1st Corinthians CHAPTER 6
The main design of this chapter is to reprove the Corinthians for
the practice of going to law before heathen courts or magistrates,
instead of settling their differences among themselves. It seems
that after their conversion they were still in the habit of carrying
their causes before heathen tribunals, and this the apostle regarded
as contrary to the genius and spirit of the Christian religion, and as
tending to expose religion to contempt in the eyes of the men of the
world. He, therefore, 1 Corinthians 6:1-7, reproves this practice, and
shows them that their differences should be settled among themselves. It
seems also that the spirit of litigation and of covetousness had led them
in some instances to practise fraud and oppression of each other; and he
therefore takes occasion 1 Corinthians 6:8-11 to show that this was wholly
inconsistent with the hope of heaven and the nature of Christianity.
It would seem, also, that some at Corinth had not only indulged
in these and kindred vices, but had actually defended them. This
was done by plausible, but sophistical arguments, drawn from the
strong passions of men; from the fact that the body was made for
eating and drinking, etc. To these arguments the apostle replies in
the close of the chapter, 1 Corinthians 6:12-20, and especially considers
the sin of fornication, to which they were particularly exposed in
Corinth, and shows the heinousness of it, and its entire repugnance
to the pure gospel of Christ.
Verse 1. Dare any of you. The reasons why the apostle introduced
this subject here may have been,
(1.) that he had mentioned the subject of judging, 1 Corinthians 5:13, and
that naturally suggested the topic which is here introduced; and
(2.) this might have been a prevailing evil in the church of Corinth, and
demanded correction. The word dare here implies that it was
inconsistent with religion, and improper. "Can you do it; is it
proper or right; or do you presume so far to violate all the principles
of Christianity as to do it?"
Having a matter. A subject of litigation; or a suit. There may
be differences between men in regard to property and right, in which
there shall be no blame on either side. They may both be desirous
of having it equitably and amicably adjusted. It is not a difference
between men that is in itself wrong, but it is the spirit with which
the difference is adhered to, and the unwillingness to have justice
done, that is so often wrong.
Against another. Another member of the church. A Christian brother.
The apostle here directs his reproof against the plaintiff, as having the
choice of the tribunal before which he would bring the cause.
Before the unjust. The heathen tribunals; for the word unjust
here evidently stands opposed to the saints. The apostle does not mean
that they were always unjust in their decisions, or that equity could in
no case be hoped from them, but that they were classed in that division
of the world which was different from the saints, and is synonymous with
unbelievers, as opposed to believers.
And not before the saints. Before Christians. Can you not settle your
differences among yourselves as Christians, by leaving the cause to your
brethren, as arbitrators, instead of going before heathen magistrates?
The Jews would not allow any of their causes to be brought before the
Gentile courts. Their rule was this: "He that tries a cause before the
judges of the Gentiles, and before their tribunals, although their
judgments are as the judgments of the Israelites, so this is an ungodly
man," etc. Maimon. Hilch. Sanhedrim, chap. xxvi. 7. They even looked no
such an action as bad as profaning the name of God.
{*} "unjust" "unrighteous"
Verse 2. Do ye not know, etc. The object of this verse is evidently
to show that Christians were qualified to determine controversies which
might arise among themselves. This the apostle shows by reminding them
that they shall be engaged in determining matters of much more moment
than those which could arise among the members of a church on earth; and
that if qualified for that, they must be regarded as qualified to express
a judgment on the questions which might arise among their brethren in the
churches.
The saints. Christians, for the word is evidently used in the same
sense as in 1 Corinthians 6:1. The apostle says that they knew this, or that
this was so well established a doctrine that none could doubt it, It was
to be admitted on all hands.
Shall judge the world. A great variety of interpretations has been
given to this passage. Grotius supposes it means that they shall be first
judged by Christ, and then act as assessors to him in the judgment, or
join with him in condemning the wicked; and he appeals to Matthew 19:28;
Luke 22:30, where Christ says that they which have followed him should
"sit on thrones judging the twelve tribes of Israel."
See Barnes "Matthew 19:28". Whitby supposes that it means that Christians
are to judge or condemn the world by their example, or that there shall
be Christian magistrates, according to the prophecy of Isaiah,
Isaiah 49:23, and Daniel, Daniel 7:18. Rosenmuller supposes it means
that Christians are to judge the errors and sins of men pertaining to
religion, as in 1 Corinthians 2:13,16; and that they ought to be able,
therefore, to judge the smaller matters pertaining to this life.
Bloomfield, and the Greek Fathers, and commentators, suppose that this
means, that the saints will furnish matter to condemn the world; that
is, by their lives and example they shall be the occasion of the greater
condemnation of the world. But to this there are obvious objections.
(1.) It is an unusual meaning of the word judge.
(2.) It does not meet the case before us. The apostle is evidently saying
that Christians will occupy so high and important a station in the work
of judging the world, that they ought to be regarded as qualified to
exercise judgment on the things pertaining to this life; but the fact
that their holy lives shall be the occasion of the deeper condemnation of
the world, does not seem to furnish any plain reason for this. To
the opinion also of Whitby, Lightfoot, Vitringa, etc., that it refers to
the fact that Christians would be magistrates, and governors, etc.,
according to the predictions of Isaiah and Daniel, there are obvious
objections.
(1.) The judgment to which Paul in this verse refers is different from
that pertaining to things of this life, 1 Corinthians 6:3; but the judgment
which Christian magistrates would exercise, as such, would relate to
them.
(2.) It is not easy to see in this interpretation how, or in what Sense,
the saints shall judge the angels, 1 Corinthians 6:3. The common
interpretation, that of Grotius, Beza, Calvin, Doddridge, etc., is that it
refers to the future judgment, and that Christians will in that day be
employed in some manner in judging the world. That this is the true
interpretation is apparent, for the following reasons.
(1.) It is the obvious interpretation--that which will strike the
great mass of men, and is likely, therefore, to be the true one.
(2.) It accords with the account in Matthew 19:28, and Luke 22:30,
(3.) It is the only one which gives a fair interpretation to the
declaration that the saints should judge angels, in 1 Corinthians 6:3.
