1 Corinthians 6
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1 Corinthians 6
Lawsuits Among Believers
1Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
Jamieson-Fausset-Brown
CHAPTER 6
1Co 6:1-11. Litigation of Christians in Heathen Courts Censured: Its Very Existence Betrays a Wrong Spirit: Better to Bear Wrong Now, and Hereafter the Doers of Wrong Shall Be Shut Out of Heaven.
1. Dare--This word implies treason against Christian brotherhood [Bengel].
before the unjust--The Gentile judges are here so termed by an epithet appropriate to the subject in question, namely, one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice which has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of justice, should not expect justice from them.
before ... saints--The Jews abroad were permitted to refer their disputes to Jewish arbitrators [Josephus, Antiquities, 14.10,17]. So the Christians were allowed to have Christian arbitrators.
CHAPTER 6
1Co 6:1-11. Litigation of Christians in Heathen Courts Censured: Its Very Existence Betrays a Wrong Spirit: Better to Bear Wrong Now, and Hereafter the Doers of Wrong Shall Be Shut Out of Heaven.
1. Dare--This word implies treason against Christian brotherhood [Bengel].
before the unjust--The Gentile judges are here so termed by an epithet appropriate to the subject in question, namely, one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice which has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of justice, should not expect justice from them.
before ... saints--The Jews abroad were permitted to refer their disputes to Jewish arbitrators [Josephus, Antiquities, 14.10,17]. So the Christians were allowed to have Christian arbitrators.
The Pulpit Commentary
Litigation before heathen courts forbidden.
Dare any of you? rather, Dare any one of you? It is in St. Paul's view an audacious defiance of Christian duties to seek from the heathen the justice due from brother to brother. A matter; some ground of civil dispute. Against another; i.e. against another Christian. When one of the litigants was a heathen, Christians were allowed to go before heathen law courts, because no other remedy was possible. Go to law before the unjust. The "unjust" is here used for "Gentiles," because it at once suggests a reason against the dereliction of Christian duty involved in such a step. How "unjust" the pagans were in the special sense of the word, the Christians of that day had daily opportunities of seeing; and in a more general sense, the Gentiles were "sinners" (Mat_26:45). Even the Jews were bound to settle their civil disputes before their own tribunals. The ideal Jew was jashar, or "the upright man," and Jews could not consistently seek integrity from those who were not upright. A fortiori, Christians ought not to do so. Before the saints. All Christians were ideally "saints," just as the heathen were normally "unjust." If Christians went to law with one another before the heathen, they belied their profession of mutual love, caused scandal, and were almost necessarily tempted into compliance with heathen customs, even to the extent of recognizing idols. Our Lord had already laid down the rule that "brothers" ought to settle their quarrels among themselves (Mat_18:15-17).
Litigation before heathen courts forbidden.
Dare any of you? rather, Dare any one of you? It is in St. Paul's view an audacious defiance of Christian duties to seek from the heathen the justice due from brother to brother. A matter; some ground of civil dispute. Against another; i.e. against another Christian. When one of the litigants was a heathen, Christians were allowed to go before heathen law courts, because no other remedy was possible. Go to law before the unjust. The "unjust" is here used for "Gentiles," because it at once suggests a reason against the dereliction of Christian duty involved in such a step. How "unjust" the pagans were in the special sense of the word, the Christians of that day had daily opportunities of seeing; and in a more general sense, the Gentiles were "sinners" (Mat_26:45). Even the Jews were bound to settle their civil disputes before their own tribunals. The ideal Jew was jashar, or "the upright man," and Jews could not consistently seek integrity from those who were not upright. A fortiori, Christians ought not to do so. Before the saints. All Christians were ideally "saints," just as the heathen were normally "unjust." If Christians went to law with one another before the heathen, they belied their profession of mutual love, caused scandal, and were almost necessarily tempted into compliance with heathen customs, even to the extent of recognizing idols. Our Lord had already laid down the rule that "brothers" ought to settle their quarrels among themselves (Mat_18:15-17).
2Do 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?
Jamieson-Fausset-Brown
2. Do ye not know--as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (1Co 1:4, 5; 8:1). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," &c.
saints ... judge--that is, "rule," including judgment: as assessors of Christ. Mt 19:28, "judging," that is, "ruling over." (Compare Psa 49:14; Da 7:22, 27; Re 2:26; 3:21; 20:4). There is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there is between the elected (Mt 20:23) twelve apostles who sit on thrones judging, and the twelve tribes of Israel that are judged by them. To reign, and to be saved, are not necessarily synonymous. As Jehovah employed angels to carry the law into effect when He descended on Sinai to establish His throne in Israel, so at His coming the saints shall administer the kingdom for, and under, Him. The nations of the earth, and Israel the foremost, in the flesh, shall, in this view, be the subjects of the rule of the Lord and His saints in glorified bodies. The mistake of the Chiliasts was that they took the merely carnal view, restricting the kingdom to the terrestrial part. This part shall have place with the accession of spiritual and temporal blessings such as Christ's presence must produce. Besides this earthly glory, there shall be the heavenly glory of the saints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the flesh at the transfiguration (2Ti 2:12; 2Pe 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (1Co 11:22), rather than the whole world, including the subject nations which are to be brought under Christ's sway; however, it may include both those to be condemned, with the bad angels, and those about to be brought into obedience to the sway of Christ with His saints. Compare Mt 25:32, 40, "all nations," "these my brethren" on the thrones with Him. The event will decide the truth of this view.
judged by you--or, before you (compare 1Co 3:22).
smallest matters--The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.
2. Do ye not know--as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (1Co 1:4, 5; 8:1). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," &c.
saints ... judge--that is, "rule," including judgment: as assessors of Christ. Mt 19:28, "judging," that is, "ruling over." (Compare Psa 49:14; Da 7:22, 27; Re 2:26; 3:21; 20:4). There is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there is between the elected (Mt 20:23) twelve apostles who sit on thrones judging, and the twelve tribes of Israel that are judged by them. To reign, and to be saved, are not necessarily synonymous. As Jehovah employed angels to carry the law into effect when He descended on Sinai to establish His throne in Israel, so at His coming the saints shall administer the kingdom for, and under, Him. The nations of the earth, and Israel the foremost, in the flesh, shall, in this view, be the subjects of the rule of the Lord and His saints in glorified bodies. The mistake of the Chiliasts was that they took the merely carnal view, restricting the kingdom to the terrestrial part. This part shall have place with the accession of spiritual and temporal blessings such as Christ's presence must produce. Besides this earthly glory, there shall be the heavenly glory of the saints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the flesh at the transfiguration (2Ti 2:12; 2Pe 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (1Co 11:22), rather than the whole world, including the subject nations which are to be brought under Christ's sway; however, it may include both those to be condemned, with the bad angels, and those about to be brought into obedience to the sway of Christ with His saints. Compare Mt 25:32, 40, "all nations," "these my brethren" on the thrones with Him. The event will decide the truth of this view.
judged by you--or, before you (compare 1Co 3:22).
smallest matters--The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.
