; παλιν again, once more comparitive from ἀτιμος κεφαλη, ης f head τιμη, ης f honour, respect, price ποσίν Noun, dat pl πους, ποδος m foot περισσοτερος, α, ον more, much more Those more gifted and seemingly more useful περιτιθημι put around, clothe in, treat with cannot dispense with those they view as having honour a lesser position than themselves. "The sin of Thistleton suggests the translation 'invest.' 'autonomy,' self-sufficiency, or 'the right to do ἀσχημων, ον unpresentable what I like' (6:12) is precisely the 'fleshly' "The semantic contrast between ἀσχημονα attitude within the church (3:1-4), which Paul (σχημα, form, with alpha privative) and finds alien to Christlike existence 'for others,' εὐσχημοσύνην (σχημα, form, with εὐ, well) but reflects much more secular culture embodies two semantic oppositions (i) (whether inside or outside the church) at the between ugly and beautiful or adorned; and (ii) beginning of the twenty-first century." between private parts of the body and publicly Thistleton 'presentable' limbs and organs. The only way to preserve the wordplay in English seems to 1 Corinthians 12:22 be to explicate both double aspects: 'our ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ unpresentable private parts have greater σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά adornment to make them presentable.'" ἐστιν, Thistleton μαλλον adv more; rather εὐσχημοσυνη, ης f modesty, propriety πολλῷ μᾶλλον 'it is much more the case that', Paul would seem to be illustrating his point 'far rather.' from the way in which we clothe our bodies. δοκεω intrans be recognised, seem μέλη Noun, nom/acc pl μελος, ους n 1 Corinthians 12:24 member, bodily part τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ ἀσθενεστερος, α, ον weaker; comparitive θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστεροῦντι from ἀσθενης περισσοτέραν δοὺς τιμήν, In light of 1:27 and 4:10 Thistleton argues that εὐσχημων, ον gen ονος respected, the reference is to social status and perhaps presentable (following Glad) disposition of character. He χρεια see v.21 offers the translation 'less endowed with συνεκέρασεν Verb, aor act indic, 3 s power.' "They were insufficiently impressive συγκεραννυμι put together, arrange to count for much, either socially or spiritually, Used of a painter mixing colours or of a within the church, or in terms of what musician composing harmonies. 'contacts' or ability they might show for mission or for speaking with wisdom and ὑστερεω lack, be inferior to; pass be knowledge to outsiders. Probably they never lacking; midd be in want did effective mighty works of healing, seldom δοὺς Verb, aor act ptc, m nom s διδωμι or never prophesied, and perhaps never spoke give in tongues. In v.23 they are spoken of as less τιμη, ης f honour, respect attractive and less 'presentable' (εὐσχημοσύνην)." Thistleton 1 Corinthians 12:25 ὑπαρχω be (equivalent to εἰμι) ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ἀναγκαιος, α, ον necessary, essential ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. It is the 'weak' who are especially the objects ᾖ Verb, pres subj, 3s εἰμι of God's saving activity (1:27). σχισμα, τος n division, opposing group Cf. 1:10. ἀλληλων, οις, ους reciprocal pronoun one another μεριμναω be anxious/concerned about

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

μέλη Noun, nom/acc pl μελος, ους n FF Bruce argues that first ... second ... third member, bodily part "mark these out as exercising, in Paul's estimation, the three most important ministries. 1 Corinthians 12:26 In Eph 4:11 these are also enumerated, καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ together with evangelists, in the order (a) μέλη· εἴτε δοξάζεται μέλος, συγχαίρει πάντα apostles, (b) prophets, (c) evangelists, (d) τὰ μέλη. pastors and teachers, as given by the ascended εἰτε if, whether Lord to equip his people '... for building up the πασχω suffer, experience body of Christ.'" συμπασχω suffer together, share the same Chrysostom asserts, "Because they thought suffering highly of themselves in respect of the tongue, δοξαζω praise, honour, glorify, exalt he [Paul] sets it last everywhere. For the terms 'first' and 'secondly' are not used by him at "If the ear and fingers of a musician are random, but in order by enumeration to point 'praised,' or the hands and feet of an athlete are out the more honourable and inferior." 'praised,' a person receives 'congratulations' for his or her coordination as a whole. The whole διδασκαλος, ου m teacher person is described as a good musician or as a "Presumably they [teachers] were mature good athlete, and indeed some intrusive bodily Christians who instructed others in the distraction could wreck the performance." meaning and moral implications of the Thistleton Christian faith (cf. Gal. 6:6); possibly (as some συγχαιρω rejoice with, rejoice together think) they expounded the Christian meaning of the OT." Barrett 1 Corinthians 12:27 ἐπειτα then, afterwards Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ On δυνάμεις and χαρίσματα ἰαμάτων see 12:9 μέρους. χαρισμα see v.9 μερος, ους n part, in part, partly ἰαμα see v.9 ἐκ μέρους 'part by part.' ἀντιλημψις, εως f ability to help, helper The general function of assisting those in need 1 Corinthians 12:28 – see Acts 20:35. Some suggest it covers the work of deacons. Thistleton suggests probably καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, 'kinds of administrative support.' τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα κυβερνησις, εως f ability to lead χαρίσματα ἰαμάτων, ἀντιλήμψεις, A word originally denoting the steering of a κυβερνήσεις, γένη γλωσσῶν. ship. It could refer to the work of elders. ἔθετο see v.18 Thistleton thinks it refers to leadership, or ἐκκλησια, ας f congregation, church ability to formulate strategy. "The expressions are the reminder of the "On 'apostles' see the extended discussion immense amount about the life of the apostolic under 1:1. In this context Dunn helpfully notes Church of which we are ignorant." Morris that Paul alludes to a 'limited circle of individuals (though much wider than 'the γένη see v.10 twelve')' who are 'apostles of Christ rather than delegates of a church ... commissioned 1 Corinthians 12:29 personally by the risen Christ ... missionaries μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ and church founders ... Theirs was a πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; distinctively and decisively eschatological role The questions are introduced with μη (Rom 11:13ff; 15:15-16; 1 Cor 4:9; 15:8; Eph indicating the expectation of a negative 3:5).' 'Eschatological apostles' (Dunn's italics) answer. had no successors, and Paul uses the term in this sense in 12:28." Thistleton 1 Corinthians 12:30 δευτερος, α, ον second; (το) δ. in the second place, secondly μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες On prophets, see notes on 12:10; 14:3. διερμηνεύουσιν; τριτος, η, ον third; τριτον or το τ. adv. the λαλεω speak, talk third time, in the third place, third διερμηνευω interpret, explain, translate

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 12:31 1 Corinthians 13:1 ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. καὶ ἔτι Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα "Although commentators traditionally link χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. either the whole of v.31 or at least v.31b with It is often commented that the noun ἀγαπη is ch 13 rather than with ch 12, I have become rare in Greek literature outside of the NT – convinced that to do this is to deprive the verse though the verb is more frequently used. of its integral rhetorical and logical force with Nygren and Moffatt argue that Paul is the argument which Paul has steadily built up concerned to disengage 'love' in his own from 12:19-30 and prepared for in 12:12-18. theology from Greek and other pagan ideas. We have seen that there was a zealous Nygren writes, "Agape comes to us as quite a concern, even a striving, for the gifts of the new creation of Christianity ... Without it Spirit that were deemed to be 'greatest' in the nothing that is Christian would be Christian." sense of their supposedly constituting a mark Or, in the words of Jonathan Edwards, "All the of high social and/or spiritual status. Once virtue that is saving and that distinguishes true again Paul uses redefinition... Paul rejects their Christians from others is summed up in view of 'high status' gifts utterly. But, he Christian love." argues, tongue-in-cheek (Smit, with 'sharp This love is "the power of the new age" irony'), do not stop being 'zealously concerned breaking into the present, "the only vital force about the "greatest" gifts,' provided that you which has a future." Stauffer. It is the love follow me in transposing and subverting your which God displayed in Christ and particularly understanding of what counts as 'the greatest.' his dying love. "Moltmann and Jungel rightly The 'greatest' are not those that minister to relate this to the self-giving grace of the status or to self, but those which serve the cruciform, Christomorphic God." Thistleton. good of others and build the community. 'I It is love which is not dependent upon the now show you' that what is 'an even greater worthiness of its object but springs from the way still' is the way of love." Thistleton character of the lover: love which "seeks ζηλοω be jealous of, be very concerned nothing for itself but only the good of the about loved one." Morris The verb here is very strong, speaking of a ἐαν if, even if, though driving passion. This form may be either λαλεω speak, talk indicative or imperative. Here it is clearly Paul begins with "values that are significant to imperative. the community at Corinth." Conzelmann. It μειζων, ον and μειζοτερος, α, ον (comp of may have been that some at Corinth considered μεγας) greater, greatest tongues to be a 'language of heaven' or Paul ἐτι still, yet, moreover could merely be using a hypothetical ὑπερβολη, ης f surpassing, beyond superlative, 'even if these tongues were to be measure angelic language itself ...' Thistleton prefers to translate, 'an even greater γέγονα Verb, perf act indic, 1 s γινομαι way still' to make this a comparative with χαλκος, ου m copper, bronze, gong respect to μειζονα. A resounding bronze vessel. ὁδος, ου f way, path, road, journey ἠχεω be noisy, sound producing The love that Paul describes in the following ἠ or verses is to determine the path for our actions, κυμβαλον, ου n cymbal rather than pursuit of more showy gifts. ἀλαλαζω wail loudly; clang δεικνυμι show, point out, reveal "The man who is taken up with saying rather than doing has become nothing more than sound." Morris

Verse 2 καὶ ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάναι, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. προφητεια, ας f prophecy, the gift of prophecy

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

εἰδῶ Verb, perf act subj, 1 s οἰδα (verb perf οὐδεις, οὐδεμια, οὐδεν no one, nothing; in form but with present meaning) know, οὐδεν not at all understand ὠφελεω gain, profit, achieve, benefit μυστηριον, ου n secret, mystery (of 'It counts for nothing'. "These wondrous gifts something formerly unknown but now and triumphant victories all amount to revealed) 'nothing,' unless 'love' directs them, with its 'Depths too profound for human discovery' Christlike concern and regard for 'the other.'" Thistleton Thistleton γνωσις, εως f knowledge, understanding "In 1 Cor 13 there is a definite opposition, a 1 Corinthians 13:4 contrast, between two different 'ways,' two Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται ἡ ἀγάπη, different kinds of fellowship with God: on the οὐ ζηλοῖ ἡ ἀγάπη, οὐ περπερεύεται, οὐ one side, the Gnostic-mystical 'vision of God' φυσιοῦται, typical of Hellenism; and on the other, the μακροθυμεω be patient, wait patiently primitive-Christian and Pauline way of Agape Note the way in which Paul uses verbs to ... 'Gnosis puffs up, Agape builds up.'" Nygren describe the activity of love rather than ὡστε so that, with the result that adjectives to describe its character. ὀρος, ους n mountain, hill χρηστευομαι be kind See Mark 11:22f. The 'faith' spoken of here is ζηλοω be jealous of not saving faith. "An especially robust, 'Burn with envy.' infectious, bold, trustful faith may well be a special gift that performs a special task within περπερευομαι be conceited, brag a community faced with seemingly insuperable φυσιοω pass be conceited/arrogant problems." Thistleton 'Be puffed up, inflated.' μεθιστημι remove, mislead, bring "The Corinthians clearly thought that the 1 Corinthians 13:5 possessors of certain gifts were extremely οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ important persons. Paul stoutly maintains that παροξύνεται, οὐ λογίζεται τὸ κακόν, if they have even the highest of gifts, and that ἀσχημονεω behave improperly in full amount, but lack love, not only are they "The adjective ἀσχημων occurs in the NT only unimportant, but they are actually nothing." at 12:23, where Paul alludes to 'unpresentable' Morris parts of the body, i.e., those which good taste and public respect expect to be clothed. In all 1 Corinthians 13:3 three contexts the contrast defines the καὶ ἐὰν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ opposition between one side courtesy, good ἐὰν παραδῶ τὸ σῶμά μου, ἵνα καυθήσομαι, taste, good public 'manners', and 'propriety', ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. and on the other side thoughtless pursuit of the καν (και ἐαν) even if, and if immediate wishes of the self regardless of the ψωμιζω feed, give food to, give away conventions and courtesies of interpersonal life. Thus 'Agape is not ill mannered' (Spicq). "The verb is in the aorist tense, pointing to a Love does not act in ways which are 'contrary once-for-all action of a man who, in one grand to the requirements of propriety and good sweeping gesture, sells all that he has and order, committed by some ill-mannered gives it away." Morris members' (Hering)." Thistleton ὑπαρχω be at one's disposal (τα ὑ. ζητεω seek, search for, look for possessions). ἑαυτος, ἑαυτη, ἑαυτον him/her/itself παραδιδωμι hand or give over, deliver up 'not preoccupied with the issues of self' cf. Could mean sell oneself into slavery (and so Rom 15:3; 1 Cor 10:24; Phil 2:4,21. feed the poor with the proceeds). παροξυνομαι be irritable, be greatly upset σωμα, τος n body καυχαομαι boast, boast about 'provoked to anger.' "not touchy" Phillips, Barrett. Textual variants read either, καυχησωμαι (so that I might boast), or variants of καυθησωμαι λογιζομαι reckon, count, credit, suppose (so that I might be burnt). The evidence is Either, 'does not keep a record of wrongs', or, finely balanced and it is difficult to determine 'does not think evil' — i.e. always imputes best which is the original reading. The UBS text motives. Bruce thinks the reference is to and Thistleton favour καυχησομαι. determination to pay someone back in their own coin.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

κακος, η, ον evil, bad, wrong, harm εἰτε if, whether προφητεια, ας f prophecy, preaching,the 1 Corinthians 13:6 gift of prophecy οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ καταργεω render ineffective, cancel, do ἀληθείᾳ· away with χαιρω rejoice, be glad Cf. the use of this verb in 1:28. "The future ἀδικια, ας f wrongdoing, evil, sin, injustice passive does not suggest simply that συγχαιρω rejoice with, rejoice together prophecies melt away of their own accord as they are fulfilled, but that a cosmic, 'joyfully celebrate' eschatological, public deed of divine judgment ἀληθεια, ας f truth, reality; ἐν ἀ. truly 'brings them to an end.' How can preachers and "Genuine love, as I argue as my main theis in prophets have anything to say when the last Interpreting God and the Postmodern Self, judgment not only reveals, but evaluates and alone decentres the power of 'interests' of the pronounces judgment upon, everything. The self and of its peer group, and in recentering sermons of prophets and the 'knowledge' of them in the Other (primarily in God, but also theologians are rendered redundant, while the in the other person) disengages from self- character and fruit of 'love does not fall apart.' interest. Only now can truth emerge as To prophesy would be like switching on a disengaged from a power agenda. True torch in the full light of the noonday sun." disinterested integrity is free to seek truth, Thistleton without anxiety about what it helps or hinders γλωσσα see 12:10 in one's personal agenda. Love, Paul says, has παυω stop; midd stop, cease discovered integrity: As Nygren constantly "This must surely call into question the notion declares, because it is disinterested and that 'tongues' are either, in Paul's view, a creative of value. It delights in truth... As Karl language of heaven, or a paradigmatic way of Rahner observes, the person who has placed expressing exalted intimacy with God. If this everything in the hands of God has no need to were so, why should they cease at the fear, or to hide from, the truth. For God eschaton? Rather, it confirms Theissen's view already knows it and has accepted the believer (see above on 12:10) that 'tongues' primarily as he or she is." Thistleton (although perhaps not exclusively) serve to express inarticulate preconscious longings, 1 Corinthians 13:7 yearnings, and wellings up of praise prompted πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, by the activity of the Spirit (Rom 8:26), but as πάντα ὑπομένει. yet 'raw' and in need of communicative, 'There is nothing love cannot face; there is no intelligible, conscious communication. limit to its faith, its hope, its endurance.' REB 'Tongues' will evaporate as readily as tears "Love never tires of support, never loses faith, when a resurrection σωμα allows the believer never exhausts hope, never gives up." to come face to face with God without the Thistleton limitations and hidden conflicts of the mode of this present life in its earthly σωμα. There is no στεγω endure, put up with need for them to be 'brought to an end'; their πιστευω have faith, have confidence in cause will have disappeared." Thistleton ἐλπιζω hope, hope for, hope in, expect γνωσις see 12:8 "a refusal to take failure as finite" Morris

