05550 \\Else if thou bless with the spirit\\ (\\epei ean eulogˆis en\\ \\pneumati\\). Third class condition. He means that, if one is praying and praising God # 10:16 in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers # Neh 5:13; 8:6; 1Ch 16:36; Ps 106:48 \\He that filleth the place of the unlearned\\ (\\ho anaplˆr“n ton\\ \\topon tou idi“tou\\). Not a special part of the room, but the position of the \\idi“tou\\ (from \\idios\\, one's own), common from Herodotus for private person # Ac 4:13 unskilled # 2Co 11:6 uninitiated (unlearned) in the gift of tongues as here and verses # 23 \\At thy giving of thanks\\ (\\epi tˆi sˆi eucharistiƒi\\). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse # 17 05551 05552 \\More than you all\\ (\\pant“n hum“n mallon\\). Ablative case after \\mallon\\. Astonishing claim by Paul that doubtless had a fine effect. 05553 \\Howbeit in church\\ (\\alla en ekklˆsiƒi\\). Private ecstasy is one thing (cf. # 2Co 12:1-9 but not in church worship. \\That I may instruct\\ (\\hina katˆchˆs“\\). Final clause with \\hina\\. For the rare verb \\katˆche“\\ See note on "Lu 1:4" See note on "Ac 18:25" 05554 \\Be not children in mind\\ (\\mˆ paidia ginesthe tais phresin\\). "Cease becoming children in your intellects," as some of them evidently were. Cf. # Heb 5:11-14 for a like complaint of intellectual dulness for being old babies. \\In malice be ye babes\\ (\\tˆi kakiƒi nˆpiazete\\). \\Be men\\ (\\teleioi ginesthe\\). Keep on becoming adults in your minds. A noble and a needed command, pertinent today. 05555 \\In the law it is written\\ (\\en t“i nom“i gegraptai\\). # Isa 28:11 Freely quoted. 05556 \\For a sign\\ (\\eis sˆmeion\\). Like the Hebrew and occasional _Koin‚_ idiom also. 05557 \\Will they not say that ye are mad?\\ (\\ouk erousin hoti mainesthe?\\). These unbelievers unacquainted (\\idi“tai\\) with Christianity will say that the Christians are raving mad ( See note on "Ac 12:15" See note on "Ac 26:24" ). They will seem like a congregation of lunatics. 05558 \\He is reproved by all\\ (\\elegchetai hupo pant“n\\). Old word for strong proof, is undergoing conviction. \\Is judged\\ (\\anakrinetai\\). Is tested. Cf. # 1Co 2:15; 4:3 05559 \\That God is among you indeed\\ (\\hoti ont“s en humin estin\\). Recitative \\hoti\\ and direct quotation from # Isa 45:15 (Hebrew rather than the LXX). "Really (\\ont“s\\ # Lu 24:34 God is in you." 05560 \\When ye come together\\ (\\hotan sunerchˆsthe\\). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (\\ean sunelthˆi\\, second aorist subjunctive) in verse # 23 05561 \\By two\\ (\\kata duo\\). According to two, ratio. \\Or at most\\ (\\ˆ to\\ \\pleiston\\). Adverbial accusative, "or at the most." \\Three\\ (\\treis\\). \\Kata\\ to be repeated. \\And that in turn\\ (\\kai ana meros\\). One at a time and not over three in all. 05562 \\But if there be no interpreter\\ (\\ean de mˆ ˆi diermˆneutˆs\\). Third class condition. Earliest known instance and possibly made by Paul from verb in verse # 27 Reappears in Byzantine grammarians. \\Keep silence in church\\ (\\sigat“ en ekklˆsiƒi\\). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God. 05563 \\By two or three\\ (\\duo ˆ treis\\). No \\kata\\ here as in verse # 27 Let two or three prophets speak. \\Let the others discern\\ (\\hoi\\ \\alloi diakrinet“san\\). Whether what is said is really of the Spirit. Cf. # 12:10 \\diakriseis pneumat“n\\. 05564 \\Let the first keep silence\\ (\\ho pr“tos sigat“\\). To give the next one a chance. 05565 \\One by one\\ (\\kath' ena\\). Regular idiom. 05566 \\The spirits of the prophets are subject to the prophets\\ (\\pneumata\\ \\prophˆt“n prophˆtais hupotassetai\\). A principle that some had forgotten. 05567 \\Not of confusion\\ (\\ou--katastasias\\). God is not a God of disorder, but of peace. We need this reminder today. \\As in all the churches\\ \\of the saints\\ (\\h“s en pasais tais ekklˆsiais t“n hagi“n\\). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in # 11:16 05568 \\Keep silence in the churches\\ (\\en tais ekklˆsiais sigat“san\\). The same verb used about the disorders caused by speakers in tongues (verse # 28 and prophets # 30 For some reason some of the women were creating disturbance in the public worship by their dress # 11:2-16 and now by their speech. There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak (\\lalein\\) nor even to ask questions. They are to do that \\at home\\ (\\en oik“i\\). He calls it a shame (\\aischron\\) as in # 11:6 (cf. # Eph 5:12; Tit 1:11 Certainly women are still in subjection (\\hupotassesth“san\\) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even # 1Ti 2:12 were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul's real meaning here. 05569 05570 05571 \\The commandment of the Lord\\ (\\Kuriou entolˆ\\). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position. 05572 05573 05574 \\Decently and in order\\ (\\euschˆmon“s kai kata taxin\\). That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service. 05575 \\I make known\\ (\\gn“riz“\\). See note on "1Co 12:3" for this common verb. As if in reproach. \\The gospel which I\\ \\preached unto you\\ (\\to euaggelion ho euˆggelisamˆn humin\\). Cognate accusative, "the gospel which I gospelized unto you." Note augment \\ˆ\\ after \\eu-\\ like compound verb with preposition. Note repetition of relative (\\ho, en h“i, di hou\\, and \\tini\\ like relative) without \\kai\\ (and), asyndeton. 05576 \\In what words I preached it unto you\\ (\\tini logoi euˆggelisamˆn\\ \\humin\\). Almost certainly \\tis\\ (\\tini logoi\\, locative or instrumental, in or with) here is used like the relative \\hos\\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \\gn“riz“\\ like the other relatives, but most likely so. \\If we hold it fast\\ (\\ei katechete\\). Condition of first class. Paul assumes that they are holding it fast. \\Except ye believed in\\ \\vain\\ (\\ektos ei mˆ eikˆi episteusate\\). For \\ektos ei mˆ\\ See note on "1Co 14:5" Condition of first class, unless in fact ye did believe to no purpose (\\eikˆi\\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection. 05577 \\First of all\\ (\\en pr“tois\\). Among first things. _In primis_. Not to time, but to importance. \\Which I also received\\ (\\ho kai\\ \\parelabon\\). Direct revelation claimed as about the institution of the Lord's Supper # 11:23 and same verbs used (\\pared“ka, parelabon\\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses # 1-11 the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \\apethanen\\, was buried, \\etaphˆ\\, hath been raised, \\egˆgertai\\, appeared, \\“phthˆ\\). \\Christ died\\ (\\Christos apethanen\\). Historical fact and crucial event. \\For our\\ \\sins\\ (\\huper t“n hamarti“n hˆm“n\\). \\Huper\\ means literally over, in behalf, even instead of # Ga 3:13 where used of persons. But here much in the sense of \\peri\\ # Ga 1:14 as is common in _Koin‚_. In # 1Pe 3:18 we have \\peri hamarti“n, huper adik“n\\. \\According to the\\ \\Scriptures\\ (\\kata tas graphas\\). As Jesus showed # Lu 22:37; 24:25 and as Peter pointed out # Ac 2:25-27; 3:35 and as Paul had done # Ac 13:24; 17:3 Cf. # Ro 1:2 05578 \\And that he was buried\\ (\\kai hoti etaphˆ\\). Note \\hoti\\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \\thapt“\\, old verb, to bury. This item is an important detail as the Gospels show. \\And that he hath been\\ \\raised\\ (\\kai hoti egˆgertai\\). Perfect passive indicative, not \\ˆgerthˆ\\ like \\rose\\ of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. \\On\\ \\the third day\\ (\\tˆi hˆmerƒi tˆi tritˆi\\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech # Ac 10:40 and Jesus points it out as part of prophecy # Lu 24:46 The other expression occasionally found "after three days" # Mr 10:34 is merely free vernacular for the same idea and not even # Mt 12:40 disturbs it. See note on "Lu 24:1" for record of the empty tomb on the first day of the week (the third day). 