The Pulpit Commentary
Do ye not know? The word "or" should be supplied from א, A, B, C, D, F, etc. Bishop Wordsworth points out that this emphatic question occurs ten times in these two Epistles (1Co_3:6; 1Co_5:6; 1Co_6:2, 1Co_6:3, 1Co_6:9, 1Co_6:15, 1Co_6:16, 1Co_6:19; 1Co_9:13, 1Co_9:24), and only twice in all the rest (Rom_6:16; Rom_11:2). It was a fitting rebuke to those who took for knowledge their obvious ignorance. It resembles the "Have ye not so much as read?" to Pharisees who professed such profound familiarity with the Scriptures. That the saints shall judge the world. So Daniel (Dan_7:22) had said, "The Ancient of days came, and judgment was given to the saints of the Most High." Our Lord had confirmed this promise to his apostles, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Mat_19:28). Various modes of evading the literal sense have been adopted, but even in the Book of Wisdom we find, "They [the righteous] shall judge the nations, and have dominion over the people" (Wis. 3:8). All speculation as to the manner and extent in which the saints shall share in the work of Christ as Judge of the quick and dead, are obviously futile. Shall be judged; literally, is being judged—the present points to the future, as though that which is inevitable is already in course of fulfilment. To judge the smallest matters; literally, of the smallest judgments.
Do ye not know? The word "or" should be supplied from א, A, B, C, D, F, etc. Bishop Wordsworth points out that this emphatic question occurs ten times in these two Epistles (1Co_3:6; 1Co_5:6; 1Co_6:2, 1Co_6:3, 1Co_6:9, 1Co_6:15, 1Co_6:16, 1Co_6:19; 1Co_9:13, 1Co_9:24), and only twice in all the rest (Rom_6:16; Rom_11:2). It was a fitting rebuke to those who took for knowledge their obvious ignorance. It resembles the "Have ye not so much as read?" to Pharisees who professed such profound familiarity with the Scriptures. That the saints shall judge the world. So Daniel (Dan_7:22) had said, "The Ancient of days came, and judgment was given to the saints of the Most High." Our Lord had confirmed this promise to his apostles, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Mat_19:28). Various modes of evading the literal sense have been adopted, but even in the Book of Wisdom we find, "They [the righteous] shall judge the nations, and have dominion over the people" (Wis. 3:8). All speculation as to the manner and extent in which the saints shall share in the work of Christ as Judge of the quick and dead, are obviously futile. Shall be judged; literally, is being judged—the present points to the future, as though that which is inevitable is already in course of fulfilment. To judge the smallest matters; literally, of the smallest judgments.
3Know ye not that we shall judge angels? how much more things that pertain to this life?
Jamieson-Fausset-Brown
3. judge angels--namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jude 6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.
3. judge angels--namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jude 6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.
The Pulpit Commentary
That we shall judge angels. Angels, i.e. some who belong, or once did belong, to that class. The statement furnishes no data for further speculation. It can hardly mean "evil spirits," for where the word is entirely unqualified it always means good angels; otherwise we might refer it to the "angels which kept not their first estate" (Jud 1Co_1:6). It is impossible, and not straightforward, to explain away the word "angels" as meaning Church officials, etc., or to make the word "judge" mean "involve a condemnation of them by comparison with ourselves." All that we can say is that "God chargeth even his angels with folly, and in his sight the very heavens are not clean" (Job_4:18); and that "to angels hath he not subjected the world to come" (Heb_2:5). We must take the plain meaning of the apostle's words, whether we can throw any light on his conceptions or not. The only alternative is to suppose that the word means "those who once were good angels," but are now fallen spirits. It was so understood by Tertullian, Chrysostom, etc. How much more; rather, to say nothing of. The accurate rendering of these verses is a matter of some difficulty, but not to an extent which affects the material sense, or which can be explained without a minute knowledge of Greek.
That we shall judge angels. Angels, i.e. some who belong, or once did belong, to that class. The statement furnishes no data for further speculation. It can hardly mean "evil spirits," for where the word is entirely unqualified it always means good angels; otherwise we might refer it to the "angels which kept not their first estate" (Jud 1Co_1:6). It is impossible, and not straightforward, to explain away the word "angels" as meaning Church officials, etc., or to make the word "judge" mean "involve a condemnation of them by comparison with ourselves." All that we can say is that "God chargeth even his angels with folly, and in his sight the very heavens are not clean" (Job_4:18); and that "to angels hath he not subjected the world to come" (Heb_2:5). We must take the plain meaning of the apostle's words, whether we can throw any light on his conceptions or not. The only alternative is to suppose that the word means "those who once were good angels," but are now fallen spirits. It was so understood by Tertullian, Chrysostom, etc. How much more; rather, to say nothing of. The accurate rendering of these verses is a matter of some difficulty, but not to an extent which affects the material sense, or which can be explained without a minute knowledge of Greek.
4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
Jamieson-Fausset-Brown
4. judgments--that is, cases for judgment.
least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1Co 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.
4. judgments--that is, cases for judgment.
least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1Co 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.
The Pulpit Commentary
If then ye have, etc. The verse implies that civil disputes might naturally occur among them. What he is here reprobating is their objectionable method of settling them. Set them to judge who are least esteemed in the Church. This implies an utter scorn of trivial quarrels about personal rights. Surely the lowliest, the most unregarded members of the Church—those of no account—have wisdom enough to decide in such small matters. Thus when there arose a murmuring between Hebrews and Hellenists about the daily distribution to widows, the apostles, thinking that they had much more important work in hand than the adjustment of such jealousies, left the whole matter in the hands of the seven deacons. Some understand "those held of no account in the Church" to mean heathens; but he is here forbidding them to bring their quarrels before the heathens. Of course, ideally, none ought to be "despised" or "held of no account" in the Church; but St. Paul is here speaking relatively, and with reference to the views of the Corinthians themselves, and not without irony. The perfect participle, "those who have been set at nought," perhaps means persons of proved inferiority of judgment.