ὑπομενω endure, remain behind 1 Corinthians 13:9 "Like Christ on the cross, love endures scorn, ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους failure, ingratitude ... At the end shines out the προφητεύομεν· light of Easter. For love never ends." Deluz μερος, ους n part, piece, in part, partly

"We prophesy in part ... probably means that 1 Corinthians 13:8 God does not reveal everything so that the Ἡ ἀγάπη οὐδέποτε πίπτει. εἴτε δὲ προφητεῖαι, prophet, no less than the sage, gives but a καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· partial glimpse of the truth." Morris εἴτε γνῶσις, καταργηθήσεται. What applies at a personal level ('love never gives up', v.7) is now applied at a deeper, cosmic level. οὐδεποτε never πιπτω fall, fall down, collapse

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton suggests ἐκ μερους means 'piece by 1 Corinthians 13:12 piece' or 'bit by bit' and says, "Paul shares the βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, view explored in the Hegelian tradition that τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι piece-by-piece knowledge may lead to partial γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι and mistaken judgments which set in motion καθὼς καὶ ἐπεγνώσθην. endless processes of correction and re- βλεπω see, look, be able to see correction." He continues, "In Paul's view any ἀρτι now, at the present 'absolute' of revelation is anchored in the cross ἐσοπτρον, ου n mirror and in the resurrection within the framework of A 'mirror' in NT times would have been made OT revelation and further disclosures as from polished metal. Corinth was famous for anticipation of the End when the whole picture its mirrors. Fee suggests that Paul's use of the becomes unveiled at the last judgment. Only metaphor of a mirror emphasises the indirect then does 'knowledge' become definitive, character of our present knowledge. unrevisable, and no longer corrigible." αἰνιγμα, τος n dim or obscure image,

puzzle 1 Corinthians 13:10 τοτε then, at that time ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους μερος see v.9 καταργηθήσεται. ἐπιγινωσκω perceive, understand ὁταν when, whenever ἐπεγνωσθην Verb, aor pass indic, 1 s τελειος, α, ον complete, whole, perfect, ἐπιγινωσκω mature "I am known is in the aorist tense. The Suggests both completeness and goal. knowledge God has of Paul is not something growing and becoming more and more Verse 11 perfect... God's knowledge of his servant is ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν complete." Morris ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. 1 Corinthians 13:13 ὁτε conj when νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ἤμην Verb, imperf act indic, 1s εἰμι ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. νηπιος, α, ον baby, infant, child νυνι (originally an emphatic form of νυν) Cf. 3:1. now λαλεω speak, talk Not intended to be taken in a temporal sense, φρονεω think, have in mind but in a logical sense, 'now in conclusion' Thistleton suggests 'I had childish interests and μενω remain, stay, abide concerns' ἐλπις, ιδος f hope, ground of hope, what λογιζομαι reckon, count, reason is hoped for γέγονα Verb, perf act indic, 1 s γινομαι τρεις, τρια gen τριων dat τρισιν three The perfect here stands in contrast with For the linking of faith, hope and love, see previous imperfects. There is no going back to Rom.5:2-5; Gal 5:5f; Col 1:4f; 1 Thess 1:3; previous patterns of conduct. 5:8; Heb 6:10-12; 1 Peter 1:21f. μειζων, ον and μειζοτερος, α, ον (comp of ἀνηρ, ἀνδρος m man, husband κατήργηκα Verb, perf act indic, 1 s μεγας) greater, greatest καταργεω Tertullian comments "Rightly [is love the greatest]. For faith departs when we are 'I am done with childish ways' Moffatt convinced by vision, by seeing God. And hope Paul's analogy here applies to the Corinthians' vanishes when the things hoped for come views of special gifts (cf. 3:1 on the issue of about. But love both comes to completion and childishness versus maturity). grows more when the perfect has been given." "Paul is alluding not simply to the experience of spiritual gifts, but to how they are expressed (λαλειν), what 'opinions' are held about them (φρονειν), and how they are 'valued' or evaluated (λογιζεσθαι)." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

By way of contrast, Thistleton, citing Barrett, writes, "Barrett assists us here. 'Faith' ceases, 1 Corinthians 14:1 he argues, if the context is that of what he calls Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ 'miracle-working faith' in 13:2. But in the πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε. sense used when Paul asserts 'whatever is not διωκω seek after, pursue of faith is sin' (om 14:23), 'the life of the age to ζηλοω be jealous of, be very concerned come will rest on faith as completely as does about the Christian life now.' Similarly, unless we πνευματικος, η, ον spiritual, pertaining to conceive of heaven as a 'closed' or static state, the spirit the openness of the heavenly life towards the In this context may mean 'spiritual utterances.' future maintains the relevance of hope." Thistleton favours the 'middle view' of Barth, μαλλον adv more, rather writing, "Barth concludes his study of these verses by taking up a closely related theme. 1 Corinthians 14:2 Love is 'the future eternal light shining in the ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ present. It therefore needs no change of form.' ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ In one sense faith and hope abide also, but in λαλεῖ μυστήρια· forms in which faith becomes assimilated into λαλεω see 13:11 sight, and hope absorbed into the perfect, even οὐδεις no one though this is an active perfection. Thus in a οὐδεὶς γὰρ ἀκούει "The issue in these verses subtle sense love alone abides forever in the clearly turns on intelligible communication or form in which Christ and the cross has effective communicative action between revealed it: 'it is that which continues.' Thus, if speakers and listeners." Thistleton. Hence 'no there is any heavenly counterpart to the one understands' or even 'no one learns.' qualities and dispositions of the earthly life of μυστηριον, ου n secret, mystery the church, its worship, its understanding, its faith, and its hope will all undergo Here 'what is unintelligible, baffling or enigmatic.' modification under new conditions. The teacher, theologian, pastor, and evangelist "The reason for the inferiority of tongues is its become redundant in the sense in which their unintelligibility." Morris work is currently carried out. But learning to love, to have respect and concern for the Other above the self, is grounded in the nature of 1 Corinthians 14:3 God as revealed in Christ, and this will never ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν become redundant, obsolete, or irrelevant. The καὶ παράκλησιν καὶ παραμυθίαν. future thus provides the model for the present οἰκοδομη, ης f upbuilding, edification in working out priorities at Corinth and in the παρακλησις, εως f encouragement, church at large. Agape is much more than a counsel 'moral virtue.'" παραμυθια, ας f comfort "Prophecy, then, is a means of building up Chapter 14 Christian character, of strengthening men, of "It appears in this chapter that Paul sees the giving them comfort in their distress." Morris. highest expression of spiritual gifts in the free, helpful discussion of Christians together and in their contribution in thoughtful speech to each other. (It is, in fact, our impression that expressions such as "thoughtful speech", "testimony", or even "counsel" better translate the word rendered now somewhat archaically "prophecy".)" F.D.Bruner "Contrary to widespread popular uses of this chapter to assume an intimate connection between being inspired by the Holy Spirit and 'spontaneity,' the chapter as a whole places the issue of concern for the other and communicative intelligibility at the centre of the discussion." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

It is practical and pastoral in nature. "Such a Thistleton argues that the first occurrence of pastoral concern brings together the OT 'builds up' should be in quotation marks "first tradition of prophetic contextual application to to indicate that Paul takes it up as a catchword particular circumstances and claims by Hill for the dialogue, and second because whether and others that 'prophesying' has pastoral this first use is positive (i.e., edifies the self) or preaching at its centre." Thistleton concludes, negative (i.e., ministers to self-esteem or self- "In summary, prophesying in Paul's theology affirmation) remains acutely controversial." and in his argument in this chapter is the Having considered arguments for positive and performing of intelligible, articulate, negative understandings of the first οἰκοδομει communicative speech-acts, the operative Thistleton concludes, "The best explanation is currency of which depends on the active that while the positive evaluation adopted by agency of the Holy Spirit mediated through Fee may apply to tongues specifically used in human minds and lives to build up, to private, the public use of tongues becomes so encourage, to judge, to exhort, and to comfort bound up with perceived status and self- others in the context of interpersonal relations. affirmation that in public (but not in private) Such a definition is not comprehensive. It the negative effects come to outweigh the allows for short utterances or, in accordance otherwise positive." with Paul's own wishes, of longer stretches of ἐκκλησια, ας f congregation, church speech to which the nearest modern parallel is probably that of an informed pastoral sermon 1 Corinthians 14:5 which proclaims grace and judgment, or θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον requires change of life, but which also remains δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων open to question and correction by others. We ἢ ὁ λαλῶν γλώσσαις, ἐκτὸς εἰ μὴ διερμηνεύῃ, may note that Zwingli (1484-1531) and ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ. Bullinger (1507-75) used the term 'prophesyings' loosely in this way, although θελω wish, will with a greater emphasis on the place of 'Bible Thistleton prefers the REB 'I am happy for ... readings' as generating the 'prophesyings.' but happier still for ...', θελω here being However, just as many unduly restrict conciliatory or concessive. Cf. Numb 11:29. prophecy to the 'spontaneous,' we should avoid "Paul does not, I conclude partly on the basis the converse mistake of insisting that prophecy of 12:29-30, wish that every member of the should not in any circumstance take the more church at Corinth may speak with tongues; it is 'oracular' form often identified as such today. the Holy Spirit alone who wills how his gifts In the end our view will be determined by a are apportioned, and egalitarianism is as much dialogue between careful exegesis and a an undifferentiated dullness as arbitrary theology of the nature of God and of God's hierarchy ministers to authoritarianism and ways of action in the world." elitism. Paul 'takes pleasure in' the sense of intimacy, liberation, and prayerful doxology 1 Corinthians 14:4 and those who speak in tongues enjoy. However, their pleasure is very solemnly and ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ seriously constrained by two things: first, that προφητεύων ἐκκλησίαν οἰκοδομεῖ. this gift is used only privately; second, that ἑαυτος reflexive pronoun, himself proclaiming the gospel of Christ, or οἰκοδομεω build, edify 'prophesying' for the building up of others, holds priority and privilege as an 'apostolic' of Christlike, cruciform mode of ministry." μαλλον see v.1 μειζων, greater, greatest ἠ or, than ἐκτος conj ἐκτος εἰ μη except, unless διερμηνευω interpret, explain, translate

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton argues that the meaning here is 'put 1 Corinthians 14:7 into articulate speech.' The concern is not for ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε someone else to interpret the 'tongue.' κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, Thistleton presents detailed evidence πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ concerning this use of διερμηνευω, even κιθαριζόμενον; claiming that up to three quarters of the uses of ὁμως even, nevertheless διερμηνευω in Philo mean 'put into words.' He Paul seems to use this adverb (here and in Gal concludes, "There is no 'interpreter' standing 3:15) as an equivalent to ὁμοιως. Here then, by. Paul declares that 'the person who 'similarly with reference to ...' prophesies is of greater importance than the one who speaks in tongues unless' some ἀψυχος, ον inanimate specific condition is fulfilled: the tongue διδόντα Verb, pres act ptc, m nom s διδωμι speaker who is overwhelmed with the presence τὰ ἄψυχα φωνὴν διδόντα 'inanimate musical and love of God to the extent that praise and instruments' prayer flow forth in inarticulate sounds uttered εἰτε if, whether by the tongue (γλωσσα) finds that, after all, he αὐλος, ου m flute or she can 'put into words' the ground of praise, κιθαρα, ας f harp, lyre prayer, joy, or longing, and thereby 'the church Here the sense may be general, 'in the case of community' as a whole similarly 'receive' wind or stringed instruments.' (λαβῃ) this public ministry of 'building up' (ἵνα διαστολη, ης f distinction, difference ἡ ἐκκλησία οἰκοδομὴν λαβῃ)." Maybe here "a musical 'interval' ... the ἐκκλησια, ας f congregation, church difference in pitch between two sounds."

Edwards 1 Corinthians 14:6 φθογγος, ου m voice, sound, tone Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ "The point is not that notes are produced badly ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ or inappropriately, but that untuned strings or ἐν προφητείᾳ ἢ ἐν διδαχῇ; overblown wind produces mere noise where there is no 'difference' in Saussure's sense of νυν here means something like 'well now.' It linguistic or semiotic 'difference' as the very introduces hypothetical illustrative scenarios. basis of conveying anything articulate or ἐαν is used in the sense of 'suppose ...' communicative... φωνη ... is regularly used of ἔλθω Verb, aor act subj, 1 s ἐρχομαι the 'voice' of musical instruments ... but an ὠφελεω gain, profit, achieve, benefit instrumental 'voice' without intervals ... is A keynote in these verses. mere noise or mere sound (unmodulated φωνη, ἠ or, (ἠ ... ἠ either ... or) which is not actual 'music' at all), and it cannot ἀποκαλυψις, εως f revelation be 'recognised.'" Thistleton Cf. 1:7. δῳ Verb, aor act subj, 3 s διδωμι πως how? in what way? γνωσις, εως f knowledge, understanding αὐλεω play a flute; το αὐλουμενον what is Cf. 1:5; 8:1,7,10,11; 12:8; 13:2,8. "This term played on a flute mattered greatly at Corinth. Hence Paul's κιθαριζω play a harp insistence that inarticulate sounds could not "Neither flute nor harp makes sense unless convey γνωσις would have been especially there is a meaningful variation in the sounds sharp and poignant to these addressees. In this produced. A melody played finely speaks to a context the term denotes cognitive 'knowledge,' man's very soul. An aimless jangle means so prized in 8:1-11 by 'the strong' at Corinth, nothing." Morris and REB's looser enlightenment conveys the cultural flavour." Thistleton 1 Corinthians 14:8 προφητεια, ας f prophecy, preaching, the gift of prophecy καὶ γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ δῷ, τίς παρασκευάσεται εἰς πόλεμον; The precise distinction between these terms, particularly, 'revelation' and 'prophecy' is ἀδηλος, ον unmarked, indistinct unclear – though cf. 14:3 and Thistleton on δηλος (clear, evident) relates primarily or most prophecy. often to clear communication. διδαχη, ης f teaching, what is taught σαλπιξ, ιγγος f trumpet; trumpet blast δῳ see v.7 παρασκευαζω prepare; midd. prepare oneself, get oneself ready

