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1 你们中间有人和弟兄起了争执,怎敢告到不义的人面前,却不告在圣徒面前呢?
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

(τολμα τις υμων;). Does any one of you dare? Rhetorical question with present indicative of τολμαω, old verb from τολμα, daring. Bengel: grandi verbo notatur laesa majestas Christianorum. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter though no name is called.

(πραγμα εχων προς τον ετερον). Forensic sense of πραγμα (from πρασσω, to do, to exact, to extort as in ), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in .

(κρινεσθα). Present middle or passive (ch. ) in the same forensic sense as κριθηνα in . Κριτης, judge, is from this verb.

(επ των αδικων). This use of επ with the genitive for "in the presence of" is idiomatic as in , επ Τιτου, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

(τον κοσμον κρινουσιν). Future active indicative. At the last day with the Lord Jesus ().

(αναξιο εστε κριτηριων ελαχιστων;). Αναξιος is an old word (αν and αξιος), though only here in the N.T. There is dispute as to the meaning of κριτηρια here and in verse , old word, but nowhere else in N.T. save in . Naturally, like other words in -τηριον (ακροατηριον, auditorium, ), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the Apost. Const. ii. 45 we have μη ερχεσθω επ κριτηριον εθνικον (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

3Know ye not that we shall judge angels? how much more things that pertain to this life?

(Μητ γε βιωτικα;). The question expects the answer no and γε adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" (μητιγε λεγω), not to say. Βιωτικα occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from βιος (manner of life in contrast to ζωη, life principle).

4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

(βιωτικα μεν ουν κριτηρια εαν εχητε). Note emphatic position (proleptic) of βιωτικα κριτηρια (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, εαν εχητε). If καθιζετε (do ye set) is indicative and interrogative, then by "who are of no account in the church" (τους εξουθενημενους εν τη εκκλησια) Paul means the heathen as in verse . If καθιζετε be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.

5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

(προς εντροπην υμιν λεγω). Old word εντροπη from εντρεπω, to turn in ( which see). In N.T. only here and .

(σοφος). From sarcasm to pathos Paul turns.

(εν, short form for ενεστ)? With double negative ουκ--ουδεις, expecting the answer yes. Surely

such man exists in the church.

(ος). Almost consecutive in idea, of such wisdom that he will be able.

(διακρινα ανα μεσον του αδελφου αυτου). Κρινα is to judge or decide (first aorist active infinitive of κρινω and δια (two) carries on the idea of between. Then ανα μεσον makes it still plainer, in the midst as

between brother and brother like ανα μεσον εμου κα σου (). It is even so a condensed expression with part of it unexpressed (ανα μεσον κα του αδελφου αυτου) between brother and his brother. The use of αδελφος has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

6But brother goeth to law with brother, and that before the unbelievers.

(κα τουτο επ απιστων). Climactic force of κα. The accusative of general reference with τουτο. "That there should be disputes about βιωτικα is bad; that Christian should go to law with Christian is worse; that Christians should do this before unbelievers is worst of all" (Robertson and Plummer).

7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

(ηδη μεν ουν ολως ηττημα υμιν εστιν). "Indeed therefore there is to you already (to begin with, ηδη, before any question of courts) wholly defeat." Hηττημα (from ητταομα) is only here, and ecclesiastical writers. See ητταομα (from ηττων, less) in Νικη was victory and ηττα defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness ().

(αδικεισθε). Present middle indicative, of old verb αδικεω (from αδικος, not right). Better undergo wrong yourself than suffer

in the matter of love and forgiveness of a brother.

(αποστερεισθε). Permissive middle again like αδικεισθε. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

8Nay, ye do wrong, and defraud, and that your brethren.

(αλλα υμεις αδικειτε κα αποστερειτε). "But (adversative αλλα, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" (κα τουτο αδελφους). Same idiom as at close of verse . The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.

9你们不知道不义的人不能承受 神的国吗?不要自欺,无论是行淫乱的、拜偶像的、奸淫的、作娈童的、亲男色的、
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

(αδικο). To remind them of the verb αδικεω just used.

(θεου βασιλειαν). Precisely, God's kingdom.

(μη πλανασθε). Present passive imperative with negative μη. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses , one with repetition of ουτε, neither (fornicators, idolaters, adulterers, effeminate, or μαλακο, abusers of themselves with men or αρσενοκοιτα or sodomites as in a late word for this horrid vice, thieves, covetous), the other with ου not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.

