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.It is rather, not tospeak of; or to say nothing at all of.Things that pertain to this life (biwtika>).See on Luke 21:34.4.Judgments (krith>ria).Better, tribunals or courts, as ver.2.If youhave to hold courts for the settlement of private matters.Set (kaqi>zete).Seat them as judges on the tribunal.It is disputedwhether kaqi>zete is to be taken as imperative, set (A.V.), or asinterrogative, do ye set (Rev.).89 The A.V.seems, on the whole,preferable.The passage is well paraphrased by Farrar. Dare they, thedestined judges of the world and of angels, go to law about mere earthlytrifles, and that before the heathen? Why did they not rather set up thevery humblest members of the Church to act as judges in such matters? 905.To your shame (promata e]cete).Rev., more correctly, ye have lawsuits.Not the same phrase as in ver.6.Kri>ma in the New Testament almostuniversally means judgment or decree, as Romans 5:16.See on 2 Peter 2:3.In classical Greek it has also the meaning of the matter of judgment, thequestion in litigation.So Aeschylus: The matter (kri>ma) is not easy tojudge.Choose me not as judge ( Suppliants, 391).Here the meaning islegal proceedings, lawsuits.So in Septuagint, Job 31:13; Exodus 23:6.Suffer yourselves to be defrauded (ajposterei~sqe).Rev., moreliterally, why not rather be defrauded? In classical Greek the wordmeans,1, to rob or despoil. 2, to detach or withdraw one s self from a person or thing.ÚAposterei~n eJauto>n was a regular phrase for separation fromcivic life.So Oedipus says: I, noblest of the sons of Thebes, havecut myself off (ajpeste>rhs ejmauto>n.Sophocles, OedipusTyrannus, 1381).3.To withhold or avert.So Io to Prometheus: Do not, after profferingme a benefit, withhold it ( Prometheus, 796).The maidens say: May King Zeus avert the hateful marriage (Aeschylus, Suppliants, 1063).In the New Testament the word occurs fivetimes.In Mark 10:19, defraud not is apparently Mark s rendering of the tenthcommandment.According to the inner meaning of the commandment asconceived by Jesus, the coveting of another s goods is, in heart, adepriving him of them.In 1 Corinthians 7:5 it is used of connubialrelations.In 1 Timothy 6:5, of those who are deprived or destitute of thetruth.91 Dr.Morison, on Mark 10:19, justly observes that defraud is toonarrow a rendering.The word means rather to deprive of what is one sdue, whether by hook, crook, or force, or in any other way. 9.Kingdom of God.See on Luke 6:20.Fornicators.The besetting sin of Corinth.Hence the numerous solemnand emphatic allusions to it in this epistle.See ch.5:11; 6:15-18; 10:8.Effeminate (malakoiqhte).Emphasizing the actual moral renewal,which is the true idea of justification.This is shown by the words by theSpirit, etc., for the Spirit is not concerned in mere forensic justification. 12.Are lawful (e[xestin).There is a play between this word andejxousiasqh>somai be brought under the power, which can hardly beaccurately conveyed to the English reader.The nearest approach to it is: all things are in my power, but I shall not be brought under the power ofany. Will be brought under the power (ejxousiasqh>somai).Fromejxousi>a power of choice, permissive authority.See on Mark 2:10.This inturn is derived from e]xesti it is permitted.See above on are lawful.Thiskinship of the two words explains the play upon them.13.Meats for the belly, etc.Paul is arguing against fornication.Hisargument is that there is a law of adaptation running through nature,illustrated by the mutual adaptation of food and the digestive organs; butthis law is violated by the prostitution of the body to fornication, forwhich, in God s order, it was not adapted.Shall destroy (katargh>sei).Rev., better, shall bring to nought.See onRomans 3:3.The mutual physical adaptation is only temporary, as thebody and its nourishment are alike perishable.14.Will raise up us.The body being destined to share with the body ofChrist in resurrection, and to be raised up incorruptible, is the subject of ahigher adaptation, with which fornication is incompatible.15.Members of Christ.The body is not only for the Lord (ver.13),adapted for Him: it is also united with Him.See Ephesians 4:16.Members of a harlot.The union of man and woman, whether lawful orunlawful, confers a double personality.Fornication effects this result in animmoral way.16.He that is joined (oJ kollw>menov).See on Luke 15:15.CompareAeschylus: The family has been glued (keko>llhtai) to misfortune ( Agamemnon, 1543).The verb is used Genesis 2:24, Sept., of therelation of husband and wife: shall cleave.In Deuteronomy 10:20; 11:22;Jeremiah 13:11, of man s cleaving to God. To a harlot (th|~ po>rnh|).Lit., the harlot.The article is significant: hisharlot, or that one with whom he is sinning at the time.Shall be one flesh (e]sontai eijv sa>rka mi>an).Lit., shall be unto oneflesh: i.e., from being two, shall pass into one.Hence Rev., rightly, shallbecome.Compare Ephesians 2:15.18.Flee.See Genesis 39:12
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