05300
 \\Even unto this present hour\\ (\\achri ts arti hras\\). \\Arti\\ (just
 now, this very minute) accents the continuity of the contrast as
 applied to Paul. Ten verbs and four participles from
 # 11-13
 give a graphic picture of Paul's condition in Ephesus when he is
 writing this epistle. \\We hunger\\ (\\peinmen\\), \\we thirst\\
 (\\dipsmen\\), \\are naked\\ (\\gumniteuomen\\), late verb for scant
 clothing from \\gumnts\\, \\are buffeted\\ (\\kolaphizometha\\), to strike
 a blow with the fist from \\kolaphos\\ and one of the few N.T. and
 ecclesiastical words and
 See note on "Mt 26:67"
 , \\have no certain dwelling place\\ (\\astatoumen\\) from \\astatos\\,
 strolling about and only here save Anthol. Pal. and Aquila in
 # Isa 58:7
 Field in _Notes_, p. 170 renders
 # 1Co 4:11
 "and are vagabonds" or spiritual hobos.

05301
 \\We toil\\ (\\kopimen\\). Common late verb for weariness in toil
 # Lu 5:5
 \\working with our own hands\\ (\\ergazomenoi tais idiais chersin\\)
 instrumental case \\chersin\\ and not simply for himself but also for
 Aquila and Priscilla as he explains in
 # Ac 20:34
 This personal touch gives colour to the outline. Paul alludes to
 this fact often
 # 1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co 11:7
 "Greeks despised manual labour; St. Paul glories in it"
 (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317.
 \\Being reviled we bless\\ (\\loidoroumenoi eulogoumen\\). Almost the
 language of Peter about Jesus
 # 1Pe 2:23
 in harmony with the words of Jesus in
 # Mt 5:44; Lu 6:27
 \\Being persecuted we endure\\ (\\dikomenoi anechometha\\). We hold back
 and do not retaliate. Turn to Paul's other picture of his
 experiences in the vivid contrasts in
 # 2Co 4:7-10; 6:3-10
 for an interpretation of his language here.

05302
 \\Being defamed we intreat\\ (\\dusphmoumenoi parakaloumen\\). The
 participle \\dusphmoumenoi\\ is an old verb (in I Macc. 7:41) to use
 ill, from \\dusphmos\\, but occurs here only in the N.T. Paul is
 opening his very heart now after the keen irony above. \\As the\\
 \\filth of the world\\ (\\hs perikatharmata tou kosmou\\). Literally,
 sweepings, rinsings, cleansings around, dust from the floor, from
 \\perikathair\\, to cleanse all around (Plato and Aristotle) and so
 the refuse thrown off in cleansing. Here only in the N.T. and
 only twice elsewhere. \\Katharma\\ was the refuse of a sacrifice. In
 # Pr 21:18
 \\perikatharma\\ occurs for the scapegoat. The other example is
 Epictetus iii. 22,78, in the same sense of an expiatory offering
 of a worthless fellow. It was the custom in Athens during a
 plague to throw to the sea some wretch in the hope of appeasing
 the gods. One hesitates to take it so here in Paul, though
 Findlay thinks that possibly in Ephesus Paul may have heard some
 such cry like that in the later martyrdoms _Christiani ad
 leones_. At any rate in
 # 1Co 15:32
 Paul says "I fought with wild beasts" and in
 # 2Co 1:9
 "I had the answer of death." Some terrible experience may be
 alluded to here. The word shows the contempt of the Ephesian
 populace for Paul as is shown in
 # Ac 19:23-41
 under the influence of Demetrius and the craftsmen. \\The\\
 \\offscouring of all things\\ (\\pantn peripsma\\). Late word, here
 only in N.T., though in Tob. 5:18. The word was used in a formula
 at Athens when victims were flung into the sea, \\peripsma hmn\\
 \\genou\\ (Became a \\peripsma\\ for us), in the sense of expiation. The
 word merely means scraping around from \\peripsa\\, offscrapings or
 refuse. That is probably the idea here as in Tob. 5:18. It came
 to have a complimentary sense for the Christians who in a plague
 gave their lives for the sick. But it is a bold figure here with
 Paul of a piece with \\perikatharmata\\.

05303
 \\To shame you\\ (\\entrepn\\). Literally, shaming you (present active
 participle of \\entrep\\), old verb to turn one on himself either
 middle or with reflexive pronoun and active, but the reflexive
 \\heautois\\ is not expressed here.
 See note on "2Th 3:14"
 The harsh tone has suddenly changed.

05304
 \\To admonish\\ (\\nouthetn\\). Literally, admonishing (present active
 participle of \\nouthete\\).
 See note on "1Th 5:12"
 See note on "1Th 5:14"
 \\For though ye should have\\ (\\ean gar echte\\). Third-class condition
 undetermined, but with prospect of being determined (\\ean\\ and
 present subjunctive), "for if ye have." \\Tutors\\ (\\paidaggous\\).
 This old word (\\pais\\, boy, \\aggos\\, leader) was used for the guide
 or attendant of the child who took him to school as in
 # Ga 3:24
 (Christ being the schoolmaster) and also as a sort of tutor who
 had a care for the child when not in school. The papyri examples
 (Moulton and Milligan, _Vocabulary_) illustrate both aspects of
 the paedagogue. Here it is the "tutor in Christ" who is the
 Teacher. These are the only two N.T. examples of the common word.
 \\I begot you\\ (\\humas egennsa\\). Paul is their \\spiritual father\\ in
 Christ, while Apollos and the rest are their \\tutors\\ in Christ.

