Suffer yourselves to be defrauded (arocrepeiate). Rev., more literally, “why not rather be defrauded?” In classical Greek the word means, 1, to rob or despoil: 2, to detach or withdraw one’s self from a person or thing. *Amoatepetv éavtov was a regular phrase for separation from civic life. So Oedipus says: “I, noblest of the sons of Thebes, have cut myself off (areorépno’ éuavtdv.” Sophocles, “Oedipus Tyrannus,” 1381). 3. To withhold or avert. So Io to Prometheus: “Do not, after proffering me a benefit, w7thhold it” (“ Prometheus,” 796). The maidens say: “May King Zeus avert the hateful mar- riage” (Aeschylus, ‘Suppliants,” 1063). In the New Testa- ment the word occurs five times. In Mark x. 19, defraud not is apparently Mark’s rendering of the tenth commandment. According to the inner meaning of the commandment as con- ceived by Jesus, the coveting of another’s goods is, in heart, a depriving him of them. In 1 Cor. vii. 5 it is used of connubial . relations. In 1 Tim. vi. 5, of those who are deprwed or desti- tute of the truth.* Dr. Morison, on Mark x. 19, justly observes
*In Jas. v. 4, the reading is apvorepnuevos kept back for dmeorepnpevos robbed or desporled.
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that defraud is too narrow a rendering. The word means rather “to deprive of what is one’s due, whether by ‘ hook, ‘crook,’ or force, or in any other way.”
9. Kingdom of God. See on Luke vi. 20.
Fornicators. The besetting sin of Corinth. Hence the numerous solemn and emphatic allusions to it in this epistle. See ch. v. 11; vi. 15-18; x. 8.
Effeminate (uadaxol). Luxurious and dainty. The word was used ina darker and more horrible sense, to which there may be an allusion here.*
Abusers, etc. See on Rom. i. 7.
11. Washed—sanctified—justified. According to fact the order would be justified, washed (baptism), sanctified ; but as Ellicott justly remarks, “in this epistle this order is not set forth with any studied precision, since its main purpose is cor- rective.”
Ve were justified (édccav@Inre). Emphasizing the actual moral renewal, which is the true idea of justification. This is shown by the words “ by the Spirit,” etc., for the Spirit is not concerned in mere forensic justification.
12. Are lawful (é£eorw). There is a play between this word and é£ovovac3joopar be brought under the power, which can hardly be accurately 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 of any.”
Will—be brought under the power (éfovcvacIjoopar). From éfovcla power of choice, permissive authority. See on Mark ii. 10. This in turn is derived from eat. it ts per- mitted. See above on are lawful. This kinship of the two words explains the play upon them.
13. Meats for the belly, etc. Paul is arguing against forn- ication. His argument is that there is a law of adaptation running through nature, illustrated by the mutual adaptation
“See Wetstein and Kypke.
916 WORD STUDIES IN THE NEW TESTAMENT. [Cu. VL
of food and the digestive organs; but this law is violated by the prostitution of the body to fornication, for which, in God’s order, it was not adapted.
Shall destroy («catapynoet). Rev., better, shall bring to nought. See on Rom. iii. 8. The mutual physical adaptation is only temporary, as the body and its nourishment are alike perishable.
14. Will raise up us. The body being destined to share with the body of Christ in resurrection, and to be raised up in- corruptible, is the subject of a higher 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 wneted with Him. See Eph. iv. 16.
Members of a harlot. The union of man and woman, whether lawful or unlawful, confers a double personality. Forn- ication effects this result in an immoral way.