Andronicus and Junia

The latter name may be either masculine or feminine. If the latter, the person was probably the wife of Andronicus. If the former, the name is to be rendered Junias, as Rev. The following words point to this conclusion.

Kinsmen (συγγενεῖς)

The primary meaning is related by blood; but it is used in the wider sense of fellow-countrymen. So Romans 9:3.

Of note (ἐπίσημοι)

A good rendering etymologically, the word meaning, literally, bearing a mark (σῆμα, nota).

Fellow prisoners (συναιχμαλώτους)

See on captives, Luke 4:18.

Amplias

A contraction of Ampliatus, which is the reading of the best texts.

Urbane

The correct reading is Urbanus, city-bred.

Stachys

Meaning an ear of corn.

Apelles

It occurs in Horace as the name of a Jew, under the form Apella ("Satire," i. 5, 100).

Them which are of Aristobulus' household

Possibly household slaves. They might have borne the name of Aristobulus even if they had passed into the service of another master, since household slaves thus transferred, continued to bear the name of their former proprietor. Lightfoot thinks that this Aristobulus may have been the grandson of Herod the Great, who was still living in the time of Claudius.

Narcissus

This name was borne by a distinguished freedman, who was secretary of letters to Claudius. Juvenal alludes to his wealth and his influence over Claudius, and says that Messalina, the wife of Claudius, was put to death by his order ("Satire," xiv., 330). His household slaves, passing into the hands of the emperor or of some other master, would continue to bear his name.

Tryphaena and Tryphosa

From τρυφάω to live luxuriously. See on riot, 2 Peter 2:13. Perhaps sisters. Farrar says they are slave-names.

Rufus

Meaning red. Possibly the son of Simon of Cyrene, Mark 15:21. Mark probably wrote in Rome.

And mine

Delicately intimating her maternal care for him.

Hermes

Or Hermas. A common slave-name, a contraction of several different names, as Hermagoras, Hermogenes, etc.

Kiss

Compare 1 Corinthians 16:20; 2 Corinthians 13:12, 1 Thessalonians 5:26; 1 Peter 5:14.

Divisions - offenses (τὰς διχοστασίας - τὰ σκάνδαλα)

The article with each noun points to some well-known disturbances. The former noun occurs only in Paul.

Avoid (ἐκκλίνατε)

Better, as Rev, turn aside. Not only keep out of their way, but remove from it if you fall in with them.

Belly

Compare Philippians 3:19.

Good words (χρηστολογίας)

Only here in the New Testament. Lit., good speaking. The compounded adjective χρης τός is used rather in its secondary sense of mild, pleasant. So Rev., smooth speech.

Deceive (ἐξαπατῶσιν)

Better, as Rev., beguile. It is not merely making a false impression, but practically leading astray

Simple (ἀκάκων)

Only here and Hebrews 7:26. Lit., not evil. Rev., innocent. Bengel says: "An indifferent word. They are called so who are merely without positive wickedness, when they ought to abound also in prudence, and to guard against other men's wickedness."

Simple (ἀκεραίους)

See on harmless, Matthew 10:16.

Shall bruise (συντρίψει)

See on Mark 5:4; see on Luke 9:39.

Lucius and Jason - Sosipater

For Lucius, see on Acts 13:1. Jason, possibly the Jason of Acts 17:5. Sosipater, possibly the Sopater of Acts 20:4. Both names were common.

ITertius

Paul's amanuensis. See on Galatians 6:11.

Wrote (γράψας)

Better Rev., write. The epistolary aorist. See on 1 John 2:13. Godet remarks upon Paul's exquisite courtesy in leaving Tertius to salute in his own name. To dictate to him his own salutation would be to treat him as a machine.

Gaius

See Acts 19:29; Acts 20:4; 1 Corinthians 1:14. Possibly the same in all three references.

Chamberlain (οἰκονόμος)

See on Luke 16:1. The word appears in the New Testament in two senses: 1. The slave who was employed to give the other slaves their rations. So Luke 7:42. 2. The land-steward, as Luke 16:1. Probably here the administrator of the city lands.

This is the only epistle of Paul which closes with a doxology. The doxology (see on Romans 14:23) stands at the close of this chapter in most of the very oldest MSS., and in the Peshito or Syriac and Vulgate versions. In a very few MSS. it is omitted or erased by a later hand. In many MSS. including most of the cursives, it is found at the close of ch. 14, and in a very few, at the close of both 14 and 16. Weiss ("Introduction to the New Testament") says that the attempt to prove its un-Pauline character has only been the result of extreme ingenuity.

