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1G. 'O xoXXw/xsvog rr\ rropvriy he who is joined to a harlot') A syllepsis,1 i.e. [by this figure, there being mentally understood] the harlot and he who is joined to her ; for so the predicate, is one body , appropriately is in accordance [with such a double subject] ; and the expression, these two [o/ Sua], agrees with this view. — sgovrou, they shall be) This is said in the first instance of husbands and wives ; and, by parity of reasoning, is applied to those, who become one flesh without a conjugal covenant. By covenant the woman becomes the wife of the husband before the husband is joined (carnally) to her ; and the reason, why their union is in- dissoluble, chiefly rests on this circumstance ; otherwise even the union of men with harlots would also be indissoluble.
17. Tw K upiuy to the Lord) Christ. It is the same syllepsis [the Lord and he who is joined to Him are, etc.] — h
one spirit) so closely, as husband and wife are one body. Make this your experience.
18. tesuyere ryv Kopvstav, flee fornication) Severity with disgust; flee , for danger is near. — nav afidpryjfiay every sin) even gluttony and drunkenness ; comp. v. 1 3 ; even self-murder [ even idolatry, however much more grievous the sin may otherwise be. — Y. g.] It is a more serious matter to abuse the members of Christ, than food or wine, and the belly : and the body of a fornicator is more debased by the agency of a flagitious deed, than the car- case even of the man who has perished by his own hand. The .comparison at Prov. vi. 30, etc., is not unlike this. — Ixrog, without) a man indeed sins with the body and by the body, but not ilg against the body ; the sin is not terminated in his body ; and he certainly injures, but does not alienate the body, he rather sins against the xoiXiav, belly , than against the body , as the apostle makes the distinction. Such moral sentiments are not to be harshly pushed to extremes, nor in their utmost uxpi- / , strictness. The viscera, which stand in a peculiar relation to the animal economy, seem likely to be destroyed permanently, and not to be restored at the resurrection. The Scripture refers much to the bones, as to the solid parts, in respect of good and evil, of punishment and reward ; whence it is no vain conjecture, that the most intense pain, and so also the most intense degree of joy and pleasure, will be in the bones.
1 See Appendix.