05305
 \\Be ye imitators of me\\ (\\mimtai mou ginesthe\\). "Keep on becoming
 (present middle imperative) imitators of me (objective
 genitive)." \\Mimts\\ is an old word from \\mimeomai\\, to copy, to
 mimic (\\mimos\\). Paul stands for his rights as their spiritual
 father against the pretensions of the Judaizers who have turned
 them against him by the use of the names of Apollos and Cephas.

05306
 \\Have I sent\\ (\\epempsa\\). First aorist active indicative. Probably
 Timothy had already gone as seems clear from
 # 16:10
 Apparently Timothy came back to Ephesus and was sent on to
 Macedonia before the uproar in Ephesus
 # Ac 19:22
 Probably also Titus was then despatched to Corinth, also before
 the uproar. \\In every church\\ (\\en pasi ekklsii\\). Paul expects
 his teachings and practices to be followed in every church
 # 1Co 14:33
 Note his language here "my ways those in Christ Jesus." Timothy
 as Paul's spokesman \\will remind\\ (\\anamnsei\\) the Corinthians of
 Paul's teachings.

05307
 \\Some are puffed up\\ (\\ephusithsan\\). First aorist (effective)
 passive indicative of \\phusio\\ which
 See note on "1Co 4:6"
 \\As though I were not coming to you\\ (\\hs m erchomenou mou pros\\
 \\humas\\). Genitive absolute with particle (assuming it as so) with
 \\m\\ as negative.

05308
 \\If the Lord will\\ (\\ean ho kurios thelsi\\). Third-class condition.
 See James
 # 4:15; Ac 18:21; 1Co 16:7
 for the use of this phrase. It should represent one's constant
 attitude, though not always to be spoken aloud. \\But the power\\
 (\\alla tn dunamin\\). The puffed up Judaizers did a deal of talking
 in Paul's absence. He will come and will know their real
 strength. II Corinthians gives many evidences of Paul's
 sensitiveness to their talk about his inconsistencies and
 cowardice (in particular chs.
 # 2 Co 1; 2; 10; 11; 12; 13
 He changed his plans to spare them, not from timidity. It will
 become plain later that Timothy failed on this mission and that
 Titus succeeded.

05309
05310
 \\With a rod\\ (\\en rabdi\\). The so-called instrumental use of \\en\\ like
 the Hebrew
 # 1Sa 17:43
 The shepherd leaned on his rod, staff, walking stick. The
 paedagogue had his rod also. \\Shall I come?\\ (\\elth;\\). Deliberative
 subjunctive. Paul gives them the choice. They can have him as
 their spiritual father or as their paedagogue with a rod.

05311
 \\Actually\\ (\\hols\\). Literally, wholly, altogether, like Latin
 _omnino_ and Greek \\pants\\
 # 1Co 9:22
 So papyri have it for "really" and also for "generally" or
 "everywhere" as is possible here. See also
 # 6:7
 With a negative it has the sense of "not at all" as in
 # 15:29; Mt 5:34
 the only N.T. examples, though a common word. \\It is reported\\
 (\\akouetai\\). Present passive indicative of \\akou\\, to hear; so
 literally, it is heard. "Fornication is heard of among you."
 Probably the household of Chloe
 # 1:11
 brought this sad news (Ellicott). \\And such\\ (\\kai toiaut\\).
 Climactic qualitative pronoun showing the revolting character of
 this particular case of illicit sexual intercourse. \\Porneia\\ is
 sometimes used
 # Ac 15:20,29
 of such sin in general and not merely of the unmarried whereas
 \\moicheia\\ is technically adultery on the part of the married
 # Mr 7:21
 \\As is not even among the Gentiles\\ (\\htis oude en tois ethnesin\\).
 Height of scorn. The Corinthian Christians were actually trying
 to win pagans to Christ and living more loosely than the
 Corinthian heathen among whom the very word "Corinthianize" meant
 to live in sexual wantonness and license. See Cicero _pro
 Cluentio_, v. 14. \\That one of you hath his father's wife\\ (\\hste\\
 \\gunaika tina tou patros echein\\). "So as (usual force of \\hste\\)
 for one to go on having (\\echein\\, present infinitive) a wife of
 the (his) father." It was probably a permanent union (concubine
 or mistress) of some kind without formal marriage like
 # Joh 4:8
 The woman probably was not the offender's mother (step-mother)
 and the father may have been dead or divorced. The Jewish law
 prescribed stoning for this crime
 # Le 18:8; 22:11; De 22:30
 But the rabbis (Rabbi Akibah) invented a subterfuge in the case
 of a proselyte to permit such a relation. Perhaps the Corinthians
 had also learned how to split hairs over moral matters in such an
 evil atmosphere and so to condone this crime in one of their own
 members. Expulsion Paul had urged in
 # 2Th 3:6
 for such offenders.

05312
 \\And ye are puffed up\\ (\\kai humeis pephusimenoi este\\). Emphatic
 position of \\humeis\\ (you). It may be understood as a question.
 Perfect passive periphrastic indicative of the same verb \\phusio\\
 used already of the partisans in Corinth
 # 4:6,19,20
 Those of the same faction with this scoundrel justified his
 rascality. \\Did not rather mourn\\ (\\kai ouchi mallon epenthsate\\).
 Possibly question also and note strong negative form \\ouchi\\, which
 favours it. The very least that they could have done (\\mallon\\
 rather than be puffed up) was to mourn for shame (\\penthe\\, old
 verb for lamentation) as if for one dead. \\That he might be taken\\
 \\away\\ (\\hina arthi\\). The sub-final use of \\hina\\ of desired result
 # 1:15
 so common in the _Koin_. First aorist passive subjunctive of
 \\air\\, to lift up, to carry off. Decent self-respect should have
 compelled the instant expulsion of the man instead of pride in
 his rascality.