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

πολεμος, ου m war, battle, strife, conflict There is a derogatory flavour to the term The blowing of a trumpet for military βαρβαρος. "The ecstatic speech which seemed signalling fails utterly in its purpose if the to the Corinthians a matter for such pride distinct message is not conveyed by the turned out to be the means of making them sounds. nothing more than barbarians. This would be worse for a Greek than for us." Morris 1 Corinthians 14:9 ἐμοὶ Pronoun, dat s ἐγω οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ 1 Corinthians 14:12 λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες. οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας The tongue has been designed and given ζητεῖτε ἵνα περισσεύητε. precisely for the purpose of intelligible speech. ἐπει since, because, for εὐσημος, ον intelligible, easily understood πως see v.7 ζηλωτης, ου m one who is zealous ἔσεσθε Verb, fut indic, 2 pl εἰμι πνευμάτων Thistleton suggests here means "Communicative acts of speech entail a 'powers of the Spirit.' transactive engagement between speaker, οἰκοδομη see v.3 writer or 'sender,' and addressee, hearer, or ζητεω see 13:5 'receiver.' If the receiver cannot comprehend περισσευω increase, abound, excel (γινωσκω) the content of what is being said (το "Where Paul diverges from the Corinthians is λαλουμενον), communication does not occur." in his insistence that since the Spirit is also the Thistleton Spirit of Christ, and since Christ gave himself ἀηρ, ερος m air, space for others, any claims about 'spirituality' or 'powers of the Spirit' become problematic if Whenever the word of God is conveyed in a manner that is unintelligible to the hearers it is they have more to do with self-enhancement no better than speaking into the air. This than with the welfare and benefit of others. Hence all this 'burning concern' about 'powers principle has application not only to 'tongue of the Spirit' must be redirected into a more speaking' but also to unintelligible preachers. Christlike 'eagerness' for the 'building up' (on οἰκοδομη see above, e.g., 8:1; 14:4) of the 1 Corinthians 14:10 'church community' as a corporate whole (cf. τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, the body-of-Christ language in 12:12-30, esp. καὶ οὐδὲν ἄφωνον· 12:27)." Thistleton τοσουτος, αυτη, ουτον correlative adj so much, so great, so large; pl so many 1 Corinthians 14:13 τύχοι Verb, aor act opt, 3 s τυγχανω attain, Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα experience; εἰ τυχοι if it should turn out διερμηνεύῃ. that way, it may be, perhaps διο therefore, for this reason γένη Noun, nom/acc pl γενος προσευχομαι pray "The meaning of the whole expression is, διερμηνευω interpret, explain, translate 'there are probably ever so many languages in Cf. note on 14:5. "Paul neither criticises nor the world' Goodspeed" Morris questions the authenticity of speaking in οὐδεις, οὐδεμια, οὐδεν no one, nothing tongues (especially in the sense of v.5 above ἀφωνος, ον without meaning and in vv. 18-19). However, he requests either of two conditions: either (a) 'private' use (see 1 Corinthians 14:11 exegesis of vv. 16-23), i.e., outside the context ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, of public worship; or (b) effective prayer that ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν the speaker will be able to express in articulate ἐμοὶ βάρβαρος. communicative speech the wondrous εἰδῶ Verb, perf act subj, 1 s οἰδα know, perception of God or the gospel which is understand otherwise 'too deep for words.' No 'second' δυναμιν here has the sense of 'force' agent is envisaged; a second 'gift' is indeed needed, i.e., the gift of being able to put it into ἔσομαι Verb, fut indic, 1 s εἰμι words." Thistleton λαλοῦντι Verb, pres act ptc, m dat s λαλεω βαρβαρος, ον non-Greek, uncivilized, foreigner

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 14:14 The phrase ὁ ἀναπληρων τον τοπον του ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου ἰδιωτου has been given a number of προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν. interpretations. Morris tends towards the view that ἰδιωτης is here a technical term for an τὸ πνεῦμά μου 'my innermost [spiritual] being' 'inquirer', "people who had not committed Thistleton themselves to Christianity but who were νους, νοος m mind, reason, understanding interested. These had ceased to be simply ἀκαρπος, ον barren, unfruitful outsiders, but were not yet Christians." So also "The Christian life is considerably more than Hering who says these "have a definite place in mental exercise. But the man whose mind is the assembly... They are not pagans present by unfruitful is not being true to his Christian chance, but sympathisers who are yet calling." Morris unbaptised, or quite simply 'ordinary' Christians who do not possess any gifts of 1 Corinthians 14:15 inspiration." Could Paul's phrase here reflect τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, some elitist division among the Corinthians? προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ The NIV seems to reflect an informal use of πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ· the term. Thistleton translates, 'the uninitiated person.' Those referenced are those who, when τῷ πνεύματι The sense here is not 'in the Spirit' the words are spoken in tongues, find since v.14 refers to τὸ πνεῦμά μου, but 'with themselves unable to understand what is said. my innermost being' – unless Paul's usage here πως how? reflects a catchphrase of the Corinthians by ἐρεῖ Verb, fut act indic, 3 s λεγω which they claimed to be praying in the Spirit. σος, ση, σον possessive adj. your, yours νοΐ Noun, dat s νους εὐχαριστια, ας f thanksgiving ψαλῶ Verb, fut act indic, 1 s ψαλλω sing, ἐπειδη since, because, for sing a hymn of praise, sing praises "Worship and prayer, Paul emphasises, should That which is spiritual and that which involves be intelligible and corporate." Thistleton the use of the mind should not be opposed.

Prayer and song in worship must involve the 1 Corinthians 14:17 worshipper entering "into them wholeheartedly, with mind as well as with σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλʼ ὁ ἕτερος spirit. All too often prayers are offered in a οὐκ οἰκοδομεῖται. kind of emotional jargon, and hymns are εὐχαριστεῖς Verb, pres act indic, 2 s chosen on the basis of attractive tunes rather εὐχαριστεω thank, give thanks than sound theology." Morris ἑτερος, α, ον other, another, different "Solos that people do not understand lose more οἰκοδομεω build, build up, edify than half their value in church worship." AT "The goal of corporate worship is not a Robertson personal thrill, but the building up of the body of Christ." Murphy O'Connor 1 Corinthians 14:16 ἐπεὶ ἐὰν εὐλογῇς πνεύματι, ὁ ἀναπληρῶν τὸν 1 Corinthians 14:18 τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ Ἀμήν ἐπὶ τῇ σῇ εὐχαριστῶ τῷ θεῷ, πάντων ὑμῶν μᾶλλον εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν· γλώσσαις λαλῶ· ἐπει since, because, for μαλλον adv more; rather, instead, more εὐλογεω speak well of, bless than that ἀναπληροω fill up, occupy Thistleton suggests 'more gifted in' rather than τοπος, ου m place more in terms of "sheer frequency." ἰδιωτης, ου m untrained, unskilled man

1 Corinthians 14:19 ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ. ἐν ἐκκλησία 'in the assembled congregation.' θελω wish, will πεντε (indeclinable) five νοΐ see v.15 ἀλλος, η, ο another, other κατηχεω inform, instruct

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἠ or, than "Paul superimposes the parallel situations of μυριοι, αι, α ten thousand Corinth and Isaiah 28 onto one another with Having repeated his understanding of the effect that the genuine force of OT διερμηνευω (see 14:5), Thistleton says, "Paul scripture speaks creatively to a new situation. does not approve of uttering unintelligible Ronald Clements explains the situation which noises in public worship, whether or not Isaiah addressed. 'Isaiah found himself in someone purports subsequently to 'decode' conflict with certain priests and prophets of them. Moreover, since the 'tongue' would Jerusalem': their self-indulgence in festivities normally be addressed to God (14:2, 15, 16), and drink had confused their speech and their the notion of interpreting glossolalia as a thinking, and led them to mock the serious 'message' of prophecy addressed to the declarations of Isaiah about divine action. congregation (14:3, 'prophecies ... to other 'Isaiah turns back their mockeries on their own people') owes more to pietist traditions than to head by warning of the way God himself will exegesis of this epistle. Our arguments are set punish them (v.11)... [with] the coming of the forth above, and are corroborated by Paul's Assyrians.' 'Whom will he teach knowledge?' allusion to Isaiah in vv. 20-25." (28:9) alludes to Isaiah's wasting his time because the scoffers are too drunk, confused, 1 Corinthians 14:20 and self-confident to care. The Hebrew of 28:10 suggests 'onomatopoeic ... representation Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ of the din made by the revellers' who found τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι Isaiah's rebuke 'foolish and childish,' while in γίνεσθε. 28:11 'the reference is clearly to the harsh- "Nowhere does Paul state more clearly than in sounding Assyrian language which ... 'this v.20 that the way in which speaking in tongues people' would soon be hearing... [These is used at Corinth minister to childish love of foreigners] would soon be teaching them a display or thoughtless self-centredness." lesson...' Bruce, Kistemaker, Allo and Schrage Thistleton paint a similar background. παιδιον, ου n child "The two contexts match well. Those who are 'wise' and 'gifted' in their own eyes dismiss the The negative present imperative μη ... γινεσθε plain message as 'childish,' when in reality it is suggests 'do not continue to be.' the supposedly wise who think and act like φρεσίν Noun, dat pl φρην, φρενος f children. Divine judgment, as so often occurs thinking, understanding in life, has a dimension of 'internal grammar,' "It is indeed the characteristic of the child to i.e., God permits the seeds of its own fall to prefer the amusing to the useful, the brilliant to operate. The disdain of plain speech comes the solid." Godet home with a vengeance: if they want "Children love anything that shines or moves something other than intelligible speech, they or makes a noise... Many modern Christians can have it; however, it will serve as an have the same mentality... They would rather uncomfortable judgment, for it will place many be made to feel than to think ... fall too easily of God's own people for whom they ought to under the spell of virtuosi ... It shows lack of care in the position of aliens and outsiders... maturity in the things of the Spirit." Deluz "This now accounts for many of the κακια, ας evil, wickedness similarities to, and apparent divergences from, νηπιαζω be a child the LXX text of Isa 28:11-12, for Paul is τελειος, α, ον complete, perfect, mature simultaneously quoting and applying the passage." Thistleton 1 Corinthians 14:21 ἑτερογλωσσος, ον speaking a ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις foreign/strange language καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ, χειλος, ους n lip καὶ οὐδʼ οὕτως εἰσακούσονταί μου, λέγει λαος, ου m people, a people κύριος. εἰσακουω obey

νομος is here used of the OT generally (cf. 1 Corinthians 14:22 Rom 3:19; Jn 10:34). ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς γέγραπται Verb, perf pass indic, 3 s γραφω πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ The quotation is from Is 28:11-12, though the προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς wording here differs both from the LXX and πιστεύουσιν. the Hebrew MT. ὡστε so that, with the result that ἀπιστος, ον unfaithful, unbelieving

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Tongues, in the passage quoted, are a sign of The Spirit is more evident in, and works more (or upon) unbelief or disobedience: a mark of effectively through, clear proclamation of the judgement of God. It is strange therefore Christ than in ecstatic but incomprehensible that Christians should prefer tongues to speech. intelligible speech. "In the public worship of the church the 1 Corinthians 14:25 transference of experience of being alien τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, prefigured in Isaiah 28 constitutes a sign of καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει judgment rather than of grace; it is prophetic τῷ θεῷ, ἀπαγγέλλων ὅτι Ὄντως ὁ θεὸς ἐν ὑμῖν speech which proclaims grace." Thistleton ἐστιν. κρυπτος, η, ον hidden, secret, private 1 Corinthians 14:23 φανερος, α, ον evident, plain, visible ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ πεσων Verb, aor act ptc, m nom s πιπτω καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ fall, fall down ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε; προσωπον, ου n face The language of vv 23f. is deliberately "Since this is a conscious act of worship ... this extravagant as Paul paints what Thistelton falling down (NIV, REB) must not be confused refers to as an 'impressionistic' scenario of the with neo-Pentecostalist phenomena often whole church together in one place and all described as being 'slain in the Spirit.' To speaking in tongues, etc. throw oneself to the ground (in prostration) συνέλθῃ Verb, aor act subj, 3 s συνερχομαι was used in the OT and in the first century 'as a sign of devotion, before high-ranking persons come together, assemble, meet ὁλος, η, ον whole, all, complete, entire of divine beings especially when one εἰσερχομαι enter, go in, come in approaches with a petition' BAGD." Thistleton ἰδιωτης see v.16 προσκυνεω worship ἠ or ἀπαγγελλω announce, proclaim ἐροῦσιν Verb, fut act indic, 3 pl λεγω ὀντως really, certainly, indeed μαινομαι be out of one's mind, be raving "The effect of the prophetic word is to reveal "The term carries the double meaning of to the man his state. His whole inner being is emotional lack of self-control, expressed as searched out. Those things he fondly imagined 'raving,' and an unattractive, even frightening to be locked within his heart he finds reproved loss of rational sanity." Thistleton and judged, and he can only ascribe this to the It is important to realise that Paul is here using activity of God." Morris two separate arguments to support two "Allo suggests that the conviction brought different points. The first, in vv 21 & 22, about by prophetic speech stands in contrast to highlights the inappropriateness of Christians the Corinthian claim that it is speaking in revelling in tongues. The second argument, tongues that provides the necessary sign of developed in this and the following verses, authenticity." Thistleton shows that tongues convey entirely the wrong message to the unconverted. They might think 1 Corinthians 14:26 that this "is simply one more mystery cult that Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, whips its partisans into a frenzy of frothy ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, enthusiasm." Hayes ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω. 1 Corinthians 14:24 Τί οὖν ἐστιν, ἀδελφοί 'What should be done, ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις then, my friends.' ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ὁταν when, whenever ἀνακρίνεται ὑπὸ πάντων, συνερχομαι come together, meet ἐλεγχω show (someone his) fault, convince Dunn believes that the following describes a (someone of his) error, convict "typical gathering for worship," but the stress ὑπο παντων Thistleton means 'by all that is is on ὅταν συνέρχησθε ... πάντα πρὸς said' οἰκοδομὴν γινέσθω ἀνακρινω examine, judge, evaluate ἑκαστος, η, ον each, every "As Calvin and Barrett note, the sense is Many MSS add ὑμων after ἑκαστος. The closely parallel to that which John 16:8 shorter text is more likely to be earlier. ascribes to the work of the Holy Spirit – Paraclete." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

ἑκαστος here with various ἐχει phrases means 1 Corinthians 14:28 'one contributes a psalm, another a teaching ...' ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν It is not clear whether these are pre-prepared or ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ. spontaneous items. ᾖ Verb, pres subj, 3s εἰμι ψαλμος, ου m psalm, song διερμηνευτης, ου m interpreter διδαχη, ης f teaching, what is taught Thistleton, following Weiss, suggests that the ἀποκαλυψις, εως f revelation sense is 'if he/she is not an interpreter' i.e. 'if he "A revelation (NRSV, REB, NIV, NJB, or she (the speaker in tongues) cannot put it KJV/AV) seems to suggest an act of divine into words...' disclosure on the spot. The word may indeed σιγαω keep silent, be/become silent include this, but it does not exclude the ἑαυτος, ἑαυτη, ἑαυτον reflexive pronoun, communication of what came to be revealed by himself, herself, itself God through some experience or through Here meaning 'privately.' biblical reflection prior to the act of worship itself." Thistleton 1 Corinthians 14:29 ἑρμηνεια, ας f interpretation, translation προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ Thistleton sticks here with the view he has ἄλλοι διακρινέτωσαν· expounded in 14:2,4,6,11,13 and 18-22. See his comment on v.27 below. 'In the case of prophets, however,...' (bringing οἰκοδομη, ης f upbuilding, edification out the contrast implied by δε). A refrain throughout this chapter, cf. 3,5,12,26. ἀλλος, η, ο another, other διακρινω judge, evaluate, discern γινέσθω Verb, aor midd dep imperat, 3 s γινομαι "The utterance of a prophet is not to be given uncritical acceptance, but to be tested by those 1 Corinthians 14:27 qualified." Morris. "The 'others' are to 'distinguish between' (i) εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον prophetic speech which is God-given and τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω· coheres with the gospel of Christ and the "We have argued consistently that all (or at pastoral situation and (ii) speech which is least virtually all) the relevant passages in merely self-generated rhetoric reflecting the 12:1-14:26 which use διερμηνευω or speaker's disguised self-interests, self- ἑρμηνευω (especially 14:6 and 14:13) are more deceptions, or errors, albeit under the guise of likely to refer to the persons who speak in supposed 'prophecy.'... The authentic is to be tongues as themselves articulating what had 'sifted' from the inauthentic or spurious, in the otherwise been inexpressible in everyday light of the OT scriptures, the gospel of Christ, speech... The syntax makes this understanding the traditions of all the churches, and critical entirely compatible with this verse, even if on reflections. Nowhere does Paul hint that its own the Greek could be understood either preaching or 'prophecy' achieves a privileged in the traditional way or in the terms proposed status which places them above critical here." Thistleton reflection ... It is never infallible." Thistleton εἰτε if, whether Who are the others who are to make the δυο gen & acc δυο dat δυσιν two judgement? The use of ἀλλος in the following πλειστος, η, ον (superl. of πολυς) most, verse might suggest the other prophets, but a large; το π. at the most wider use of the term is here probably τρεις, τρια gen τριων dat τρισιν three intended. Allo understands 'the others' ἀνα prep used distributively with acc. each, "principally" (but not exclusively) as "the each one leaders of the congregation." ἀνα μερος may mean either 'in turn' i.e. one at a time, or 'by shares' i.e. each one being given 1 Corinthians 14:30 a fair share of the time. ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος μερος, ους n part, piece, in part, partly σιγάτω. εἱς Thistleton suggests refers back to the τις ἀποκαλυφθῇ Verb, aor pass subj, 3 s at the beginning of the verse, 'let the one who ἀποκαλυπτω reveal, disclose speaks put it into words.' καθημαι sit, sit down, live πρωτος, η, ον first, earlier διερμηνεω interpret, explain, translate