If then ye have, etc. The verse implies that civil disputes might naturally occur among them. What he is here reprobating is their objectionable method of settling them. Set them to judge who are least esteemed in the Church. This implies an utter scorn of trivial quarrels about personal rights. Surely the lowliest, the most unregarded members of the Church—those of no account—have wisdom enough to decide in such small matters. Thus when there arose a murmuring between Hebrews and Hellenists about the daily distribution to widows, the apostles, thinking that they had much more important work in hand than the adjustment of such jealousies, left the whole matter in the hands of the seven deacons. Some understand "those held of no account in the Church" to mean heathens; but he is here forbidding them to bring their quarrels before the heathens. Of course, ideally, none ought to be "despised" or "held of no account" in the Church; but St. Paul is here speaking relatively, and with reference to the views of the Corinthians themselves, and not without irony. The perfect participle, "those who have been set at nought," perhaps means persons of proved inferiority of judgment.
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?
Jamieson-Fausset-Brown
5. your shame--Thus he checks their puffed-up spirit (1Co 5:2; compare 1Co 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1Co 6:4), "Set the least esteemed in the Church to judge." Better even this, than your present course.
Is it so?--Are you in such a helpless state that, &c.?
not a wise man--though ye admire "wisdom" so much on other occasions (1Co 1:5, 22). Paul alludes probably to the title, "cachain," or wise man, applied to each Rabbi in Jewish councils.
no, not one--not even one, amidst so many reputed among you for wisdom (1Co 3:18; 4:6).
shall be able--when applied to.
brethren--literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.
5. your shame--Thus he checks their puffed-up spirit (1Co 5:2; compare 1Co 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1Co 6:4), "Set the least esteemed in the Church to judge." Better even this, than your present course.
Is it so?--Are you in such a helpless state that, &c.?
not a wise man--though ye admire "wisdom" so much on other occasions (1Co 1:5, 22). Paul alludes probably to the title, "cachain," or wise man, applied to each Rabbi in Jewish councils.
no, not one--not even one, amidst so many reputed among you for wisdom (1Co 3:18; 4:6).
shall be able--when applied to.
brethren--literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.
The Pulpit Commentary
I speak to your shame. He adds this to account for the severe irony of the last remark. Not a wise man among you. Among you, who set yourselves up as so specially wise! To judge; rather, to decide.
I speak to your shame. He adds this to account for the severe irony of the last remark. Not a wise man among you. Among you, who set yourselves up as so specially wise! To judge; rather, to decide.
6But brother goeth to law with brother, and that before the unbelievers.
Jamieson-Fausset-Brown
6. But--emphatically answering the question in the end of 1Co 6:5 in the negative. Translate, "Nay," &c.
6. But--emphatically answering the question in the end of 1Co 6:5 in the negative. Translate, "Nay," &c.
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?
Jamieson-Fausset-Brown
7. utterly a fault--literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it.
rather take wrong--(Pr 20:22; Mt 5:39, 40); that is, "suffer yourselves to be wronged."
7. utterly a fault--literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it.
rather take wrong--(Pr 20:22; Mt 5:39, 40); that is, "suffer yourselves to be wronged."
The Pulpit Commentary
Now therefore; rather, Nay more, already. Utterly; rather, generally, "altogether," "looking at the question as a whole." A fault. The word means "a defect," or possibly "a loss" (Rom_11:12, "the diminishing"). Your going to law is an inferiority or deficiency; you ought to know of "a more excellent way." Why do ye not rather take wrong? Strange as such advice would sound to heathens, who prided themselves on the passionate resentment of injuries as though it were a virtue, this had been the distinct teaching of our Lord; "Resist not evil" (Mat_5:39).
Now therefore; rather, Nay more, already. Utterly; rather, generally, "altogether," "looking at the question as a whole." A fault. The word means "a defect," or possibly "a loss" (Rom_11:12, "the diminishing"). Your going to law is an inferiority or deficiency; you ought to know of "a more excellent way." Why do ye not rather take wrong? Strange as such advice would sound to heathens, who prided themselves on the passionate resentment of injuries as though it were a virtue, this had been the distinct teaching of our Lord; "Resist not evil" (Mat_5:39).
8Nay, ye do wrong, and defraud, and that your brethren.
Jamieson-Fausset-Brown
8. ye--emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.
8. ye--emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.
The Pulpit Commentary
Nay, ye do wrong and defraud. Thus they violated a rule which Paul had laid down to the Thessalonians (1Th_4:6), and incurred God's anger.
Nay, ye do wrong and defraud. Thus they violated a rule which Paul had laid down to the Thessalonians (1Th_4:6), and incurred God's anger.
The Body a Temple of the Holy Ghost
9Know 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,
Jamieson-Fausset-Brown
9. unrighteous--Translate, "Doers of wrong": referring to 1Co 6:8 (compare Ga 5:21).
kingdom of God--which is a kingdom of righteousness (Ro 14:17).
fornicators--alluding to 1Co 5:1-13; also below, 1Co 6:12-18.
effeminate--self-polluters, who submit to unnatural lusts.
9. unrighteous--Translate, "Doers of wrong": referring to 1Co 6:8 (compare Ga 5:21).
kingdom of God--which is a kingdom of righteousness (Ro 14:17).
fornicators--alluding to 1Co 5:1-13; also below, 1Co 6:12-18.
effeminate--self-polluters, who submit to unnatural lusts.
The Pulpit Commentary
Know ye not; rather, Or know ye not, as before. Are you defying God, or does your sin arise from mere ignorance? The unrighteous; better, that wrong doers, the verb being the same as "ye do wrong" in 1Co_6:8. Perhaps the Corinthians thought that they would be saved by the mere fact of having been admitted into God's kingdom (the Christian Church in all its highest privileges) by baptism. St. Paul here lays down, as distinctly as St. James does, that faith without works is dead, and privileges without holiness are abrogated. The spirit of his warning is the same as that of Jer_7:4, "Trust ye not in lying words, saying, The temple of the Lord… are these;" or that of St. John the Baptist, "Say not unto yourselves, We be Abraham's sons." Christians have often been liable to the temptation of underrating the peril which results from the falling asunder of action from knowledge. There can be no greater danger than that of talking slightingly of "mere morality." Religion is not an outward service, but a spiritual life manifested by a holy living. Be not deceived. So our Lord says," Let no man deceive you". St. Paul uses the warning very solemnly again in 1Co_15:33 and Gal_6:7, and St. James in Jas_1:16. The self deception of merely verbal orthodoxy is the most dangerous of all. Neither fornicators. The first four classes of sinners were specially prevalent at Corinth, where, indeed, impurity formed part of the recognized cult of the local Aphrodite. Lists of these "works of the flesh," which were the all but universal curse and stain of heathendom, occur also in Gal_5:19-21; 1Ti_1:10, etc.; Col_3:5-7.