05313
 \\For I verily\\ (\\eg men gar\\). Emphatic statement of Paul's own
 attitude of indignation, \\eg\\ in contrast with \\humeis\\. He
 justifies his demand for the expulsion of the man. \\Being absent\\
 (\\apn\\) Although absent (concessive participle) and so of \\parn\\
 though present. Each with locative case (\\ti smati, ti\\
 \\pneumati\\). \\Have already judged\\ (\\d kekrika\\). Perfect active
 indicative of \\krin\\. I have already decided or judged, as though
 present (\\hs parn\\). Paul felt compelled to reach a conclusion
 about the case and in a sentence of much difficulty seems to
 conceive an imaginary church court where the culprit has been
 tried and condemned. There are various ways of punctuating the
 clauses in this sentence in verses
 # 3-5
 It is not merely Paul's individual judgment. The genitive
 absolute clause in verse
 # 4
 \\ye being gathered together\\ (\\sunachthentn humn\\, first aorist
 passive participle of \\sunag\\, in regular assembly) \\and my spirit\\
 (\\kai tou emou pneumatos\\) with the assembly (he means) \\and meeting\\
 \\in the name of our Lord Jesus\\ (\\en ti onomati tou Kuriou [hmn]\\
 \\Isou\\) with the power of the Lord Jesus (\\sun ti dunamei tou\\
 \\Kuriou hmn Isou\\), though this clause can be taken with the
 infinitive to deliver (\\paradounai\\). It makes good syntax and
 sense taken either way. The chief difference is that, if taken
 with "gathered together" (\\sunachthentn\\) Paul assumes less
 apostolic prerogative to himself. But he did have such power and
 used it against Elymas
 # Ac 13:8
 as Peter did against Ananias and Sapphira
 # Ac 5:1

05314
05315
 \\To deliver such an one unto Satan\\ (\\paradounai ton toiouton ti\\
 \\Satani\\). We have the same idiom in
 # 1Ti 1:20
 used of Hymenius and Alexander. In
 # 2Co 12:7
 Paul speaks of his own physical suffering as a messenger
 (\\aggelos\\) of Satan. Paul certainly means expulsion from the
 church (verse
 # 2
 and regarding him as outside of the commonwealth of Israel
 # Eph 2:11
 But we are not to infer that expulsion from the local church
 means the damnation of the offender. The wilful offenders have to
 be expelled and not regarded as enemies, but admonished as
 brothers
 # 2Th 3:14
 \\For the destruction of the flesh\\ (\\eis olethron ts sarkos\\). Both
 for physical suffering as in the case of Job
 # Job 2:6
 and for conquest of the fleshly sins, remedial punishment. \\That\\
 \\the spirit may be saved\\ (\\hina to pneuma sthi\\). The ultimate
 purpose of the expulsion as discipline. Note the use of \\to\\
 \\pneuma\\ in contrast with \\sarx\\ as the seat of personality (cf.
 # 3:15
 Paul's motive is not merely vindictive, but the reformation of
 the offender who is not named here nor in
 # 2Co 2:5-11
 if the same man is meant, which is very doubtful. The final
 salvation of the man in the day of Christ is the goal and this is
 to be attained not by condoning his sin.

05316
 \\Not good\\ (\\ou kalon\\). Not beautiful, not seemly, in view of this
 plague spot, this cancer on the church. They needed a surgical
 operation at once instead of boasting and pride (puffed up).
 \\Kauchma\\ is the thing gloried in. \\A little leaven leaveneth the\\
 \\whole lump\\ (\\mikra zum holon to phurama zumoi\\). This proverb
 occurs _verbatim_ in
 # Ga 5:9
 \\Zum\\ (leaven) is a late word from \\ze\\, to boil, as is \\zumo\\,
 to leaven. The contraction is regular (\\-oei=oi\\) for the third
 person singular present indicative. See the parables of Jesus for
 the pervasive power of leaven
 # Mt 13:33
 Some of the members may have argued that one such case did not
 affect the church as a whole, a specious excuse for negligence
 that Paul here answers. The emphasis is on the "little" (\\mikra\\,
 note position). Lump (\\phurama\\ from \\phura\\, to mix, late word, in
 the papyri mixing a medical prescription) is a substance mixed
 with water and kneaded like dough. Compare the pervasive power of
 germs of disease in the body as they spread through the body.

05317
 \\Purge out\\ (\\ekkatharate\\). First aorist (effective) active
 imperative of \\ekkathair\\, old verb to cleanse out (\\ek\\), to clean
 completely. Aorist tense of urgency, do it now and do it
 effectively before the whole church is contaminated. This turn to
 the metaphor is from the command to purge out the old (\\palaian\\,
 now old and decayed) leaven before the passover feast
 # Ex 12:15; 13:7; Zep 1:12
 Cf. modern methods of disinfection after a contagious disease. \\A\\
 \\new lump\\ (\\neon phurama\\). Make a fresh start as a new community
 with the contamination removed. \\Neos\\ is the root for \\neaniskos\\, a
 young man, not yet old (\\graios\\). So new wine (\\oinon neon\\
 # Mt 9:17
 \\Kainos\\ is fresh as compared with the ancient (\\palaios\\). See the
 distinction in
 # Col 3:10; Eph 4:22; 2Co 5:17
 \\Unleavened\\ (\\azumoi\\). Without (\\a\\ privative) leaven, the normal and
 ideal state of Christians. Rare word among the ancients (once in
 Plato). They are a new creation (\\kain ktisis\\), "exemplifying
 Kant's maxim that you should treat a man as if he were what you
 would wish him to be" (Robertson and Plummer). \\For our passover\\
 \\also hath been sacrificed, even Christ\\ (\\kai gar to pascha hmn\\
 \\etuth Christos\\). First aorist passive indicative of \\thu\\, old
 verb to sacrifice. Euphony of consonants, \\th\\ to \\t\\ because of
 \\-th\\. Reference to the death of Christ on the Cross as the
 Paschal Lamb (common use of \\pascha\\ as
 # Mr 14:12; Lu 22:7
 the figure used long before by the Baptist of Jesus
 # Joh 1:29
 Paul means that the Lamb was already slain on Calvary and yet you
 have not gotten rid of the leaven.

