thesis (cf. 4b); Mr.-Hn. quote the parl. καθ᾽ υἱοὺς τ. ἀνθρώπων εἶναι, Sir. xxxvi. 28 (Vg. 25; E.V. 23); also Soph., Ajax, 747, 764, kat’ ἄνθρωπον φρονεῖν.
Ver. 4 is Ρατ]. to ver.3. The protasis, ὅταν γὰρ κ.τ.λ., restates in concreto the charge made in ὅπου γὰρ κ.τ.λ.; while the interr. apodosis, οὐκ ἄνθρωποί ἐστε; gathers into a word the reproach of the foregoing οὐχὶ σαρκικοί ἐστε κ.τ.λ.: where and when the Cor. act in the manner stated, they justify P. in treating them as “carnal”. To say “Are you not men ?”’ is at once to accuse and to excuse: see parls.; also ’adam (mere man) as distinguished from ‘ish (Isa. ii. g, etc.); cf. Xenoph., Anab., vi., τ. 26, Εγώ, ὦ ἄνδρες, ἤδομαι μὲν ὑπὸ ὑμῶν τιµώμενος, εἴπερ ἄνθρωπός εἰμι; Cyrop., vil., 2. 4; and the familiar saying, Hu- manum est errare.—érav γὰρ λέγῃ τις: ‘* For whenever any one says” (pr. sbj. of recurring contingency); every such utterance shows you to be men. On Ἐγὼ . . . Παύλου, see note to i. 12. The Ap. refers to the Pauline and Apol- lonian parties only: (1) Because they suffice, by way of example, to make good his point, (2) the main cause of strife, viz., the craving for λόγος σοφίας, lay between these two parties ; (3) P. avoided bringing Cephas’ name into controversy, while he deals freely with that of his friend and disciple, Apollos, now with him (xvi. 12).
Ver. 5. The Cor. Christians were
788
r Mt. xv.13, Se & Κύ ε : ἐγὰ ο ee Κύριος ἔδωκεν; 6. ἐγὼ tively as here. See i 4 : ix.7- ἀλλ 6 " αὐξάνων Θεός.
5 Transi- 5 ‘ oh tively,2 ἕκαστος δὲ τὸν 3 ἴδιον Cor. ix. ro only;
see also 2 Cor. x. 15; Eph. ii. 21; Col. i. 10, ii. 19; Acts vi. 7, xii. 24, xix. 20. collective sense, xii. 12; Eph. ii. 14; Jo. x. 30, xvii. 11, 21 ff. Rom. viii. 32, x. 3; Lk. vi. 44; Jo. i. 11, v. 18, viii. 44, ΧΙΙ. 1. v. 18; 2Jo.8; Mt. v. 12, 46, vi. 1 ff.; x. 41 f.,xx.8; Mk. ix. 41; Jo. iv. 36.
times in P.; Jo. iv. 38; Rev. ii. 2, xiv. 13.
quarrelling over the claims of their teachers, as though the Church were the creature of men: ‘‘ What therefore (I am compelled to ask) is Apollos? what, on the other side (δέ), is Paul?” ---τί is more emphatic than τίς; it breathes disdain ; “as though Apollos or Paul were anything!” (Lt.). Apollos pre- cedes, in continuation of νετ. 4. For both, the question is answered in one word—8rdkovor, “non autores fidei ves- trae, sed ministri duntaxat” (Er.); cf. 2 Cor. i. 24, iv. 5.: 6 Κύριος in the next clause is its antithesis. Paul calls him- self διάκονος in view of specific service rendered (2 Cor. iii. 6, vi. 4, etc.), but δοῦλος in his personal relation to Christ (Gal. i. το, etc.). “Through whose ministration you believed:” per quos, non in quos (Bg.: of. i. 15). To ‘be- lieve” is the decisive act which makes a Christian (see i. 21); for the relation of saving faith to the Apostolic testimony, cf. xv. I-11; 2 Cor. i. 18-22, etc. Some Cor. had been converted through Apollos.
The above-named are servants, each with his specific gift: καὶ ἑκάστῳ ὡς 6 Kup. κ.τ.λ., “and in each case, (servants in such sort) as the Lord bestowed (on him)”.— é«aer@ is emphatically Ῥτο- jected before the ὡς; cf. vii. 17, Rom. xii. 3. The various disposition of Divine gifts in and for the Church is the topic of ch. xii. “The Lord” is surely Christ, as regularly in Paul’s dialect, ‘through whom are all things” (viii. 6, xii. 5; Eph. iv. 7-12, etc.)—the sovereign Dis- penser in the House of God; from “Jesus our Lord” (ix. 1) P. received his own commission ; the Apostolic preachers are alike “‘ ministers of Christ” (iv. 1): so Thp., Rickert, Bt., Gd. However, Cm., and most modern exegetes, see God in 6 Κύριος on account of vv. 6-9; but the relation of this ver. to the sequel is just that of the δι᾽ αὐτοῦ to the ἐξ αὐτοῦ τὰ πάντα of viii. 6; cf. note on ἐξ αὐτοῦ, i. 30; and for the general principle, Matt. xxv. 14 ff.