Nor thieves, etc. (see Rev_22:15).
Know ye not; rather, Or know ye not, as before. Are you defying God, or does your sin arise from mere ignorance? The unrighteous; better, that wrong doers, the verb being the same as "ye do wrong" in 1Co_6:8. Perhaps the Corinthians thought that they would be saved by the mere fact of having been admitted into God's kingdom (the Christian Church in all its highest privileges) by baptism. St. Paul here lays down, as distinctly as St. James does, that faith without works is dead, and privileges without holiness are abrogated. The spirit of his warning is the same as that of Jer_7:4, "Trust ye not in lying words, saying, The temple of the Lord… are these;" or that of St. John the Baptist, "Say not unto yourselves, We be Abraham's sons." Christians have often been liable to the temptation of underrating the peril which results from the falling asunder of action from knowledge. There can be no greater danger than that of talking slightingly of "mere morality." Religion is not an outward service, but a spiritual life manifested by a holy living. Be not deceived. So our Lord says," Let no man deceive you". St. Paul uses the warning very solemnly again in 1Co_15:33 and Gal_6:7, and St. James in Jas_1:16. The self deception of merely verbal orthodoxy is the most dangerous of all. Neither fornicators. The first four classes of sinners were specially prevalent at Corinth, where, indeed, impurity formed part of the recognized cult of the local Aphrodite. Lists of these "works of the flesh," which were the all but universal curse and stain of heathendom, occur also in Gal_5:19-21; 1Ti_1:10, etc.; Col_3:5-7.
Nor thieves, etc. (see Rev_22:15).
10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
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.
Jamieson-Fausset-Brown
11. ye are washed--The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used 1Co 7:14; Joh 17:19. Compare 1Pe 1:2, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith (Ro 1:17). So Paræus. The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life (Joh 3:5; Ep 5:26; Tit 3:5; He 10:22). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Ga 3:27). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good (1Co 6:8-10), leaving it to God to decide who are the really "washed," while he only decides on broad general principles.
in the name of ... Jesus, and by the Spirit--rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three--"washed, sanctified, justified."
our God--The "our" reminds the that amidst all his reproofs God is still the common God of himself and them.
1Co 6:12-20. Refutation of the Antinomian Defense of Fornication as if It Was Lawful Because Meats Are So.
11. ye are washed--The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used 1Co 7:14; Joh 17:19. Compare 1Pe 1:2, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith (Ro 1:17). So Paræus. The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life (Joh 3:5; Ep 5:26; Tit 3:5; He 10:22). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Ga 3:27). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good (1Co 6:8-10), leaving it to God to decide who are the really "washed," while he only decides on broad general principles.
in the name of ... Jesus, and by the Spirit--rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three--"washed, sanctified, justified."
our God--The "our" reminds the that amidst all his reproofs God is still the common God of himself and them.
1Co 6:12-20. Refutation of the Antinomian Defense of Fornication as if It Was Lawful Because Meats Are So.
The Pulpit Commentary
And such were some of you; literally, and these things some of you were. As Gentiles, many of them had been "dead in trespasses and sins" (Eph_2:1). (For a similar contrast of the change wrought by the Spirit of God, see Tit_3:3-7.) But ye are washed. The voice and tense in the original differ from those of the following words. This cannot be accidental. It is better, therefore, to render, But ye washed away your sins; i.e. ye, by your baptism, washed away those stains (Act_22:16). The very object of Christ's death had been that he might cleanse his Church "by the washing of water by the Word." But ye are sanctified, but ye are justified; rather, but ye were sanctified, but y? were justified, namely, at your conversion. By "sanctified" is meant, not the progressive course of sanctification, but the consecration to God by baptism (Wickliffe, "halowed"). (For what St. Paul meant by justification, see Rom_3:24-26.) In the Name of the Lord Jesus, etc. This clause and the next belongs to all the three previous verbs. Of our God. In the word "our" is involved that appeal to Christian unity of which he never loses sight throughout the letter.
And such were some of you; literally, and these things some of you were. As Gentiles, many of them had been "dead in trespasses and sins" (Eph_2:1). (For a similar contrast of the change wrought by the Spirit of God, see Tit_3:3-7.) But ye are washed. The voice and tense in the original differ from those of the following words. This cannot be accidental. It is better, therefore, to render, But ye washed away your sins; i.e. ye, by your baptism, washed away those stains (Act_22:16). The very object of Christ's death had been that he might cleanse his Church "by the washing of water by the Word." But ye are sanctified, but ye are justified; rather, but ye were sanctified, but y? were justified, namely, at your conversion. By "sanctified" is meant, not the progressive course of sanctification, but the consecration to God by baptism (Wickliffe, "halowed"). (For what St. Paul meant by justification, see Rom_3:24-26.) In the Name of the Lord Jesus, etc. This clause and the next belongs to all the three previous verbs. Of our God. In the word "our" is involved that appeal to Christian unity of which he never loses sight throughout the letter.
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.
Jamieson-Fausset-Brown
12. All things are lawful unto me--These, which were Paul's own words on a former occasion (to the Corinthians, compare 1Co 10:23, and Ga 5:23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Ac 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Co 7:1). Paul's remark had referred only to things indifferent: but they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of their gratification.
me--Paul giving himself as a sample of Christians in general.
but I--whatever others do, I will not, &c.
lawful ... brought under the power--The Greek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (1Co 6:15; compare 1Co 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [Bengel]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Ga 5:13; 1Pe 2:16; 2Pe 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.
12. All things are lawful unto me--These, which were Paul's own words on a former occasion (to the Corinthians, compare 1Co 10:23, and Ga 5:23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Ac 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Co 7:1). Paul's remark had referred only to things indifferent: but they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of their gratification.
me--Paul giving himself as a sample of Christians in general.
but I--whatever others do, I will not, &c.
lawful ... brought under the power--The Greek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (1Co 6:15; compare 1Co 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [Bengel]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Ga 5:13; 1Pe 2:16; 2Pe 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.
The Pulpit Commentary
The inexcusable sin and shame of fornication.