05318
 \\Wherefore let us keep the feast\\ (\\hste heortazmen\\). Present
 active subjunctive (volitive). Let us keep on keeping the feast,
 a perpetual feast (Lightfoot), and keep the leaven out. It is
 quite possible that Paul was writing about the time of the Jewish
 passover, since it was before pentecost
 # 1Co 16:8
 But, if so, that is merely incidental, and his language here is
 not a plea for the observance of Easter by Christians. \\With the\\
 \\leaven of malice and wickedness\\ (\\en zumi kakias kai ponrias\\).
 Vicious disposition and evil deed. \\With the unleavened bread of\\
 \\sincerity and truth\\ (\\en azumois eilikrinias kai altheias\\). No
 word for "bread." The plural of \\azumois\\ may suggest "elements" or
 "loaves." \\Eilikrinia\\ (sincerity) does not occur in the ancient
 Greek and is rare in the later Greek. In the papyri it means
 probity in one example. The etymology is uncertain. Boisacq
 inclines to the notion of \\heil\\ or \\hel\\, sunlight, and \\krin\\,
 to judge by the light of the sun, holding up to the light.
 \\Altheia\\ (truth) is a common word from \\alths\\ (true) and this
 from \\a\\ privative and \\lth\\ (\\lathein, lanthan\\, to conceal or
 hide) and so unconcealed, not hidden. The Greek idea of truth is
 out in the open. Note
 # Ro 1:18
 where Paul pictures those who are holding down the truth in
 unrighteousness.

05319
 \\I wrote unto you in my epistle\\ (\\egrapsa humin en ti epistoli\\).
 Not the epistolary aorist, but a reference to an epistle to the
 Corinthians earlier than this one (our First Corinthians), one
 not preserved to us. What a "find" it would be if a bundle of
 papyri in Egypt should give it back to us? \\To have no company\\
 \\with fornicators\\ (\\m sunanamignusthai pornois\\). Present middle
 infinitive with \\m\\ in an indirect command of a late double
 compound verb used in the papyri to mix up with
 (\\sun-ana-mignusthai\\, a \\mi\\ verb). It is in the N.T. only here and
 verse
 # 11; 2Th 3:14
 which see. It is used here with the associative instrumental case
 (\\pornois\\, from \\pera, pernmi\\, to sell, men and women who sell
 their bodies for lust). It is a pertinent question today how far
 modern views try to put a veneer over the vice in men and women.

05320
 \\Not altogether\\ (\\ou pants\\). Not absolutely, not in all
 circumstances. Paul thus puts a limitation on his prohibition and
 confines it to members of the church. He has no jurisdiction over
 the outsiders (this world, \\tou kosmou toutou\\). \\The covetous\\ (\\tois\\
 \\pleonektais\\). Old word for the over-reachers, those avaricious
 for more and more (\\pleon, ech\\, to have more). In N.T. only here,
 # 6:10; Eph 5:5
 It always comes in bad company (the licentious and the idolaters)
 like the modern gangsters who form a combination of liquor,
 lewdness, lawlessness for money and power. \\Extortioners\\
 (\\harpaxin\\). An old adjective with only one gender, rapacious
 # Mt 7:15; Lu 18:11
 and as a substantive robber or extortioner (here and
 # 6:10
 Bandits, hijackers, grafters they would be called today.
 \\Idolaters\\ (\\eidlolatrais\\). Late word for hirelings (\\latris\\) of
 the idols (\\eidlon\\), so our very word idolater. See
 # 6:9; 10:7; Eph 5:5; Re 21:8; 22:15
 Nageli regards this word as a Christian formation. \\For then must\\
 \\ye needs\\ (\\epei pheilete oun\\). This neat Greek idiom of \\epei\\ with
 the imperfect indicative (\\pheilete\\, from \\opheil\\, to be under
 obligation) is really the conclusion of a second-class condition
 with the condition unexpressed (Robertson, _Grammar_, p. 965).
 Sometimes \\an\\ is used also as in
 # Heb 10:2
 but with verbs of obligation or necessity \\an\\ is usually absent as
 here (cf.
 # Heb 9:20
 The unexpressed condition here would be, "if that were true"
 (including fornicators, the covetous, extortioners, idolaters of
 the outside world). \\Ara\\ means in that case.

