are lawful for me, but I μοι εξεςιν, αλλ' ουκ εγω will not be brought under εξουσιασθησομαι ὑπο τινος. the power of any.

13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

14 And God hath both

15 Τα βρωματα τῇ κοιλίᾳ, και ἡ κοιλια τοις βρωμασιν ὁ δε Θεος και ταυτην και ταυτα καταργησει.

Το δε σωμα ου τη πορνεία, αλλα τῷ Κυρίῳ, και ὁ Κύριος τῷ σωματι.

14 Ο δε Θεος και τον

raised up the Lord, and Κύριον ηγειρε, και μας εξε

will also raise up us by his own power.

15 Know ye not, that your bodies are the members of Christ? shall I then take the members οι Christ, and make them the members of an harlot? God forbid.

16 What, know ye not that he which is joined to an harlot, is one body? for two (saith he) shall be one flesh.

γερει δια της δυναμεως αυτου.

ύμων,

15 Ουκ οίδατε, ότι τα σω ματα ὑμων, μελη μελη Χριςου εςιν ; αρας ουν τα μέλη του Χριςου, ποιησω πόρνης μελη ; μη γενοιτο.

16.) H ουκ οίδατε, ότι ὁ κολλώμενος τῇ πορνῃ, ἐν σωμα εςιν ; Έσονται γαρ, φησιν, οι δυο εις σαρκα μιαν.

Ver. 12.-1. All meats are lawful for me. See the Illustration, ver. 12. As the apostle could not say in any sense, that all things were lawful for him, the sentence is elliptical, and must be supplied, according to the apostle's manner, from the subsequent verse; All meats are lawful for me to eat.

Ver. 13.1. However God will destroy both it and them, namely, when the earth with the things which it contains are burnt: From this, it is evident, that at the resurrection, the parts of the body which minister to its nutrition by means of meat and drink, are not to be restored; or if they are to be restored, that their use will be abolished. See chap. xv. 44. note, towards the end.

Ver. 15.1. Your bodies are the members of Christ. This, and all the similar expressions in St. Paul's epistles, seem to be founded on what Christ said in his account of the judgment, Matth. xxv. 40. I was hungry, &c. For as much as ye have done it to one of the least of these my brethren, ye have done it to me. For in these words, our Lord declared, that the righteous are a part of himself, and that the members of their bodies are subject to his direction, and the objects of his care.

me1 TO EAT, but all are not proper: all MEAT'S are lawful for me To EAT; but I will not be enslaved by any

MEAT.

13 Meats for the belly, and the belly for meats; (d, 100.) However, God will destroy both it and them. 1

Now the body was not MADE for whoredom, (see chap. v. 1. note 1.) but for the Lord, (ver. 20.) and the Lord for the body:

14 (Ae, 103.) And God hath both raised the Lord, and will raise up us by his own power.

15 Do ye not know, (see ver. 2. note 1.) that your bodies are the members of Christ? Shall I then take the members of Christ, and make THEM he members of an harlot? by no means.

16 What, do ye not know, that he who is strongly attached to an harlot, is one body? for he saith, the two shall be one flesh.2

meats are lawful for me to eat. True. But all meats are not proper. They may be hurtful to health; or they may be too expensive. And even though all meats were lawful for me in these respects, I will not be enslaved by any kind of meat.

13 It is likewise said, that luxury in eating is reasonable, because meats are made for the stomach, and the stomach for meats. However, men's happiness does not consist in eating, since God will destroy both the stomach and meats.

Now, with respect to the use of women, I affirm, that the body was not made for whoredom, but for glorifying the Lord by purity, and the Lord was made Lord, for glorifying the body by raising it incorruptible.

body was made Lord, appears

God hath both

14 And that the for glorifying the from this, that raised the Lord, and will raise up us immortal like him, by his own power.

15 Sensualists say, no injury is done to others by whoredom; but do ye not know that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? Shall I, who am Christ's property, enslave myself to an harlot? By no means. This would be an injury to Christ.

16 What, do ye not know that he who is strongly attached to an harlot, is one body with her? Hath the same vicious inclinations and manners. This, God declared, when he instituted marriage; For, saith he, the trvo shall be one flesh.

Ver. 16.—1. He who is (nonawμevos, literally, glued,) strongly attached to an harlot, is one body. The body being the seat of the appetites and passions,

17 But he that is joined

17 Ὁ δε κολλώμενος τῷ unto the Lord, is one spirit. Κυρίῳ ἑν πνευμα εςι.

18 Flee fornication. Eve-1318 Φεύγετε την πορνείαν. ry sin that a man doth, is Παν ἁμαρτημα ὁ εαν ποιηση without the body : but he

that committeth fornication, sinneth against his own body.

19 What, know ye not

that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

20 For ye are bought with a price: therefore glorify God in your body, and in your spirit; which are God's.

ανθρωπος, εκτος του σώματος εζιν ὁ δε πορνεύων, εις το

ιδιον

σωμα ἁμαρτάνει.

and the instrument by which our appetites and passions are gratified, to be ore body with an barlot, is to have the same vicious inclinations with her, and to give up our body to her to be employed in gratifying her sinful inclinations.