All things are lawful unto me. The abruptness with which the phrase is introduced perhaps shows that, in the letter of the Corinthians to St. Paul, they had used some such expression by way of palliating their lax tolerance of violations of the law of purity. By "all things," of course, is only meant "all things which are indifferent in themselves." They erroneously applied this maxim of Christian liberty to that which was inherently sinful, and thus were tempted to "make their liberty a cloak of viciousness." St. Paul, as Bengel observes, often, and especially in this Epistle, uses the first person generally in gnomic or semi-proverbial sentences (1Co_6:15; 1Co_7:7; 1Co_10:23, 1Co_10:29, 1Co_10:30; 1Co_14:11). But. This is St. Paul's correction of too broad a formula. Are not expedient. St. Paul illustrates this in 1Co_8:8-10. We have no right to do even that which is innocent, if it be disadvantageous to the highest interests of ourselves or others. "He alone," says St. Augustine, "does not fall into unlawful things who sometimes abstains by way of caution even from lawful ones." Will not be brought under the power. The play of words in the original might be imitated by saying, "All things are in my power, but I will not be brought under the power of any." In other words, "boundless intemperance" may become a tyranny. The pretence of moral freedom may end in a moral bondage.
"Obedience is better than freedom? What's free?
The vexed foam on the wave, the tossed straw on the sea;
The ocean itself, as it rages and swells,
In the bonds of a boundless obedience dwells."
I will be master even over my liberty by keeping it under the beneficent control of law and of charity.
The inexcusable sin and shame of fornication.
All things are lawful unto me. The abruptness with which the phrase is introduced perhaps shows that, in the letter of the Corinthians to St. Paul, they had used some such expression by way of palliating their lax tolerance of violations of the law of purity. By "all things," of course, is only meant "all things which are indifferent in themselves." They erroneously applied this maxim of Christian liberty to that which was inherently sinful, and thus were tempted to "make their liberty a cloak of viciousness." St. Paul, as Bengel observes, often, and especially in this Epistle, uses the first person generally in gnomic or semi-proverbial sentences (1Co_6:15; 1Co_7:7; 1Co_10:23, 1Co_10:29, 1Co_10:30; 1Co_14:11). But. This is St. Paul's correction of too broad a formula. Are not expedient. St. Paul illustrates this in 1Co_8:8-10. We have no right to do even that which is innocent, if it be disadvantageous to the highest interests of ourselves or others. "He alone," says St. Augustine, "does not fall into unlawful things who sometimes abstains by way of caution even from lawful ones." Will not be brought under the power. The play of words in the original might be imitated by saying, "All things are in my power, but I will not be brought under the power of any." In other words, "boundless intemperance" may become a tyranny. The pretence of moral freedom may end in a moral bondage.
"Obedience is better than freedom? What's free?
The vexed foam on the wave, the tossed straw on the sea;
The ocean itself, as it rages and swells,
In the bonds of a boundless obedience dwells."
I will be master even over my liberty by keeping it under the beneficent control of law and of charity.
13Meats 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.
Jamieson-Fausset-Brown
13. The argument drawn from the indifference of meats (1Co 8:8; Ro 14:14, 17; compare Mr 7:18; Col 2:20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the "belly" for which they are created are to be "destroyed" in the future state. But "the body is not (created) for fornication, but for the Lord; and the Lord for the body" (as its Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (that is our bodies): therefore the "body" is not, like the "belly," after having served a temporary use, to be destroyed: Now "he that committeth fornication, sinneth against his own body" (1Co 6:18). Therefore fornication is not indifferent, since it is a sin against one's own body, which, like the Lord for whom it is created, is not to be destroyed, but to be raised to eternal existence. Thus Paul gives here the germ of the three subjects handled in subsequent sections: (1) The relation between the sexes. (2) The question of meats offered to idols. (3) The resurrection of the body.
shall destroy--at the Lord's coming to change the natural bodies of believers into spiritual bodies (1Co 15:44, 52). There is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body incorruptible.
13. The argument drawn from the indifference of meats (1Co 8:8; Ro 14:14, 17; compare Mr 7:18; Col 2:20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the "belly" for which they are created are to be "destroyed" in the future state. But "the body is not (created) for fornication, but for the Lord; and the Lord for the body" (as its Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (that is our bodies): therefore the "body" is not, like the "belly," after having served a temporary use, to be destroyed: Now "he that committeth fornication, sinneth against his own body" (1Co 6:18). Therefore fornication is not indifferent, since it is a sin against one's own body, which, like the Lord for whom it is created, is not to be destroyed, but to be raised to eternal existence. Thus Paul gives here the germ of the three subjects handled in subsequent sections: (1) The relation between the sexes. (2) The question of meats offered to idols. (3) The resurrection of the body.
shall destroy--at the Lord's coming to change the natural bodies of believers into spiritual bodies (1Co 15:44, 52). There is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body incorruptible.
The Pulpit Commentary
Meats for the belly, etc. The argument of the Corinthians about the indifference of eating "meats" which were merely ceremonially unclean was quite tenable. Things Levitically unclean might be essentially pure, and both food and the body which lives thereby are things "which perish in the using" (Col_2:22). Shall destroy; shall bring to nought. This would occur when the physical body becomes a spiritual body, like that of the angels of God (1Co_15:51, 1Co_15:52). How vile, then, is it to make a god of the belly—only to sleep and feed! Both it and them. There shall be no need for the belly when men "shall hunger no more, neither thirst any more" (Rev_7:16); and the meat alluded to is "meat which perisheth" (Luk_15:16). Now the body is net for fornication, but for the Lord. The argument, therefore, which would class this sin as a matter of indifference, as was the Levitical distinction between different kinds of food, at once fell to the ground. Food was a necessity, and the stomach was formed for its assimilation. Fornication is not a venial but "a deadly sin." It is not a natural necessity, but a consuming evil. The body was created for higher ends—namely, to be a temple of God. "God hath not called us unto uncleanness, but unto holiness" (1Th_4:7). And the Lord for the body. Therefore our members ought to be used "as instruments of righteousness unto God" (Rom_5:13), and our bodies presented as a living, holy, reasonable, acceptable sacrifice to him (Rom_12:1). The end of our existence is "to serve God here and enjoy him forever hereafter."
Meats for the belly, etc. The argument of the Corinthians about the indifference of eating "meats" which were merely ceremonially unclean was quite tenable. Things Levitically unclean might be essentially pure, and both food and the body which lives thereby are things "which perish in the using" (Col_2:22). Shall destroy; shall bring to nought. This would occur when the physical body becomes a spiritual body, like that of the angels of God (1Co_15:51, 1Co_15:52). How vile, then, is it to make a god of the belly—only to sleep and feed! Both it and them. There shall be no need for the belly when men "shall hunger no more, neither thirst any more" (Rev_7:16); and the meat alluded to is "meat which perisheth" (Luk_15:16). Now the body is net for fornication, but for the Lord. The argument, therefore, which would class this sin as a matter of indifference, as was the Levitical distinction between different kinds of food, at once fell to the ground. Food was a necessity, and the stomach was formed for its assimilation. Fornication is not a venial but "a deadly sin." It is not a natural necessity, but a consuming evil. The body was created for higher ends—namely, to be a temple of God. "God hath not called us unto uncleanness, but unto holiness" (1Th_4:7). And the Lord for the body. Therefore our members ought to be used "as instruments of righteousness unto God" (Rom_5:13), and our bodies presented as a living, holy, reasonable, acceptable sacrifice to him (Rom_12:1). The end of our existence is "to serve God here and enjoy him forever hereafter."
14And God hath both raised up the Lord, and will also raise up us by his own power.
Jamieson-Fausset-Brown
14. (Ro 8:11).
raised up--rather, "raised," to distinguish it from "will raise up us"; the Greek of the latter being a compound, the former a simple verb. Believers shall be raised up out of the rest of the dead (see on Php 3:11); the first resurrection (Re 20:5).
us--Here he speaks of the possibility of his being found in the grave when Christ comes; elsewhere, of his being possibly found alive (1Th 4:17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Ro 8:19).
14. (Ro 8:11).
raised up--rather, "raised," to distinguish it from "will raise up us"; the Greek of the latter being a compound, the former a simple verb. Believers shall be raised up out of the rest of the dead (see on Php 3:11); the first resurrection (Re 20:5).
us--Here he speaks of the possibility of his being found in the grave when Christ comes; elsewhere, of his being possibly found alive (1Th 4:17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Ro 8:19).
The Pulpit Commentary
God hath both raised up the Lord. St. Paul always grounds man's resurrection] and immortality on the resurrection and ascension of Christ (see 1Co_15:1-58.; 2Co_4:14; Rom_6:5, Rom_6:8; Rom_8:11).
God hath both raised up the Lord. St. Paul always grounds man's resurrection] and immortality on the resurrection and ascension of Christ (see 1Co_15:1-58.; 2Co_4:14; Rom_6:5, Rom_6:8; Rom_8:11).
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.
Jamieson-Fausset-Brown
15. Resuming the thought in 1Co 6:13, "the body is for the Lord" (1Co 12:27; Ep 4:12, 15, 16; 5:30).
shall I then--such being the case.
take--spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [Bengel]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [Conybeare and Howson].
15. Resuming the thought in 1Co 6:13, "the body is for the Lord" (1Co 12:27; Ep 4:12, 15, 16; 5:30).
shall I then--such being the case.
take--spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [Bengel]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [Conybeare and Howson].
The Pulpit Commentary
Members of Christ. We find the same metaphor in 1Co_12:12, 1Co_12:27; Eph_5:30. The Church is often alluded to as "the body of Christ" (Eph_1:23; Col_1:18; Col_2:19, etc.). Elsewhere the union between Christ and Christians is described by the metaphor of a tree and its branches; a building and the stones of which it is composed (Eph_2:21, Eph_2:22). God forbid. An admirable idiom to express the real force of the original, which means, "May it never be!". It occurs in Rom_3:4, Rom_3:6, Rom_3:31; Rom_6:15; Rom_7:7, Rom_7:13; Rom_9:14; Rom_11:1, Rom_11:11; Gal_2:17; Gal_3:21. The formula, which involves the indignant rejection of some false conclusion, is characteristic of the second group of St. Paul's Epistles, but especially (as will be seen) of the Epistle to the Romans.
Members of Christ. We find the same metaphor in 1Co_12:12, 1Co_12:27; Eph_5:30. The Church is often alluded to as "the body of Christ" (Eph_1:23; Col_1:18; Col_2:19, etc.). Elsewhere the union between Christ and Christians is described by the metaphor of a tree and its branches; a building and the stones of which it is composed (Eph_2:21, Eph_2:22). God forbid. An admirable idiom to express the real force of the original, which means, "May it never be!". It occurs in Rom_3:4, Rom_3:6, Rom_3:31; Rom_6:15; Rom_7:7, Rom_7:13; Rom_9:14; Rom_11:1, Rom_11:11; Gal_2:17; Gal_3:21. The formula, which involves the indignant rejection of some false conclusion, is characteristic of the second group of St. Paul's Epistles, but especially (as will be seen) of the Epistle to the Romans.
16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
Jamieson-Fausset-Brown
16. Justification of his having called fornicators "members of an harlot" (1Co 6:15).
joined--by carnal intercourse; literally, "cemented to": cleaving to.
one body--with her.
saith he--God speaking by Adam (Ge 2:24; Mt 19:5). "He which made them at the beginning said," &c. (Ep 5:31).
16. Justification of his having called fornicators "members of an harlot" (1Co 6:15).
joined--by carnal intercourse; literally, "cemented to": cleaving to.
one body--with her.
saith he--God speaking by Adam (Ge 2:24; Mt 19:5). "He which made them at the beginning said," &c. (Ep 5:31).
The Pulpit Commentary
What, know ye not, etc.? The clause is used to explain and justify the strong expression which he had used in the previous verse. It involves an argument against the sin which is the most original and impressive which could have been used. To this passage especially is due the tone taken by Christians as to these sins, which differed so totally from that taken by heathen. They two. The words do not occur in Gen_2:24, but are always so quoted in the New Testament. Saith he. This is a vague Jewish formula of quotation, adopted to avoid the needless introduction of the sacred Name. "He" is "God" in Scripture. Shall be one flesh; rather, shall become. This appeal to Gen_2:24 (Mat_19:5) is equivalent to the rule that no intercourse between the sexes is free from sin except under the sanction of marriage.
What, know ye not, etc.? The clause is used to explain and justify the strong expression which he had used in the previous verse. It involves an argument against the sin which is the most original and impressive which could have been used. To this passage especially is due the tone taken by Christians as to these sins, which differed so totally from that taken by heathen. They two. The words do not occur in Gen_2:24, but are always so quoted in the New Testament. Saith he. This is a vague Jewish formula of quotation, adopted to avoid the needless introduction of the sacred Name. "He" is "God" in Scripture. Shall be one flesh; rather, shall become. This appeal to Gen_2:24 (Mat_19:5) is equivalent to the rule that no intercourse between the sexes is free from sin except under the sanction of marriage.
17But he that is joined unto the Lord is one spirit.
Jamieson-Fausset-Brown
17. one spirit--with Him. In the case of union with a harlot, the fornicator becomes one "body" with her (not one "spirit," for the spirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with what is sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one spirit" with Him (Joh 15:1-7; 17:21; 2Pe 1:4; compare Ep 5:23-32; Joh 3:6).
17. one spirit--with Him. In the case of union with a harlot, the fornicator becomes one "body" with her (not one "spirit," for the spirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with what is sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one spirit" with Him (Joh 15:1-7; 17:21; 2Pe 1:4; compare Ep 5:23-32; Joh 3:6).
The Pulpit Commentary
That is joined unto the Lord. This phrase, indicating the closest possible union, is found in Deu_10:20; 2Ki_18:6. Is one spirit. There is a "mystical union," not only "betwixt Christ and his Church," but also between Christ and the holy soul Hence, to St. Paul, spiritual life meant the indwelling of Christ in the heart—the life "in Christ;" so that he could say, "It is no more I that live, but Christ that liveth in me" (Gal_2:20; Gal_3:27; Col_3:17).
That is joined unto the Lord. This phrase, indicating the closest possible union, is found in Deu_10:20; 2Ki_18:6. Is one spirit. There is a "mystical union," not only "betwixt Christ and his Church," but also between Christ and the holy soul Hence, to St. Paul, spiritual life meant the indwelling of Christ in the heart—the life "in Christ;" so that he could say, "It is no more I that live, but Christ that liveth in me" (Gal_2:20; Gal_3:27; Col_3:17).
18Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
Jamieson-Fausset-Brown
18. Flee--The only safety in such temptations is flight (Ge 39:12; Job 31:1).
Every sin--The Greek is forcible. "Every sin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and self-murder are "without," that is, comparatively external to the body (Mr 7:18; compare Pr 6:30-32). He certainly injures, but he does not alienate the body itself; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the "belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, designed "for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's body, and so "sinneth against his own body," that is, against the verity and nature of his body; not a mere effect on the body from without, but a contradiction of the truth of the body, wrought within itself [Alford].
18. Flee--The only safety in such temptations is flight (Ge 39:12; Job 31:1).
Every sin--The Greek is forcible. "Every sin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and self-murder are "without," that is, comparatively external to the body (Mr 7:18; compare Pr 6:30-32). He certainly injures, but he does not alienate the body itself; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the "belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, designed "for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's body, and so "sinneth against his own body," that is, against the verity and nature of his body; not a mere effect on the body from without, but a contradiction of the truth of the body, wrought within itself [Alford].
The Pulpit Commentary
Flee fornication. In the battle against sensual sins, there is no victory except in absolute flight, for the reason which immediately follows, namely, that these sins have their dwelling in that body which is part of our being, and which yet they tend to destroy. They make a man his own deadliest enemy. Every sin... is without the body. Some have supposed that this cannot apply to gluttony and drunkenness, which they therefore class with fornication; but even in those sins, as in suicide, the cause of and incentive to the sin is external, whereas the source of uncleanness is in the heart and in the thoughts, which come from within, and so defile the man. Other sins may be with and by means of the body, and may injure the body; but none are so directly against the sanctity of the whole bodily being as fornication. Sinneth against his own body. By alienating it from the service of him to whom it belongs; by incorporating it with the degradation of another; by staining the flesh and the body (Pro_5:8-11; Pro_6:24-32; Pro_7:24-27); by subtly poisoning the inmost sanctities of his own being. St. Paul is here thinking mainly, however, if not exclusively, of the moral injury and defilement.
Flee fornication. In the battle against sensual sins, there is no victory except in absolute flight, for the reason which immediately follows, namely, that these sins have their dwelling in that body which is part of our being, and which yet they tend to destroy. They make a man his own deadliest enemy. Every sin... is without the body. Some have supposed that this cannot apply to gluttony and drunkenness, which they therefore class with fornication; but even in those sins, as in suicide, the cause of and incentive to the sin is external, whereas the source of uncleanness is in the heart and in the thoughts, which come from within, and so defile the man. Other sins may be with and by means of the body, and may injure the body; but none are so directly against the sanctity of the whole bodily being as fornication. Sinneth against his own body. By alienating it from the service of him to whom it belongs; by incorporating it with the degradation of another; by staining the flesh and the body (Pro_5:8-11; Pro_6:24-32; Pro_7:24-27); by subtly poisoning the inmost sanctities of his own being. St. Paul is here thinking mainly, however, if not exclusively, of the moral injury and defilement.
19What? 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?
Jamieson-Fausset-Brown
19. What? know ye not? &c.--Proof that "he that fornicates sinneth against his own body" (1Co 6:18).
your body--not "bodies." As in 1Co 3:17, he represented the whole company of believers (souls and bodies), that is, the Church, as "the temple of God," the Spirit; so here, the body of each individual of the Church is viewed as the ideal "temple of the Holy Ghost." So Joh 17:23, which proves that not only the Church, but also each member of it, is "the temple of the Holy Ghost." Still though many the several members form one temple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sense all Christian churches and individual believers form one temple only. Thus "YOUR [plural] body" is distinguished here from "HIS OWN [particular or individual] body" (1Co 6:18). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (1Co 6:15). In this consists the sin of fornication, that it is a sacrilegious desecration of God's temple to profane uses. The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice. Chastity is the guardian of the temple to prevent anything unclean entering which might provoke the indwelling God to abandon it as defiled [Tertullian, On the Apparel of Women]. None but God can claim a temple; here the Holy Ghost is assigned one; therefore the Holy Ghost is God.
not your own--The fornicator treats his body as if it were "his own," to give to a harlot if he pleases (1Co 6:18; compare 1Co 6:20). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not his own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1Ki 21:20; Ro 7:14). Christ buys him to Himself, to serve Him (Ro 6:16-22).