05321
 \\But now I write unto you\\ (\\nun de egrapsa humin\\). This is the
 epistolary aorist referring to this same epistle and not to a
 previous one as in verse
 # 9
 As it is (when you read it) I did write unto you. \\If any man that\\
 \\is named a brother be\\ (\\ean tis adelphos onomazomenos i\\).
 Condition of the third class, a supposable case. \\Or a reviler or\\
 \\a drunkard\\ (\\ loidoros  methusos\\). \\Loidoros\\ occurs in Euripides
 as an adjective and in later writings. In N.T. only here and
 # 6:10
 For the verb see
 # 1Co 4:12
 \\Methusos\\ is an old Greek word for women and even men (cf.
 \\paroinos\\, of men,
 # 1Ti 3:3
 In N.T. only here and
 # 6:10
 Cf.
 # Ro 13:13
 Deissmann (_Light from the Ancient East_, p. 316) gives a list of
 virtues and vices on counters for Roman games that correspond
 remarkably with Paul's list of vices here and in
 # 6:10
 Chrysostom noted that people in his day complained of the bad
 company given by Paul for revilers and drunkards as being men
 with more "respectable" vices! \\With such a one, no, not to eat\\
 (\\ti toiouti mde sunesthiein\\). Associative instrumental case of
 \\toiouti\\ after \\sunesthiein\\, "not even to eat with such a one."
 Social contacts with such "a brother" are forbidden

05322
 \\For what have I to do?\\ (\\ti gar moi;\\). "For what is it to me
 (dative) to judge those without (\\tous exo\\)?" They are outside the
 church and not within Paul's jurisdiction. God passes judgment on
 them.

05323
 \\Put away the wicked man\\ (\\exarate ton ponron\\). By this quotation
 from
 # De 17:7
 Paul clinches the case for the expulsion of the offender
 # 5:2
 Note \\ex\\ twice and effective aorist tense.


05324
 \\Dare any of you?\\ (\\tolmi tis humn;\\). Does any one of you dare?
 Rhetorical question with present indicative of \\tolma\\, old verb
 from \\tolma\\, daring. Bengel: _grandi verbo notatur laesa majestas
 Christianorum_.  "The word is an argument in itself" (Robertson
 and Plummer). Apparently Paul has an actual case in mind as in
 chapter
 # 1Co 5
 though no name is called. \\Having a matter against his neighbour\\
 (\\pragma echn pros ton heteron\\). Forensic sense of \\pragma\\ (from
 \\prass\\, to do, to exact, to extort as in
 # Lu 3:13
 a case, a suit (Demosthenes 1020, 26), with the other or the
 neighbour as in
 # 10:24; 14:17; Ga 6:4; Ro 2:1
 \\Go to law\\ (\\krinesthai\\). Present middle or passive (ch.
 # Ro 3:4
 in the same forensic sense as \\krithnai\\ in
 # Mt 5:40
 \\Krits\\, judge, is from this verb. \\Before the unrighteous\\ (\\epi tn\\
 \\adikn\\). This use of \\epi\\ with the genitive for "in the presence
 of" is idiomatic as in
 # 2Co 7:14
 \\epi Titou\\, in the case of Titus. The Jews held that to bring a
 lawsuit before a court of idolaters was blasphemy against the
 law. But the Greeks were fond of disputatious lawsuits with each
 other. Probably the Greek Christians brought cases before pagan
 judges.

05325
 \\Shall judge the world\\ (\\ton kosmon krinousin\\). Future active
 indicative. At the last day with the Lord Jesus
 # Mt 19:28; Lu 22:30
 \\Are ye unworthy to judge the smallest matters?\\ (\\anaxioi este\\
 \\kritrin elachistn;\\). \\Anaxios\\ is an old word (\\an\\ and
 \\axios\\), though only here in the N.T. There is dispute as to the
 meaning of \\kritria\\ here and in verse
 # 4
 old word, but nowhere else in N.T. save in
 # Jas 2:6
 Naturally, like other words in \\-trion\\ (\\akroatrion\\, auditorium,
 # Ac 25:23
 this word means the place where judgment is rendered, or court.
 It is common in the papyri in the sense of tribunal. In the
 _Apost. Const_. ii. 45 we have \\m erchesth epi kritrion\\
 \\ethnikon\\ (Let him not come before a heathen tribunal). Hence here
 it would mean, "Are ye unworthy of the smallest tribunals?" That
 is, of sitting on the smallest tribunals, of forming courts
 yourselves to settle such things?

05326
 \\How much more, things that pertain to this life?\\ (\\Mti ge\\
 \\bitika;\\). The question expects the answer no and \\ge\\ adds sharp
 point to Paul's surprised tone, "Need I so much as say?" It can
 be understood also as ellipsis, "let me not say" (\\mtige leg\\),
 not to say. \\Bitika\\ occurs first in Aristotle, but is common
 afterwards. In the papyri it is used of business matters. It is
 from \\bios\\ (manner of life in contrast to \\z\\, life principle).

05327
 \\If then ye have to judge things pertaining to this life\\ (\\bitika\\
 \\men oun kritria ean echte\\). Note emphatic position (proleptic)
 of \\bitika kritria\\ (tribunals pertaining to this life, as
 above). "If ye have tribunals pertaining to this life" (condition
 of third class, \\ean echte\\). If \\kathizete\\ (do ye set) is
 indicative and interrogative, then by "who are of no account in
 the church" (\\tous exouthenmenous en ti ekklsii\\) Paul means
 the heathen as in verse
 # 1
 If \\kathizete\\ be imperative, then Paul means the least esteemed
 members of the church for such unwished for work. It is a harsh
 term for the heathen, but one of indignation toward Christians.