If asked in what way this is to be done, it may be answered, that
it may be meant simply that Christians shall be exalted to the right
hand of the Judge, and shall encompass his throne; that they shall
assent to and approve of his judgment; that they shall be elevated
to a post of honour and favour, AS IF they were associated with him
in the judgment. They shall then be regarded as his friends, and
express their approbation, and that with a deep sense of its justice,
of the condemnation of the wicked. Perhaps the idea is, not that
they shall pronounce sentence, which will be done by the Lord Jesus,
but that they shall then be qualified to see the justice of the
condemnation which shall be passed on the wicked; they shall have a
clear and distinct view of the case; they shall even see the propriety
of their everlasting punishment, and shall not only approve it, but
be qualified to enter into the subject, and to pronounce upon it
intelligently. And the argument of the apostle is, that if they would
be qualified to pronounce on the eternal doom of men and angels;
if they had such views of justice and right, and such integrity as to
form an opinion and express it in regard to the everlasting destiny
of an immense host of immortal beings, assuredly they ought to be
qualified to express their sense of the smaller transactions in this
life, and pronounce an opinion between man and man.
Are ye unworthy. Are you disqualified.
The smallest matters. Matters of least consequence--matters of little
moment, scarcely worth naming, compared with the great and important
realities of eternity. The "smallest matters" here mean the causes,
suits, and litigations relating to property, etc.
{a} "saints shall judge" Daniel 7:22; Matthew 19:28; Jude 1:14,15; Revelation 20:4
{*} "matters" "causes"
Verse 3. Shall judge angels. All the angels that shall be judged,
good or bad. Probably the reference is to fallen angels, as there is no
account that holy angels will then undergo a trial, The sense is,
"Christians will be qualified to see the justice of even the sentence
which is pronounced on fallen angels. They will be able so to
embrace and comprehend the nature of law, and the interests of
justice, as to see the propriety of their condemnation. And if they
can so far enter into these important and eternal relations, assuredly
they ought to be regarded as qualified to discern the nature of justice
among men, and to settle the unimportant differences which may arise in
the church." Or, perhaps, this may mean that the saints shall in the
future world be raised to a rank m some respects more elevated than even
the angels in heaven. (Prof. Stuart.) In what respects they will be thus
elevated, if this is the true interpretation, can be only a matter of
conjecture. It may be supposed that it will be because they have been
favoured by being interested in the plan of salvation--a plan that has
done so much to honour God; and that to have been thus saved by the
immediate and painful intervention of the Son of God, will be a
higher honour than all the privileges which beings can enjoy who are
innocent themselves.
Verse 4. Ye have judgments. Causes; controversies; suits.
Things pertaining to this life. Property, etc.
Set them to judge, etc. The verb translated set--\~kayizete\~ may
be either in the imperative mood, as in our translation, and then it will
imply a command; or it may be regarded as in the indicative, and to be
rendered interrogatively, "Do ye set or appoint them to judge who are of
little repute for their wisdom and equity?" i.e., heathen magistrates.
The latter is probably the correct rendering, as according to the former
no good reason can be given why Paul should command them to select as
judges those who had little repute for wisdom in the church. Had
he designed this as a command, he would doubtless have directed
them to choose their most aged, wise, and experienced men, instead
of those "least esteemed." It is manifest, therefore, that this is to
be read as a question'. "Since you are abundantly qualified yourselves to
settle your own differences, do you employ the heathen magistrates, in
whom the church can have little confidence for their integrity and
justice? It is designed, therefore, as a severe reproof for what they had
been accustomed to do; and an implied injunction that they should do it
no more.
Who are least esteemed: \~exouyenhmenouv\~. Who are contemned, or regarded
as of no value or worth; in whose judgment and integrity you can have
little or no confidence. According to the interpretation given above of
the previous part of the verse, this refers to the heathen magistrates
into men in whose virtue, piety, and qualifications for just judgment
Christians could have little confidence; and whose judgment must
be regarded as in fact of very little value, and as very little likely to
be correct. That the heathen magistrates were in general very corrupt
there can be no doubt. Many of them were men of abandoned character, of
dissipated lives, men who were easily bribed, and men, therefore, in
whose judgment Christians could repose little confidence. Paul reproves
the Corinthians for going before them with their disputes when they could
better settle them themselves. Others, however, who regard this whole
passage as an instruction to Christians to appoint those to determine
their controversies who were least esteemed, suppose that this refers to
the lowest orders of judges among the Hebrews; to those who were
least esteemed, or who were almost despised; and that Paul directs them
to select even them in preference to the heathen magistrates. See
Lightfoot. But the objection to this is obvious and insuperable.
Paul would not have recommended this class of men to decide their
causes, but would have recommended the selection of the most wise
and virtuous among them. This is proved by 1 Corinthians 6:5, where, in
directing them to settle their matters among themselves, he asks
whether there is not a "wise man" among them, clearly proving
that he wished their difficulties adjusted, not by the most obscure
and the least respected members of the church, but by the most
wise and intelligent members.
In the church. By the church. That is, the heathen magistrates evince
such a character as not to be worthy of the confidence of the church in
settling matters of controversy.
Verse 5. I speak to your shame. I declare that which is a reproach to
you, that your matters of dispute are carried before heathen tribunals.
Is it so, etc. Can it be that in the Christian church--the church
collected in refined and enlightened Corinth--there is not a single
member so wise, intelligent, and prudent, that his brethren may have
confidence in him, and refer their causes to him? Can this be the case in
a church that boasts so much of its wisdom, and that prides itself so
muck in the number and qualifications of its intelligent members?
{*} "judge" "Decide"
Verse 6. But brother, etc. One Christian goes to law with another.
This is designed as a reproof. This was wrong,
(1.) because they ought rather to take wrong and suffer themselves to be
injured, 1 Corinthians 6:7;
(2.) because they might have chosen some persons to settle the matter by
arbitration, without a formal trial; and,
(3.) because the civil constitution would have allowed them to have
settled all their differences without a lawsuit. Josephus says that the
Romans (who were now masters of Corinth) permitted the Jews in foreign
countries to decide private affairs, where nothing capital was in
question, among themselves. And Dr. Lardner observes, that
the Christians might have availed themselves of this permission to
have settled their disputes in the same manner. Credibility, vol. i.
p. 165.