05579 \\And that he appeared to Cephas\\ (\\kai hoti “phthˆ Kˆphƒi\\). First aorist passive indicative of the defective verb \\hora“\\, to see. Paul means not a mere "vision," but actual appearance. John uses \\ephaner“thˆ\\ # Joh 21:14 from \\phanero“\\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\\pr“tos\\) among the Apostles # Mt 10:2 Jesus had sent a special message to him # Mr 16:7 after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples # Lu 24:34 though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: \\then\\ (\\eita\\), \\then\\ (\\epeita\\), \\then\\ (\\epeita\\), \\then\\ (\\eita\\), \\last of all\\ (\\eschaton pant“n\\). \\To the\\ \\twelve\\ (\\tois d“deka\\). The technical name. Only ten were present, for Judas was dead and Thomas was absent # Joh 20:24 05580 \\To above five hundred brethren at once\\ (\\epan“ pentakosiois\\ \\adelphois ephapax\\). \\Epan“\\ here is just an adverb with no effect on the case. As a preposition with the ablative see # Mt 5:14 This incident is the one described in # Mt 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (\\hoi pleious\\) of them were still living when Paul wrote this Epistle, say spring of A.D. 54 or 55, not over 25 years after Christ's resurrection. 05581 \\To James\\ (\\Iak“b“i\\). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room # Ac 1:14 \\To all the apostles\\ (\\tois apostolois pasin\\). The Ascension of Christ from Olivet. 05582 \\As unto one born out of due time\\ (\\h“sperei t“i ektr“mati\\). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX # Nu 12:12; Job 3:16 and papyri (for miscarriage by accident). The verb \\titr“sk“\\ means to wound and \\ek\\ is out. Paul means that the appearance to him came after Jesus had ascended to heaven. 05583 \\The least\\ (\\ho elachistos\\). True superlative, not elative. Explanation of the strong word \\ektr“ma\\ just used. See # Eph 3:8 where he calls himself "less than the least of all saints" and # 1Ti 1:15 the "chief" (\\pr“tos\\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle # 2Co 11:5,23 \\Because I persecuted the church of God\\ (\\edi“xa tˆn ekklˆsian tou\\ \\theou\\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition? 05584 \\What I am\\ (\\ho eimi\\). Not, \\who\\ (\\hos\\), but \\what\\ (\\ho\\), neuter singular. His actual character and attainments. All "by the grace of God" (\\chariti theou\\). \\I laboured more abundantly than they\\ \\all\\ (\\perissoteron aut“n pant“n ekopiasa\\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen. 05585 \\So we preach, and so ye believed\\ (\\hout“s kˆrussomen, kai hout“s\\ \\episteusate\\). This is what matters both for preacher and hearers. This is Paul's gospel. Their conduct in response to his message was on record. 05586 \\Is preached\\ (\\kˆrussetai\\). Personal use of the verb, Christ is preached. \\How say some among you?\\ (\\p“s legousin en humin tines?\\). The question springs naturally from the proof of the fact of the resurrection of Christ (verses # 1-11 and the continual preaching which Paul here assumes by condition of the first class (\\ei--kˆrussetai\\). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul's answer is the resurrection of Christ as a fact. It all turns on this fact. 05587 \\Neither hath Christ been raised\\ (\\oude Christos egˆgertai\\). He turns the argument round with tremendous force. But it is fair. 05588 \\Vain\\ (\\kenon\\). _Inanis_, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on. 05589 \\False witnesses of God\\ (\\pseudomartures tou theou\\). Late word, but \\pseudomarture“\\, to bear false witness, old and common. The genitive (\\tou theou\\) can be either subjective (in God's service) or objective (concerning God). Either makes good sense. \\Because\\ \\we witnessed of God\\ (\\hoti emarturˆsamen kata tou theou\\). Vulgate has _adversus Deum_. This is the more natural way to take \\kata\\ and genitive, \\against God\\ not as equal to \\peri\\ (concerning). He would indeed make God play false in that case, \\if so be that the\\ \\dead are not raised\\ (\\eiper ara nekroi ouk egeirontai\\). Condition of first class, assumed as true. Note both \\per\\ intensive particle \\indeed\\ and \\ara\\ inferential particle \\therefore\\. 