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"It is quite conceivable that what is 'disclosed' Paul is appealing to the Corinthians to conform or revealed to the second speaker is that the to what is general practice in the churches. For first has now unwittingly drifted into self- his description of the church here cf. 1:2. deceptive, manipulative, mistaken, or merely self-important discourse and has ceased to 1 Corinthians 14:34-36 communicate what God's Spirit has revealed." "The translation and exegesis is immensely Thistleton complex. Contextual factors are vital, σιγαω see v.28 including presuppositions about what the addressees were assumed to understand by 1 Corinthians 14:31 language of which we know only Paul's part of δύνασθε γὰρ καθʼ ἕνα πάντες προφητεύειν, ἵνα the dialogue. Nevertheless, the main themes of πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται 'controlled speech' and 'order' (14:24-40) πάντες Adjective, m nom pl πας continue." Thistleton "The dispute here is not whether all or some may prophesy; it is whether 'everyone' who has 1 Corinthians 14:34 the gift of using prophetic speech also has the Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ reflective and critical self-awareness and γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ control to begin and especially 'to stop' (v.30) ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. when the circumstances which are going on Verses 34-35 are displaced to after v.40 in a outside the speaker's immediate prophetic number of Western MSS, leading some, awareness warrant it. Paul insists that there are including Fee, to suggest that these verses are no exemptions to the rule that prophetic an early marginal gloss which found its way speech, like speaking in tongues, remains into the text in two different places. Such subject to the ethics of controlled speech, even arguments are highly tenuous given the weight if this necessitates a critical awareness of what (or lack of weight) of the evidence. Other one is doing, and what others are doing, when commentators (including Hayes and Barrett) one's utterance is 'inspired' or 'given' by God." suggest that the whole section vv 33b-36 is an Thistleton interpolation . Ross, pointing out that only a μανθανω learn, find out handful of related MSS have these verses παρακαλεω exhort, encourage, urge dislocated and none omit them, concludes "We are bound to accept the unanimous testimony 1 Corinthians 14:32 of the manuscripts, however deeply we may (καὶ πνεύματα προφητῶν προφήταις regret that Paul expressed this opinion." ὑποτάσσεται, A second means by which some seek to avoid ὑποτασσω put in subjection; pass. be the difficulties of vv.33b-36 is exemplified by subject, submit to Odell-Scott who suggests that in verses 34-35 Paul is quoting a Corinthian view which he "Just as those speaking with 'tongues' had the rejects. The ἠ at the beginning of v.36 ability to keep silent when they chose, so it is introducing a resounding rhetorical rejoinder. with prophecy. It is not an irresistible divine This suggestion does not fit with v.33b. Ellis compulsion that comes upon a man." Morris and Witherington stress that vv. 34 and 35 continue significant themes and use a 1 Corinthians 14:33 significant amount of vocabulary from the οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ previous verses – they are a continuation of the εἰρήνης), ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν one argument. ἁγίων. γυνη, αικος f woman, wife ἀκαταστασια, ας f disorder, insurrection σιγατωσαν Verb, pres act imperat, 3 pl σιγαω εἰρηνη, ης f peace see v.28 "Probably we should place a full stop after ἐπιτρεπω let, allow, permit peace, and take what follows with the next ὑποτασσω see v.32 verse. There are not wanting those who favour the division of the AV, but it is difficult to think that such a high-sounding principle as the one we have been examining should be given simply as the custom of the churches." Morris

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

But Paul's appeal is not to mere custom. He Paul rebukes the arrogance of the Corinthians appeals here to the law. Some suggest that the in flouting all custom. "They must not think appeal is to Gen 3:16 but Bruce, followed by that they alone know what is Christian. The Thistleton, argues forcefully that the reference customs and thinking 'in all the churches of the is to the creation narrative and to creation saints' (verse 33) must be given due force." order (Gen 3:16, they argue, is descriptive (not Morris prescriptive) of the fallen human condition). "It is a tragedy of church life that some are so The principle is therefore of continuing weighed down by history that church activity importance and application even though its becomes mere replication and routinisation expression may change with cultural norms. while others are so concerned with novelty and What is the principle? It depends in part on 'relevance' that historical roots do not receive what is demanded of the Corinthians in women the respect that they deserve as part of a 'keeping silent'. There are several views, but in corporate memory and corporate identity." light of 1 Tim. 2:11-14 it may be best to Thistleton understand this as a prohibiting the women from passing judgement in the assembly on 1 Corinthians 14:37 words of prophecy (v.29). Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, "We must therefore firmly keep in view that ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστίν· since 11:5 makes it clear that Paul approves of women using 'prophetic speech' their silence δοκεω think, suppose, have reputation may allude either to 'stopping speaking' or εἶναι Verb, pres infin εἰμι more probably to the possibility of sitting in πνευματικος, η, ον spiritual judgment over prophetic speech which may ἐπιγινωσκω understand, recognise come from their husbands, i.e., 'sifting ἐντολη, ης f command, instruction prophetic speech,' or to a constant invention of The theme of discerning the genuine from the 'questions' cf. v.35) under the guise of 'sifting' false continues. The Corinthians must discern what has been said." Thistleton the truth of what Paul is saying. Paul calls for 'order' in the churches. The issue "Paul's axiom is entirely logical. God's Spirit is not so much whether they may speak as it is does not contradict himself. He does not the abuse of their right to speak. undermine his own prior disclosures and thereby cause 'confusion' or disorder (v.33a). 1 Corinthians 14:35 If a prophet's utterance contradicts apostolic utterances (let alone biblical tradition), does εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους not that of itself disenfranchise the currency of ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν the prophetic utterance?" Thistleton γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. "The bearing of this on the way the New μαθεῖν Verb, aor act infin μανθανω see v.31 Testament writers viewed their inspiration ἰδιος, α, ον one's own should not be overlooked." Morris ἀνηρ, ἀνδρος m man, husband

ἐπερωταω ask, interrogate, question 1 Corinthians 14:38 αἰσχρος, α, ον disgraceful, shameful εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται. Again, we need to be careful to distinguish the abiding principle from its cultural expression. ἀγνοεω not know, fail to understand What is meant by ἐν ἐκκλησιᾳ? The definite ἀγνοεῖται Verb, pres pass indic, 3 s ἀγνοεω article is not used here (compare v.33b). Paul There are variant readings here. The AV may therefore be using the term in its general reflects the pres act imperat, 'let him be sense and appealing to recognised custom — ignorant'. The passive is well attested and 'it is shameful for a woman to speak [or to makes the better sense, 'anyone who ignores speak in a manner challenging what has been this, let him be ignored.' Metzger comments, said by others] in an assembly [of men and "Although the external evidence may not first women]'. seem to favour ἀγνοειτω, several important representations of the Alexandrian texts unite 1 Corinthians 14:36 to support the indicative. The alternation between active and passive forms of the same ἢ ἀφʼ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς verb accords with Paul's usage in 8:2-3, ὑμᾶς μόνους κατήντησεν; whereas the use of the imperative form may μονος, η, ον adj only, alone have been suggested by Rev 22:11. In any κατανταω come, arrive, reach, attain case, the imperative gives a less forceful meaning than ἀγνοειται."

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 14:39 What were the erroneous beliefs which Paul ὥστε, ἀδελφοί μου, ζηλοῦτε τὸ προφητεύειν, addresses in this chapter? This is the subject of καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις· much debate but it would seem that there were ὡστε so that, with the result that people who were so influenced by Greek modes of thinking that they would not allow Thistleton thinks μου should be retained. for any place in their hope and understanding ζηλοω be jealous of, be very concerned for a resurrection of the body (cf. Acts 17:32). about It may well have been that they alleged rather 'be eager to' that the resurrection had already occurred (cf. κωλυω hinder, prevent, forbid 2 Tim 2:18). Thistleton, outlining this view, says, "If Christian believers have already been 1 Corinthians 14:40 raised with Christ to a new mode of life, all πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.. that happens at death is the dissolution of the physical body, while the already existing εὐσχημονως properly, respectably 'pneumatic' or 'spiritual' nature continues its "The cognate noun εὐσχημοσυνη clearly existence without the husk of the body. In means, propriety, decorum, what is various forms this approach is linked with an presentable in public, and we do not doubt that overrealised eschatology and sometimes with Paul has in mind both reverence and dignity spiritual enthusiasm." Further than these appropriate to address to and from God, and a possibilities it is difficult to be clear about the missionary or evangelistic rather than strictly views of those at Corinth which Paul seeks to aesthetic dimension... 'fittingly' perhaps best correct in this chapter. conveys the Greek." Thistleton ταξις, εως f order, division 1 Corinthians 15:1 κατα ταξιν 'in an orderly manner' Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ γινέσθω Verb, aor midd dep imperat, 3 s εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ γινομαι καὶ ἑστήκατε, "Everything in it [worship] must be done in as γνωριζω make known, disclose, know seemly a manner as possible, and with due "I give you to know" Dale Martin suggests that regard for order." Morris this is a rebuke for the 'strong' who are proud of their knowledge. Paul's opening word of this Chapter 15 chapter suggests that their knowledge is defective or incomplete. Thistleton cites Barth who says that this chapter "forms not only the close and crown of On εὐαγγελιον see Dunn The Theology of the whole epistle, but also provides the key to Paul, pp 164-169 who argues that the term is its meaning from which light is shed onto the rare outside of the NT and within the NT is whole." It concerns the nature of the Gospel largely (60 out of 76 occurrences) Pauline. He which centres in the cross and resurrection. It concludes "it is probable that it was Paul demonstrates that the gospel concerns the himself who coined the usage of a new sovereign grace of God who "gives life to the technical term for his own proclamation." dead" (Rom 4:17). Thistleton writes, "Paul Nevertheless, the content of Paul's message is could not introduce a theology of the not novel to Paul. "Paul endorses the shared resurrection before the notion of the cross as pre-Pauline tradition which both proclaims the the 'ground and criterion' of Christian identity death and resurrection of Christ and interprets and lifestyle had been fully reappropriated. A it in terms of the saving and transforming context of religious triumphalism and power of God as this receives explanation and complacency leaves no conceptual space for intelligibility within the frame of reference the 'transformative reversal' of death and provided by the [Old Testament] scriptures." resurrection. Resurrection epitomises 1:31, 'let Thistleton the person who glories, glory in the Lord,' παρελάβετε Verb, aor act ind, 2pl Divine action is directed toward the dead, who παραλαμβανω take, receive, accept cannot contribute to their welfare. This ἑστήκατε Verb, perf act indic, 2 pl ἱστημι underlines both divine sovereignty and divine intrans in pf stand, stand firm grace." "REB's 'have taken your stand' indicates present stability on the basis of past action as well as present state." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 15:2 "Edwards ... sees in this verse 'a distinct διʼ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην statement that the doctrine of Christ's death ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ was a propitiatory sacrifice for sin 'as' an ἐπιστεύσατε. essential aspect of the gospel (cf. 1:17; 2:2; Gal 3:1; Rom 4:25)... The word ὑπερ expresses Paul moves from the gospel as declared (its the same notion as τιμης [bought with a price] objective content) to the gospel in its effects in 6:20... Here therefore, as in 2 Cor 5:21, ὑπερ (its saving power). is synonymous with ἀντι." Thistleton σωζω save, rescue, heal On 'for our sins, Calvin comments, "That is to The present tense has continuous force. say, He took our curse upon himself ... a "There is a sense in which salvation is once for sacrifice of expiation of our sins." all ... and there is also a sense in which it is ἁμαρτια, ας f sin progressive (e.g. 1:18; 2 Cor 2:15). It is to this progressive character of salvation that Paul κατὰ τὰς γραφάς Cf. Gal 1:4, also Lk 24:25- directs attention." Morris 27, 44-46. On the import of this phrase, see CH Dodd, According to the Scriptures. The The focus here is on the future. The gospel to allusion may particularly be to Is 53, though which they responded when it was first Blomberg notes that "the first Christian writers proclaimed is the gospel which still saves. saw all of the Scriptures pointing to Christ." They have no need of any other. κατεχω hold fast, keep 1 Corinthians 15:4 τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε 'if καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ you hold fast to the substance of the gospel τρίτῃ κατὰ τὰς γραφάς, that I proclaimed to you.' ἐτάφη aor pass indic, 3 s θαπτω bury ἐκτος εἰ μη except, unless εἰκῃ adv. in vain, for nothing "Underlines not only the reality of Christ's death but also the reality of his resurrection: "If men's grasp on the gospel is such that they had he not been 'buried', the genuine are not really trusting in Christ, their belief is occurrence of either or both might lie more groundless and empty. They have not saving readily open to question." Thistleton faith." Morris In context it alludes to the reality of the empty tomb. 1 Corinthians 15:3 ἐγήγερται perf pass indic, 3 s ἐγειρω raise Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ Note the perfect tense and its implication – he παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν is risen. ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, τριτος, η, ον third παραδιδωμι hand or give over, deliver up πρωτος, η, ον first, foremost, prominent κατὰ τὰς γραφάς "relate[s] this divine act of vindication and sovereign action to the theme ἐν πρωτοις 'first and foremost', 'of first of promise. Its occurrence rests not only on importance' divine power and divine grace, but also on παρέλαβον Verb, aor act ind, 1s & 3pl divine faithfulness to vindicate his obedient παραλαμβανω receive, accept messianic agent." Thistleton. Thistleton also Paul stresses the way in which he has not made stresses that the resurrection of Christ is up the gospel but has passed it on faithfully. foundational to the life of the people of God Neither do the Corinthians have any liberty to both now, and on the last day. "Rom 8:11 alter the message. "The juxtaposition of summarises the Pauline logic formulated more confession in the saving efficacy of the cross fully in 1 Corinthians 15: 'if the Spirit of him and the divine vindication or glorification of who raised Jesus from the dead dwells in you, Christ in the resurrection feature in virtually then the God who raised Christ Jesus from the all of these passages as an emergent core dead will also give life to your mortal bodies pattern of the earliest Christian confessions or through his indwelling Spirit' (REB, my creeds within the pages of the New italics). God will raise the in-Christ corporeity Testament." Thistleton who are identified with Christ in the event in ἀπέθανεν Verb, aor act indic, 3s ἀποθνῃσκω which God raised Christ." die, face death 1 Corinthians 15:5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· ὤφθη Verb, aor pass indic, 3 s ὁραω trans see, observe, perceive; pass. appear