05328
 \\I say this to move you to shame\\ (\\pros entropn humin leg\\). Old
 word \\entrop\\ from \\entrep\\, to turn in
 # 1Co 4:14
 which see). In N.T. only here and
 # 15:34
 \\One wise man\\ (\\sophos\\). From sarcasm to pathos Paul turns. \\Does\\
 \\there not exist\\ (\\eni\\, short form for \\enesti\\)? With double
 negative \\ouk--oudeis\\, expecting the answer yes. Surely \\one\\ such
 man exists in the church. \\Who\\ (\\hos\\). Almost consecutive in idea,
 of such wisdom that he will be able. \\To decide between his\\
 \\brethren\\ (\\diakrinai ana meson tou adelphou autou\\). \\Krinai\\ is to
 judge or decide (first aorist active infinitive of \\krin\\ and \\dia\\
 (two) carries on the idea of between. Then \\ana meson\\ makes it
 still plainer, in the midst as \\arbitrator\\ between brother and
 brother like \\ana meson emou kai sou\\
 # Ge 23:15
 It is even so a condensed expression with part of it unexpressed
 (\\ana meson kai tou adelphou autou\\) between brother and his
 brother. The use of \\adelphos\\ has a sharp reflection on them for
 their going to heathen judges to settle disputes between brothers
 in Christ.

05329
 \\And that before unbelievers\\ (\\kai touto epi apistn\\). Climactic
 force of \\kai\\. The accusative of general reference with \\touto\\.
 "That there should be disputes about \\bitika\\ is bad; that
 Christian should go to law with Christian is worse; that
 Christians should do this before unbelievers is worst of all"
 (Robertson and Plummer).

05330
 \\Nay, already it is altogether a defect among you\\ (\\d men oun\\
 \\hols httma humin estin\\). "Indeed therefore there is to you
 already (to begin with, \\d\\, before any question of courts)
 wholly defeat." \\Httma\\ (from \\httaomai\\) is only here,
 # Ro 11:12; Isa 31:8
 and ecclesiastical writers. See \\httaomai\\ (from \\httn\\, less) in
 # 2Co 12:13; 2Pe 2:19
 \\Nik\\ was victory and \\htta\\ defeat with the Greeks. It is defeat
 for Christians to have lawsuits (\\krimata\\, usually decrees or
 judgments) with one another. This was proof of the failure of
 love and forgiveness
 # Col 3:13
 \\Take wrong\\ (\\adikeisthe\\). Present middle indicative, of old verb
 \\adike\\ (from \\adikos\\, not right). Better undergo wrong yourself
 than suffer \\defeat\\ in the matter of love and forgiveness of a
 brother. \\Be defrauded\\ (\\apostereisthe\\). Permissive middle again
 like \\adikeisthe\\. Allow yourselves to be robbed (old verb to
 deprive, to rob) rather than have a lawsuit.

05331
 \\Nay, but ye yourselves do wrong and defraud\\ (\\alla humeis adikeite\\
 \\kai apostereite\\). "But (adversative \\alla\\, on the contrary) you
 (emphatic) do the wronging and the robbing" (active voices) "and
 that your brethren" (\\kai touto adelphous\\). Same idiom as at close
 of verse
 # 6
 The very climax of wrong-doings, to stoop to do this with one's
 brethren in Christ.

05332
 \\The unrighteous\\ (\\adikoi\\). To remind them of the verb \\adike\\ just
 used. \\The Kingdom of God\\ (\\theou basileian\\). Precisely, God's
 kingdom. \\Be not deceived\\ (\\m plansthe\\). Present passive
 imperative with negative \\m\\. Do not be led astray by plausible
 talk to cover up sin as mere animal behaviourism. Paul has two
 lists in verses
 # 9,10
 one with repetition of \\oute\\, neither (fornicators, idolaters,
 adulterers, effeminate, or \\malakoi\\, abusers of themselves with
 men or \\arsenokoitai\\ or sodomites as in
 # 1Ti 1:10
 a late word for this horrid vice, thieves, covetous), the other
 with \\ou\\ not (drunkards, revilers, extortioners). All these will
 fall short of the kingdom of God. This was plain talk to a city
 like Corinth. It is needed today. It is a solemn roll call of the
 damned even if some of their names are on the church roll in
 Corinth whether officers or ordinary members.

05333
05334
 \\And such were some of you\\ (\\kai tauta tines te\\). A sharp
 homethrust. Literally, "And these things (\\tauta\\, neuter plural)
 were ye (some of you)." The horror is shown by \\tauta\\, but by
 \\tines\\ Paul narrows the picture to some, not all. But that was in
 the past (\\te\\, imperfect indicative) like
 # Ro 6:17
 Thank God the blood of Jesus does cleanse from such sins as
 these. But do not go back to them. \\But ye were washed\\
 (\\apelousasthe\\). First aorist middle indicative, not passive, of
 \\apolou\\. Either direct middle, ye washed yourselves, or indirect
 middle, as in
 # Ac 22:16
 ye washed your sins away (force of \\apo\\). This was their own
 voluntary act in baptism which was the outward expression of the
 previous act of God in cleansing (\\hgiasthte\\, ye were sanctified
 or cleansed before the baptism) and justified (\\edikaithte\\, ye
 were put right with God before the act of baptism). "These twin
 conceptions of the Christian state in its beginning appear
 commonly in the reverse order" (Findlay). The outward expression
 is usually mentioned before the inward change which precedes it.
 In this passage the Trinity appear as in the baptismal command in
 # Mt 28:19

05335
 \\Lawful\\ (\\exestin\\). Apparently this proverb may have been used by
 Paul in Corinth (repeated in
 # 10:23
 but not in the sense now used by Paul's opponents. The "all
 things" do not include such matters as those condemned in chapter
 # 1Co 5; 6:1-11
 Paul limits the proverb to things not immoral, things not wrong
 _per se_. But even here liberty is not license. \\But not all\\
 \\things are expedient\\ (\\all' ou panta sumpherei\\). Old word
 \\sumpherei\\, bears together for good and so worthwhile. Many
 things, harmless in themselves in the abstract, do harm to others
 in the concrete. We live in a world of social relations that
 circumscribe personal rights and liberties. \\But I will not be\\
 \\brought under the power of any\\ (\\all ouk eg exousiasthsomai hupo\\
 \\tinos\\). Perhaps a conscious play on the verb \\exestin\\ for
 \\exousiaz\\ is from \\exousia\\ and that from \\exestin\\. Verb from
 Aristotle on, though not common (Dion. of Hal., LXX and
 inscriptions). In N.T. only here,
 # 7:4; Lu 22:25
 Paul is determined not to be a slave to anything harmless in
 itself. He will maintain his self-control. He gives a wholesome
 hint to those who talk so much about personal liberty.