Stablish (στηρίξαι)

See on 1 Peter 5:10.

Mystery

See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this.

Kept secret (σεσιγημένου)

Rev., more accurately, kept in silence. In Ephesians 3:9; Colossians 1:26, ἀποκεκρυμμένον hidden away, is used.

To whom

God, who, through Christ, appears as "the only wise."

Called to be an apostle

See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18.

Corinth

The Corinth of this period owed the beginning of its prosperity to Julius Caesar, who, a hundred years after its destruction by Mummius (b.c. 146), rebuilt and peopled it with a colony of veterans and freedmen. It was situated on the isthmus which divided Northern Greece from the Peloponnesus. It had three harbors, Cenchreae and Schoenus on the east, and Lechaeumn on the west. The isthmus, forming the only line of march for an invading or retreating army, was of the greatest military importance. It was known as "the eye of Greece." By Pindar it was called "the bridge of the sea;" by Xenophon, "the gate of the Peloponnesus;" and by Strabo, "the acropolis of Greece." In more modern times it was known as "the Gibraltar of Greece." Hence, at least as early as the march of Xerxes into Greece, it was crossed by a wall, which, in later times, became a massive and important fortification, especially in the decline of the Roman Empire. Justinian fortified it with an hundred and fifty towers. The citadel rose two thousand feet above the sea-level, on a rock with precipitous sides. In the days of the Achaean league it was called one of the "fetters" of Greece. "It runs out boldly from the surging mountain chains of the Peninsula, like an outpost or sentry, guarding the approach from the North. In days when news was transmitted by fire-signals, we can imagine how all the southern country must have depended on the watch upon the rock of Corinth" (Mahaffy, "Rambles and Studies in Greece").

At its narrowest part the isthmus was crossed by a level track called the diolcus, over which vessels were dragged on rollers from one port to the other. This was in constant use, because seamen were thus enabled to avoid sailing round the dangerous promontory of Malea, the southern extremity of the Peloponnesus. A canal was projected and by Nero, but was abandoned. The common title of the city in the poets was bimaris, "the city of the two seas."

The commercial position of Corinth was, therefore, most important, communicating with the eastern and the western world, with the north and the south. The isthmus was one of the four principal points for the celebration of the Grecian games; and in Paul's day great numbers flocked to these contests from all parts of the Mediterranean.

On the restoration of the city by Julius Caesar, both Greek and Jewish merchants settled in Corinth in such numbers as probably to outnumber the Romans. In Paul's time it was distinctively a commercial center, marked by wealth and luxury. "It was the 'Vanity Fair' of the Roman Empire, at once the London and the Paris of the first century after Christ" (Farrar). It was conspicuous for its immorality. To "corinthianize" was the term for reckless debauchery. Juvenal sarcastically alludes to it as "perfumed Corinth;" and Martial pictures an effeminate fellow boasting of being a Corinthian citizen. The temple of Aphrodite (Venus) employed a thousand ministers. Drunkenness rivaled licentiousness, and Corinthians, when introduced on the stage, were commonly represented as drunk. Paul's impression of its profligacy may be seen in his description of heathenism in the first of Romans, and in his stern words concerning sensual sin in the two Corinthian Epistles. "Politically Roman, socially Greek, religiously it was Roman, Greek, Oriental, all in one. When, therefore, the apostle preached to the Corinthians, the Gospel spoke to the whole world and to the living present" (Edwards).

Called to be saints

See on Romans 1:7.

Call upon the name (ἐπικαλουμένοις τὸ ὄνομα)

Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle.

Theirs and ours

A.V. and Rev. connect with Jesus Christ our Lord. Better with in every place. Every place in the province where Christians are is our place also. The expression emphasizes the position of Paul as the founder and apostolic head of Christianity in Corinth and in all Achaia.

Grace - peace

Grace is the Greek salutation, peace the Jewish. Both in the spiritual sense. Compare Numbers 6:25, Numbers 6:26. This form of salutation is common to all Paul's epistles to the churches. In Timothy and Titus, mercy is added. James alone has the ordinary conventional salutation, χαίρειν rejoice, hail, greeting.

I thank (εὐχαριστῶ)

Found in the Gospels, Acts, and Revelation, but most frequently in Paul.

My God

Some very high authorities omit. The pronoun implies close personal relationship. Compare Acts 27:23; Philippians 1:3; Philippians 3:8.

By Christ Jesus (ἐν)

Better, as Rev., in; in fellowship with. The element or sphere in which the grace is manifested.