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Κηφας, α m Cephas (Aramaic equivalent of ὡσπερει as, as though Πετρος, rock). ἐκτρωμα, τος n abnormal birth, εἰτα adv. then, and then miscarriage δωδεκα twelve "The emphasis lies in the undeserved grace of The 'twelve' is a general name for the apostles God (explicated further on v.10), who chooses even though there were no longer twelve. 'The to give life and new creation to those reckoned twelve' is not a Pauline term (Paul uses the as dead, or, in Paul's case, both a 'miscarried, phrase 'the apostles'). Its use here suggests a aborted foetus' whose stance had been hostile pre-Pauline confession. to Christ and to the people of God." Thistleton "This abortive birth makes the grace of God all 1 Corinthians 15:6 the more evident in Paul's case than if he had grown up in Christ little by little, step by step." ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς Calvin ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, "Paul perceives himself as one who was unable τινὲς δὲ ἐκοιμήθησαν· to contribute anything to an encounter in which ἐπειτα then, afterwards God's sovereign grace was all, even to the ἐπανω adv. over, more than extent of giving life to one who was humanly πεντακοσιοι, αι, α five hundred beyond all hope. This precisely reflects the This may be a reference to the incident theme of resurrection as God's sovereign gift recorded in Mat 28:16ff of life to the dead (not to those who already ἐφαπαξ adv. once for all time, at one time possess capacities of self-perpetuating μενω remain, stay survival) throughout this chapter." Thistleton ἑως until κἀγω a compound word = και ἐγω ἀρτι now, at the present "Paul puts his vision on the road to Damascus The phrase "is clearly calculated to provide on the same level as the other resurrection further evidential support for the resurrection appearances. He thinks of himself as the last in of Jesus; anyone who is disposed to be the line of those who have seen the Lord." sceptical will find a formidable gallery of Morris witnesses wanting to testify that they have seen him alive" Paul did not regard the resurrection 1 Corinthians 15:9 "as some sort of ineffable truth beyond history; ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς rather, it was an event ... for which historical οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι eyewitness testimony was readily available. ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· Hayes ἐλαχιστος, η, ον least, smallest, κοιμαομαι sleep, fall asleep, die insignificant For this use of sleep, see 1 Thess 4:13f. he ἱκανος, η, ον worthy, sufficient, fit term "carries with it the grammar of being διοτι because, for, awakened at the resurrection." διωκω persecute, pursue "As Munck and others have shown, Paul's 1 Corinthians 15:7 persecuting the church underlines the ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις sovereign initiative of God's grace as πᾶσιν· intervening gift and allows no room for so- "Nothing more is known of the appearance to called psychological explanations concerning James. Nor is it certain which James is meant. supposed subconscious guilt feelings which Most think that it is James the Lord's brother, 'contribute to the experience of sovereign call.' and that it was this appearance which led to his Paul compares this call to that of Jeremiah conversion and through him to that of his 'before birth' (cf. Gal 1:13-17 and 1 Cor 9:16- brothers." Morris 18)." Thistleton "That ... Jesus 'appeared to James' ... evidently produced in James a revolutionary effect 1 Corinthians 15:10 comparable to that which a similar experience χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ later produced in Paul himself." Bruce εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ 1 Corinthians 15:8 χάρις τοῦ θεοῦ ἡ σὺν ἐμοί. ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι χάριτι Noun, dat s χαρις, ιτος f grace ὤφθη κἀμοί. ἐσχατος, η, ον last; ἐσχατον παντων last of all

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"We come to the heart of Paul's point. Note the force of the perfect, 'was raised and Undeserved, unmerited 'grace' (χαρις) which continues to live.' springs from the free, sovereign love of God πως how? in what way? alone and becomes operative in human life not Expresses astonishment, 'how can it be that only determines Paul's life and apostolic one who has professed to accept the gospel and vocation but also characterises all Christian believe in Christ can now deny the experience, not least the promise of resurrection!' resurrection and the reality of the activity of Christ as Lord." Thistleton ἀναστασις, εως f resurrection, raising up ἐμὲ Pronoun, acc s ἐγω On the views at Corinth which Paul is opposing, see the note at the beginning of this What he is, is sheer gift. chapter. κενος, η, ον empty, to no purpose

ἐγενήθη Verb, aor indic, 3 s γινομαι 1 Corinthians 15:13 περισσοτερος, α, ον adj here as adv more κοπιαω work, work hard, labour εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται· The grace of God is seen in God's transforming power at work in men and women: it is The resurrection of Christ is not just an odd dynamic, not static. Such grace saves, equips event, it is central to an understanding of God's and empowers. purposes towards mankind. "Grace has shaped his entire life and character "These verses underline Paul's expectation as an apostolic agent through whom God that believing Christians will respect logical chooses to reach and transform others... The coherence and rational thought. He does not emphasis on 'labour' reminds us that difficulty hesitate to appeal to it." Thistleton. and cost in Christian work, far from suggesting an absence of God's grace, presupposes the gift 1 Corinthians 15:14 of such grace to prosecute the work through all εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ obstacles (see 2 Cor 11:23-17). The theme of κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν, grace in and through 'weakness' is one which κενος, η, ον see v.10 Paul constantly urges to Corinth." Thistleton κηρυγμα, τος n what is preached, Paul is careful to emphasise that though he has message, proclamation accomplished much, none of it can be credited to him. "So central are the truth claim and event of the resurrection of Christ that if the linchpin is

removed a multiple of dependent derivatives 1 Corinthians 15:11 collapses: (i) the content and currency of the εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν gospel; (ii) the authenticity of the Christian καὶ οὕτως ἐπιστεύσατε. faith; (ii) the truthfulness of testimony to the εἰτε if, whether acts of God (v.15); (iv) liberation from the ἐκεινος, η, ο demonstrative adj. that, those destructive and damaging power of sin (v.17); κηρυσσω preach, proclaim and (v) the irretrievable loss of believers who Paul emphasises that there is only one gospel, have died (v.18)." Thistleton whether preached by him or the other apostles. This is the gospel they believed. There is none 1 Corinthians 15:15 other for them now. "'Ecumenicity' is not the εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, lowest common denominator in a miscellany ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν of individual experiences. For Paul it is τὸν Χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ defined by the common kerygma of a shared, οὐκ ἐγείρονται. transmitted gospel tradition, anchored in the εὐρισκω find, discover death and resurrection of Jesus Christ as ἐν ψευδομαρτυς, υρος m false witness, one πρωτοις (15:3)." Thistleton who gives false testimony μαρτυρεω bear witness, testify 1 Corinthians 15:12 εἰπερ since, if it is true that Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἀρα carries here the classical sense 'as they say' ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; The gospel is not a system of philosophy or a νεκρος, α, ον dead moral code but the declaration of what God ἐγήγερται Verb, perf pass indic, 3 s ἐγειρω has done in Christ. If the dead are not raised raise then the whole gospel is a sham and those who preach it are liars.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"If Christ be not raised, the very peace and 1 Corinthians 15:16 reconciliation which make this life at its worst εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς not only tolerable, but even desirable to ἐγήγερται· believers in Jesus, are themselves a delusion." The importance of this argument is clear from Candlish the way in which vv 16 & 17 repeat the points made in vv 13 & 14. 1 Corinthians 15:20 Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ 1 Corinthians 15:17 τῶν κεκοιμημένων. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις νυνι (originally an emphatic form of νυν) ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. now ματαιος, α, ον worthless, futile, useless The now is logical rather than temporal, 'but as ἐτι still, yet a matter of fact', cf. Heb 9:26; 1 Cor 5:11. "Christ dead, without resurrection would be a ἐγήγερται see v.4 and the note there on condemned, not a justified Christ. How could perfect tense he justify others?" Godet νεκρος, α, ον see v.12 "Ye are yet in your sins, because Christ is yet ἀπαρχη, ης f firstfruit, first portion (set apart in your sins. And your faith, committing you to to God) Christ, uniting you to Christ, makes you share Cf. Rom 8:23; 11:16. The firstfruits was the with him in whatever is his condition, in first of the harvest which was dedicated to God whatever is his fate. You cannot be better off (Lev. 23:10f). Jesus was not the first to rise than he is." Candlish from the dead, he himself raised some, such as "The words can be given a second meaning. Lazarus. Nevertheless, Christ is the first to If Christ was not raised they would still be gain resurrection life – to enter into a life no living in their sins like any pagan. But they longer subject to death. His resurrection is the have a new power over sin stemming from "pledge and proof of the resurrection of his faith in the risen Christ. Therefore Christ must people." Hodge have been raised." Morris κοιμαομαι see v.6

1 Corinthians 15:18 1 Corinthians 15:21 ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ κοιμηθέντες Verb, aor pass ptc, m nom pl ἀνθρώπου ἀνάστασις νεκρῶν· κοιμαομαι see v.6 ἐπειδη since, because, for ἀπωλοντο Verb, aor midd indic, 3 pl θανατος, ου m death ἀπολλυμι destroy; midd be lost, perish ἀναστασις see v.12 There is no new day of awakening for them "Paul now draws an analogy between two without the resurrection. uniquely representative men: Adam, head of the old creation, in whom all die, and Christ, 1 Corinthians 15:19 head of the new creation, 'the first-born from the dead' (Col 1:18; cf. Rev 1:8) in whom all εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν are to be made alive in resurrection." Bruce. μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν. For Christ as second Adam, compare Romans ζωη, ης f life 5:12-21. "Adam's sin brought disaster not only ἠλπικότες Verb, perf act ptc, m nom pl on himself, but also on all his posterity. But if ἐλπιζω hope, hope in Adam's sin had far-reaching consequences, so "The perfect ἠλπικοτες ἐσμεν ... caries the had Christ's resurrection. It concerned not idea, 'we have set our hope and continue to himself only, but also all who should believe hope'." Morris on Him. Just as death came into the world μονος, η, ον i) adj only, alone; ii) adv μονον through Adam, so did life come into the world only, alone through Christ. Paul's repeated by man points Thistleton suggests that the positioning of to the reality of the incarnation. Christ was as μονον also carries the force of hope in Christ truly man as was Adam." Morris only. He seeks to express the double meaning in the translation '... placed hope in Christ with nothing beyond.' ἐλεεινοτερος, α, ον most pitiable comparitive of ἐλεεινος, η, ον pitiable

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"The argument that humanity is, simply as a τελος, ους n end, conclusion brute fact, bound up in the solidarities, ὁταν when vulnerabilities, and consequences of the life παραδιδῷ Verb, pres act subj, 3 s and destiny of Adam finds its saving parallel in παραδιδωμι hand over, deliver up the gospel assurance that the new humanity is The present subjunctive is read by p46 A D but reads παραθῳ (aorist subjunctive) while B א bound up in the solidarities, atoning work, and resurrection victory and promise of Christ as and G read παραδιδοι (which might be the 'last' (i.e., eschatological) Adam (see indicative or subjunctive). The present 15:45)." Thistleton subjunctive with ὁταν is open ended, leaving the timing unspecified. 1 Corinthians 15:22 καταργεω render ineffective, do away with ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀρχη, ης f beginning, first principle, power ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ ἐξουσια, ας f authority, right, power πάντες ζῳοποιηθήσονται. "Paul's use of πᾶσαν ἀρχὴν καὶ πᾶσαν ὡσπερ as, even as ἐξουσίαν καὶ δύναμιν reflects what originally ἀποθνῃσκω die, face death, be mortal denotes the superhuman agencies of ζῳοποιηθήσονται Verb, fut pass indic, 3 pl apocalyptic, including demonic powers, but ζῳοποιεω give life, make alive may in Paul indicate every structural power The all points to necessary and inescapable against which the individual qua individual is consequence. All in Adam (the whole of the helpless and held in bondage as victim. Paul human race) are subject to death. All in Christ neither asserts nor denies that 'demonic' or (every believer) are heirs to the life he has 'supernatural' power may be included, for he gained. There is no support here for sees all oppressive structures which hinder universalism. God's purposes or entrap the human person as instruments which, in effect, represent forces which are hostile to God (see above on 2:6 and 1 Corinthians 15:23 2:8). Corporate and structural sin and evil are ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ 'bigger' and more sinister than the sum of Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ individual acts and attitude, since they form an παρουσίᾳ αὐτοῦ· oppressive network and godless ethos which ἑκαστος, η, ον each, every holds individual persons in a grip of bondage ἰδιος, α, ον one's own and evil influence." Thistleton ταγμα, τος n proper order, turn "Paul's thought is that Christ will at the last ἐπειτα then, afterwards have full and complete authority over all things "This proper arranged order explicates both (a) and all men, and that he will then 'deliver up' the logic of firstfruits (v.20) as temporally this authority, this rule, to His Father." Morris prior to the rest of the harvest and (b) the actual situation that Christ has been raised 1 Corinthians 15:25 (perfect, 15:4, 12, 14, 16, 17, 20), whereas δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας those in Christ will be raised (future 15:22, 49, τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. 51, 52, 54). ἐπειτα indicates a firmly marked δει impersonal verb it is necessary, must sequence: then or afterward; but may carry It is the stated purpose of God that defines this more emphasis: thereafter, then afterward, necessity – δει. There is nothing that can since it is often used in deliberate 'enumerations ... of time and order.' (Grimm- frustrate God's sovereign purposes. Theyer)" Thistleton βασιλευω rule, reign παρουσια, ας f coming, arrival, presence ἀχρι (and ἀχρις) prep with gen; ἀχρι οὑ until, when θῇ Verb, aor act subj, 3 pl τιθημι place, set, 1 Corinthians 15:24 appoint εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ ἐχθρος, α, ον enemy, one hated θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν πόδας Noun, acc pl πους, ποδος m foot καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, Cf. Ps 110:1, though Hayes thinks that there is εἰτα adv. then, and then also clear allusion to Ps 8:6. "Although he is "There are some who hold that we now come already Ruler of the world, only at his coming to a third ταγμα or 'order' ... This is not again will Christ annihilate all that possesses impossible, but it seems unlikely." Morris. lordship, claims power, and exercises force (1 The term τελος will not bear the sense 'last Cor 15:24)." Pannenberg group.'

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 15:26 ὑποταγήσεται Verb, fut pass indic, 3 s ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, ὑποτασσω ὑποτάξαντι Verb, aor act ptc, m dat s ἐσχατος, η, ον adj last, final ὑποτασσω The present passive καταργεῖται may suggest ᾖ Verb, pres subj, 3s εἰμι that the destruction has already begun in ἵνα ᾖ ὁ θεὸς [τὰ] πάντα ἐν πᾶσιν Cf. Rom Christ's resurrection. 11:36.

1 Corinthians 15:27 This does not undermine the deity of Christ. πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. "Paul is not speaking of the essential nature of ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι either Christ or of the Father. He is speaking of ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. the work that Christ has accomplished and will ὑποτασσω subordinate, put in subjection accomplish." Morris Neil Richardson suggests that Paul is here Cf. Psalm 8:6. "Paul now quotes from Ps 8:6 to correcting an error of the 'Christ group' at explain the dynamics of how ἀνθρωπος (as in Corinth (cf. 1:12) who exalted Christ at the v.22), through whom death came, can come to expense of or in place of God. receive 'dominion over all things.' Ps 8:5-8 provides a commentary on the creation of humankind in the image of God as God's vice- 1 Corinthians 15:29 regent over the earth (Gen 1:26-30). As in Heb Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν 2:5-8, the glorious destiny of mankind to be νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ 'crowned with glory and honour' and to receive βαπτίζονται ὑπὲρ αὐτῶν; 'dominion over the works of thy hands' (Ps 8:5, ἐπει since, because, for 6a) reaches its climax in 'Thou hast put all ἐπεὶ τί ποιήσουσιν 'what do those people think things under his feet' (Ps 8:6b; Heb 2:a). Heb they are doing who ...' 2:6b adds, 'God left nothing that is not made νεκρος, α, ον dead subject.' The author to the Hebrews explains ὁλως adv at all; actually that whereas humankind qua humankind failed νεκρος, α, ον dead to achieve what God purposed, through Jesus ἐγειρω raise the original role was reacquired, and the sovereignty described in Psalm 110 (LXX There are many suggestions as to the nature of Psalm 109) was restored. Paul conjoins the this practice which Paul uses here as an same two psalms in vv 24-27 here: 'Christ as illustration. Mathis Rossi devoted an entire the last Adam, the 'son of man'... retrieved the book to the subject. Thistleton includes an situation which the first Adam lost.' (Bruce) excursus outlining the major views – 13 of Psalm 8 and Psalm 110 stand together not only them in his enumeration. in Hebrews but also in Eph 1:20-22." Grammatically, the most natural interpretation Thistleton would seem to be that Paul is referring to a practice among some at Corinth of getting ὁταν see v.24 baptised on behalf of dead relatives. Morris ὑποτέτακται Verb, perf pass indic, 3 s considers other interpretations but concludes ὑποτασσω that if this is not what Paul is referring to δηλος, η, ον evident δηλον (ὁτι) it is (without condemnation but also without evident (that) commendation) then we are left to conjecture. ἐκτος prep with gen outside of, except ὑποτάξαντος Verb, aor act ptc, m gen s ὑποτασσω "Paul's point ... is that God the Father has given to the Son unlimited sovereignty over all creation. That, however does not involve any infringement of the Father's own sovereignty." Morris. Christ is the means by which the goal of God's purpose is brought about.

