16. He that is joined (0 coAAwpevos). See on Luke xv. 15. Compare Aeschylus: “The family has been glued (kexorXnTav) to misfortune” (““ Agamemnon,” 1543). The verb is used Gen. ii. 24, Sept., of the relation of husband and wife: shall cleave. In Deut. x. 20; xi. 22; Jer. xiii. 11, of man’s cleaving to God.
To a harlot (74% mopvy). Lit., the harlot. The article is significant : As harlot, or that one with whom he is sinning at the time.
Shall be one flesh (écovras eis cdpxa piav). Lit., shall be wnto one flesh: 7.¢., from being two, shall pass into one. Hence Rev., rightly, shall become. Compare Eph. ii. 15.
18. Flee. See Gen. xxxix. 12. Socrates, in Plato’s “ Re- public,” relates how the poet Sophocles, in answer to the quest- ion “How does love suit with age?” replied: “Most gladly have I escaped that, and I feel as if I had escaped from a mad and furious master ” (329).
Sin (audprnua). See on Rom. iii. 25.
Cu. VIL] THE FIRST EPISTLE TO THE CORINTHIANS. 217
Without the body (éxrds rod cwuaros). Lit., outside. The body is not the instrument, but the subject. But in fornication the body is the instrument of the sin, and “ inwardly as well as outwardly is made over to another.”
19. Temple (vads). Better, as Rev., in margin, sanctuary. It is not only a temple, but the very shrine. See on ch. iii. 16.
Glorify. See on John vii. 39. Omit and in your spirit, which are Gods.
CHAT TICn Vai:
1. It is good (xadov). See on John x. 11. Not merely ex- pedient, but morally salutary. The statement, however, is made in the light of circumstances, see ver. 26, and is to be read with others, such as 2 Cor. xi.2; Rom. vii. 4; Eph. v. 28-88, in all which marriage is made the type of the union between Christ and His Church. See also Heb. xiii. 4.*
5. May give yourselves (cyordonte). Lit., may have leisure. Like the Latin phrase vacare rei to be free Jor a thing, and so to devote one’s self to it.
Incontinency (dxpaciav). Only here and Matt. xxiii. 35, on which see note.
7. As | myself. Not unmarried, but continent. It is not necessary to assume that Paul had never been married. Mar- riage was regarded as a duty among the Jews, so that a man was considered to have sinned if he had reached the age of twenty without marrying. The Mishna fixed the age of mar- riage at seventeen or eighteen, and the Babylonish Jews as early as fourteen. A rabbinical precept declared that a Jew who has no wife is not a man. It is not certain, but most probable, that Saul was a member of the Sanhedrim (Acts xxvi. 10).
* On the whole question, see Schaff, ‘“ History of the Apostolic Church,” p. 448 sqq. ; ‘‘ History of the Christian Church,” ii., 363 sqq. On marriage in Greek and Roman society, Dollinger, ‘‘The Gentile and the Jew,” ii., 234, 253 sqq., 315 sqq., 339. Lecky, “ History of European Morals,” i., 245, 278.
218 WORD STUDIES IN THE NEW TESTAMENT. (Cu. VI],
If so, he must have been married, as marriage was a condition of membership. From ver. 8 it is plausibly inferred that he classed himself among widowers. Farrar (“ Life and Work of St. Paul,” i. 80) has some beautiful remarks upon the evidence for his marriage afforded by the wisdom and tenderness of his words concerning it.*
Gift (yapicua). See on Rom.i. 11. As regards the matter of continence, fitting some for marriage and some for celibacy.
9. Cannot contain (ov« éyxpatevovtar). Rev., have not continence. Only here, and ch. ix. 25, of athletes abstaining from sensual indulgences when preparing for the games.
To burn. Continuous present: to burn on; continuance in unsatisfied desire.
10. NotI, but the Lord. Iteferring to Christ’s declarations respecting divorce, Matt. v. 31, 32; xix. 3-12. Not a distinct- ion between an inspired and an uninspired saying. Paul means that his readers had no need to apply to him for instruct- ion in the matter of divorce, since they had the words of Christ himself.