Verse 7. There is utterly a fault. There is altogether a fault; or,
you are entirely wrong in this thing.
Because ye go to law, etc. That is, in the sense under discussion, or
before heathen magistrates. This was the point under discussion, and the
interpretation should be limited to this. Whatever may be the propriety
or impropriety of going to law before Christian magistrates, yet the
point which the apostle refers to was that of going to law before
heathens. The passage, therefore, should not be interpreted as referring
to all litigation, but only of that which was the subject of
discussion. The apostle says that that was wholly wrong; that they ought
by no means to go with their causes against their fellow Christians
before heathen magistrates; that whoever had the right side of the
question, and whatever might be the decision, the thing itself was
unchristian and wrong; and that rather than dishonour religion by a trial
or suit of this kind, they ought to be willing to take wrong, and to
suffer any personal and private injustice. The argument is, that greater
evil would be done to the cause of Christ by the fact of Christians
appearing before a heathen tribunal with their disputes, than could
result to either party from the injury done by the other.
And this is probably always the case; so that although the apostle
refers here to heathen tribunals, the same reasoning, on the principle,
would apply to Christians carrying their causes into the courts at all.
Why do ye not rather take wrong? Why do you not suffer yourself to be
injured, rather than to dishonour the cause of religion by your
litigations? They should do this,
(1.) because religion requires its friends to be willing to suffer wrong
patiently, Proverbs 22:22; Matthew 5:39,40; Romans 12:17,19; 1 Thessalonians 5:15.
(2.) Because great injury results to the cause of religion from such
trials. The private wrong which an individual would suffer, in perhaps
all cases, would be a less evil on the whole than the public injury
which is done to the cause of piety by the litigations and strifes of
Christian brethren before a civil court.
(3.) The differences among Christians could be adjusted among themselves,
by a reference to their brethren. In ninety-nine cases of a hundred, the
decision would be more likely to be just and satisfactory to all parties
from an amicable reference, than from the decisions of a civil court. In
the very few cases where it would be otherwise, it would be better
for the individual to suffer, than for the cause of religion to suffer.
Christians ought to love the cause of their Master more than their own
individual interest. They ought to be more afraid that the cause of Jesus
Christ would be injured than that they should be a few pounds poorer from
the conduct of others, or than that they should individually suffer in
their character from the injustice of others.
To be defrauded? Receive injury; or suffer a loss of property.
Grotius thinks that the word "take wrong" refers to personal insult; and
the word "defrauded" refers to injury in property. Together, they are
probably designed to refer to all kinds of injury and injustice. And the
apostle means to say, that they had better submit to any kind of
injustice than carry the cause against a Christian brother before a
heathen tribunal. The doctrine here taught is, that Christians ought by
no means to go to law with each other before a heathen tribunal; that
they ought to be willing to suffer any injury from a Christian brother
rather than do it. And by implication the same thing is taught in
regard to the duty of all Christians, that they ought to suffer any
injury to their persons and property rather than dishonour religion
by litigations before civil magistrates. It may be asked, then,
whether lawsuits are never proper; or whether courts of justice are never
to be resorted to by Christians to secure their rights? To this question
we may reply, that the discussion of Paul relates only to Christians,
when both parties are Christians, and that it is designed to prohibit
such an appeal to courts by them. If ever lawful for Christians to
depart from this rule, or for Christians to appear before a civil
tribunal, it is conceived that it can be only in circumstances like the
following:
(1.) Where two or more Christians may have a difference, and where
they know not what is right, and what the law is in a case. In such
instances there may be a reference to a civil court to determine it--
to have what is called an amicable suit, to ascertain from the proper
authority what the law is, and what is justice in the case.
(2.) When there are causes of difference between Christians and the men
of the world. As the men of the world do not acknowledge the propriety
of submitting the matter to the church, it may be proper for a
Christian to carry the matter before a civil tribunal, Evidently, there
is no other way, in such cases, of settling a cause; and this mode may
be resorted to, not with a spirit of revenge, but with a spirit of love
and kindness. Courts are instituted for the settlement of the rights
of citizens, and men by becoming Christians do not alienate their
rights as citizens. Even these cases, however, might commonly be
adjusted by a reference to impartial men, better than by the slow,
and expensive, and tedious, and often irritating process of carrying
a cause through the courts.
(3.) Where a Christian is injured in his person, character, or property,
he has a right to seek redress. Courts are instituted for the protection
and defence of the innocent and the peaceable against the fraudulent, the
wicked, and the violent. And a Christian owes it to his country, to his
family, and to himself, that the man who has injured him should receive
the proper punishment. The peace and welfare of the community demand it.
If a man murders my wife or child, I owe it to the laws and to my
Country, to justice and to God, to endeavour to have the law enforced. So
if a man robs my property, or injures my character, I may owe it to
others as well as to myself that the law in such a case should be
executed, and the rights of others also be secured. But in all these
cases a Christian should engage in such prosecutions, not with a desire
of revenge, not with the love of litigation, but with the love of
justice, and of God, and with a mild, tender, candid, and forgiving
temper, with a real desire that the opponent may be benefited, and that
all his rights also should be secured. See Barnes "Romans 13:1" and
following.
{a} "take wrong" Proverbs 20:22; Matthew 5:39,40; Romans 12:17,19; 1 Thessalonians 5:15
Verse 8. Nay, ye do wrong, etc. Instead of enduring wrong patiently
and cheerfully, they were themselves guilty of injustice and fraud.
And that your brethren. Your fellow Christians. As if they had
injured those of their own family--those to whom they ought to be
attached by most tender ties. The offence in such cases is aggravated,
not because it is in itself any worse to injure a Christian than
another man, but because it shows a deeper depravity, when a man
overcomes all the ties of kindness and love, and injures those who
are near to him, than it does where no such ties exist. It is for this
reason that parricide, infanticide, etc., are regarded everywhere as
crimes of peculiar atrocity, because a child or a parent must have
sundered all the tenderest cords of virtue before it could be done.