1 Corinthians 15:28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. ὑποταγη, ης f obedience, submission τοτε then, at that time

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

However, Thistleton follows the suggestion of Thistleton sums up vv.30-31 saying, "Here is a GG Findlay and Marion Raeder, suggesting succinct pastoral theology of the risks, that "baptism for the sake of (ὑπερ) the dead fragility, and dearest, deepest concerns of a refers to the decision of a person or persons to pastor who is willing to sacrifice all for the ask for, and to receive, baptism as a result of gospel in the light of the gathering together of the desire to be united with their believing all at the resurrection." relatives who have died. This presupposes that they would share the radiant confidence that 1 Corinthians 15:32 they would meet again in and through Christ εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί at the resurrection of the dead." Findlay, μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, having rejected vicarious baptism writes, "Paul Φάγωμεν καὶ πίωμεν, αὔριον γὰρ is referring rather to a much commoner, indeed ἀποθνῄσκομεν. a normal experience, that the death of Christians leads to the conversion of survivors, κατὰ ἄνθρωπον 'with merely human hopes' who in the first instance 'for the sake of the (NRSV), 'with human perspectives' (NJB), dead' (their beloved dead) and in the hope of 'only with human horizons' Thistleton re-union, turn to Christ – e.g., when a dying ἐθηριομάχησα Verb, aor act indic, 1 s mother wins her son by the appeal 'Meet me in θηριομαχεω fight with wild beasts heaven!' Such appeals, and their frequent On balance, it seems most likely that Paul is salutary effect, give strong and touching speaking metaphorically here of the troubles evidence of faith in the resurrection." he had faced in Asia. Thistleton says, "We see no reason to reject ὀφελος, ους n gain, benefit this view ... as the least problematic and most convincing of all." The argument is not one merely of personal interest. Paul has devoted himself to the

preaching of the gospel in the hope that he will 1 Corinthians 15:30 "have a share in the gathering around the τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; throne of God when the whole reconciled καὶ ἡμεῖς 'we also', probably reference to the people of God shall enter fully into the apostles. purposed eschatological salvation. Suffering κινδυνευω be in danger, run a risk has its role in this eschatological and corporate ὡρα, ας f hour, moment context. Otherwise everything becomes empty, fruitless, and profitless, and his tenacity was 'every hour of the day.' for nothing." Thistleton φάγωμεν Verb, aor act subj, 1 pl ἐσθιω eat 1 Corinthians 15:31 πίωμεν verb, aor act subj, 1 pl πινω drink καθʼ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν αὔριον Adverb αὐριον tomorrow, the next καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ day, in a short while ἡμῶν ἀποθνῃσκω see v.22 Cf. 2 Cor 4:10; 1:9. νη by (with acc. to denote a solemn oath) ὑμετερος, α, ον possessive adj of 2 pl your καυχησις, εως f boasting, ground for boasting Morris cites the translation of Moffatt, "Not a day but I am at death's door! I swear it by my pride in you, brothers, through Christ Jesus our Lord." Morris comments, "It is interesting to see the expression of Paul's basic satisfaction with his Corinthian converts despite the many things for which he had to rebuke them."

A number of important early MSS include A B 33 ... however it is omitted א .ἀδελθοι, i.e by the earlier p46 and also D F G L ... It is easier to account for its insertion than omission.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Hayes observes in his commentary that such "The point of Paul's citation is that keeping the scepticism as is envisaged would lead the wrong kind of company (i.e. that of men who readers to 'act like the frenzied inhabitants of deny the resurrection) may well corrupt good Jerusalem who faced siege and annihilation at Christian habits, and turn men away from the the hands of the Assyrians (Isa 22:12-14): true position." Morris instead of facing their fate with repentance and "We cannot know whether Paul has in mind a weeping, they decided to 'party like [i.e., as if] bad gang of complacent and skeptical 'strong' there were no tomorrow' ... quoted from Isa within the church (Hering; cf. D B Martin) or 22:13.' In practice virtually all major whether he is concerned about the infiltration commentators assume or argue that Paul of non-Christian values through heightened quotes from this passage. The question which social intercourse and influence from outside. arises is simply whether this quotation also Either or both of these provide practical coincides with a quotation from Hellenistic pastoral warnings based on good social philosophical or ethical controversy. psychology for today. The pressures imposed Epicureanism in its sophisticated form is more by 'in-groups' are very strong, and a climate of than crude materialism, but its opponents so-called postmodernity encourages such readily characterised it as such, especially in groups to assume that no shared arbitration is popular Stoic-Cynic circles ... The two sources possible or necessary within some larger frame together form an admirable, logical, and of rationality or worldview." Thistleton rhetorical bridge to vv.33-34, as Eriksson points out. Both Isa 22:13 and 'contemporary 1 Corinthians 15:34 anti-Epicurean polemic' equally 'designate the ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, libertinist life ... Paul uses it to point to the ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς utter futility of a life without the motivation ἐντροπὴν ὑμῖν λαλῶ. given by the resurrection of Christ.'" Thistleton ἐκνήψατε Verb, aor act imperat, 2 pl ἐκνηφω come to one's senses, wake up

1 Corinthians 15:33-34 A verb originally used of becoming sober after drunkenness: 'wake up from your stupor' (NJB) "These two verses, especially v.34, express the theological heart of the chapter and the hinge δικαιως adv (from δικαιος) righteously of the argument. Knowledge of God (God's Here 'as you should' or 'properly'. Paul calls resources, God's grace, God's transformative them to regain a spiritual realism. action through Christ) holds the key to ἁμαρτανω sin, commit sin understanding what the resurrection is actually ἀγνωσια, ας f lack of spiritual perception, about. The interrelationship between this ignorant talk knowledge of God and daily lifestyle is also Maybe precisely those who claimed to possess fundamental." Thistleton knowledge. But they do not know God nor understand the power of God 'who gives life to 1 Corinthians 15:33 the dead and calls into existence the things that μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι do not exist' (Rom 4:12). κακαί. ἐντροπη, ης f shame πλαναω lead astray, mislead, deceive Praise and shame were matters of great Paul seems to cite a popular maxim. importance at Corinth. φθειρω corrupt, ruin, destroy λαλεω speak, talk ἠθος, ους n habit: pl morals 'lifestyle' 1 Corinthians 15:35 χρηστος, η, ον kind, loving, good, merciful Ἀλλὰ ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί, ποίῳ ὁμιλια, ας f company, association δὲ σώματι ἔρχονται; "conveys the notion of a clique, a group, or a ἐρεῖ Verb, fut act indic, 3 s λεγω 'gang' who regularly do things together and to πως how? in what way which people 'belong.'" Thistleton. Suggests 'How is it possible?' the strong peer-pressure of such a group. ποιος, α, ον interrog pro. what, which, of κακος, η, ον evil, bad, wrong, harm what kind σωμα, τος n body How can a body be fit for eternity?

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 15:36 The resurrection springs from the sovereign ἄφρων, σὺ ὃ σπείρεις, οὐ ζῳοποιεῖται ἐὰν μὴ power of God. Thistleton cites Findlay saying, ἀποθάνῃ· "The aorist in this context denotes 'not 'as he ἀφρων, ον gen ονος fool, foolish wills' (according to his choice or liking) but in accordance with his past decree in creation, by Thistleton says that συ belongs with ἀφρων which the propagation of life on earth was "Recent research on rhetoric has firmly determined from the beginning (Gen 1:11, 12; established the rhetorical (not simply emotive) force of ἄφρων σὺ. The phrase functions as an for the verb cf... 12:18).'" exclamatio to intensify the argument." The ἑκαστος, η, ον each, every force is not rude but rhetorical, 'how silly!', or σπερμα, τος n seed, offspring Thistleton's 'you nonsense person!' The singular, σπερμα is used collectively. σπειρω sow Hence the plural has the force 'different kinds ζῳοποιεω give life, make alive of seeds' as we might use the terms 'fruits' or ἐαν if; ἐαν μη except 'cheeses.' ἀποθνῃσκω die, face death, be mortal ἰδιος, α, ον one's own Cf. John 12:24. 1 Corinthians 15:39

1 Corinthians 15:37 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. τινος τῶν λοιπῶν· σαρξ, σαρκος f flesh, physical body "It is difficult to find a better translation of "The grammar and syntax do not flow σαρξ than 'flesh' (as in virtually all English smoothly, partly because, in effect, Paul VSS), but the semantic range in Greek is far repeats 'what you sow' twice; or, more wider than Eng. 'flesh.'... Rather than referring accurately, the first ὁ σπειρεις can be to some 'part' of the person, σαρξ denotes 'the construed in either of two possible ways. Paul whole person, considered from the point of probably dictates: 'And what you sow – it is view of his external physical existence. Thus not the body which is to come about that you Gal 4:13f ('... an infirmity of the flesh ...') (and) sow but a bare grain.' He breaks off the 2 Cor 12:7 ('... A thorn in the flesh')... refer construction, and begins again to emphasise generally to physical distress.' (Robinson)." 'what you sow,' understanding ἐστι to be supplied. However, it is equally possible to Thistleton construe the relative pronoun as an accusative ἀλλος, η, ο another, other of respect: 'And as to what you sow: it is not κτηνος, ους n animal; pl. cattle the body which is to come about that you sow πτηνον, ου n bird ...'" Thistleton ἰχθυς, υος m fish γενησόμενον Verb, fut midd dep ptc, m acc & Each has a body given it to suit its own n nom/acc s γινομαι function. We may be confident therefore that The rare future participle τὸ γενησόμενον is God will give us a resurrection body suitable correct; p46, F and G appear to read for glory. γεννησομενον γυμνος, η, ον naked, bare 1 Corinthians 15:40 κοκκος, ου m seed, grain καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· τύχοι Verb, aor act opt, 3 s τυγχανω obtain, ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα attain, experience; εἰ τυχοι for δὲ ἡ τῶν ἐπιγείων. example, if perhaps ἐπουρανιος, ον heavenly, celestial σιτος, ου m grain, wheat The reference is probably to the same celestial λοιπος, η, ον rest, remaining 'bodies' referred to in v.41, but could also allude to angelic beings. 1 Corinthians 15:38 ἐπιγειος, ον earthly, of the earth ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἑτερος, α, ον other, another, different ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον δοξα, ης f glory, splendour σῶμα. θελω wish, will

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"As there are differences on the earth, so also "φθορα denotes 'decreasing capacities and in the sky. There is a wide difference (ἑτερα) increasing weaknesses issuing in exhaustion between terrestrial and celestial bodies; and and stagnation,' i.e., in a state of 'decay'... The there is a further difference (ἀλλη) between semantic contrast to such 'decay' would not be one celestial body and another. The God who permanence or everlasting duration, but made these myriads of differences in one and ethical, aesthetic, and psychological the same universe can be credited with flourishing and abundance, even perhaps inexhaustible power ... he has found a body fit perfection, and certainly fulness of life... To be for fish, fowl, cattle and mortal man: why not 'raised' by and through God in the power of the for ... [raised] man? Experience teaches that Holy Spirit entails a dynamic of being that God finds a suitable body for every type of corresponds with the dynamic of the living earthly life and every type of heavenly life. God who acts purposively in ongoing ways, Experience cannot teach us that there is a type never 'trapped' in a timeless vacuum from of life for which no suitable body can be which all experience of succession is excluded found." Robertson and Plummer. (see further on v.44). This is more than imperishability (NRSV, REB,NIV,NJB) or 1 Corinthians 15:41 immortality (Collins)." Thistleton ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἀφθαρσια, ας f imperishability, immortality ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος "The chief objection that the typical Greek had διαφέρει ἐν δόξῃ. to any doctrine of resurrection was that the ἡλιος, ου m the sun body is essentially corruptible. It is, by its nature, subject to decay. He looked The thought is of the glory or splendour given accordingly for an existence when the soul by God. would be untrammelled by the corruptible σεληνη, ης f moon body, when the soul would exist in ἀστηρ, ερος m star incorruption. Paul associates this very state διαφερω intrans. be worth more than, be with the resurrection body." Morris superior to, differ from

"Some patristic writers interpret this 1 Corinthians 15:43 allegorically of the different glories of σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· different raised believers. But this is not Paul's σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· point, even if it suggests the broad principle of dynamic diversified life in the resurrection ἀτιμια, ας f disgrace, shame, dishonour mode of existence." Thistleton 'humiliation' cf. Phil 3:21. δοξα, ης f glory 1 Corinthians 15:42 Signifies 'weight', 'substance', 'radiance.' Οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἀσθενεια, ας f weakness, illness ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· "'Sown in weakness' expresses Paul's realism The contrast in this and the following verses is about the frailty, fragility, vulnerability, and between two living bodies – the present body constraints of human existence (including that and the resurrection body (not between the of Christians) without diminishing the power body of the dead and a resurrection body). of the cross, which is the presupposition for the ἀναστασις see v.12 triumph of the resurrection mode of existence." νεκρος see v.12 Thistleton φθορα, ας f decay, corruption, depravity δυνάμει Noun, dat s δυναμις "If 'weakness,' 'humiliation,' and 'decay' represent the pathos of the dominating decrescendo of human mortality 'power' denotes not a static source of competency, but an energising crescendo of equipment and capacities for 'splendour' and perhaps unimagined tasks and service yet to come. Such a mode of existence, however, remains somatic or bodily in the sense described under vv. 42 and 44." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 15:44 "In saying that Christ is life-giving Spirit in the σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα sense of the Holy Spirit, Paul is not πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ introducing trinitarian confusion. Essential, πνευματικόν. eternal, intertrinitarian relationships are outside ψυχικος, η, ον unspiritual, physical his purview here. Rather his perspective is historical. He is speaking about what Christ Thistleton suggests 'natural' to avoid the wrong became in his identity as the last Adam and implications of 'physical.' second man (v.47). The oneness or unity in πνευματικος, η, ον spiritual, pertaining to view is economic, functional, eschatological the spirit (resurrection and ascension) Christ, as last "This does not necessarily mean 'composed of Adam and second man, has come into spirit', but rather 'which expresses spirit', permanent and complete possession of the 'which answers to the needs of spirit'." Morris Spirit that the two are equated in their activity. Thistleton argues that Paul regularly uses The two are seen as one, as they have been πνευματικος to denote 'that which pertains to made one in the eschatological work of giving the Holy Spirit,' cf. 3:1,3. Hence he here life to the church, that life which has its visible suggests the translation 'it is raised a body 'firstfruits' in Christ's own resurrection." constituted by the Spirit' – following Barrett Gaffin. who suggests 'body animated by the Spirit of Oliver O'Donovan comments, "When Paul God,' and Wolff who says "The spiritual body returns a second time ... to the comparison of is through and through a body under the Adam and Christ [cf. 15:21], he introduces a control of the divine Spirit, according to v.45 a new thought: 'the first man was made a living creation of Christ (cf. also vv. 21-22) who is soul, the last Adam a life-giving spirit ... The 'the life-giving Spirit.'" first man was from the earth, made of dust, the second man was from heaven ... As we have 1 Corinthians 15:45 borne the image of the man of dust, so shall we bear the image of the heavenly man' (15:45ff.). οὕτως καὶ γέγραπται· Ἐγένετο ὁ πρῶτος The thought stated in the first contrast is still ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος maintained here. Christ is the life-giver; he Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν. restores Adam's children to the life for which On Adam/Christ comparisons in Paul cf. Rom they were created. But a new thought is 5:12-19 and Dunn The Theology of Paul pp. superimposed upon the old one. There is a 199-204, 208-12 and 241-42. difference between what was first given, γέγραπται Verb, perf pass indic, 3 s γραφω described as 'soul' and 'dust', and what will be πρωτος, η, ον first, foremost, earlier given, which is 'spiritual' and 'from heaven'... ψυχη, ης f life, 'soul', living being The categories of 'spirit' and 'heaven' point ... ζῶσαν Verb, pres act ptc, f acc s ζαω live, to the authority which belongs to God's reign. be alive Christ, in giving us back our life, has endowed Cf. Gen 2:7. it with authority and power." The Desire of The Nations, p. 142. ἐσχατος, η, ον last, final ζῳοποιεω see v.36 1 Corinthians 15:46 "The first Adam was merely 'a living human being'... By emphatic contrast, the last Adam ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ is not merely 'living', but 'life-giving'." ψυχικόν, ἔπειτα τὸ πνευματικόν. Thistleton ἐπειτα then, afterwards

