{Wherefore I give you to understand} (dio gn(9372)iz(9320)humin).
Causative idea (only in Aeschylus in old Greek) in papyri (also
in sense of recognize) and N.T., from root gn(935c) in gin(9373)k(935c), to
know. {Speaking in the Spirit of God} (en pneumati theou
lal(936e)). Either sphere or instrumentality. No great distinction
here between lale(935c) (utter sounds) and leg(935c) (to say). {Jesus
is anathema} (anathema I(8873)ous). On distinction between
anathema (curse) and anath(886d)a (offering  Lu 21:5 ) see
discussion there. In LXX anath(886d)a means a thing devoted to God
without being redeemed, doomed to destruction ( Le 27:28f.  Jos
6:17  7:12 ). See  1Co 16:22  Ga 1:8f.  Ro 9:3 . This blasphemous
language against Jesus was mainly by the Jews ( Ac 13:45  18:6 ).
It is even possible that Paul had once tried to make Christians
say Anathema I(8873)ous ( Ac 26:11 ). {Jesus is Lord} (Kurios
I(8873)ous). The term Kurios, as we have seen, is common in the
LXX for God. The Romans used it freely for the emperor in the
emperor worship. "Most important of all is the early
establishment of a polemical parallelism between the cult of
Christ and the cult of Caesar in the application of the term
Kurios, 'lord.' The new texts have here furnished quite
astonishing revelations" (Deissmann, _Light from the Ancient
East_, p. 349). Inscriptions, ostraca, papyri apply the term to
Roman emperors, particularly to Nero when Paul wrote this very
letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the
manner of a formula (without article, like the 'Kurios Jesus' in
 1Co 12:3 ." "The battle-cries of the spirits of error and of
truth contending at Corinth" (Findlay). One is reminded of the
demand made by Polycarp that he say Kurios Caesar and how each
time he replied Kurios I(8873)ous. He paid the penalty for his
loyalty with his life. Lighthearted men today can say "Lord
Jesus" in a flippant or even in an irreverent way, but no Jew or
Gentile then said it who did not mean it.