crime in itself, but because it was the parent of many other crimes. For the heathens were encouraged in the commission of fornication, adultery, sodomy, drunkenness, theft, &c. by the example of their idol gods.

2. Nor Catamites. Μαλακοι. This name was given to men, who suffered themselves to be abused by men, contrary to nature. Hence they are joined here with αρσενοκοιται, Sodomites, the name given to those who abused them. The wretches who suffered this abuse, were likewise called Pathics, and affected the dress and behaviour of women. For the origin of this name, see Col. iii. 5. note 2.

Ver. 10. 1. Shall inberit. In this expression there is an allusion to the covenant with Abraham, in which God promised to him and to his seed by faith, the inheritance, or everlasting possession of a heavenly country, under the type of his natural seed inheriting the earthly Canaan.-The repetition of the negative particles in this verse is very emphatical.

2. The kingdom of God. The apostle calls the heavenly country promised to the righteous, the kingdom, or country of God, because in the description of the general judgment, our Lord had so named it: Matth. xxv. 34. Come ye blessed of my Father, inherit the kingdom prepared for you.

Ver. 11.—1. But ye are washed, &c. This being addressed to the Corinthian brethren in general, it is not to be imagined that the apostle, by their being washed, sanctified, and justified, meant to say that they were all boly persons, in the moral sense of the word, and that they were all to be justified at the day of judgment. Among the Corinthians there were many unholy persons, whom the apostle reproved sharply for their sins, 2 Cor. xii. 20, 21 and whom he threatened to punish severely if they did not repent, 2 Cor

nor (μadaxes) Catamites, nor (agotvoxosta) Sodomites,

10 nor thieves, nor covetous persons, nor drunkards, nor those who give opprobious names to others to their face, nor extortioners, (See chap. v. 10. note) shall inherit the kingdom of God, Ephes. v. 5.

11 And such persons, were many of you formerly. But ye are washed with the water of baptism, in token of your having vowed to lead a new life; and ye are consecrated to the service of God; and ye are delivered from heathenish ignorance, by the power of the Lord Jesus, and by the influences of the Spirit of the God of us Christians, given to you.

12 Sensualists justify luxury in eating and drinking, by saying, all

xiii. 1, 2.—The Corinthians having been washed with the water of baptism, in token of their having renounced idolatry with all its impurities, they were under the obligation of a solemn vow, carefully to study purity of heart and life.

2. But ye are sanctified. By their profession of the gospel, the Corinthians were separated from idolaters, and consecrated to the service of God; a meaning of the word sanctified, often to be found in scripture. See Ess. iv. 53.

3. But ye are justified. The word, justified, hath various significations in scripture. Besides the forensic sense, justified signifies the being delivered or freed from some evil simply, and is so translated in our common English version, Rom. vi. 7. He that is dead, (Sıdinaswras año, is justified from,) is freed from sin. See also Rom. iv. 25. note 2.

4. By the Spirit of our God. Because justification, in the forensic sense, is never ascribed to the Spirit, some are of opinion, that the apostle's meaning is, Ye Corinthians, by the gifts of the Spirit conferred on you, are justified in the eyes of all men, for having renounced heathenism and embraced the gospel.

If the terms washed, sanctified, and justified, are understood in their moral sense, the Corinthians may be said to have been washed, and sanctified, and justified, because under the gospel, they enjoyed all the means neces. sary to their being washed, sanctified and justified, though perhaps many of them had not made a proper use of these means. See Ess. iv. 1.-Or the passage may be restricted to those who were true believers, and really holy

are lawful for me, but I μοι εξέςιν, αλλ' ουκ εγω will not be brought under εξουσιασθησομαι ὑπό τινος. of any.

the power

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

13 Τα βρώματα τη κοιλια, και ἡ κοιλια τοις βρωμασιν· ὁ δε Θεος και ταυτην και ταυτα καταργήσει.

Το δε σώμα ου τη πορνεία, αλλα τῳ Κυριῳ, και ὁ Κύριος τῷ σώματι.

14 Ὁ δε Θεος και του

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 mem

bers of Christ? shall I then take the members of 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

της δυναμεως αυτού.

δια της

15 Ουκ οίδατε, ότι τα σω ματα υμων, μελη Χριςου εςιν ; αρας ουν τα μελη του Χριςον, ποιησω πόρνης μελη ; μη γένοιτο.

16 Η ουκ οίδατε, ὅτι ὁ κολλώμενος τῇ πορνῃ, ἐν σωοι δυο εις σάρκα μίαν. μα εςιν ; Έσονται γαρ, φησιν,

Ver. 12.-1. All meats are lawful for me. See the lllustration, 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 MEATS 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: (de, 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 (A, 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 the 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.

1

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.

14 And that the body was made for glorifying the Lord, appears from this, that God hath both 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 (noxxwμsvos, 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 unto the Lord, is one spirit.

18 Flee fornication. Eve

ry sin that a man doth, is 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.

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 inclina

tions.

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