"Christ's characteristic in this office [of last 1 Corinthians 15:47 Adam] is that he is a ... 'life giving spirit'. Not ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος only is he the pattern for those who are in Him, ἄνθρωπος ἐξ οὐρανοῦ. but He is the source of that spiritual life which γη, γης f earth will result in the bodies of which Paul speaks." χοϊκος, η, ον made of earth or dust Morris. But we must not lose the reference to the Spirit of God. Christ was raised in the See Gen 2:7, maybe an allusion also to Gen realm of the Spirit, by the agency of the Spirit, 3:19. and is now the one who gives the Spirit. The δυετερος, α, ον second resurrection is the hope of a full salvation "by After δευτερος ἀνθρωπος the TR includes ὁ an act of the sovereign God which entails the κυριος. This would seem to be a conflated text mediate agency also of Christ and the Spirit." reflecting Marcion's substitution of ὁ κυριος Thistleton for the second ἀνθρωπος.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 15:50 1 Corinthians 15:48 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. οἱος, α, ον relative pronoun of what kind φημι say, affirm τοιουτος, αυτη, ουτον correlative pronoun and σαρξ, σαρκος f flesh, physical body, adj. such, of such kind, similar, like human nature ἐπουρανιος, ον heavenly, that which αἱμα, ατος f blood pertains to heaven Denotes humankind in its present weakness "Then we shall have the same form and and vulnerability. essence which He now has since His κληρονομεω gain possession of, inherit resurrection." Luther. Concerning the promise φθορα, ας f decay, corruption that those who belong to Christ will be made ἀφθαρσια, ας f imperishability, immortality like him in his resurrection life, see also 1 John Some commentators see here a reference to 3:2 and Phil 3:21 two groups: flesh and blood signifies those still "Paul calls for eschatological realism. alive when Christ comes again while 'decay' Humankind remains human and fragile prior signifies those who have died. "Neither the to the resurrection of the last day. Already the living nor the dead at the coming of Christ will new order has begun a transformation at the go into the kingdom as they are. Both must be level of Christlikeness of being 'from the Holy changed." Morris. But it is better to preserve Spirit' in a limited sense that still leaves the parallelism between the two halves of the fallibility and constraint. Those at Corinth verse. must not think and act as if they were already 'there.' Above all, however, the model of the raised mode of being of the raised Christ 1 Corinthians 15:51 constitutes a form (σωμα) and total self (σωμα) ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ 'from heaven,' i.e., grounded in the reality of κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, God and the new creation. This renders the μυστηριον, ου n secret, mystery resurrection 'body' which lies in the future yet The sense is normally of something formerly more credible and conceivable, and binds unknown but now revealed, but the meaning together the somatic and the process of growth here seems closer to our English word in holiness as inextricably the mark of a mode 'mystery'. "Paul cannot and does not say more of existence directed by the divine Spirit, about the precise nature of the change." anticipated in Christ's raised life, and decreed Thistleton by God (cf. 1 Cor 2:11-15; 3:1-3; 15:21-28, 38-44). It is in the future that 'Christians are "The textual variants reflect complex concerns destined to become heavenly in the image of of theology." Thistleton. See Textual the heavenly Man,' i.e., the man 'from Commentary on the Greek New Testament and heaven.'" Thistleton Fee for details. The text given here is undoubtedly original. Early amendments seem 1 Corinthians 15:49 to have arisen in the wake of Paul's death. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, κοιμηθησόμεθα Verb, fut pass dep indic, 1 pl φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. κοιμαομαι see v.18 φορεω wear "Some think that Paul means that the second εἰκων, ονος f likeness, image, form coming will take place in his own lifetime, but φορεσομεν "The majority of the more ancient this is to press his words illegitimately... MSS read 'let us bear [φορεσωμεν] instead of [compare 6:14; 2 Cor 4:14; 5:8; Phil 3:11] ... we shall bear in the second part of the verse. If Paul often classes himself with those he is this reading is adopted then Paul is exhorting describing without any implication that he is the Corinthians to put on their heavenly state, one of them (cf. 6:15; 10:22)." Morris. The progressively make it their own... The context meaning is 'not all of us Christians will sleep' seems to make it clear that we shall bear is the cf. 1 Thess 4. right reading." Morris. Metzger and Thistleton ἀλλαγησόμεθα Verb, fut pass indic, 1 pl also favour the indicative. The subjunctive ἀλλασσω change, alter, exchange looks like a primitive corruption which may be the result of mishearing dictation.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Paul's major concern is God's orderly plan for "Paul stresses the continuity between our humankind as a corporeity and for believers as present and our future states with a fourfold the corporate body of Christ. It does not use (in this verse and the next) of the word matter, he urges, whether you have died or are 'this': 'this perishable'... (NIV omits all four)." still alive at the end time: all of us (equally) Morris. "The same identifiable, recognisable, 'will undergo transformation.'... This part of and accountable identity ... is transfigured into Paul's declaration serves to give assurance a radically different form, but remains 'this' equally that those who have died lose nothing created being in all its wholeness." Thistleton that will be experienced by those who will still φθαρτος, η, ον subject to corruption be alive at the parousia, and conversely assures ἐνδύσασθαι Verb, aor midd infin ἐνδυω those who might survive that they, too, like the dress, clothe; midd put on, wear dead, share in the same experience of ἀφθαρσια see v.50 resurrection." Thistleton θνητος, η, ον mortal ἀθανασια, ας f immortality 1 Corinthians 15:52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ 1 Corinthians 15:54 σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀλλαγησόμεθα. ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ ἀτομος, ον indivisible; ἐν α. in a moment, γεγραμμένος· Κατεπόθη ὁ θάνατος εἰς νῖκος. in an instant A number of MSS have a shorter reading ὅταν ῥιπη, ης f blinking (of an eye) δὲ τὸ θνητὸν... i.e. omitting the φθαρτον More correctly, the term denotes rapid eye clause. The shorter reading probably arose movement – 'shooting a glance' out of the through an oversight in copying, "The corner of the eye. phenomenon of homoioteleuton readily ἐσχατος see v.45 explains an omission of a clause or phrase σάλπιγγι Noun, dat s σαλπιγξ, ιγγος f when the eye of the copyist moves from one trumpet, trumpet blast occurrence of a similar word or phrase to "In both Testaments (Exod 19:16; Zech 9:14; 1 another." Thistleton Thess 4:16) manifestations of God are ὁταν when, whenever, as often as associated with the sound of 'the trumpet.' On vocabulary, see v.53. Additionally, however, 'the trumpet' awakens a ἐνδύσηται Verb, aor midd subj, 3 s ἐνδυω sleeping army to be urgently aroused to τοτε then, at that time activity, including possible battle when the γεγραμμένος Verb, perf pass ptc, m nom s alert is sounded... Bruce cites ... the 'great γραφω trumpet' for the return of the exiles in Isa 27:13 Quotation from Is 25:8 (cf. Matt 24:31) and that of the year of Jubilee (Lev 25:9), as well as the apocalyptic trumpet κατεπόθη Verb, aor pass indic, 3 s καταπινω for the Lord's descent from heaven in 1 Thess swallow, swallow up, devour 4:16-17." Thistleton θανατος, ου m death νικος, ους n victory σαλπιζω sound a trumpet

ἀφθαρτος, ον imperishable, immortal 1 Corinthians 15:55 Cf. v.42 "The σωμα will be raised 'without ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ degenerating decay' at the very least; perhaps κέντρον; Paul means also here the reversal of decay, i.e., flourishing." Thistleton A number of MSS (followed by TR) read που σου, ἁδη το νικος in the second clause, reflecting the LXX. 1 Corinthians 15:53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι "In language reminiscent of Scripture (Hos ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι 13:14), Paul sings of the triumph to come. He ἀθανασίαν. is not basing an argument on Scripture, but δει impersonal verb it is necessary using scriptural language for his exultation over the total defeat of death." Morris. However, Stanley and Collins argue that Paul intends that Is 25:8 and Hos 13:14 should shed light on the understanding of each other. κεντρον, ου n sting, goad

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Paul projects an eschatological vision of a 1 Corinthians 15:57 stingless death precisely because Jesus Christ τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ has himself absorbed the sting on the basis of τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. how his death and resurrection addresses the χαρις, ιτος f grace, unmerited favour problem of human sin and the law (vv.55-57). διδόντι Verb, pres act ptc, m dat s διδωμι Oscar Culmann has well portrayed the contrast between optimistic views of the death 1 Corinthians 15:58 exemplified in Socrates and Plato as mere Ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, release of the 'soul' from the 'prison-house' of ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ the body and Hebrew-Christian traditions of κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ death as a tragedy apart from the ἔστιν κενὸς ἐν κυρίῳ. transformation of death brought about by Christ. Nevertheless, he argues, the agony of The conclusion echoes and answers the Gethsemane as Jesus faces the prospect of concerns expressed in the verses introducing death as a cruel God-forsakenness, as a this chapter, vv 1-2. sacrament of the wrath of God, should be kept ὡστε so that, with the result that before our eyes as a reminder of what 'death's ἀγαπητος, η, ον beloved sting' entails apart from the victory won by ἑδραιος, α, ον firm, steadfast Christ." Thistleton ἀμετακινητος, ον immovable, steadfast Cf. v.1, ἐν ᾡ και ἐστηκατε 1 Corinthians 15:56 περισσευω increase, abound, excel τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ The Christian is to be immovable but not δύναμις τῆς ἁμαρτίας ὁ νόμος· static. "Death is the primal power: it is 'the last παντοτε always enemy' (1 Cor 15:26) within the field of εἰδότες Verb, perf act ptc, m nom pl οἰδα interlocking forces. The antithesis between the (verb perf in form but with present two ages can be summed up as 'the reign of meaning) know, understand death' as opposed to the 'reign of life' (Rom κοπος, ου m work, labour trouble 5:17, 21). And death remains in some way the κενος, η, ον empty, to no purpose, signature of the world, even after its allies – senseless the law, the flesh, and sin – have been defeated in the death and resurrection of Christ." Beker. 1 Corinthians 16:1

"'The law,' in spite of being 'holy and good' Περὶ δὲ τῆς λογείας τῆς εἰς τοὺς ἁγίους, ὥσπερ (Rom 7:12,13) and designed to bring life, διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως comes to perform the very opposite effect in καὶ ὑμεῖς ποιήσατε. the context of human fallenness, sin, and On περι δε cf. 7:1, 25; 8:1; 12:1 bondage. Rom 1:18-2:29 and 5:12-21 λογείας Noun, gen s λογεια, ας f underline human culpability, which the law contibution, collection appears to intensify as a kind of slavery (Rom This word is found only in papyri and 3:20; 6:20; cf. 7:7). However we interpret Rom inscriptions and here in the NT. 7:7-25, and the still sharper critique of Galatians 3-5, a major part of the work of Christ in establishing the new creation 'under grace' is that 'Christ redeemed us from the curse of the law, being made a curse for us.' Again, however we interpret Rom 10:4, Christ as the 'end,' 'goal,' or 'termination' of the law 'initiates a new eschatological life, where God and humankind meet under new conditions. And yet ... Christ satisfied the righteous requirements of the law (Rom 8:4) as expressive of his holy will, in order to establish a new relationship to God 'apart from the law' (Rom 3:21).' (Beker) Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

Thistleton writes, "As Collins observes, each τοτε then, at that time of Paul's longer or major epistles makes λογεια cf v.1 reference to giving, finance, and collecting contributions (1 Cor 16:1-4; Rom 15:25-28; 2 1 Corinthians 16:3 Cor 8-9; Gal 2:10). In Gal 2:10 it expresses ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ tangibly a recognition of mutual care, ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν responsibility, and sharing on the part of the χάριν ὑμῶν εἰς Ἰερουσαλήμ· different ethnic or economic statuses within παραγένωμαι Verb, aor midd dep subj, 1 s the worldwide church (Jew and Gentile). This παραγινομαιν come, arrive, appear 'sealed' the agreement with James of οὑς ἐαν whomever Jerusalem, Peter and John about the Gentile δοκιμάσητε Verb, aor act subj, 2 pl δοκιμαζω mission (Gal 21-10)." Having surveyed the approve various references to the collection in Paul's "Paul is alluding to the trusted integrity of letters, particularly 2 Corinthians, he those who can serve on behalf of a potentially concludes, "In this light, it is theologically suspicious congregation in which there are entirely appropriate to speak of 'the collection' already 'splits' and perhaps competing patrons. not as a mundane chore of 'maintaining' the His directive will work without back-firing church in any routinised mechanistic sense, but only if these representatives who carry of 'maintaining' (in the sense of nurturing) delegated responsibility for substantial funds others by passing on freely received grace, amidst the hazards and perils of a long journey χαρις ...; by tangibly and publicly expressing are utterly approved as 'tried and true.'" mutuality and reciprocity in κοινια or Thistleton partnership; and by serving (διακονια) others, even as Christ has yielded up his riches to δι ἐπιστολων who is to write these letters? It serve. All of this brings blessing (εὐλογια) could be the church who both commends and alike to the one who gives and the one who writes the letters of commendation, but Morris receives." thinks that these words go with πεμπω – the ὡσπερ as, even as church commends but Paul sends those whom διέταξα Verb, aor act indic, 1 s διατασσω they have chosen with letters of command, give instructions commendation/introduction written by himself. πεμπω send 1 Corinthians 16:2 ἀπενεγκεῖν Verb, aor act infin ἀποφερω κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ carry, carry away ἑαυτῷ τιθέτω θησαυρίζων ὅ τι ἐὰν εὐοδῶται, Note that Paul is careful at no time to take the ἵνα μὴ ὅταν ἔλθω τότε λογεῖαι γίνωνται. money himself. σαββατον, ου n (often in pl) the seventh χαρις, ιτος f here = gift day, Sabbath, week; μιαν σαββατον "Its use to denote God's grace would hardly first day of the week escape the awareness of the readers." Cf. Mk 16:2; Lk 24:1. "This is the first piece of Thistleton evidence to show that Christians observed that day, though there is no reason to doubt that it 1 Corinthians 16:4 was their custom from the first (cf. Jn ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ 20:19,26; Acts 20:7; Rev 1:10)." Morris πορεύσονται. ἑκαστος, η, ον each, every ἀξιος, α, ον worthy, fitting παρ ἑαυτῳ τιθετω let him put by himself, i.e. let him store up. Morris follows Moffatt in thinking ἀξιον here refers to the gift. In the translation of Moffatt θησαυριζω store up, save, put aside "If the sum makes it worth my while to go, ὁ τι ἐαν whatever they will accompany me." (So also NIV.) εὐοδῶται Verb, pres pass dep subj, 3 s Others see the reference merely to Paul's εὐοδοομαι have things go well (for uncertainty regarding his timetable, or oneself) [literally 'to journey well], earn, regarding circumstances at Jerusalem. "By the gain money time he wrote 2 Cor 1:15-16, Paul had firmly "The meaning is that one's giving should be in decided to accompany the party, and according direct proportion to the way one prospers; it to Rom 15:26-27 'the collection' was duly should be determined as a matter of principle, made ready." Thistleton not something done on impulse." Morris ᾖ Verb, pres subj, 3s εἰμι ὁταν when κἀγω a compound word = και ἐγω ἔλθω Verb, aor act subj, 1 s ἐρχομαι ἐμοὶ Pronoun, dat s ἐγω