{a} "defraud" 1 Thessalonians 4:6
Verse 9. Know ye not", etc. The apostle introduces the declaration in
this verse to show the evil of their course, and especially of the
injustice which they did one to another, and their attempt to enforce
and maintain the evil by an appeal to the heathen tribunals. He
assures them, therefore, that the unjust could not be saved.
The unrighteous. The unjust \~adikoi\~--such as he had just
mentioned--they who did injustice to others, and attempted to do it under
the sanction of the courts.
Shall not inherit. Shall not possess; shall not enter into. The
kingdom of heaven is often represented as an inheritance, Matthew 9:29;
Matthew 25:34; Mark 10:17; Luke 10:25; 18:18; 1 Corinthians 15:50; Ephesians 1:11,14; 5:5.
The kingdom of God. Cannot be saved; cannot enter into heaven.
See Barnes "Matthew 3:2". This may refer either to the kingdom of God in
heaven, or to the church on earth--most probably the former. But the
sense is the same essentially, whichever is meant. The man who is not fit
to enter into the one, is not fit to enter into the other. The man who
is fit to enter the kingdom of God on earth, shall also enter into that
in heaven.
Be not deceived. A most important direction to be given to all. It
implies,
(1.) that they were in danger of being deceived.
(a) Their own hearts might have deceived them.
(b) They might be deceived by their false opinions on these subjects.
(c) They might be in danger of being deceived by their leaders, who
perhaps held the opinion that some of the persons who practised these
things could be saved.
(2.) It implies, that there was no necessity of their being deceived.
They might know the truth. They might easily understand these matters. It
might be plain to them that those who indulged in these things could
not be saved.
(3.) It implies that it was of high importance that they should not
be deceived. For
(a) the soul is of infinite value.
(b) To lose heaven--to be disappointed in regard to that, will be a
tremendous loss.
(c) To inherit hell and its woes will be a tremendous curse. Oh, how
anxious should all be that they be not deceived, and that while they
hope for life, they do not sink down to everlasting death!
Neither fornicators. See Galatians 5:19-21; Ephesians 5:4,5; Hebrews 12:14; 13:4.
See Barnes " :".
Nor effeminate, \~malakoi\~. This word occurs in Matthew 11:8, and
Luke 7:25, where it is applied to clothing, and translated "soft
raiment;" that is, the light, thin garments worn by the rich and great.
It occurs nowhere else in the New Testament except here. Applied to
morals, as it is here, it denotes those who give themselves up to a soft,
luxurious, and indolent way of living; who make self-indulgence the grand
object of life; who can endure no hardship, and practise no self-denial
in the cause of duty and of God. The word is applied in the classic
writers to the Cinaedi, the Pathics, or Catamites; those who are given up
to wantonness and sensual pleasures, or who are kept to be prostituted to
others. Diog. Laer. vii. 5, 4; Xenoph. Mem. iii. 7, 1; Ovid, Fast.
iv. 342. The connexion here seems to demand such an interpretation, as it
occurs in the description of vices of the same class--sensual and corrupt
indulgences. It is well known that this vice was common among the
Greeks--and particularly prevailed at Corinth.
Abusers of themselves with mankind. \~arsenokoitai\~. Paederastae, or
Sodomites. Those who indulged in a vice that was common among
all the heathen. See Barnes "Romans 1:27".
{b} "fornicators" Galatians 5:19-21; Ephesians 5:4,5; Hebrews 12:14,18; 13:4; Revelation 22:15
Verse 10. Nor covetous See Barnes "1 Corinthians 5:10". It is remarkable
that the apostle always rank the covetous with the most abandoned
classes of men.
Nor revilers. The same word, which, in 1 Corinthians 5:11 is rendered
railer. See Barnes "1 Corinthians 5:11".
Nor extortioners. See Barnes "1 Corinthians 5:11".
Shall inherit. Shall enter; shall be saved, 1 Corinthians 6:9.
{*} "extortioners" "Oppressors"
Verse 11. And such. Such drunkards, lascivious and covetous persons.
This shows
(1) the exceeding grace of God, that could recover even such persons from
sins so debasing and degrading.
(2.) It shows that we are not to despair of reclaiming the most abandoned
and wretched men.
(3.) It is well for Christians to look back on what they once were. It
will produce
(a) humility,
(b) gratitude,
(c) a deep sense of the sovereign mercy of God,
(d) an earnest desire that others may be recovered and saved in like
manner. Comp. Ephesians 2:1,2; 5:8; Colossians 3:7; Titus 3:3-6. The design of
this is to remind them of what they were, and to show them that they were
now under obligation to lead better lives--by all the mercy which God
had shown in recovering them from sins so degrading, and from a
condition so dreadful.
But ye are washed. Hebrews 10:22. Washing is an emblem of purifying.
They had been made pure by the Spirit of God. They had been indeed
baptized, and their baptism was an emblem of purifying; but the thing
here particularly referred to is not baptism, but it is something that
had been done by the Spirit of God, and must refer to his agency on the
heart in cleansing them from these pollutions. Paul here uses three
words--washed, sanctified, justified--to denote the various agencies
of the Holy Spirit by which they had been recovered from sin. The first,
that of washing, I understand of that work of the Spirit by which the
process of purifying was commenced in the soul, and which was especially
signified in baptism--the work of regeneration or conversion to God. By
the agency of the Spirit, the defilement of these pollutions had been
washed away or removed--as filth is removed by ablution. The agency of
the Holy Ghost in regeneration is elsewhere represented by washing.
Titus 3:5, "The washing of regeneration." Compare Hebrews 10:22.
Ye are sanctified. This denotes the progressive and advancing process
of purifying which succeeds regeneration in the Christian. Regeneration
is the commencement of it--its close is the perfect purity of the
Christian in heaven. See Barnes "John 17:17". It does not mean that
they were perfect--for the reasoning of the apostle shows that this was
far from being the case with the Corinthians; but that the work was
advancing, and that they were in fact under a process of sanctification.
But ye are justified. Your sins are pardoned, and you are accepted as
righteous, and will be treated as such on account of the merits of the
Lord Jesus Christ. See Barnes " :"; See Barnes "Romans 3:25",
See Barnes "Romans 3:26"; See Barnes "Romans 4:3". The apostle does not
say that this was last in the order of time, but simply says that
this was done to them. Men are justified when they believe, and when
the work of sanctification commences in the soul
In the name of the Lord Jesus. That is, by the Lord Jesus; by his
authority, appointment, influence. See Barnes "Acts 3:6". All this had
been accomplished through the Lord Jesus; that is, in his name
remission of sins had been proclaimed to them, Luke 24:47; and by his
merits all these favours had been conferred on them.
And by the Spirit of our God. The Holy Spirit. All this had been
accomplished by his agency on the heart. This verse brings in the whole
subject of redemption, and states in a most emphatic manner the various
stages by which a sinner is saved; and by this single passage a man may
obtain all the essential knowledge of the plan of salvation. All is
condensed here in few words.
(1.) He is by nature a miserable and polluted sinner--without merit, and
without hope.
(2.) He is renewed by the Holy Ghost, and washed by baptism.
(3.) He is justified, pardoned, and accepted as righteous, through the
merits of the Lord Jesus alone.
(4.) He is made holy--becomes sanctified--and more and more like God, and
fit for heaven.
(5.) All this is done by the agency of the Holy Ghost.
(6.) The obligation thence results that he should lead a holy life,
and forsake sin in every form.
{c} "such were" Ephesians 2:1,2; 5:8; Colossians 3:7; Titus 3:3-6
{d} "washed" Hebrews 10:22
{e} "sanctified" Hebrews 2:11
{f} "justified" Romans 8:30
Verse 12. All things are lawful unto me. The apostle here evidently
makes a transition to another subject from that which he had been
discussing--a consideration of the propriety of using certain things
which had been esteemed lawful. The expression, "all things are
lawful," is to be understood as used by those who palliated certain
indulgences, or who vindicated the vices here referred to, and Paul
designs to reply to them. His reply follows. He had been reproving them
for their vices, and had specified several. It is not to be supposed that
they would indulge in them without some show of defence; and the
declaration here has much the appearance of a proverb, or a common
saying--that all things were lawful; that is, "God has formed all things
for our use, and there can be no evil if we use them." By the phrase "all
things" here, perhaps, may be meant many things; or things in general; or
there is nothing in itself unlawful. That there were many vicious persons
who held this sentiment there can be no doubt; and though it cannot be
supposed that there were any in the Christian church who would openly
advocate it, yet the design of Paul was to cut up the plea
altogether, wherever it might be urged, and to show that it was false
and unfounded. The particular things which Paul here refers to, are those
which have been called adiaphoristic, or indifferent; i.e.,
pertaining to certain meats and drinks, etc. With this Paul connects also
the subject of fornication--the subject particularly under discussion.
This was defended as "lawful," by many Greeks, and was practised
at Corinth; and was the vice to which the Corinthian Christians
were particularly exposed. Paul designed to meet all that could be
said on this subject; and to show them that these indulgences could
not be proper for Christians, and could not in any way be defended.
We are not to understand Paul as admitting that fornication is in
any case lawful; but he designs to show that the practice cannot
possibly be defended in any way, or by any of the arguments which
had been or could be used. For this purpose he observes,
(1.) that admitting that all things were lawful, there were many
things which ought not to be indulged in;
(2.) that admitting that they were lawful, yet a man ought not to be
under the power of any improper indulgence, and should abandon any habit
when it had the mastery.
(3.) That fornication was positively wrong, and against the very
nature and essence of Christianity, 1 Corinthians 6:13-20.
Are not expedient. This is the first answer to the objection. Even
should we admit that the practices under discussion are lawful, yet there
are many things which are not expedient; that is, which do not
profit, for so the word \~sumferei\~ properly signifies; they are
injurious and hurtful. They might injure the body; produce scandal; lead
others to offend or to sin. Such was the case with regard to the use of
certain meats, and even with regard to the use of wine. Paul's rule
on this subject is stated in 1 Corinthians 8:13. That if these things did
injury to others, he would abandon them for ever; even though
they were in themselves lawful. See Barnes "1 Corinthians 8:1" and following,
and See Barnes "Romans 14:14" and following. There are many customs
which, perhaps, cannot be strictly proved to be unlawful or sinful, which
yet do injury in some way if indulged in; and which, as their indulgence
can do no good, should be abandoned. Anything that does evil--however
small--and no good, should be abandoned at once.
All things are lawful. Admitting this; or even on the supposition
that all things are in themselves right.
But I will not be brought under the power. I will not be subdued by
it; I will not become the slave of it.
Of any. Of any custom, or habit, no matter what it is. This was
Paul's rule; the rule of an independent mind. The principle was,
that even admitting that certain things were in themselves right,
yet his grand purpose was not to be the slave of habit, not to be
subdued by any practice that might corrupt his mind, fetter his energies,
or destroy his freedom as a man and as a Christian. We may observe,
(1.) that this is a good rule to act on. It was Paul's rule,
1 Corinthians 9:27, and it will do as well for us as for him.
(2.) It is the true rule of an independent and noble mind. It requires a
high order of virtue; and is the only way in which a man may be useful
and active.
(3.) It may be applied to many things now. Many a Christian and
Christian minister is a slave; and is completely under the power
of some habit that destroys his usefulness and happiness. He is the SLAVE
of indolence, or carelessness, or of some VILE HABIT--as the use of
tobacco or of wine. He has not independence enough to break the cords
that bind him; and the consequence is, that life is passed in indolence
or in self-indulgence, and time, and strength, and property are wasted,
and religion blighted, and souls ruined.
(4.) The man that has not courage and firmness enough to act on
this rule should doubt his piety. If he is a voluntary slave to some
idle and mischievous habit, how can he be a Christian? If he does
not love his Saviour and the souls of men enough to break off from
such habits which he knows are doing injury, how is he fit to be a
minister of the self-denying Redeemer?
{a} "power" 1 Corinthians 9:27
Verse 13. Meats for the belly, etc. This has every appearance of
being an adage or proverb. Its meaning is plain. "God has made us
with appetites for food, and he has made food adapted to such appetites;
and it is right, therefore, to indulge in luxurious living." The
word belly here, \~koilia\~ denotes the stomach; and the argument
is, that as God had created the natural appetite for food, and had
created food, it was right to indulge in eating and drinking to any
extent which the appetite demanded. The word meats here, \~brwmata\~,
does not denote animal food particularly, or flesh, but any kind of food.