10偷窃的、贪心的、醉酒的、辱骂人的或勒索的,都不能承受 神的国。
10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
11你们有些人从前也是这样的,但现在借着我们主耶稣基督的名,靠着我们 神的灵,都已经洗净了,圣洁了,称义了。
11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

(κα ταυτα τινες ητε). A sharp homethrust. Literally, "And these things (ταυτα, neuter plural) were ye (some of you)." The horror is shown by ταυτα, but by τινες Paul narrows the picture to some, not all. But that was in the past (ητε, imperfect indicative) like . Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them.

(απελουσασθε). First aorist middle indicative, not passive, of απολουω. Either direct middle, ye washed yourselves, or indirect middle, as in , ye washed your sins away (force of απο). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (ηγιασθητε, ye were sanctified or cleansed before the baptism) and justified (εδικαιωθητε, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in .

要用身体荣耀 神

12All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

(εξεστιν). Apparently this proverb may have been used by Paul in Corinth (repeated in ), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter . Paul limits the proverb to things not immoral, things not wrong per se. But even here liberty is not license.

(αλλ' ου παντα συμφερε). Old word συμφερε, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties.

(αλλ ουκ εγω εξουσιασθησομα υπο τινος). Perhaps a conscious play on the verb εξεστιν for εξουσιαζω is from εξουσια and that from εξεστιν. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, . Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.

13食物是为了肚腹,肚腹是为了食物;但 神却要把这两样都废掉。身体不是为了淫乱,而是为了主,主也是为了身体。
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.

(ο δε θεος κα ταυτην κα ταυτα καταργησε). Another proverb about the adaptation of the belly (κοιλια) and food (βρωματα, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly (ταυτην) and the foods (ταυτα) God will bring to an end by death and change.

(το δε σωμα ου τη πορνεια αλλα τω κυριωι, κα ο κυριος τω σωματ). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and πορνεια contested for the bodies of Christian men; loyal to him they must renounce that, yielding to that they renounce him" (Findlay).

14 神不但使主复活了,也要用他的能力使我们复活。
14 And God hath both raised up the Lord, and will also raise up us by his own power.

(ημας εξεγερε). Future active indicative of εξεγειρω though the MSS. vary greatly, some having the present and some even the aorist. But the resurrection of the body gives added weight to Paul's argument about the dignity and destiny of the body (quanta dignitas, Bengel) which should not be prostituted to sensuality.

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

(μελη Χριστου). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, Diss. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse ), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on ().

(αρας ουν;). First aorist active participle of αιρω, old verb to snatch, carry off like Latin rapio (our rape).

(ποιησω). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us.

(μη γενοιτο). Optative second aorist in a negative wish for the future.

The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once ().

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

(εν σωμα). With the harlot. That union is for the harlot the same as with the wife. The words quoted from describing the sexual union of husband and wife, are also quoted and explained by Jesus in which see for discussion of the translation Hebraism with use of εις.

(φησιν). Supply either ο θεος (God) or η γραφη (the Scripture).

17But he that is joined unto the Lord is one spirit.

(εν πνευμα). With the Lord, the inner vital spiritual union with the Lord Jesus ().

18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

(φευγετε). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses ) and also ruins the body itself.

(εκτος του σωματος). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (εντος του σωματος) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (ο πορνευων)

(εις το ιδιον σωμα αμαρτανε) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.

19你们不知道你们的身体就是那位住在你们里面的圣灵的殿吗?这圣灵是你们从 神那里领受的。你们不是属于自己的,
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?

(το σωμα υμων ναος εστιν). A sanctuary as in which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication.

(ουκ εστε εαυτων). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

20因为你们是用重价买来的。所以你们务要用自己的身体荣耀 神。
20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

(ηγορασθητε γαρ τιμης). First aorist passive indicative of αγοραζω, old verb to buy in the marketplace (αγορα). With genitive of price. Paul does not here state the price as Peter does in (the blood of Christ) and as Jesus does in (his life a ransom). The Corinthians understood his meaning.

(δοξασατε δη τον θεον εν τω σωματ υμων). Passionate conclusion to his powerful argument against sexual uncleanness. Δη is a shortened form of ηδη and is an urgent inferential particle. See on . Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.