05590 Repeats the position already taken in verse # 13 05591 \\Vain\\ (\\mataia\\). Old word from adverb \\matˆn\\ # Mt 15:9 devoid of truth, a lie. Stronger word than \\kenon\\ in verse # 14 \\Ye are yet in your sins\\ (\\eti este en tais hamartiais hum“n\\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse # 3 05592 \\Then also\\ (\\ara kai\\). Inevitable inference. \\Have perished\\ (\\ap“lonto\\). Did perish. Second aorist middle indicative of \\apollumi\\, to destroy, middle, to perish (delivered up to eternal misery). Cf. # 8:11 05593 \\We have hoped\\ (\\ˆlpikotes esmen\\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." \\Only\\ (\\monon\\) qualifies the whole clause. \\Most pitiable\\ (\\eleeinoteroi\\). Comparative form, not superlative, of old adjective \\eleeinos\\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life. 05594 \\But now\\ (\\nuni de\\). Emphatic form of \\nun\\ with \\-i\\ added (cf. # 12:18 It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay) of the preceding argument. \\The\\ \\first-fruits\\ (\\aparchˆ\\). Old word from \\aparchomai\\, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse # 23; 16:15; Ro 8:23 etc. Christ is "first-born from the dead" # Col 1:18 Others raised from the dead died again, but not so Jesus. \\That\\ \\sleep\\ (\\t“n kekoimˆmen“n\\). Perfect middle participle as in # Mt 27:52 which see. Beautiful picture of death from which word (\\koimaomai\\) comes our \\cemetery\\. 05595 \\By man also\\ (\\dai di' anthr“pou\\). That is Jesus, the God-man, the Second Adam # Ro 5:12 The hope of the resurrection of the dead rests in Christ. 05596 \\Shall be made alive\\ (\\z“opoiˆthˆsontai\\). First future passive indicative of \\z“opoie“\\, late verb (Aristotle) to give life, to restore to life as here. In verse # 36 \\z“opoieitai\\ is used in the sense of natural life as in # Joh 5:21; 6:63 of spiritual life. It is not easy to catch Paul's thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also \\pantes\\ may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in # Ro 5:18 about "all," and in verse # 19 about "the many." 05597 \\Order\\ (\\tagmati\\). Old military term from \\tass“\\, to arrange, here only in N.T. Each in his own division, troop, rank. \\At his\\ \\coming\\ (\\en tˆi parousiƒi\\). The word \\parousia\\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" # 3:23; Ga 5:24 and so says nothing about judgment (cf. # 1Th 2:19; 3:13; 4:15; 5:23 05598 \\Then cometh the end\\ (\\eita to telos\\). No verb \\ginetai\\ in the Greek. Supply "at his coming," the end or consummation of the age or world # Mt 13:39,49; 1Pe 4:7 \\When he shall deliver up\\ (\\hotan paradid“i\\). Present active subjunctive (not optative) of \\paradid“mi\\ with \\hotan\\, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist \\parad“i\\ because it pictures a future proceeding. \\To God, even the Father\\ (\\t“i the“i kai patri\\). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father. \\When he shall have abolished\\ (\\hotan katargˆsˆi\\). First aorist active subjunctive with \\hotan\\, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On \\katarge“\\ see # 1Co 6:13; 13:8,10,11 \\Rule\\ (\\archˆn\\), \\authority\\ (\\exousian\\), \\power\\ (\\dunamin\\). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax. 05599 \\Till he hath put\\ (\\achri hou thˆi\\). Second aorist active subjunctive of \\tithˆmi\\, "till he put" (no sense in saying "hath put," merely effective aorist tense for climax. \\Achri (hou),\\ \\mechri (hou), he“s (hou)\\ all are used for the same idea of indefinite future time.