Ye are enriched (ἐπλουτίσθητε)

Rev. more literally, "were enriched." Compare Colossians 3:16; and see on Romans 2:4.

Utterance - knowledge (λόγῳ - γνώσει)

The two words are found together, 1 Corinthians 12:8; 2 Corinthians 11:6; 2 Corinthians 8:7. For knowledge, see on Romans 11:33. Utterance, aptitude in speech. Paul gives thanks for speech as a means of testifying for Christ. "The saints have never been silent" (Pascal).

Witness of Christ (μαρτύριον τοῦ Χριστοῦ)

Testimony concerning Christ. See on John 1:7. Compare Acts 1:8; 2 Timothy 1:8.

Come behind (ὑστερεῖσθαι)

See on Luke 15:14, and compare Romans 3:23. Contrast with were enriched.

Gift (χαρίσματι)

See on Romans 1:11. Its prevailing sense in this epistle is that of special spiritual endowments, such as tongues, prophecy, etc. Here of spiritual blessings generally.

Waiting (ἀπεκδεχομένους)

See on Romans 8:19. Denoting assiduous waiting. Dr. Thayer compares the phrase wait it out (ἐκ).

Revelation (ἀποκάλυψιν)

See on Revelation 1:1.

Confirm

Compare 1 Corinthians 1:6.

Unto the end

Of the present aeon or period. See on end of the world, Matthew 28:20.

Blameless (ἀνεγκλήτους)

Used by Paul only. In apposition with you. Rev., unreprovable. The kindred verb ἐγκαλέω occurs only in Acts and Romans. See on Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. Hence the word here points to appearance at God's bar.

Faithful (πιστὸς)

Emphatic, and therefore first in the sentence. See on 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 2 Timothy 2:13.

Ye were called (ἐκλήθητε)

See on Romans 4:17.

Fellowship (κοινωνίαν)

See on 1 John 1:3; see on Acts 2:42; see on Luke 5:10.

I beseech (παρακαλῶ)

See on consolation, Luke 6:24. The word occurs more than one hundred times in the New Testament.

Divisions (σχίσματα)

See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις: division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with "tongues" (14) ; on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 1 Corinthians 3:3-22).

Perfectly joined together (κατηρτισμένοι)

Rev., perfected together. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church.

Mind (νοΐ̀)

See on Romans 7:23.

Judgment (γνώμῃ)

See on Revelation 17:13. The distinction between mind and judgment is not between theoretical and practical, since νοῦς mind, includes the practical reason, while γνώμη judgment, has a theoretical side. Rather between understanding and opinion; νοῦς regarding the thing from the side of the subject, γνώμη from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly.

It hath been declared (ἐδηλώθη)

Rev., signified, which is hardly strong enough. The word means to make clear, or manifest (δῆλος). Compare 1 Corinthians 3:13. It may imply that Paul was reluctant to believe the reports, but was convinced by unimpeachable testimony.

Of the household of Chloe (τῶν Χλόης)

See on Romans 16:10 for the form of expression. The persons may have been slaves who had come to Ephesus on business for their mistress, or members of her family. Chloe means tender verdure, and was an epithet of Demeter (Ceres), the goddess of agriculture and rural life. It is uncertain whether she belonged to the Corinthian or to the Ephesian church.

Contentions (ἔριδες)

Socrates in Plato's "Republic" distinguishes between disputing (ἐρίζειν) and discussing (διαλέγεσθαι), and identifies contention (ἔρις) with gainsaying (ἀντιλογία), "Republic," v., 454. Compare Titus 3:9.

Now this I say (λέγω δὲ τοῦτο)

A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Galatians 3:17; Ephesians 4:17.

I am of Paul and I of Apollos

The repeated δὲ and, expresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter.

Cephas

Aramaic for Πέτρος Peter. See on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7, Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials.

Of Christ

Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were "of Christ" belonged to the party of Peter: that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle.

Is Christ divided? (μεμέρισται ὁ Χριστός)

Some of the best expositors render as an assertion. Christ has been divided by your controversies. He is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle μὴ, which introduces the next clause. Divided: so portioned up that one party may claim Him more than another. Christ has the article. See on Matthew 1:1.

Was Paul crucified for you? (μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν)

A negative answer is implied. Paul surely was not, etc. For is ὑπέρ on behalf of, not περί on account of, as some texts.

In the name (εἰς τὸ ὄνομα)

Rev., correctly, Into the name. See on Matthew 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized?