Bible Commentaries

This chapter consists of two distinct paragraphs. The first, 1 Corinthians 6:1-11, relates to lawsuits before heathen magistrates. The second, 1 Corinthians 6:12-20, to the abuse which some had made of the principle, "All things are lawful."

Paul expresses surprise that any Christian should prosecute a fellow Christian before a heathen judge, 1 Corinthians 6:1. If Christians are destined to judge the world, and even angels, they may surely settle among themselves their worldly affairs, 1 Corinthians 6:2, 1 Corinthians 6:3. If they had such suits must they appoint those whom the church could not esteem to decide them? Was there not one man among themselves able to act as a judge? 1 Corinthians 6:4-6. It was a great evil that they had such lawsuits. It would be better to submit to injustice, 1 Corinthians 6:7. Instead, however, of submitting to wrong, they committed it, 1 Corinthians 6:8. He solemnly assures them that the unjust, or rapacious, or corrupt should not inherit the kingdom of God, 1 Corinthians 6:9, 1 Corinthians 6:10. They had been such, but as Christians they were washed from these defilements, and justified through Christ and by his Spirit, 1 Corinthians 6:11.

Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

The third evil in the church of Corinth which the apostle endeavors to correct, was the prosecuting legal suits before heathen judges. There was no necessity for this practice. The Roman laws allowed the Jews to settle their disputes about property by arbitration among themselves. And the early Christians, who were not distinguished as a distinct class from the Jews, had no doubt the same privilege. It is not necessary, however, to assume that the apostle has reference here to that privilege. It was enough that these civil suits might be arranged without the disgraceful spectacle of Christian suing Christian before heathen magistrates. The Rabbins say, "It is a statute which binds all Israelites, that if one Israelite has a cause against another, it must not be prosecuted before the Gentiles." Eisenmenger's Entdeckt. Judenth. 2. p. 427.

Dare any of you? Is any one so bold as thus to shock the Christian sense of propriety? Having a matter. The Greek phrase ( נסב ͂ דלב ו ̓́ קוים) means to have a suit, which is obviously the sense here intended. To go to law before the unjust. It is plain that by the unjust are meant the heathen. But why are they so called? As the terms holy and righteous are often used in a technical sense to designate the professed people of God without reference to personal character; so the terms sinners and unjust are used to designate the heathen as distinguished from the people of God. The Jews as a class were holy, and the Gentiles were unholy; though many of the latter were morally much better than many of the former. In Galatians 2:15 Paul says to Peter, "We are by nature Jews, and not sinners of the Gentiles;" meaning thereby simply that they were not Gentiles. The reason why the heathen as such are called the unjust, or sinners, is that according to the Scriptures the denial of the true God, and the worship of idols, is the greatest unrighteousness and therefore the heathen, because heathen, are called the unrighteous. The word unjust is too limited a word to answer fully to the Greek term ( ב ̓́ היךןע), which in its scriptural sense means wicked, not conformed to the Law of God. In this verse the opposite term, saints, or the holy, designates Christians as a class; and, therefore, the unjust must mean the heathen as a class. The complaint against the Corinthians was not that they went to law before unjust judges, but that they appealed to heathen judges. It is true their being heathen proved them to be unrighteous in the scriptural sense of the term; but it was not their moral character, so much as their religious status, that was the ground of the complaint. It was indeed not to be expected that men governed by heathen laws and principles of morals, would be as fair and just as those governed by Christian principles; but what Paul complained of was, not that the Corinthians could not get justice at the hands of heathen magistrates, but that they acted unworthily of their dignity as Christians in seeking justice from such a source. Paul himself appealed to Cesar. It was, therefore, no sin in his eyes to seek justice from a heathen judge, when it could not otherwise be obtained. But it was a sin and a disgrace in his estimation for Christians to appeal to heathen magistrates to settle disputes among themselves.

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?

Do you not know? a form of expression often used by the apostle when he wishes to bring to mind some important truth, which his readers knew but disregarded. It was a conceded point, one which entered into the common faith of Christians, that the saints are to judge the world. The saints ( ןי ̔ ב ̔́ דיןי), the people of God, who are called saints because separated from the world and consecrated to his service. Those, therefore, who are of the world and devoted to its pursuits, are not saints. The saints shall judge the world. This does not mean that the time would come when Christians would become magistrates; nor that the conduct of the saints would condemn the world, as it is said the Queen of the South would condemn those who refused to listen to the words of Christ, Matthew 12:42. The context and Spirit of the passage require that it should be understood of the future and final judgment. Saints are said to sit in judgment on that great day for two reasons; first, because Christ, who is to be the judge, is the head and representative of his people, in whom they reign and judge. The exaltation and dominion of Christ are their exaltation and dominion. This is the constant representation of Scripture, Ephesians 2:6. In Hebrews 2:5-9 the declaration that all things are subject to man, is said to be fulfilled in all things being made subject to Christ. Secondly, because his people are to be associated with Christ in his dominion. They are joint heirs with him, Romans 8:17. If we suffer, we shall reign with him, 2 Timothy 2:12. In Daniel 7:22 it was predicted that judgment (the right and power to judge) should be given to the saints of the Most High. Comp. Matthew 19:28; Luke 22:30; Revelation 2:26, Revelation 2:27. If then, asks the apostle, such a destiny as this awaits you, are ye unfit to decide the smallest matters? If the world (mankind) shall be judged by you ( ו ̓ ם ץ ̔ לי ͂ ם), i.e. before you as judges. Are ye unworthy ( ב ̓ םב ́ מיןי), i.e. of too little weight or value, having neither the requisite dignity nor ability. Unworthy of the smallest matters. The word ( ךסיפח ́ סיןם), here rendered matters, in the sense of causes, or matters for judgment, means,

1. A criterion or test; a rule of judgment.

2. A tribunal or place of judgment, and then, the court or assembled judges. Exodus 21:6; Judges 5:10; Daniel 7:10 and in the New Testament, James 2:6.

3. The trial, i.e. the process of judgment.

4. The cause itself, or matters to be tried. This last sense is doubtful, although it is generally adopted here because it suits so well the fourth verse, where the same word occurs.

The second sense would suit this verse. ‘If ye are to sit with Christ on the seat of universal judgment, are ye unworthy of the lowest judgment seats.' But the fourth verse is in favor of the explanation adopted in our version. ‘Are ye unfit for the least causes?'

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

As, according to Scripture, only the fallen angels are to be judged in the last day, most commentators suppose the word must here be restricted to that class. Not only men, but fallen angels are to stand before that tribunal on which Christ and his church shall sit in judgment. If agreeably to the constant usage of the Scriptures, according to which (as remarked above, 1 Corinthians 4:9) the word when unqualified means good angels, it be understood of that class here, then the explanation is probably to be sought in the comprehensive sense of the word to judge. As kings were always judges, and as the administration of justice was one of the principal functions of their office, hence to rule and to judge are in Scripture often convertible terms. To judge Israel, and to rule Israel, mean the same thing. And in Matthew 19:28, "sitting on twelve thrones judging the twelve tribes of Israel," means presiding over the twelve tribes. So in the case before us, "Know ye not that we shall judge angels?" may mean, ‘Know ye not that we are to be exalted above the angels, and preside over them; shall we not then preside over earthly things?' This explanation avoids the difficulty of supposing that the good angels are to be called into judgment; and is consistent with what the Bible teaches of the subordination of angels to Christ, and to the church in him.

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

Paul laments that there were litigations among them; but if they could not be avoided, Christians should act in reference to them in a manner consistent with their high destiny. Here the word ( ךסיפח ́ סיב), rendered judgments, seems so naturally to mean causes, things to be tried, that that sense of the word is almost universally assumed. It may, however, mean trials, judicial processes; which is more in accordance with the established use of the words. Set them to judge who are least esteemed in the church. The original admits of this translation. If the passage be so rendered, then it has a sarcastic tone. ‘Set your least esteemed members to decide such matters.' It may, however, be read interrogatively, ‘Do ye set as judges those least esteemed in (i.e. by) the church (that is, the heathen)?' This translation is generally preferred as best in keeping with the context. The sentence is emphatic. ‘Those despised (see 1 Corinthians 1:28) by the church, — those do you set to judge?' It is an expression of surprise at their acting so unworthily of their high calling.

I 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?

I speak to your shame. That is, I desire to produce in you a sense of shame. This may refer either to what precedes or to what follows. It was adapted to make them ashamed that they had acted so unworthily of their dignity as Christians; and it was no less disgraceful to them to suppose that there was not in the church a single man fit to act as arbitrator. Who shall be able. The future here expresses what should or may happen. Between his brethren; literally, between his brother; i.e. between his complaining brother and him against whom the complaint was brought.

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

Instead of referring the matter to the arbitration of a judicious brother, ye go to law, and that before unbelievers. There are here two grounds of complaint. First, that they went to law ( ךסי ́ םוףטבי) instead of resorting to arbitration ( היבךסי ͂ םבי). Secondly, that they made unbelievers their judges. By unbelievers are to be understood the heathen. In this connection the heathen are designated under one aspect, the unjust; under another, the despised; and under a third, the unbelieving, i.e. not Christians — but, as the implication in this particular case is, pagans. And that ( ךבי ̀ פןץ ͂ פן), a form of expression often used when particular stress is to be laid on the circumstance indicated.

Now 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?

Now therefore ( ח ̓́ הח לו ̀ ם ןץ ̓͂ ם), already indeed therefore. That is, these lawsuits are already, or in themselves ( ן ̔́ כשע), an evil irrespective of their being conducted before heathen judges. The word ח ̔́ פפחלב does not so properly mean fault as loss or evil. It is a loss or evil to you to have these litigations. See Romans 11:12 where the rejection of the Jews is called their ( ח ̔́ פפחלב) loss. Why do you not, etc. That is, why, instead of going to law with your brethren, do you not rather submit to injustice and robbery? This is a clear intimation that, under the circumstances in which the Corinthians were placed, it was wrong to go to law, even to protect themselves from injury. That this is not to be regarded as a general rule of Christian conduct is plain, because, under the old dispensation, God appointed judges for the administration of justice; and because Paul himself did not hesitate to appeal to Cesar to protect himself from the injustice of his countrymen.

Nay, ye do wrong, and defraud, and that (your) brethren.

Instead of having reached that state of perfection in which ye can patiently submit to injustice, ye are yourselves unjust and fraudulent. This must have been the case with some of them, otherwise there would be no occasion for these lawsuits. Their offense was aggravated, because their own brethren were the object of their unjust exactions.

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, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

The tendency to divorce religion from morality has manifested itself in all ages of the world, and under all forms of religion. The pagan, the Jew, the Mohammedan, the nominal Christian, have all been exact in the performance of religious services, and zealous in the assertion and defense of what they regarded as religious truth, while unrestrained in the indulgence of every evil passion. This arises from looking upon religion as an outward service, and God as a being to be feared and propitiated, but not to be loved and obeyed. According to the gospel, all moral duties are religious services; and piety is the conformity of the soul to the image and will of God. So that to be religious and yet immoral is, according to the Christian system, as palpable a contradiction as to be good and wicked. It is evident that among the members of the Corinthian church, there were some who retained their pagan notion of religion, and who professed Christianity as a system of doctrine and as a form of worship, but not as a rule of life. All such persons the apostle warned of their fatal mistake. He assures them that no immoral man, — no man who allows himself the indulgence of any known sin, can be saved. This is one of the first principles of the gospel, and therefore the apostle asks, Know ye not that the unrighteous shall not inherit the kingdom of God? Are ye Christians at all, and yet ignorant of this first principle of the religion you profess? The unrighteous in this immediate connection, means the unjust; those who violate the principles of justice in their dealings with their fellow-men. It is not the unjust alone, however, who are to be thus debarred from the Redeemer's kingdom — but also those who break any of the commandments of God, as this and other passages of Scripture distinctly teach.

Believers are, in the Bible, often called heirs. Their inheritance is a kingdom; that kingdom which God has established, and which is to be consummated in heaven, Luke 12:32; Matthew 24:34; etc. etc. From this inheritance all the immoral, no matter how zealous they may be in the profession of the truth, or how assiduous in the performance of religious services, shall be excluded. Let it also be remembered that immorality, according to the Bible, does not consist exclusively in outward sins, but also in sins of the heart; as covetousness, malice, envy, pride, and such like, Galatians 5:21. No wonder that the disciples, on a certain occasion, asked their master, Lord, are there few that be saved? or that the Lord answered them by saying, "Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it," Luke 13:24.

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, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

The tendency to divorce religion from morality has manifested itself in all ages of the world, and under all forms of religion. The pagan, the Jew, the Mohammedan, the nominal Christian, have all been exact in the performance of religious services, and zealous in the assertion and defense of what they regarded as religious truth, while unrestrained in the indulgence of every evil passion. This arises from looking upon religion as an outward service, and God as a being to be feared and propitiated, but not to be loved and obeyed. According to the gospel, all moral duties are religious services; and piety is the conformity of the soul to the image and will of God. So that to be religious and yet immoral is, according to the Christian system, as palpable a contradiction as to be good and wicked. It is evident that among the members of the Corinthian church, there were some who retained their pagan notion of religion, and who professed Christianity as a system of doctrine and as a form of worship, but not as a rule of life. All such persons the apostle warned of their fatal mistake. He assures them that no immoral man, — no man who allows himself the indulgence of any known sin, can be saved. This is one of the first principles of the gospel, and therefore the apostle asks, Know ye not that the unrighteous shall not inherit the kingdom of God? Are ye Christians at all, and yet ignorant of this first principle of the religion you profess? The unrighteous in this immediate connection, means the unjust; those who violate the principles of justice in their dealings with their fellow-men. It is not the unjust alone, however, who are to be thus debarred from the Redeemer's kingdom — but also those who break any of the commandments of God, as this and other passages of Scripture distinctly teach.

Believers are, in the Bible, often called heirs. Their inheritance is a kingdom; that kingdom which God has established, and which is to be consummated in heaven, Luke 12:32; Matthew 24:34; etc. etc. From this inheritance all the immoral, no matter how zealous they may be in the profession of the truth, or how assiduous in the performance of religious services, shall be excluded. Let it also be remembered that immorality, according to the Bible, does not consist exclusively in outward sins, but also in sins of the heart; as covetousness, malice, envy, pride, and such like, Galatians 5:21. No wonder that the disciples, on a certain occasion, asked their master, Lord, are there few that be saved? or that the Lord answered them by saying, "Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it," Luke 13:24.

And 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.

And such were some of you. This is understood by many as equivalent to Such were you. The word ( פיםו ́ ע) being redundant, or the idea being, ‘Some were impure, some drunkards, some violent, etc., or פבץ ͂ פב ́ פיםוע being taken together as equivalent to פןיןץ ͂ פןי. The natural explanation is, that the apostle designedly avoided charging the gross immoralities just referred to upon all the Corinthian Christians in their previous condition. With regard to the three terms which follow, washed, sanctified, justified, they may be taken, as by Calvin and others, to express the same idea under different aspects. That idea is, that they had been converted, or completely changed. They had put off the old man, and put on the new man. Their sins, considered as filth, had been washed away; considered as pollution, they had been purged or purified; considered as guilt, they had been covered with the righteousness of God, Romans 1:17. The majority of commentators take the several terms separately, each expressing a distinct idea. In what precise sense each of these words is to be understood, becomes, men, somewhat doubtful.

But ye are washed. The word here used ( ב ̓ נוכןץ ́ ףבףטו) is in the middle voice, and therefore may be rendered, ye have washed yourselves, or, permitted yourselves to be washed; or, as the majority of commentators prefer, on account of the following passives, ye were washed. This use of the First Aorist Middle in a passive sense is very unusual, but not unauthorized; see 1 Corinthians 10:2. It does not seem to be of much moment whether the word be taken here as active or as passive, for the same thing may be expressed in either form. Men are called upon to wash away their sins, Acts 22:16; to put off the old man, etc. and to put on the new man, Ephesians 4:22, Ephesians 4:24; although the change expressed by these terms is elsewhere referred to God. The reason of this is, that a human and a divine agency are combined in the effects thus produced. We work our own salvation, while God works in us, Philippians 2:12, Philippians 2:13. With equal propriety, therefore, Paul might say to the Corinthians, ‘Ye washed yourselves;' or, ‘Ye were washed.' To wash means to purify, and is frequently used in Scripture to express moral or spiritual purification. Isaiah 1:16, "Wash ye, make you clean." Psalms 51:7, "Wash me, and I shall be whiter than snow." Jeremiah 4:14. In these and many other passages the word expresses general purification, without exclusive reference to guilt or to pollution. There is no reason why it should not be taken in this general sense here, and the phrase be rendered, either, ‘Ye have purified yourselves,' or, ‘Ye are purified.' The reference which so many assume to baptism, does not seem to be authorized by any thing in the context.

But ye are sanctified. This clause is either an amplification of the preceding one, expressing one aspect or effect of the washing spoken of, viz., their holiness; or, it is to be understood of their separation and consecration. ‘Ye have not only been purified, but also set apart as a peculiar people.' In Scripture, any thing is said to be sanctified that is devoted to the service of God. Thus, God blessed the seventh day and sanctified it, Genesis 2:3. Moses sanctified the people, Exodus 19:14, etc. etc.

But ye are justified. As to justify in Scripture always means to pronounce righteous, or to declare just in the sight of the law, it must be so understood here. The Corinthians had not only been purified and consecrated, but also justified, i.e. clothed in the righteousness of Christ, and on that account accepted as righteous in the sight of God. They were therefore under the highest possible obligation not to relapse into their former state of pollution and condemnation.

In the name of the Lord Jesus, and by the Spirit of our God. These clauses are not to be restricted to the preceding word, as though the meaning were, ‘Ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.' They belong equally to all three of the preceding terms. The believers were indebted for the great change which they had experienced; for their washing, sanctification, and justification, to Christ and to the Holy Ghost. The Spirit had applied to them the redemption purchased by Christ. In the name of the Lord Jesus. "The name of God," or "of Christ," is often a paraphrase for God or Christ himself. To call upon the name of God is to call on God. To baptize unto the name of Christ, and to baptize unto Christ, are interchanged as synonymous expressions. So here, to be justified or sanctified in the name of Christ, means simply by Christ; see John 20:31, "That believing ye might have life through his name." Acts 10:43, "That through his name whoso believeth in him might have remission of sins." Though these forms of expression are substantially the same as to their import, yet the "name of God" means not strictly God himself, but God as known and worshipped. The Holy Ghost is called the Spirit of our God; that is, the Spirit of our reconciled God and Father, by whom that Spirit is sent in fulfillment of the promise of the Father to the Son. Christ hath redeemed us from the curse of the law in order that we might receive the promise of the Spirit, Galatians 3:13, Galatians 3:14.

And 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.

And such were some of you. This is understood by many as equivalent to Such were you. The word ( פיםו ́ ע) being redundant, or the idea being, ‘Some were impure, some drunkards, some violent, etc., or פבץ ͂ פב ́ פיםוע being taken together as equivalent to פןיןץ ͂ פןי. The natural explanation is, that the apostle designedly avoided charging the gross immoralities just referred to upon all the Corinthian Christians in their previous condition. With regard to the three terms which follow, washed, sanctified, justified, they may be taken, as by Calvin and others, to express the same idea under different aspects. That idea is, that they had been converted, or completely changed. They had put off the old man, and put on the new man. Their sins, considered as filth, had been washed away; considered as pollution, they had been purged or purified; considered as guilt, they had been covered with the righteousness of God, Romans 1:17. The majority of commentators take the several terms separately, each expressing a distinct idea. In what precise sense each of these words is to be understood, becomes, men, somewhat doubtful.

But ye are washed. The word here used ( ב ̓ נוכןץ ́ ףבףטו) is in the middle voice, and therefore may be rendered, ye have washed yourselves, or, permitted yourselves to be washed; or, as the majority of commentators prefer, on account of the following passives, ye were washed. This use of the First Aorist Middle in a passive sense is very unusual, but not unauthorized; see 1 Corinthians 10:2. It does not seem to be of much moment whether the word be taken here as active or as passive, for the same thing may be expressed in either form. Men are called upon to wash away their sins, Acts 22:16; to put off the old man, etc. and to put on the new man, Ephesians 4:22, Ephesians 4:24; although the change expressed by these terms is elsewhere referred to God. The reason of this is, that a human and a divine agency are combined in the effects thus produced. We work our own salvation, while God works in us, Philippians 2:12, Philippians 2:13. With equal propriety, therefore, Paul might say to the Corinthians, ‘Ye washed yourselves;' or, ‘Ye were washed.' To wash means to purify, and is frequently used in Scripture to express moral or spiritual purification. Isaiah 1:16, "Wash ye, make you clean." Psalms 51:7, "Wash me, and I shall be whiter than snow." Jeremiah 4:14. In these and many other passages the word expresses general purification, without exclusive reference to guilt or to pollution. There is no reason why it should not be taken in this general sense here, and the phrase be rendered, either, ‘Ye have purified yourselves,' or, ‘Ye are purified.' The reference which so many assume to baptism, does not seem to be authorized by any thing in the context.

But ye are sanctified. This clause is either an amplification of the preceding one, expressing one aspect or effect of the washing spoken of, viz., their holiness; or, it is to be understood of their separation and consecration. ‘Ye have not only been purified, but also set apart as a peculiar people.' In Scripture, any thing is said to be sanctified that is devoted to the service of God. Thus, God blessed the seventh day and sanctified it, Genesis 2:3. Moses sanctified the people, Exodus 19:14, etc. etc.

But ye are justified. As to justify in Scripture always means to pronounce righteous, or to declare just in the sight of the law, it must be so understood here. The Corinthians had not only been purified and consecrated, but also justified, i.e. clothed in the righteousness of Christ, and on that account accepted as righteous in the sight of God. They were therefore under the highest possible obligation not to relapse into their former state of pollution and condemnation.

In the name of the Lord Jesus, and by the Spirit of our God. These clauses are not to be restricted to the preceding word, as though the meaning were, ‘Ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.' They belong equally to all three of the preceding terms. The believers were indebted for the great change which they had experienced; for their washing, sanctification, and justification, to Christ and to the Holy Ghost. The Spirit had applied to them the redemption purchased by Christ. In the name of the Lord Jesus. "The name of God," or "of Christ," is often a paraphrase for God or Christ himself. To call upon the name of God is to call on God. To baptize unto the name of Christ, and to baptize unto Christ, are interchanged as synonymous expressions. So here, to be justified or sanctified in the name of Christ, means simply by Christ; see John 20:31, "That believing ye might have life through his name." Acts 10:43, "That through his name whoso believeth in him might have remission of sins." Though these forms of expression are substantially the same as to their import, yet the "name of God" means not strictly God himself, but God as known and worshipped. The Holy Ghost is called the Spirit of our God; that is, the Spirit of our reconciled God and Father, by whom that Spirit is sent in fulfillment of the promise of the Father to the Son. Christ hath redeemed us from the curse of the law in order that we might receive the promise of the Spirit, Galatians 3:13, Galatians 3:14.

The principle of Christian liberty, or the doctrine that "all things are lawful," is to be limited in its application to things indifferent; first, by considerations of expediency; and secondly, by regard to our own spiritual freedom, 1 Corinthians 6:12. From that principle it is legitimate to infer, because of the adaptation of the stomach to food, that all things suited for food are lawful. The one is obviously designed for the other, during the temporary condition of the present life. But no such application of the principle is allowable in the case of fornication; because the body is not designed for that end, but belongs to the Lord, with whom it stands in an indissoluble connection, so that he who raised him up will also raise up our bodies, 1 Corinthians 6:13, 1 Corinthians 6:14. It is because of this intimate relation of our bodies to Christ as his members, that fornication is so great a crime, inconsistent with our union to him as partakers of his Spirit, 1 Corinthians 6:15-17. It is, in a peculiar manner, a sin against the body, destructive of its very nature, 1 Corinthians 6:18. The body is a temple in which the Spirit dwells, but it ceases to be such if profaned by licentiousness, 1 Corinthians 6:19. Believers must remember that they, even their bodies, are the objects of redemption, having been purchased by the blood of Christ, and therefore they should be devoted to his glory, 1 Corinthians 6:20.

All 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.

Having in the preceding paragraph declared that the immoral cannot inherit the kingdom of God, and having given special prominence to sins against the seventh commandment, the Apostle comes in this paragraph to consider the ground on which the violations of that commandment were defended or palliated. That ground was a gross perversion of the principle of Christian liberty. Paul was accustomed to say in reference to the ceremonial or positive enactments of the Jewish law, and especially in reference to the distinction between clean and unclean means, "All things are lawful to me." As the Greeks and Romans generally regarded fornication as belonging to the class of things indifferent, that is, not immoral in themselves; it is not surprising that some of the Corinthians educated in that belief should retain and act on the principle even after their profession of Christianity. They reasoned from analogy. As it is right to eat all kinds of food which are adapted to the stomach, so it is right to gratify any other natural propensity. Paul's answer to this argument is twofold. He first shows that the principle of Christian liberty in things indifferent is to be restricted in its application; and secondly, that there is no analogy between the cases mentioned. Food is a thing indifferent; whereas fornication is in its own nature a profanation and a crime.

The first limitation to which the principle "all things are lawful" is subject in its application to things indifferent, is expediency. All lawful things are not expedient. It is both absurd and wicked to do any thing which is injurious to ourselves or others, simply because it is not in its own nature sinful. This principle of expediency the Apostle enforces at length in Romans 14:15-23, and 1 Corinthians 8:7-13, and 1 Corinthians 10:23-33. The second limitation of our liberty in the use of things indifferent, is self-respect. Because it is lawful to eat, that is no reason why I should make myself a slave to my appetite. "I will not," says Paul, "be brought under the power of any thing." I will not make myself its slave. It is of great importance to the moral health of the soul that it should preserve its self-control, and not be in subjection to any appetite or desire, however innocent that desire in itself may be. This is a scriptural rule which Christians often violate. They are slaves to certain forms of indulgence, which they defend on the ground that they are not in themselves wrong; forgetting that it is wrong to be in bondage to any appetite or habit.

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.

Meats for the belly, and the belly for meats. The one is evidently adapted and designed for the other. It is a legitimate inference from this constitution that it is lawful to eat, and to eat every thing adapted for food. But this is a mere temporary arrangement. God will destroy both it and them. The time shall come when men shall no more be sustained by food, but shall be as the angels of God. The fact that the present constitution of the body is temporary, is a proof that meats belong to the class of things indifferent. They can have no influence on the eternal destiny of the body. This is not true with regard to fornication. The body was never designed for promiscuous concubinage. And such a use of it is inconsistent with the design of its creation and with its future destiny.

The body is for the Lord; and the Lord for the body. The one stands in an intimate relation to the other. The body is designed to be a member of Christ, and the dwelling-place of his Spirit. And he so regards it; redeeming it with his blood, uniting it to himself as a member of his mystical body, making it an instrument of righteousness unto holiness. With this design of the body the sin in question is absolutely incompatible, and destructive of the relation which the body sustains to the Lord.

And God hath both raised up the Lord, and will also raise up us by his own power.

The destiny of the body being what is stated in the preceding verse, it is not to perish, but is to share in the resurrection of Christ. "He who raised Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us,"‹5›, Romans 8:11. This verse is parallel to the second clause of 1 Corinthians 6:13. Of the stomach and meats, it is said, God will destroy both it and them; of the Lord and the body it is said, As he raised up the one, he will also raise up the other. The cases, therefore, are widely different. The relation between our organs of digestion and food is temporary; the relation between Christ and the body is permanent. What concerns the former relation is a matter of indifference; what concerns the other touches the groundwork of our nature and the design for which we were created. On this destiny of the body compare 1 Corinthians 15:15, 1 Corinthians 15:20, 35-56; Philippians 3:21; Romans 8:11; 2 Corinthians 4:14; 1 Thessalonians 4:14.

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

The design of these verses is to establish two points. First, that the relation between our bodies and Christ is of the intimate and vital character which had just been stated. And second, that the sin in question was inconsistent with that relation, and incompatible with it.

Know ye not that your bodies are the members of Christ? This is a conceded and familiar point of Christian doctrine, one with which they were supposed to be acquainted; and which proved all that the Apostle had said of the relation between the body and Christ. Our bodies are the members of Christ, because they belong to him, being included in the redemption effected by his blood; and also because they are so united to him as to be partakers of his life. It is one of the prominent doctrines of the Bible that the union between Christ and his people includes a community of life; and it is clearly taught that this life pertains to the body as well as to the soul, Romans 8:6-11; Ephesians 2:6, Ephesians 2:7; Ephesians 5:30. This is the truth which the Apostle recalls to the minds of the Corinthians and makes it the ground of his indignant condemnation of the sin of which he is speaking. That fornication is incompatible with the relation of the bodies of believers to Christ, arises out of the peculiar nature of that sin. The parties to it become partakers of a common life. Whether we can understand this or not, it is the doctrine of the Bible. Therefore as we cannot be partakers of the life of Christ, and of the life of Belial, so neither can our bodies be the members of Christ, and at the same time have a common life with "one who is a sinner," in the scriptural sense of that phrase.

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

The design of these verses is to establish two points. First, that the relation between our bodies and Christ is of the intimate and vital character which had just been stated. And second, that the sin in question was inconsistent with that relation, and incompatible with it.

Know ye not that your bodies are the members of Christ? This is a conceded and familiar point of Christian doctrine, one with which they were supposed to be acquainted; and which proved all that the Apostle had said of the relation between the body and Christ. Our bodies are the members of Christ, because they belong to him, being included in the redemption effected by his blood; and also because they are so united to him as to be partakers of his life. It is one of the prominent doctrines of the Bible that the union between Christ and his people includes a community of life; and it is clearly taught that this life pertains to the body as well as to the soul, Romans 8:6-11; Ephesians 2:6, Ephesians 2:7; Ephesians 5:30. This is the truth which the Apostle recalls to the minds of the Corinthians and makes it the ground of his indignant condemnation of the sin of which he is speaking. That fornication is incompatible with the relation of the bodies of believers to Christ, arises out of the peculiar nature of that sin. The parties to it become partakers of a common life. Whether we can understand this or not, it is the doctrine of the Bible. Therefore as we cannot be partakers of the life of Christ, and of the life of Belial, so neither can our bodies be the members of Christ, and at the same time have a common life with "one who is a sinner," in the scriptural sense of that phrase.

But he that is joined unto the Lord is one Spirit.

That is, has one Spirit with him. This does not mean has the same disposition or state of mind, but the same principle of life, 1 Corinthians 6:12, the Holy Spirit. The Holy Spirit is given without measure unto Christ, and from him is communicated to all his people who are thereby brought into a common life with him, Romans 8:9, Romans 8:10; 1 Corinthians 12:13; John 17:21, John 17:23; Ephesians 4:4; Ephesians 5:30. This being the case, it imposes the highest conceivable obligation not to act inconsistently with this intimate and exalting relationship.

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

This does not teach that fornication is greater than any other sin; but it does teach that it is altogether peculiar in its effects upon the body; not so much in its physical as in its moral and spiritual effects. The idea runs through the Bible that there is something mysterious in the commerce of the sexes, and in the effects which flow from it. Every other sin, however degrading and ruinous to the health, even drunkenness, is external to the body, that is, external to its life. But fornication, involving as it does a community of life, is a sin against the body itself, because incompatible, as the Apostle had just taught, with the design of its creation, and with its immortal destiny.

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?

There are two things characteristic of a temple. First, it is sacred as a dwelling-place of God, and therefore cannot be profaned with impunity. Second, the proprietorship of a temple is not in man, but in God. Both these things are true of the believer's body. It is a temple because the Holy Ghost dwells in it; and because it is not his own. It belongs to God. As it is a temple of the Holy Ghost, it cannot be profaned without incurring great and peculiar guilt. And as it belongs in a peculiar sense to God, it is not at our own disposal. It can only be used for the purposes for which he designed it.

For ye are bought with a price: therefore glorify God in your body, and in your Spirit, which are God's. ‹6›

Ye are bought. The verb is in the past tense, ח ̓ דןסב ́ ףטחפו, ye were bought, i.e. delivered by purchase. The deliverance of men from the power and condemnation of sin was not effected by power or by truth, but by a ransom. We were justly held in bondage. We were under the penalty of the law, and until that penalty was satisfied, we could not be delivered. The blood of Christ is our ransom, because it met all the demands of justice.

The proprietorship in believers asserted at the close of the preceding verse, does not arise from creation or preservation, but from redemption. ‘Ye are not your own, for ye are bought with a price,' Romans 6:17; Galatians 3:13; Ephesians 3:13; Acts 20:28. The price of redemption is the blood of Christ, Matthew 20:28; Romans 3:24. Ephesians 1:7; 1 Peter 1:18, 1 Peter 1:19, and everywhere where the subject is spoken of in Scripture. Therefore, i.e. because redeemed, and because redeemed at such a price; glorify God, i.e. honor him, and so act as to cause him to be honored by others. In your body as a temple consecrated to his worship, and employed only in his service.

The following words, and in your spirit, which are God's, may have been added, because the body alone is not the object of redemption, and therefore the obligation of the redeemed to be devoted to the service of God pertains also to the soul. As however these words are not found in the great majority of the oldest manuscripts, most modern editors omit them.