05336
 \\But God shall bring to nought both it and them\\ (\\ho de theos kai\\
 \\tautn kai tauta katargsei\\). Another proverb about the
 adaptation of the belly (\\koilia\\) and food (\\brmata\\, not just
 flesh), which had apparently been used by some in Corinth to
 justify sexual license (fornication and adultery). These Gentiles
 mixed up matters not alike at all (questions of food and
 sensuality). " We have traces of this gross moral confusion in
 the circumstances which dictated the Apostolic Letter
 # Ac 15:23-29
 where things wholly diverse are combined, as directions about
 meats to be avoided and a prohibition of fornication"
 (Lightfoot). Both the belly (\\tautn\\) and the foods (\\tauta\\) God
 will bring to an end by death and change. \\But the body is not for\\
 \\fornication, but for the Lord, and the Lord for the body\\ (\\to de\\
 \\sma ou ti porneii alla ti kurii, kai ho kurios ti smati\\).
 Paul here boldly shows the fallacy in the parallel about appetite
 of the belly for food. The human body has a higher mission than
 the mere gratification of sensual appetite. Sex is of God for the
 propagation of the race, not for prostitution. Paul had already
 stated that God dwells in us as the sanctuary of the Holy Spirit
 # 3:16
 This higher function of the body he here puts forward against the
 debased Greek philosophy of the time which ignored completely
 Paul's idea, "the body for the Lord and the Lord for the body"
 (dative of personal interest in both cases). "The Lord Jesus and
 \\porneia\\ contested for the bodies of Christian men; loyal to him
 they must renounce _that_, yielding to _that_ they renounce him"
 (Findlay).

05337
 \\Will raise up us\\ (\\hmas exegerei\\). Future active indicative of
 \\exegeir\\ though the MSS. vary greatly, some having the present
 and some even the aorist. But the resurrection of the body gives
 added weight to Paul's argument about the dignity and destiny of
 the body (_quanta dignitas_, Bengel) which should not be
 prostituted to sensuality.

05338
 \\Members of Christ\\ (\\mel Christou\\). Old word for limbs, members.
 Even the Stoics held the body to be common with the animals
 (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods.
 Without doubt some forms of modern evolution have contributed to
 the licentious views of animalistic sex indulgence, though the
 best teachers of biology show that in the higher animals monogamy
 is the rule. The body is not only adapted for Christ (verse
 # 13
 but it is a part of Christ, in vital union with him. Paul will
 make much use of this figure further on
 # 12:12-31; Eph 4:11-16; 5:30
 \\Shall I then take away?\\ (\\aras oun;\\). First aorist active
 participle of \\air\\, old verb to snatch, carry off like Latin
 _rapio_ (our rape). \\Make\\ (\\pois\\). Can be either future active
 indicative or first aorist active subjunctive (deliberative).
 Either makes good sense. The horror of deliberately taking
 "members of Christ" and making them "members of a harlot" in an
 actual union staggers Paul and should stagger us. \\God forbid\\ (\\m\\
 \\genoito\\). Optative second aorist in a negative wish for the
 future. \\May it not happen!\\ The word "God" is not here. The idiom
 is common in Epictetus though rare in the LXX. Paul has it
 thirteen times and Luke once
 # Lu 20:16

05339
 \\One body\\ (\\hen sma\\). With the harlot. That union is for the
 harlot the same as with the wife. The words quoted from
 # Ge 2:24
 describing the sexual union of husband and wife, are also quoted
 and explained by Jesus in
 # Mt 19:5
 which see for discussion of the translation Hebraism with use of
 \\eis\\. \\Saith he\\ (\\phsin\\). Supply either \\ho theos\\ (God) or \\h\\
 \\graph\\ (the Scripture).

05340
 \\One spirit\\ (\\hen pneuma\\). With the Lord, the inner vital spiritual
 union with the Lord Jesus
 # Eph 4:4; 5:30

05341
 \\Flee\\ (\\pheugete\\). Present imperative. Have the habit of fleeing
 without delay or parley. Note abruptness of the asyndeton with no
 connectives. Fornication violates Christ's rights in our bodies
 (verses
 # 13-17
 and also ruins the body itself. \\Without the body\\ (\\ektos tou\\
 \\smatos\\). Even gluttony and drunkenness and the use of dope are
 sins wrought on the body, not "within the body" (\\entos tou\\
 \\smatos\\) in the same sense as fornication. Perhaps the dominant
 idea of Paul is that fornication, as already shown, breaks the
 mystic bond between the body and Christ and hence the fornicator
 (\\ho porneun\\) \\sins against his own body\\ (\\eis to idion sma\\
 \\hamartanei\\) in a sense not true of other dreadful sins. The
 fornicator takes his body which belongs to Christ and unites it
 with a harlot. In fornication the body is the instrument of sin
 and becomes the subject of the damage wrought. In another sense
 fornication brings on one's own body the two most terrible bodily
 diseases that are still incurable (gonorrhea and syphilis) that
 curse one's own body and transmit the curse to the third and
 fourth generation. Apart from the high view given here by Paul of
 the relation of the body to the Lord no possible father or mother
 has the right to lay the hand of such terrible diseases and
 disaster on their children and children's children. The moral and
 physical rottenness wrought by immorality defy one's imagination.