This was the sense of the English word formerly,
Matthew 3:4; 6:25; 9:10; 10:10; 14:9, etc.
But God shall destroy. This is the reply of Paul to the argument.
This reply is, that as both are so soon to be destroyed, they were
unworthy of the care which was bestowed on them, and that attention
should be directed to better things. It is unworthy the immortal mind to
spend its time and thought in making provision for the body which
is soon to perish. And especially a man should be willing to abandon
indulgences in these things when they tended to injure the mind,
and to destroy the soul. It is unworthy a mind that is to live for
ever, thus to be anxious about that which is so soon to be destroyed
in the grave. We may observe here:
(1.) This is the great rule of the mass of the world. The pampering
of the appetites is the great purpose for which they live, and the only
purpose.
(2.) It is folly. The body will soon be in the grave; the soul in
eternity. How low and grovelling is the passion which leads the immortal
mind always to anxiety about what the body shall eat and drink!
(3.) Men should act from higher motives. They should be thankful for
appetites for food; and that God provides for the wants of the
body; and should eat to obtain strength to serve him, and to discharge
the duties of life. Man often degrades himself below--far below--the
brutes in this thing. They never pamper their appetites, or
create artificial appetites. Man, in death, sinks to the same level;
and all the record of his life is, that "he lived to eat and drink, and
died as the brute dieth." How low is human nature fallen! How sunken
is the condition of man!
Now the body is not, etc. "But \~de\~ the body is not designed for
licentiousness, but to be devoted to the Lord." The remainder of this
chapter is occupied with an argument against indulgence in
licentiousness--a crime to which the Corinthians were particularly
exposed. See the Introduction to this epistle. It cannot be supposed that
any members of the church would indulge in this vice, or would vindicate
it; but it was certain,
(1.) that it was the sin to which they were particularly exposed;
(2.) that they were in the midst of a people who did both practise
and vindicate it. Comp. Revelation 2:14,15. Hence the apostle furnished them
with arguments against it, as well to guard them from temptation,
as to enable them to meet those who did defend it, and also to settle the
morality of the question on an immovable foundation. The first
argument is here stated, that the body of man was designed by its Maker
to be devoted to him, and should be consecrated to the purposes of a pure
and holy life. We are, therefore, bound to devote our animal as well as
our rational powers to the service of the Lord alone.
And the Lord for the body. "The Lord is, in an important sense, for
the body; that is, he acts, and plans, and provides for it. He sustains
and keeps it; and he is making provision for its immortal purity and
happiness in heaven. It is not right, therefore, to take the body, which
is nourished by the kind and constant agency of a holy God, and to devote
it to purposes of pollution." That there is a reference in this phrase to
the resurrection, is apparent from the following verse. And as God will
exert his mighty power in raising up the body, and will make it glorious,
it ought not to be prostituted to purposes of licentiousness.
{b} "belly" Matthew 15:17,20; Romans 14:17
{c} "fornication" 1 Thessalonians 4:3,7
{d} "lord" Romans 12:1
{e} "Lord" Ephesians 5:23
Verse 14. And God hath both raised up, etc. This is the second
argument against indulgences in this sin. It is this: "We are united to
Christ. God has raised him from the dead, and made his body glorified.
Our bodies will be like his, (comp. Philippians 3:21;) and since our body
is to be raised up by the power of God; since it is to be perfectly
pure and holy; and since this is to be done by his agency, it is wrong
that it should be devoted to purposes of pollution and lust." It is
unworthy
(1.) of our connexion with that pure Saviour who has been
raised from the dead, the image of our resurrection from the death
and defilements of sin, See Barnes "Romans 6:1" and following and
(2) unworthy of the hope that our bodies shall be raised up to perfect
and immortal purity in the heavens. No argument could be stronger.
A deep sense of our union with a pure and risen Saviour, and a lively
hope of immortal purity, would do more than all other things to
restrain from licentious indulgences.
{f} "God hath" Romans 6:5,8
Verses 15, 16. Know ye not, etc. This is the third argument
against licentiousness. It is, that we, as Christians, are united to
Christ, (comp. See Barnes "John 15:1", etc.;) and that it is
abominable to take the members of Christ, and subject them to pollution
and sin. Christ was pure, wholly pure. We are professedly united to him.
We are bound therefore to be pure, as he was. Shall that which is a
part, as it were, of the pure and holy Saviour, be prostituted to
impure and unholy embraces?
God forbid. See Barnes "Romans 3:4". This expresses the deep
abhorrence of the apostle at the thought. It needed not argument to
show it. The whole world revolted at the idea; and language could
scarcely express the abomination of the very thought.
Know ye not, etc. This is designed to confirm and strengthen what he
had just said.
He which is joined. Who is attached to; or who is connected with.
Is one body. That is, is to be regarded as one; is closely and
intimately united. Similar expressions occur in classic writers. See
Grotius and Bloomfield.
For two, saith he, etc. This Paul illustrates by a reference to the
formation of the marriage connexion in Genesis 2:24. He cannot be
understood as affirming that that passage had original reference to
illicit connexions; but he uses it for purposes of illustration. God
had declared that the man and his wife became one; in a similar
sense, in unlawful connexions the parties became one.
{a} "members of Christ" Ephesians 5:30
Verse 16. No Barnes text on this verse.
See Barnes "1 Corinthians 6:15"
{b} "for two" Genesis 2:24; Matthew 19:5
Verse 17. But he that is joined to the Lord. The true Christian,
united by faith to the Lord Jesus. See John 15:1, seq.
Is one spirit. That is, in a sense similar to that in which a man and
his wife are one body. It is not to be taken literally; but the sense is,
that there is a close and intimate union; they are united in feeling,
spirit, intention, disposition. The argument is beautiful. It is, "As the
union of souls is more important than that of bodies; as that union
is more lasting, dear, and enduring than any union of body with
body can be; and as our union with him is with a Spirit pure and
holy, it is improper that we should sunder that tie, and break that
sacred bond, by being joined to a harlot. The union with Christ is
more intimate, entire, and pure, than that can be between a man and
woman; and that union should be regarded as sacred and inviolable."