19. What? know ye not? &c.--Proof that "he that fornicates sinneth against his own body" (1Co 6:18).
your body--not "bodies." As in 1Co 3:17, he represented the whole company of believers (souls and bodies), that is, the Church, as "the temple of God," the Spirit; so here, the body of each individual of the Church is viewed as the ideal "temple of the Holy Ghost." So Joh 17:23, which proves that not only the Church, but also each member of it, is "the temple of the Holy Ghost." Still though many the several members form one temple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sense all Christian churches and individual believers form one temple only. Thus "YOUR [plural] body" is distinguished here from "HIS OWN [particular or individual] body" (1Co 6:18). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (1Co 6:15). In this consists the sin of fornication, that it is a sacrilegious desecration of God's temple to profane uses. The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice. Chastity is the guardian of the temple to prevent anything unclean entering which might provoke the indwelling God to abandon it as defiled [Tertullian, On the Apparel of Women]. None but God can claim a temple; here the Holy Ghost is assigned one; therefore the Holy Ghost is God.
not your own--The fornicator treats his body as if it were "his own," to give to a harlot if he pleases (1Co 6:18; compare 1Co 6:20). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not his own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1Ki 21:20; Ro 7:14). Christ buys him to Himself, to serve Him (Ro 6:16-22).
The Pulpit Commentary
That your body is the temple (or rather, a sanctuary) of the Holy Ghost. He has already said that the Church is a shrine or sanctuary of the Holy Ghost (1Co_3:16); but here for the first time expression is given to one of the deepest and newest truths of Christianity. Three great epochs are marked by the use of the word temple. In the Old Testament it means the material temple, the sign of a localized worship and a separated people; in the Gospels our Lord uses it of his own mortal body; in the Epistles it is used (as here) of the body of every baptized Christian, sanctified by the indwelling Spirit of God. Ye are not your own. We cannot, therefore, use our bodies as though they were absolutely under our own control. They belong to God, and, "whether we live or die, we are the Lord's" (Rom_14:8).
That your body is the temple (or rather, a sanctuary) of the Holy Ghost. He has already said that the Church is a shrine or sanctuary of the Holy Ghost (1Co_3:16); but here for the first time expression is given to one of the deepest and newest truths of Christianity. Three great epochs are marked by the use of the word temple. In the Old Testament it means the material temple, the sign of a localized worship and a separated people; in the Gospels our Lord uses it of his own mortal body; in the Epistles it is used (as here) of the body of every baptized Christian, sanctified by the indwelling Spirit of God. Ye are not your own. We cannot, therefore, use our bodies as though they were absolutely under our own control. They belong to God, and, "whether we live or die, we are the Lord's" (Rom_14:8).
20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.
Jamieson-Fausset-Brown
20. bought with a price--Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in Christ for our redemption (Mt 20:28; Ac 20:28; Ga 3:13; He 9:12; 1Pe 1:18, 19; 2Pe 2:1; Re 5:9). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (1Co 7:22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Is 26:13).
in your body--as "in" a temple (compare Joh 13:32; Ro 12:1; Php 1:20).
and in your spirit, which are God's--not in the oldest manuscripts and versions, and not needed for the sense, as the context refers mainly to the "body" (1Co 6:16, 18, 19). The "spirit" is incidentally mentioned in 1Co 6:17, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text.
20. bought with a price--Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in Christ for our redemption (Mt 20:28; Ac 20:28; Ga 3:13; He 9:12; 1Pe 1:18, 19; 2Pe 2:1; Re 5:9). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (1Co 7:22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Is 26:13).
in your body--as "in" a temple (compare Joh 13:32; Ro 12:1; Php 1:20).
and in your spirit, which are God's--not in the oldest manuscripts and versions, and not needed for the sense, as the context refers mainly to the "body" (1Co 6:16, 18, 19). The "spirit" is incidentally mentioned in 1Co 6:17, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text.
The Pulpit Commentary
Ye are bought with a price. That price is the blood of Christ, wherewith he purchased the Church (Act_20:28; Heb_9:12; 1Pe_1:18, 1Pe_1:19; Rev_5:9). This metaphor of ransom (1Co_7:23; 2Pe_2:1) has its full and absolute applicability to man. The effect of Christ's death for us is that we are redeemed from slavery and prison, and the right of our possession is with Christ. Thus by various metaphors the effects of redemption are revealed to us on the human side. When we unduly press the metaphor, and ask from whom we were purchased, and to whom the price was paid, we build up scholastic systems which have only led to error, and respecting which the Church has never sanctioned any exclusive opinion. The thoughts touched upon in this verse are fully developed in the Epistle to the Romans. Glorify God; by behaving as his redeemed children, and therefore by keeping yourselves pure. In these few brief words St. Paul sums up all he has said, as he did in 1Co_5:13. In your body. The following words, "and in your spirit, which are God's," are a perfectly correct and harmless gloss, but are not found in the best manuscripts, and are foreign to the drift of the passage. Your body is a temple, and in that temple God must be honoured. "Unchastity dishonours God, and that in his own temple (Rom_2:23)" (Meyer). In these clauses St. Paul has touched on three subjects which occupy important sections of the remainder of the Epistle, namely,
(1) the relation between the sexes (1Co_7:1-40.);
(2) the question of idol offerings (1Co_8:1-13.); and
(3) the doctrine of the resurrection (1Co_15:1-58.).
Ye are bought with a price. That price is the blood of Christ, wherewith he purchased the Church (Act_20:28; Heb_9:12; 1Pe_1:18, 1Pe_1:19; Rev_5:9). This metaphor of ransom (1Co_7:23; 2Pe_2:1) has its full and absolute applicability to man. The effect of Christ's death for us is that we are redeemed from slavery and prison, and the right of our possession is with Christ. Thus by various metaphors the effects of redemption are revealed to us on the human side. When we unduly press the metaphor, and ask from whom we were purchased, and to whom the price was paid, we build up scholastic systems which have only led to error, and respecting which the Church has never sanctioned any exclusive opinion. The thoughts touched upon in this verse are fully developed in the Epistle to the Romans. Glorify God; by behaving as his redeemed children, and therefore by keeping yourselves pure. In these few brief words St. Paul sums up all he has said, as he did in 1Co_5:13. In your body. The following words, "and in your spirit, which are God's," are a perfectly correct and harmless gloss, but are not found in the best manuscripts, and are foreign to the drift of the passage. Your body is a temple, and in that temple God must be honoured. "Unchastity dishonours God, and that in his own temple (Rom_2:23)" (Meyer). In these clauses St. Paul has touched on three subjects which occupy important sections of the remainder of the Epistle, namely,
(1) the relation between the sexes (1Co_7:1-40.);
(2) the question of idol offerings (1Co_8:1-13.); and
(3) the doctrine of the resurrection (1Co_15:1-58.).
THE HOLY BIBLE
1 Corinthians
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105