2. The two shall be one flesh. They shall be one in inclination and interest, and shall employ their bodies as if they were animated by one soul. This ought to be the effect of the conjunction of man and woman in the bond of marriage; and generally is the consequence of a man's attachment to his whore.

Ver. 17.-1. He who is strongly attached to the Lord, is one Spirit. The Spirit being the seat of the understanding, the affections, and the will, to be one spirit with another, is to have the same views of things, the same inclinations, and the same volitions; consequently, to pursue the same course of life.

Ver. 18. 1. Flee whoredom. In this prohibition, gluttony and drunkenness are comprehended, as the ordinary concomitants of whoredom. For the reason of the prohibition is equally applicable to these vices likewise : they are as hurtful to the body as whoredom is.-The way to flee whoredom, is to banish out of the mind all lascivious imaginations, to avoid carefully the objects and occasion of committing whoredom, and to maintain an habitual temperance in the use of meat and drinks.

3. Sinneth against his own body. The person who is addicted to gluttony and drunkenness, sinneth against his own body, in the same manner as the fornicator doth. He debilitates it, by introducing into it many painful and

17 But he who is strongly attached to the Lord, is one Spirit with him: he hath the same virtuous dispositions and manners.

18 Flee whoredom, for this reason also, that every other sin which a man committeth, is committed without affecting the body. But he who committeth whoredom, sinneth against his own body: he wastes its strength, and introduceth into it deadly diseases.

19 What, do ye not know that your body is the temple of the Holy Spirit, who is in you by his gifts; whom ye have received from God; so that ye ought to keep your bodies unpolluted with those vices which provoke the Spirit to depart. Besides ye are not your own, to use your bodies as ye please.

20 For ye are bought with the price of the blood of Christ. Glorify God, therefore, with your body, by chastity and temperance, and with your spirit by piety, which body and spirit are God's, both by creation and redemption.

deadly diseases.-Perhaps this clause ought to be translated, He who committeth whoredom, sinneth (us, in, or) within bis own body.

Ver. 19.-1. Your body is the temple of the Holy Spirit. The two things necessary to constitute a temple, as Whitby observes, belong to the bodies of believers. They are consecrated to the use of the Deity: and he resides in them. In the bodies of the primitive Christians, God resided by his Spirit, who manifested himself by his miraculous gifts; and he still resides in believers, by his ordinary operations. From this, Tertullian, De Cultu Fœmin. lib. 2. c. 2. draws the following inference: "Since all Christians "are become the temple of God, by virtue of his Holy Spirit sent into their "hearts, and consecrating their bodies to his service, we should make chas"tity the keeper of this sacred habitation, and suffer nothing unclean or pro" fane to enter into it, lest the God who dwells in it, being displeased, should " desert his habitation thus defiled." Whitby's translation.

Ver. 20.-1. Ye are bought with a price. Ye are the property of God, who hath bought you with the price of his Son's blood.

CHAPTER VII.

View and Illustration of the Directions given in this Chapter.

To understand the precepts and advices contained in this chap

ter, it is necessary to know, that among the Jews, every person whose age and circumstances allowed him to marry, was reckoned to break the divine precept, increase and multiply, if he continued to live in a single state: a doctrine which the false teacher who was a Jew, may be supposed to have inculcated, to ingratiate himself with the Corinthian women. Some of the Grecian philosophers however affirmed, that if a man would live happily, he should not marry. Nay, of the Pythagoreans, some represented the matrimonial connection as inconsistent with purity. The brethren at Corinth, therefore, on the one hand, being urged to marriage both by their own natural inclinations, and by the doctrine of the Judaizers, and on the other, being restrained from marriage by the doctrine of the philosophers, and by the inconveniencies attending marriage in the then persecuted state of the church, they judged it prudent to write to the apostle, the letter mentioned, ver. 1. in which they desired him to inform them, whether they might not without sin abstain from marriage altogether? and whether such as were already married, might not dissolve their marriages, on account of the evils to which in their persecuted state they were exposed? The letter, in which the Corinthians proposed these and some other questions to the apostle, hath long ago been lost. But had it been preserved, it would have illustrated many passages of the epistles to the Corinthians which are now dark, because we are ignorant of the circumstances to which the apostle in these passages alluded.

To the question, concerning the obligation which persons grown up and settled in the world, were under to enter into the married state, St. Paul answered, That although in the present distress, it was better for them to have no matrimonial connections at all, yet to avoid whoredoms, every one who could not live chastely in a single state, he told them, was bound to marry ; for which reason, he explained to them the duties of married persons, as expressly established by the commandment of God, ver. 1, 2, 3, 4, 5.-But what he was farther to say in answer to their question, he told them, was not an injunction, like his declaration of the duties of marriage, but only an advice suited to their present condition, ver. 6.-Namely, he wished that all of them could, like him, live continently unmarried, ver. 7.-Then more particularly addressing the widowers and widows among them, he assured them it would be good for them, if, in the then persecuted state of the church, they could live chastely unmar