Oh, if all Christians felt and regarded this as they should, how would
they shrink from the connexions which they often form on earth!
Comp. Ephesians 4:4.
{c} "one spirit" John 17:21-23; Ephesians 4:4
Verse 18. Flee fornication. A solemn command of God--as explicit as
any that thundered from Mount Sinai. None can disregard it with
impunity--none can violate it without being exposed to the awful
vengeance of the Almighty. There is force and emphasis in the
word flee, \~feugete\~. Man should escape from it; he should not
stay to reason about it--to debate the matter--or even to contend
with his propensities, and to try the strength of his virtue. There are
some sins which a man can resist; some about which he can reason
without danger of pollution. But this is a sin where a man is safe only
when he flies; free from pollution only when he refuses to entertain
a thought of it; secure when he seeks a victory by flight, and a conquest
by retreat. Let a man turn away from it without reflection on it, and he
is safe. Let him think, and reason, and he may be ruined. "The very
passage of an impure thought through the mind leaves pollution behind
it." An argument on the subject often leaves pollution; a description
ruins; and even the presentation of motives against it may often fix the
mind with dangerous inclination on the crime. There is no way of avoiding
the pollution but in the manner prescribed by Paul; there is no man safe
who will not follow his direction. How many a young man would be saved
from poverty, want, disease, curses, tears, and hell, could these TWO
WORDS be made to blaze before him like the writing before the astonished
eyes of Belshazzar, Daniel 5 and could they terrify him from even the
momentary contemplation of the crime.
Every sin, etc. This is to be taken comparatively. Sins in
general; the common sins which men commit, do not immediately and
directly affect the body, or waste its energies, and destroy life.
Such is the case with falsehood, theft, malice, dishonesty, pride,
ambition, etc. They do not immediately and directly impair the
constitution, and waste its energies.
Is without the body. Does not immediately and directly affect the
body. The more immediate effect is on the mind; but the sin under
consideration produces an immediate and direct effect on the body
itself.
Sinneth against his own body. This is the fourth argument
against indulgence in this vice; and it is more striking and forcible.
The sense is, "It wastes the bodily energies; produces feebleness,
weakness, and disease; it impairs the strength, enervates the man,
and shortens life." Were it proper, this might be proved to the
satisfaction of every man by an examination of the effects of licentious
indulgence. Those who wish to see the effects stated, may find them
in Dr. Rush on the Diseases of the Mind. Perhaps no single sin has
done so much to produce the most painful and dreadful diseases, to
weaken the constitution, and to shorten life, as this. Other vices, as
gluttony and drunkenness, do this also; and all sin has some effect
in destroying the body; but it is true of this sin in an eminent degree.
{d} "Flee fornication" Proverbs 6:25-32; 7:24-27
Verse 19. What? know ye not, etc. This is the fifth argument
against this sin. The Holy Ghost dwells in us; our bodies are his
temples, and they should not be defiled and polluted by sin.
See Barnes "1 Corinthians 3:16,17". As this Spirit is in us, and as it is given
us by God, we ought not to dishonour the gift and the Giver by pollution
and vice.
And ye are not your own. This is the sixth argument which Paul
uses. We are purchased; we belong to God; we are his by redemption; by a
precious price paid; and we are bound, therefore, to devote ourselves,
body, soul, and spirit, as he directs, to the glory of his name, not to
the gratification of the flesh. See Barnes "Romans 14:7,8".
{e} "your body" 2 Corinthians 6:16
{f} "not your own" Romans 14:7,8
{*} "Holy Ghost" "Spirit"
Verse 20. For ye are bought. Ye Christians are purchased; and by
right of purchase should therefore be employed as he directs. This
doctrine is often taught in the New Testament; and the argument is
often urged, that therefore Christians should be devoted to God.
1 Corinthians 7:23; 1 Peter 1:18,19; 2:9; 2 Peter 2:1; Revelation 5:9.
See Barnes "Acts 20:28".
With a price. \~timhv\~. A price is that which is paid for an
article, and which, in the view of the seller, is a fair compensation, or
a valuable consideration why he should part with it; that is, the price
paid is as valuable to him as the thing itself would be. It may not be
the same thing either in quality or quantity, but it is that which to him
is a sufficient consideration why he should part with his property. When
an article is bought for a valuable consideration, it becomes wholly the
property of the purchaser. He may keep it, direct it, dispose of it.
Nothing else is to be allowed to control it without his consent. The
language here is figurative. It does not mean that there was strictly a
commercial transaction in the redemption of the church, a literal
quid pro quo, for the thing spoken of pertains to moral government,
and not to commerce. It means,
(1.) that Christians have been redeemed, or recovered to God.
(2.) That this has been done by a valuable consideration, or that
which, in his view, was a full equivalent for the sufferings that they
would have endured if their had suffered the penalty of the law.
(3.) That this valuable consideration was the blood of Jesus, as an
stoning sacrifice, an offering, a ransom, which would accomplish the
same great ends in maintaining the truth and honour of God, and the
majesty of his law, as the eternal condemnation of the sinner would
have done; and which, therefore, may be called, figuratively, the
price which was paid. For if the same ends of justice could be
accomplished by his atonement which would have been by the death of the
sinner himself, then it was consistent for God to pardon him.
(4.) Nothing else could or would have done this. There was no price
which the sinner could pay, no atonement which he could make; and,
consequently, if Christ had not died, the sinner would have been the
slave of sin, and the servant of the devil for ever.
(5.) As the Christian is thus purchased, ransomed, redeemed, he is bound
to devote himself to God only, and to keep his commands, and to flee from
a licentious life.
Glorify God. Honour God; live to him. See Barnes "Matthew 5:16";
See Barnes "John 12:28"; See Barnes "John 17:1".
In your body, etc. Let your entire person be subservient to the glory
of God. Live to him: let your life tend to his honour. No stronger
arguments could be adduced for purity of life, and they are such as all
Christians must feel.
