“έθνεσιν ὀνομάζεται,
c In like connexion, Matt. v. 343 Gen. xxxviii. 24; see vi. 13, 18.
@ - V. 1. "Ὅλως " ἀκούεται ἐν ὑμῖν "πορνεία, καὶ ᾿τοιαύτη πορνεία
Τν 6 { A - ὥστε “yuvatkd τινα τοῦ
d Cf. Heb. ii. 3.
e Rom. i. 13, ii. 24; Gal. i. 16, ii. 2; Col. i. 27; 1 Tim. iii. 16; 1 Pet. Π. 12; Acts xv. 12, xxi. 19.
f vii. 2,29; Mt. xiv. 4, xxii. 28; Deut. xxviii. 30.
10m. ονομαζεται all που. but ScLP, and all. oldest verss. but syrr.—
Added by Syrian emendation.
on xii. 11) are elsewhere referred by P
to God (Mr.) is no sufficient reason for diverting 6 Kup. from its distinctive sense (cf. 17 above, and note on i. 31). Christ determines the movements of His servants (1; cf. 1 Thess. iii. 11, Acts xvi. 7, xviil. ο, etc.).
“And I shall know (take cognisance of) not the word of those that are puffed up (pf. pass. ptp., of settled state), but their power.” “«γνώσοµαι: verbum judiciale ; paternam ostendit potestatem” (Bg.). High-flown pretensions P. ignores; he will test their ‘power,’ and estimate each man (he is thinking mainly of the ἐποικοδομοῦντες of chap. iii.) by what he can do, not say. The “power” in question is that belonging to ‘the king- dom of God” (i. 18, 24, il. 4).
Ver. 20. ‘For not in werd flies) the kingdom of God, but in power:”’ another of Paul’s religious maxims (see note on i. 2g), repeated in many forms: cf. 2 Cor. κ. I, xiii. 3 f., etc. The βασιλεία τοῦ Θεοῦ always (even in Rom. xiv. 17) bears ref. to the final Messianic rule (see vi. 9 f., xv. 24, 50); the “power of God”’ called it into being and operates in every man who truly serves it. That Divine realm is not built up by windy words. To the same test P. offers himself in 2 Cor.
xiii. 1-10. For εἶναι (understood) ἐν, see ii. 5 and note. Ver. 21. τί θέλετε: “ What is your
will ? ”—what would you have? tia sharper πότερον; the latter only once (John vii. 17) in N.T.—* With a vod am ] to come to you? or in love and a spirit of meekness : ave ἐνῤ άβδῳ (=év κολάσει, ἐν τιµωρίᾳ, Cm.) is sound Gr. for “armed with a rod” (cf. Sir. xlvii. 4, ἐν λίθῳ; Lucian, Dial. Mort., xxiii. 3, καθικόµενος ἐν τ. ῥάβδῳ; add Heb. ix. 25, I John v. 6) —the implement of paternal discipline (14) called for by the behaviour of ‘‘some”’ (18).
There is reason, however, in the stern note of this question, for connecting it with ch. v. 1 (so Oec., Cv., Bz., Hf.). P. is approaching the subject of the following Section, which already stirs his wrath. For the sbj. of the dubitative
question, ἔλθω, see Wr., p. 356: ἐν ὑμῖν τὸ πρᾶγμα κεῖται (Cm.).—éy ἀγάπῃ κ.τελ. (ἔλθω); cf. 2 Cor. ii. 1; the constr. of ii. 3 above is somewhat diff. (see note). πνεύματί τε πραύτητος de- fines the particular expression of love in which P. desires to come: cf. xiii. 6 f. The Ap. does not mean the Holy Spirit here specifically, though the thought of Him is latent in every ref. to the “spirit” of a Christian man. Πραύτης (cf. 2 Cor. x. I) is the disposition most opposed to, and exercised by, the spirit of the con- ceited and insubordinate τινὲς at Cor. Division II. QuEsTIONS ΟΕ SOCIAL Morals, v.-vii. The Ap. has done with the subject of the Parties, which had claimed attention first because they sprung from a radical misconception of Christianity. But in this typical Hellenic community, social corruptions had arisen which, if not so universal, were still more malignant in their effect. The heathen converts of Cor., but lately washed from the foulest vice (vi. g ff.), were some of them slipping back into the mire (2 Cor. xii. 21). An offence of incredible turpi- tude had just come to the Apostle’s ears, to the shame of which the Church appeared indifferent (v.). This case, de- manding instant judicial action (1-5), leads the Ap. to define more clearly the relation of Christians to men of immoral life, as they may be found within or without the Church (6-13). From sins of uncleanness he passes in ch. vi. to acts of injustice committed in this Church, which, in one instance at least, had been scandalously dragged before the heathen law-courts (1-8). In vi. 12-20 P. returns to the prevalent social evil of Cor., and launches his solemn interdict against fornication, which was, seemingly, shel- tered under the pretext of Christian liberty! It is just here, and in the light of the principles now developed, that P. takes up the question of marriage or celi- bacy, discussed at large in ch. vii. The fact that the Ap. turns at this juncture to the topics raised in the Church Letter, and that ch. vii. is headed with the