05342
 \\Your body is a temple\\ (\\to sma humn naos estin\\). A sanctuary as
 in
 # 3:16
 which see. Our spirits dwell in our bodies and the Holy Spirit
 dwells in our spirits. Some of the Gnostics split hairs between
 the sins of the body and fellowship with God in the spirit. Paul
 will have none of this subterfuge. One's body is the very shrine
 for the Holy Spirit. In Corinth was the temple to Aphrodite in
 which fornication was regarded as consecration instead of
 desecration. Prostitutes were there as priestesses of Aphrodite,
 to help men worship the goddess by fornication. \\Ye are not your\\
 \\own\\ (\\ouk este heautn\\). Predicate genitive. Ye do not belong to
 yourselves, even if you could commit fornication without personal
 contamination or self-violation. Christianity makes unchastity
 dishonour in both sexes. There is no double standard of morality.
 Paul's plea here is primarily to men to be clean as members of
 Christ's body.

05343
 \\For ye were bought with a price\\ (\\gorasthte gar tims\\). First
 aorist passive indicative of \\agoraz\\, old verb to buy in the
 marketplace (\\agora\\). With genitive of price. Paul does not here
 state the price as Peter does in
 # 1Pe 1:19
 (the blood of Christ) and as Jesus does in
 # Mt 20:28
 (his life a ransom). The Corinthians understood his meaning.
 \\Glorify God therefore in your body\\ (\\doxasate d ton theon en ti\\
 \\smati humn\\). Passionate conclusion to his powerful argument
 against sexual uncleanness. \\D\\ is a shortened form of \\d\\ and is
 an urgent inferential particle.
 See note on "Lu 2:15"
 Paul holds to his high ideal of the destiny of the body and urges
 glorifying God in it. Some of the later Christians felt that
 Paul's words could be lightened a bit by adding "and in your
 spirits which are his," but these words are found only in late
 MSS. and are clearly not genuine. Paul's argument stands
 four-square for the dignity of the body as the sanctuary of the
 Holy Spirit united to the Lord Jesus.

05344
 \\Now concerning the things whereof ye wrote\\ (\\peri de hn\\
 \\egrapsate\\). An ellipsis of \\peri toutn\\, the antecedent of \\peri\\
 \\hn\\, is easily supplied as in papyri. The church had written Paul
 a letter in which a number of specific problems about marriage
 were raised. He answers them _seriatim_. The questions must be
 clearly before one in order intelligently to interpret Paul's
 replies. The first is whether a single life is wrong. Paul
 pointedly says that it is not wrong, but good (\\kalon\\). One will
 get a one-sided view of Paul's teaching on marriage unless he
 keeps a proper perspective. One of the marks of certain heretics
 will be forbidding to marry
 # 1Ti 4:3
 Paul uses marriage as a metaphor of our relation to Christ
 # 2Co 11:2; Ro 7:4; Eph 5:28-33
 Paul is not here opposing marriage. He is only arguing that
 celibacy may be good in certain limitations. The genitive case
 with \\haptesthai\\ (touch) is the usual construction.

05345
 \\Because of fornications\\ (\\dia tas porneias\\). This is not the only
 reason for marriage, but it is a true one. The main purpose of
 marriage is children. Mutual love is another. The family is the
 basis of all civilization. Paul does not give a low view of
 marriage, but is merely answering questions put to him about life
 in Corinth.

05346
 \\Render the due\\ (\\tn opheiln apodidot\\). Marriage is not simply
 not wrong, but for many a duty. Both husband and wife have a
 mutual obligation to the other. "This dictum defends marital
 intercourse against rigorists, as that of ver.
 # 1
 commends celibacy against sensualists" (Findlay).

05347
 \\The wife\\ (\\h gun\\). The wife is mentioned first, but the equality
 of the sexes in marriage is clearly presented as the way to keep
 marriage undefiled
 # Heb 13:4
 "In wedlock separate ownership of the person ceases" (Robertson
 and Plummer).

05348
 \\Except it be by consent for a season\\ (\\ei mti [an] ek sumphnou\\
 \\pros kairon\\). If \\an\\ is genuine, it can either be regarded as like
 \\ean\\ though without a verb or as loosely added after \\ei mti\\ and
 construed with it. \\That ye may give yourselves unto prayer\\ (\\hina\\
 \\scholaste ti proseuchi\\). First aorist active subjunctive of
 \\scholaz\\, late verb from \\schol\\, leisure (our "school"), and so
 to have leisure (punctiliar act and not permanent) for prayer.
 Note private devotions here. \\That Satan tempt you not\\ (\\hina m\\
 \\peirazi\\). Present subjunctive, that Satan may not keep on
 tempting you. \\Because of your incontinency\\ (\\dia tn akrasian\\
 \\[humn]\\). A late word from Aristotle on for \\akrateia\\ from
 \\akrats\\ (without self-control, \\a\\ privative and \\krate\\, to
 control, common old word). In N.T. only here and
 # Mt 23:25
 which see.

05349
 \\By way of permission\\ (\\kata sungnmn\\). Old word for pardon,
 concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only
 here in N.T., though in the papyri for pardon. The word means
 "knowing together," understanding, agreement, and so concession.
 \\Not of commandment\\ (\\ou kat' epitagn\\). Late word (in papyri) from
 \\epitass\\, old word to enjoin. Paul has not commanded people to
 marry. He has left it an open question.