{g} "bought" Acts 20:28; 1 Peter 1:18,19; Revelation 5:9
{h} "glorify God" 1 Peter 2:9
=========================================================================
REMARKS
(1.) We see from this chapter 1 Corinthians 6:1-8 the evils of lawsuits,
and of contentions among Christians. Every lawsuit between
Christians is the means of greater or less dishonour to the cause of
religion. The contention and strife; the time lost, and the money
wasted; the hard feelings engendered, and bitter speeches caused;
the ruffled temper, and the lasting animosities that are produced,
always injure the cause of religion, and often injure it for years.
Probably no lawsuit was ever engaged in by a Christian that did
not do some injury to the cause of Christ. Perhaps no lawsuit was
ever conducted between Christians that ever did any good to the
cause of Christ.
(2.) A contentious spirit, a fondness for the agitation, the excitement,
and the strife of courts, is inconsistent with the spirit of the
gospel. Religion is retiring, peaceful, calm. It seeks the peace of
all, and it never rejoices in contentions.
(3.) Christians should do nothing that will tend to injure the
cause of religion in the eye of the world, 1 Corinthians 6:7,8. How much
better is it that I should lose a few pounds, than that my Saviour
should lose his honour! How much better that my purse should be
empty of glittering dust, even by the injustice of others, than that a
single gem should be taken from his diadem! And how much better even that
I should lose all, than that my hand should be reached out to pluck away
one jewel, by my misconduct, from his crown! Can silver, can gold, can
diamonds be compared in value to the honour of Christ and of his cause?
(4.) Christians should seldom go to law, even with others; never,
if they can avoid it. Every other means should be tried first; and
the law should be resorted to only when all else fails. How few
lawsuits there would be if man had no bad passions! How seldom
is the law applied to from the simple love of justice; how seldom
from pure benevolence; how seldom for the glory of God! In nearly all
cases that occur between men, a friendly reference to others would settle
all the difficulty; always if there were a right spirit between the
parties. Comparatively few suits at law will be approved of, when men
come to die; and the man who has had the least to do with the law, will
have the least, usually, to regret when he enters the eternal world.
(5.) Christians should be honest--strictly honest--always honest,
1 Corinthians 6:8. They should do justice to all; they should defraud none.
Few things occur that do more to disgrace religion than the suspicions of
fraud, and overreaching, and deception, that often rest on professors
of religion. How can a man be a Christian, and not be an honest man?
Every man who is not strictly honest and honourable in his dealings
should be regarded, whatever may be his pretensions, as an enemy of
Christ and his cause.
(6.) The unholy cannot be saved, 1 Corinthians 6:9,10. So God has determined;
and this purpose cannot be evaded or escaped. It is fixed; and men may
think of it as they please, still it is true that there are large classes
of men who, if they continue such, cannot inherit the kingdom of God. The
fornicator, the idolater, the drunkard, and the covetous, cannot enter
heaven. So the Judge of all has said, and who can unsay it? So he has
decreed, and who can change his fixed decree? And so it should be. What a
place would heaven be, if the drunkard, and the adulterer, and the
idolater were there! How impure and unholy would it be! How would it
destroy all our hopes, dim all our prospects, mar all our joys, if we
were told that they should sit down with the just in heaven! Is it not
one of our fondest hopes that heaven will be pure, and that all its
inhabitants shall be holy? And can God admit to his eternal embrace,
and treat as his eternal friend, the man who is unholy; whose life
is stained with abomination; who loves to corrupt others; and whose
happiness is found in the sorrows, and the wretchedness, and vices of
others? No; religion is pure, and heaven is pure; and whatever men may
think, of one thing they may be assured, that the fornicator, and the
drunkard, and the reviler, shall not inherit the kingdom of God.
(7.) If none of these can be saved as they are, what a host are
travelling down to hell! How large a part of every community is
made up of such persons! How vast is the number of drunkards
that are known! How vast the host of extortioners, and of covetous
men, and revilers of all that is good! How many curse their God
and their fellow-men! How difficult to turn the corner of a street
without hearing an oath! How necessary to guard against the
frauds and deceptions of others! How many men and women are
known to be impure in their lives! In all communities, how much
does this sin abound! and how many shall be revealed at the great
day as impure, who are now unsuspected I how many disclosed to
the universe as all covered with pollution, who now boast even of
purity, and who are received into the society of the virtuous and the
lovely! Verily, the broad road to hell is thronged! And verily,
the earth is pouring into hell a most dense and wretched population,
and rolling down a tide of sin and misery that shall fill it with
groans and gnashing of teeth for ever.
(8.) It is well for Christians to reflect on their former course of
life, as contrasted with their present mercies, 1 Corinthians 6:11. Such were
they, and such they would still have been but for the mercy of God.
Such as IS the victim of uncleanness and pollution, such as is the
profane man and the reviler, such we should have been but for the
mercy of God. That alone has saved us, and that only can keep us.
How should we praise God for his mercy, and how are we bound to
love and serve him for his amazing compassion in raising us from
our deep pollution, and saving us from hell!
(9.) Christians should be pure, 1 Corinthians 6:11-19. They should be
above suspicion. They should avoid the appearance of evil. No
Christian can be too pure; none can feel too much the obligation to
be holy. By every sacred and tender consideration, God urges it on
us; and by a reference to our own happiness, as well as to his own
glory, he calls on us to be holy in our lives.
(10.) May we remember that we are not our own, 1 Corinthians 6:20. We
belong to God. We have been ransomed by sacred blood. By a reference to
the value of that blood; by all its preciousness and worth; by all the
sighs, and tears, and groans that bought us; by the agonies of the cross,
and the bitter pains of the death of God's own Son, we are bound to live
to God, and to him alone. When we are tempted to sin, let us think of the
cross. When Satan spreads out his allurements, let us recall the
remembrance of the sufferings of Calvary, and remember that all these
sorrows were endured that we might be pure. Oh, how would sin appear were
we beneath the cross, and did we feel the warm blood from the
Saviour's open veins trickle upon us! Who would dare indulge in sin
there? Who could do otherwise than devote himself, body and soul and
spirit, unto God?
Printer friendly version
HOME
TOP