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"It is worth noticing that, while Paul had 1 Corinthians 16:5 evidently to change his plans more than once, Ἐλεύσομαι δὲ πρὸς ὑμᾶς ὅταν Μακεδονίαν and was accused of fickleness accordingly (2 διέλθω, Μακεδονίαν γὰρ διέρχομαι, Cor 1:15ff), the plan outlined here was the plan ἐλεύσομαι Verb, fut midd dep indic, 1 s eventually adopted: he went from Ephesus to ἐρχομαι Macedonia, then to Greece, where he stayed ὁταν see v.2 three months (Acts 20:1-3)." Morris διέλθω Verb, aor act subj, 1 s διερχομαι pass through, go through 1 Corinthians 16:7 The plan to 'go through' Macedonia would οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν, allude primarily to Thessalonia and Phillipi. ἐλπίζω γὰρ χρόνον τινὰ ἐπιμεῖναι πρὸς ὑμᾶς, The present διερχομαι has the force of ἐὰν ὁ κύριος ἐπιτρέψῃ. 'imminent purpose' (Findlay) or 'firm intention' θελω wish, will (Barrett). ἀρτι now, at the present παροδος, ου f passage; ἐν π. in passing "Paul does not know when he will come to 'just in passing.' them but it will be after he has gone through Macedonia, visiting the churches there." ἰδεῖν Verb, aor act infin ὁραω see Morris suggests that the repetition of his ἐλπιζω hope, expect intention to go through Macedonia is to χρονος, ου m time, period of time emphasise this part of the plan which was ἐπιμενω remain, stay something previously unknown to them: ἐπιτρεπω let, allow, permit "They evidently knew that he was planning to On if the Lord permits compare 4:19; Acts visit them (even if some of them said he would 18:21; Heb 6:3; James 4:13-15. "He is the never make it). But they had not known of Lord's servant. He must go where the Lord Paul's plan for Macedonia. Now he tells them wills. All his plans must therefore be subject to what he hopes to do, and they can see just the proviso (expressed or not) that the Lord where his visit to their own city fits in. His use may intervene and direct him elsewhere." of the present tense for future action is not Morris uncommon; it lends an air of greater definiteness to the plan." 1 Corinthians 16:8 ἐπιμενῶ δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς· 1 Corinthians 16:6 ἑως until, while πρὸς ὑμᾶς δὲ τυχὸν παραμενῶ ἢ καὶ Confirms that this letter was written from παραχειμάσω, ἵνα ὑμεῖς με προπέμψητε οὗ ἐὰν Ephesus, sometime around the middle of πορεύωμαι. spring. τυχὸν Verb, aor act ptc, n nom/acc s τυγχανω

receive, experience; τυχον or εἰ τυχον 1 Corinthians 16:9 if it should turn out that way, perhaps παραμενῶ Verb, fut act indic, 1 s παραμενω θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ stay, remain ἀντικείμενοι πολλοί. ἠ or θυρα, ας f door, gate παραχειμαζω spend the winter ἀνοιγω open "Paul hopes that he may combine a pastorally The perfect has the force 'it stands open.' For productive period with waiting for appropriate this metaphor cf. 2 Cor 2:12; Col 4:3. weather to travel." Thistleton μεγας, μεγαλη, μεγα large, great προπεμπω send on one's way, help on ἐνεργης, ες active, effective one's way, escort, accompany ἀντικειμαι oppose, be against Help on one's journey, i.e. with food, money, "Paul's abrupt reference to them [opponents] companions etc. reminds us that the Christian is not usually left οὑ ἐαν whenever to pursue his work unhindered. It is part of the condition under which we serve God that when Note the uncertainty with which Paul speaks of we have great opportunities of service we have the plans. also serious difficulties." Morris See Acts 19 for the opposition to Paul at Ephesus, also reference in this epistle at 15:32.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

1 Corinthians 16:10 1 Corinthians 16:12 Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε ἵνα ἀφόβως Περὶ δὲ Ἀπολλῶ τοῦ ἀδελφοῦ, πολλὰ γένηται πρὸς ὑμᾶς, τὸ γὰρ ἔργον κυρίου παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ ἐργάζεται ὡς κἀγώ· τῶν ἀδελφῶν· καὶ πάντως οὐκ ἦν θέλημα ἵνα ἐὰν δὲ ἔλθῃ Τιμόθεος "Conzelmann, Fee, and νῦν ἔλθῃ, ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ. Collins rightly point out that since Paul The περι δε suggests that the Corinthians had explicitly states that he has sent Timothy to asked that Apollos should come. In the light of Corinth (4:17), the indefinite construction the existence of an Apollos 'party' at Corinth refers to the uncertainty not of the event, but of (cf. 1:12) Paul is at pains to stress that he has his time of arrival. With some support from not sought to keep Apollos from them but has BAGD they propose 'Whenever Timothy encouraged him to visit along with others. The comes,' which is surely right." Thistleton πολλα may either mean 'many times' or be βλεπω see, see to it intensive 'earnestly.'" Thistleton ἀφοβως without fear παρακαλεω exhort, encourage, urge γένηται Verb, aor subj, 3 s γινομαι παντως by all means, surely; οὐ π. not at "From this very letter we may infer that there all, by no means were some among the Corinthian believers θελημα, ατος n will, wish, desire who were confident and self-willed. Paul Opinions differ as to whether it is the will of evidently feared that Timothy might not be God that is spoken of here or that of Apollos. adequate for a confrontation with such people, ἐλεύσεται see v.5 a fear which subsequent events were to show ὁταν see v.5 was well-founded." Morris. Since Timothy εὐκαιρεω have time, have opportunity would come as Paul's representative and would Either Apollos was currently too busy, or he continue Paul's work (cf. also 4:17), "any did not believe that this was an opportune time hostility toward Paul would be likely to rub off for him to visit. He may have been sensitive to on Timothy as Paul's 'delegate,' 'representative' the divisions at Corinth and have thought that a or co-worker. They may perhaps have visit at this time might only exacerbate the preferred to welcome Apollos rather than difficulties. Timothy." Thistleton

ἐργαζομαι work, do, perform 1 Corinthians 16:13

1 Corinthians 16:11 Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε. μή τις οὖν αὐτὸν ἐξουθενήσῃ. προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός με, ἐκδέχομαι γρηγορεω be or keep awake, be alert γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν. The present imperatives demand continuing ἐξουθενεω despise, treat with contempt action, 'keep alert, stand firm...' προπεμπω see v.6 στήκετε Verb, perf act indic & imperat, 2 pl εἰρηνη, ης f peace ἱστημι stand, stand firm, hold ground. ἐκδεχομαι wait for, look forward to πίστει Noun, dat s πιστις "The fact that he looks for Timothy to return ἀνδρίζεσθε Verb, pres midd/pass dep imperat, shows that Paul had sent him on a specific 2 pl ἀνδριζομαι act like a man task, not with a roving commission. The "May refer to courage (as NIV ...), but more reference to the brothers is not clear. Acts probably is meant to counter the immaturity so 19:22 mentions only Erastus as being with manifest in some of the Corinthians." Morris him, though, of course, there may have been κραταιοῦσθε Verb, pres midd/pass dep others. Paul may mean that he expects imperat, 2 pl κραταιοομαι become Timothy to come back with some brothers strong from Corinth. It is also possible that the brothers are with Paul, and that together they 1 Corinthians 16:14 await Timothy's return." Morris πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. γινέσθω Verb, aor midd dep imperat, 3 s γινομαι "In manliness Paul is not looking for aggressiveness or self-assertion, but the strength that shows itself in love." Morris.

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"As Paul has argued earlier, childishness often 1 Corinthians 16:17 takes the form of self-centred concern and χαίρω δὲ ἐπὶ τῇ παρουσίᾳ Στεφανᾶ καὶ short-term gratification. Hence he pleads that Φορτουνάτου καὶ Ἀχαϊκοῦ, ὅτι τὸ ὑμέτερον whatever the Corinthian Christians do, the ὑστέρημα οὗτοι ἀνεπλήρωσαν, motivation and attitude should be that of 'love', χαιρω rejoice, be glad i.e., a concern for the good of 'the other' which 'I am delighted.' embodies respect and seeks to build them up in the long term (cf. 8:7-13; 13:1-13)." Thistleton παρουσια, ας f coming, arrival, presence ὑμετερος, α, ον possessive adj of 2 pl your

ὑστερημα, τος n what is lacking 1 Corinthians 16:15 "He does not spell out the meaning of what Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν was lacking from you, but it seems that Paul οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας was feeling his separation from the καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς· Corinthians; 'my lack of you' is the sense of it." παρακαλεω exhort, encourage, urge Morris. "In modern English idiom Paul seems Here 'ask.' "Bjerkelund shows that in many to say that they compensate for his 'missing' examples of contemporary Greek it serves to his dear Christian brothers and sisters there." introduce a request on the basis of a specific Thistleton personal or institutional relationship between ἀναπληροω fill up, meet (the requirements) the sender and addressee, sometimes of friendship, sometimes of commerce, often of 1 Corinthians 16:18 some official standing (see further above under ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. 1:10)." Thistleton ἐπιγινώσκετε οὖν τοὺς τοιούτους. οἰκια, ας f house, home, household ἀναπαυω give relief, refresh ἀπαρχη, ης f firstfruit, first portion 'they have raised my spirits.' Cf. 1:16. The meaning is not simply 'first' in order of time (first converts), maybe not even ἐμος, η, ον 1st pers possessive adj my, mine first in this sense, "firstfruits, derives its main και το ὑμων 'just as they do yours.' significance not primarily from being first in a ἐπιγινωσκω perceive, recognise sequential sense, but first in the sense of Show appreciation for. contributing a sample, pledge or promise of τοιουτος see v.16 'more to come'." Thistleton

διακονια, ας f ministry, service 1 Corinthians 16:19 τασσω appoint, designate, set aside Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. The verb τασσω expresses the fact that the ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ household of Stephanus had chosen to take on Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. this task – of 'ministering to the saints'. They ἀσπαζομαι greet, welcome, say goodbye willingly devoted themselves to Christian service. I.e. "those whose loyal work and αἱ ἐκκλησίαι τῆς Ἀσίας. Paul uses Ephesus as a witness holds promise of more believers 'to centre for ministry to the entire province of Asia, cf. Acts 19:10,26. come.'" Thistleton ἑαυτος, ἑαυτη, ἑαυτον him/her/itself πολλα here of intensity – 'warmly.'

1 Corinthians 16:16 The authentic Pauline reading Πρισκα occurs 46 B 33 (and as Πρεισκας in p ) while many א ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις καὶ in παντὶ τῷ συνεργοῦντι καὶ κοπιῶντι. other MSS read Πρισκιλλα, the diminutive form familiar from the book of Acts. ὑποτασσω put in subjection; pass. be subject, submit to οἰκος, ου m house, home, household τοιουτος, αυτη, ουτον correlative pronoun and adjective such, of such kind συνεργεω work with, work together with κοπιαω toil, work hard, labour "Authentic leadership and service entail 'hard toil' (κοπιωντι), which in turn deserves respect and honour." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

For Aquila and Priscilla, see Acts 18 and Rom "It was Paul's custom to dictate his letters to an 16:4,5. "Barrett suggests that their various amanuensis who wrote them down. But as his moves (Rome to Corinth, Corinth to Ephesus, letters draw to a close the apostle would take and probably Ephesus back to Rome, when the pen and write a few words himself. His Claudius's edict was relaxed in AD 54) imply handwriting, he says, 'is the distinguishing 'that they were not without money.' Travel was mark in all my letters' (2 Thess 3:17)." Morris either for the wealthy or for those with See also Gal 6:11; Col 4:18; Philem 19. It was productive business prospects. Hence it is by also probably a mark of affection. no means surprising that around late AD 52 or AD 53 they had acquired a house large enough 1 Corinthians 16:22 to accommodate meetings for worship. In εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. 'Aquila and Prisca' we see a combination of Μαράνα θά. true Christian devotion and sacrifice, a vision for the spread of the gospel, deep affection for φιλεω love, have deep feeling for, kiss Paul, and affection for communities of ἤτω Verb, pres imperat, 3 s εἰμι Christians in a network of location that was ἀναθεμα, τος n cursed, under the curse of growing into a worldwide church. F F Bruce God observes that it was probably during this See 12:3. Paul's call for love towards God is period of the Ephesian ministry that Prisca and placed in a covenant setting of blessing and Aquila 'risked their necks' for Paul's life (Rom curse. He has set out throughout the letter the 16:4). Bruce points out that this corrects the demands of the Gospel and is now in effect picture of an 'unlovable' Paul so often saying, "are you 'in' or are you 'out'?" The promoted in modern secular mythology, as question is posed in the light of the prospect of well as the mistaken notion that Christian faith Christ's coming who will say either 'go from simply serves self-affirmation." Thistleton me you who bear the anathema' or 'come to me, you who bear the blessing' (cf. Matt 1 Corinthians 16:20 24:34,41). ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. μαρανα θα (in Aramaic) our Lord, come! ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. or μαραν αθα our Lord has come! ἀλληλων, οις, ους one another "Being Aramaic, the expression cannot have φιλημα, τος n kiss originated among the Greeks, but must have expressed a sentiment that the early church Cf. Rom 16:16; 2 Cor 13:12; 1 Thess 5:26 also regarded as very important, else the foreign 1 Peter 5:14. Drawing on the work of Klassen, word would never have been taken over in this Thistleton says, "In Graeco-Roman society the way by Greek-speaking Christians... Probably role of the kiss varies with geographical the best way of taking it is to divide the location and one's place or level in society: expression as Marana tha and take the verb as 'Graeco-Roman society treated the public kiss imperative, 'Our Lord, come' (a prayer like that ... with considerable reticence,' although in in Rev 22:20, 'Come, Lord Jesus'). It would some cases it 'serves ... as confirming then express the eager longing felt by the reconciliation.' ... We conclude that it church in those early days for the speedy constituted a physical sign in the public return of the Lord." Morris domain of respect, affection and reconciliation within the Christian community, and that its distinctive use among fellow believers 1 Corinthians 16:23 underlined and nurtured the mutuality, ἡ χάρις τοῦ κυρίου Ἰησοῦ μεθʼ ὑμῶν. reciprocity, and oneness of status and identity Many MSS read Ἰησου Χριστου which all Christians share across divisions of race, class and gender: It was clearly open to 1 Corinthians 16:24 abuse, as patristic sources demonstrate, and a counterpart is needed today that offers an ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ effective sign in the public domain that accords Ἰησοῦ. with these aims." Thistleton "Notice the all. He has some doughty opponents at Corinth, and there were some 1 Corinthians 16:21 whom he had had to rebuke sharply. But he Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. bears no malice. He sends love to all of them, a love in Christ Jesus." Morris ἀσπασμος, ου m greeting χειρ, χειρος f hand, power

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT Reading The Greek New Testament www.misselbrook.org.uk/ 1 Corinthians

"Paul wishes to assure his readers that whatever have been the stresses and strains within a vibrant, articulate, overly self-centred church, he never doubts the work of God's grace within them (cf. 1:4-9), and he holds them in his heart with genuine 'love.'... He loves 'all' of them, not simply 'the weak' nor the most gifted, nor 'Paul's group' (1:12). It is as he sees them as One Body ἐν Χριστῳ Ἰησου that he sends them his genuine 'love' to be 'with' them 'all'." Thistleton

The Greek text used in these notes is that of the of Society of Biblical Literature. See SBLGNT