Ver. 17. 6 δὲ κολλώμενος te Κυρίῳ κετιλ.: “But he who cleaves to the Lord is one spirit (with Him)”. Ad- hesion by the act of faith (i. 21, etc.) to Christ (as Lord, cf. xii. 3, etc.) establishes a spiritual communion of the man with Him as real and close as- the other, bodily communion (“tam arcte quam conjuges sunt unum corpus,” Bg.), and as much more influential and enduring as the spirit is above the flesh. “The Spirit” is the uniting bond (iii. 16, Rom. vili. 8 f., etc.), but the Ap. is thinking of the nature and sphere of this union; hence the anarthrous, generic πνεῦμα, contrasted with σάρξ (16). In 2 Cor. iii. 17 “the Lord” is identified with “the Spirit.” and believers are repeatedly said.
16—20. ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ A 821 τὴν "πορνείαν. wav '" ἁμάρτημα ὃ ἐὰν "ποιήση " ἄνθρωπος, "ἐκτὸς & Bee v2 τοῦ σώματός ἐστιν: 6 δὲ " πορνεύων 7 εἰς τὸ ἴδιον σῶμα ” ἁμαρτάνει. 25; ΜΙΚ.
ήτο Ἱ. 3 Γ] Q A A 9 A 3 SA le 6 iii. το. 'ἢ ᾿ οὐκ οἴδατε ὅτι τὸ] σῶμα 1 ὑμῶν "ναὸς τοῦ ἐν ὑμῖν ᾽Αγίου” 194. Iviii
Πνεύματός 2 ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστὲ " ἑαυτῶν; 290. Ἡ 3 Cor. xi.
7; Jo. viii.
ἠγοράσθητε γὰρ “tists. *Sofdoate δὴ τὸν 4 Θεὸν ἐν τῷ σώµατι 343 x Jo. ~ lol ~ A lel 4, *, ὑμῶν καὶ ὃ ἐν τῷ πνεύµατι ὑμῶν, ἅτινά ἐστι τοῦ Oeod.® ή
1 Pet. ii.
22.
v See iii. 4. w Prep., xv. 27; 2 Cor. xii. 2. xx. 8; Rev. ii. 14, 20, xvii. 2, xviii. 3,9; Mk. x. 19; Ps, Ixxii. 27. y vili. 12; Mt. xviii. 15; Lk. xv. 18, 21; Gen. xx. 6, 9. z See iii. 16. a Geni-
tive, see i. 12. b In this sense, vii. 23; 2 Pet. ii.1; Rev. v.9, xiv. 3 f.; εξαγορ., Gal. iii. 13, iv. 5.
c In this sense, Mt. xxvii. 6,9; Acts iv. 34, v.2f., vil. 16, xix, 19. d 2 Cor. ix. 13; Rom.i. 21, xy. 6,9; Gal. i. 24; 1 Pet. ii. 12, iv. 11, 16; Lk. passim, etc. ε Η.Ι. ἵπ P.; Heb. ii. 16; 4 times in Acts and Lk.
1 τα σωµατα, A*L, and minusce. *, cop. ; cf. ver. 15.
2 wvevpatos αγιον (?): B 120, f. vg. So W.H. marg.
5 Om. και... Qeov all pre-Syrian unce. The vg. (after the old lat.) reads, glorificate (clarificate, Cypr., Ambrst.) deum et portate (tollite, Tert.) in corpore vestro: portate (scil. Deum) is probably due to the corruption of apa ye (found in Methodius before δοξασατε) into αρατε. This error was widely spread ; there are
traces of it in Chrysostom.
to be ἐν Πνεύματι; so that between them and Christ there exists a κοινωνία Πνεύ- patos (i. 9, 2 Cor. xiii. 13; John xvi. 14, etc.). For the intimacy of this associa- tion of members with the Head, see Gal. ii, 20, ΕΡΕ. 11. 5 f., 11. 16 Ε., Col.\ii. τοι iii. τ ff., John xv. 1 Π., xvii. 23 Π., etc.
Ver. 18. With vehement abruptness P. turns from exposition to exhortation. “Flee fornication’’—other sins may be combated; this must be fled, as by Joseph in Potiphar’s house. Φεύγετε the opposite of κολλᾶσθαι (16). The Ρατ]. φεύγετε ἀπὸ +. εἰδωλολατρείας of x. 14 shows ‘‘the cennexion in Cor, between impurity and idolatry” (Ed.: cf. the lists of sins in g and v. 11.)—‘H ποργεία contradicts Christ’s rights in the body (13-17) and severs the committer from Him; P. has now to say that this is a Sin against the nature of the human body: ‘Every act of sin (ἁμάρτημα) which a man may possibly do, is outside of the body; but the fornicator (6 ποργεύων) sins against his own body”. The point of this saying lies in the contrasted prepositions ἐκτὸς and eis: all bodily sins “defile the flesh” (2 Cor. vii. 1), but other vices—those of the κοιλία, ¢.2.—look outside the body; this in its whole essence lies within our physical nature, so that, while it appro-