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τι.
Ἰησοῦ” καὶ ” ἐν τῷ
12. Πάντα µοι " έξεστιν, ἀλλ᾽ οὗ πάντα "συμφέρει" πάντα µοι
αχ. 23, xii. 7; 2 Cor. viii. το, xii. 1; Heb. xii. 10; Mt. v. 29 f., xviii. 6, xix. 10; Jo. xi. 5ο, xvi. 7, xviii.
24; Acts xix. Ig, XX. 20.
1 (Κυρ.) ημων (2), BCP, 17, 37, 73, Vg-, Sytr-, cop.; W.H. bracket. 2 Add Χριστου all unce. but ADcL; all crit. edd.
vi. they are seen to be related as the resurrection and death of Christ, and in Rom. vi. to be figured respectively in the ἀνάδυσις and κατάδυσις which formed the two movements of baptism; see notes ad locc., also Tit. iii. 5 ff. The order of the words does not justify Calovius, Lip- sius, and Mr., with Romanist interpreters, in finding here “the ethical continuatio justificationis,’—an explanation contrary to the uniform Pauline signification of δικαιόω; the Ap. is thinking (in contrast with vv. g f.) of the status attained by his readers as ἅγιοι (i. 2, iii. 17, vi. 1), behind which lay the fundamental fact of their δικαίωσις. The qualifying prpl. phrases both belong to the three closely linked vbs. Baptism is received ‘“‘in the name of our Lord Jesus Christ” (quoted with formal solemnity: cf. note on i. 2): ‘“‘in the Spirit of our God” it is validated and brings its appropriate blessings (cf. John iii. 5-8: water is the formal, the Sp. the essential source of the new birth).
Βαπτίζειν ἐν My. ἁγίῳ was the distinc- tive work of Jesus Christ (Matt. ili. 11, etc.) ; to be ἐν Πνεύματι (Θεοῦ, Χριστοῦ) is the distinctive state of a Christian, including every element of the new life (το, ii. 12, iii, 16, 2 Cor. i. 21 f., Rom. ν. 5, Vill. 2, 0, etc.). Sanctification esp. is grounded in the Holy Spirit; but He is an agent in justification too, for His witness to sonship implies the assurance of forgiveness (Rom. viii. 15 ff.). The name of our Lord Fesus Christ sums up the baptismal confession (cf. Rom. x. 8 ff.); the Spirit of our God constitutes the power by which that confession is inspired, and the regeneration effectuated which makes it good: the two factors are identified in xii. 3 (see note). ‘‘ Our God,” in emphatic distinction from the gods in whose service the Cor. had been defiled (see viii. 4 ff., 2 Cor. iv. 4, Eph. ii. ος ο)» Εδυκοίκ.θ)-
§ το. ΤΗΕ SANCTITY ΟΕ ΤΗΕ ΒΟΡΥ, vi. 12-20. The laxity of morals dis- tinguishing the Cor. Church was in some instances defended, or half-excused, by appealing to the principle of Christian
liberty, which P. had himself enunciated in asserting the freedom of Gentile Chris- tians from the Mosaic ceremonial re- strictions. From his lips the libertarians took their motto, Πάντα po. ἔξεστιν. The Ap. does not retract this sentence, but he guards it from abuse: (1) by setting over against it the balancing principle of expediency, ov πάντα oup- φέρει; (2) by defining, in the twofold example of ver. 13, the sphere within which it applies, distinguishing liberty from licence. This leads up to a reiterated prohibition of fornication, ‘grounded on its nature as a sin against the body itself, and an act which flagrantly contradicts the sanctity of its limbs, as they belong to Christ, being purchased by Him for the service of God (15-20).
Ver. 12. Πάντα po. ἔξεστιν stands twice here, and twice in x. 23; P. harps on the saying in a way to indicate that it was a watchword with some Cor. party —perhaps amongst both Paulinists and Apollonians; his pot endorses the de- claration (cf. viii. 8 f., x. 23 ff., Rom. xiv. 14, 20). Wery likely it had been quoted in the Church Letter. This sentence, like those of ii. τή, iii. 21, iv. 1 (see notes), recalls the attributes of the Stoic ideal σοφός, to whom it belongs ἐξεῖναι ὡς βουλόμεθα διεξάγειν (Arr.-Epict., II., i., 21-28; see Hn. ad loc.).—adN οὐ πάντα oupdeper: “Yes, but not all things are advantageous”’. — Συμφέρει (conducunt) signifies contributing to some one’s benefit—here one’s own, in x. 24 one’s neighbour’s.—Parl. to the former GAN’ οὐ, is GAN’ οὐκ ἐγὼ ἐξουσιασθήσομαι κιτιλ.: “All things are in my domain; yes, but I will not be dominated by any- thing”. That is ‘unprofitable” to a man which “ gets the mastery” over him. ‘Such and such a thing is in my power; I will take care that it does not get me into its power. I will never by abuse of my liberty forfeit that liberty in its noblest part.” This gives the self-regarding, as x. 23 f. the other-regarding rule of Chris: tian temperance in the use of things law- ful. Cf. the instructive chapter Περὶ