1 Corinthians 6 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

The unjust - The heathens. A Christian could expect no justice from these. The saints - Who might easily decide these smaller differences in a private and friendly manner.

John Calvin Bible Commentary

Here, he begins to reprove another fault among the Corinthians — an excessive fondness for litigation, which took its rise from avarice. Now, this reproof consists of two parts. The first is, that by bringing their disputes before the tribunals of the wicked, they by this means made the gospel contemptible, and exposed it to derision. Thesecond is, that while Christians ought to endure injuries with patience, they inflicted injury on others, rather than allow themselves to be subjected to any inconvenience. Thus, the first part is particular: the other is general.1. Dare any of youThis is the first statement — that, if any one has a controversy with a brother, it ought to be decided before godly judges, and that it ought not to be before those that are ungodly. If the reason is asked, I have already said, that it is because disgrace is brought upon the gospel, and the name of Christ is held up as it were to the scoffings of the ungodly. For the ungodly, at the instigation of Satan, are always eagerly on the watchfor opportunities of finding occasion of calumny against the doctrine of godliness. Now believers, when they make them parties in their disputes, seem as though they did on set purpose furnish them with a handle for reviling. Asecond reason may be added — that we treat our brethren disdainfully, when we of our own accord subject them to the decisions of unbelievers.But here it may be objected: “As it belongs to the office of the magistrate, and as it is peculiarly his province to administer justice to all, and to decide upon matters in dispute, why should not even unbelievers, who are in the office of magistrate, have this authority, and, if they have it, why are we prevented from maintaining our rights before their tribunals?” I answer, that Paul does not here condemn those who from necessity have a cause before unbelieving judges, as when a person is summoned to a court; but those who, of their own accord, bring their brethren into this situation, and harass them, as it were, through means ofunbelievers, while it is in their power to employ another remedy. It is wrong, therefore, to institute of one’s own accord a law-suit againstbrethren beforeunbelievingjudges. If, on the other hand, you are summoned to a court, there is no harm in appearing there and maintaining your cause.

McArther Bible Commentary

Dare. Suing another believer in a secular law court was a daring act of disobedience because of its implications related to all sin-the displeasure of God. a matter against another. The phrase in Greek was commonly used of a lawsuit ("go to law"). unrighteous. This does not refer to their moral character, but to their unsaved spiritual condition. before the saints. Believers are to settle all issues between themselves within the church.

Bible Cross References

Matthew 5:45 Matthew 18:17 1 Corinthians 5:12 1 Corinthians 6:5

Verse 2

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

Know ye not - This expression occurs six times in this single chapter, and that with a peculiar force; for the Corinthians knew and gloried in it, but they did not practise. That the saints - After having been judged themselves. Shall judge the world - Shall be assessors with Christ in the judgment wherein he shall condemn all the wicked, as well angels as men, (Matthew 19:28) ; (Revelation 20:4) .

John Calvin Bible Commentary

For all power of judgment has been committed to the Son, (John 5:22,)in such a manner that he will receive his saintsinto a participation with him in this honor, as assessors. Apart from this, theywill judge the world, as indeed they begin already to do, because their piety, faith, fear of the Lord, good conscience, and integrity of life, will make unbelievers altogether inexcusable, as it is said of Noah, thatby his faith he condemnedall the men of his age. (Hebrews 11:7.) But the former signification accords better with the Apostle’s design, for unless you take thejudging here spoken of in its proper acceptation, the reasoning will not hold.But even in this sense it may seem not to have much weight, for it is as if one should say’ “The saints are endowed with heavenly wisdom, which immeasurably transcends all human doctrines: therefore they can judge better as to the stars than astrologers.” Now this no one will allow, and the ground of objection is obvious — because piety and spiritual doctrine do not confer a knowledge of human arts. My answer here is this, that between expertness in judging and other arts there is this difference, that while the latter are acquired by acuteness of intellect and by study, and are learned from masters,the former depends rather on equity and conscientiousness.But “lawyers will judge better and more confidently than an illiterate Christian: otherwise the knowledge of law is of no advantage.” I answer, that their advice is not here excluded, for if the determination of any obscure question is to be sought from a knowledge of the laws, the Apostle does not hinder Christians from applying to lawyers.What he finds fault with in the Corinthians is simply this, that they carry their disputes before unbelieving judges, as if they had none in the Church that were qualified to pass judgment, and farther, he shows how much superior is the judgment that God has assigned to his believing people.The words rendered in you mean here, in my opinion,among you. For whenever believers meet in one place, under the auspices of Christ,there is already in their assembly a sort of image of the future judgment, which will be perfectly brought to light on the last day. Accordingly Paul says, that the world is judged in the Church, becausethere Christ’s tribunal is erected, from which he exercises his authority.

McArther Bible Commentary

judge the world. Because Christians will assist Christ to judge the world in the millennial kingdom (Rev 2:26-27; Rev 3:21; cf. Dan 7:22), they are more than qualified with the truth, the Spirit, the gifts, and the resources they presently have in Him to settle small matters that come up among themselves in this present life.

Bible Cross References

Psalm 49:14 Daniel 7:18 Daniel 7:22 Matthew 19:28 Romans 6:16 1 Corinthians 1:20 1 Corinthians 1:21 Revelation 20:4

Verse 3

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Calvin Bible Commentary

If an angel from heaven bring any other gospel, let him be accursed. (Galatians 1:8.)Nor does this exposition appear at first view unsuitable to the thread of Paul’s discourse; for if all whom God has enlightened by his word are endowed with such authority, that through means of that word they judge not only men but angels too, how much more will they be prepared to judge of small and trivial matters? As, however, Paul speaks here in the future tense, as referring to the last day, and as his words convey the idea of an actual judgment, (as the common expression is,) it were preferable, in my opinion, to understand him as speaking of apostate angels. For the argument will be not less conclusive in this way: “Devils, who sprang from so illustrious an origin, and even now, when they have fallen from their high estate, are immortal creatures, and superior to this corruptible world, shall be judged by us. What then? Shall those things that are subservient to the belly be exempted from our judgment?

McArther Bible Commentary

judge angels. The Greek word can mean "rule" or "govern." Since the Lord Himself will judge fallen angels (2Pe 2:4; Jud 1:6), it is likely this means we will have some rule in eternity over holy angels. Since angels are "ministering spirits" to serve the saints (Heb 1:14), it seems reasonable that they will serve us in glory.

Bible Cross References

Daniel 7:22 Romans 6:16 1 Corinthians 6:4 1 Corinthians 6:15 1 Corinthians 6:16 1 Corinthians 6:19

Verse 4

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

Them who are of no esteem in the church - That is, heathens, who, as such, could be in no esteem with the Christians.

John Calvin Bible Commentary

If you have judgments then as to things pertaining to this lifeWe must always keep in view what causes he is treating of; for public trials are beyond our province, and ought not to be transferred to our disposal; but as to private matters it is allowable to determine without the cognizance of the magistrate. As, then, we do not detract in any degree from the authority of the magistrate by having recourse to arbitration, it is not without good reason that the Apostle enjoins it upon Christians to refrain from resorting to profane, that is, unbelieving judges. And lest they should allege that they were deprived of a better remedy, he directs them to choose out of the Church arbiters, who may settle causes agreeably and equitably. Farther, lest they should allege that they have not a sufficient number of qualified persons, he says that the meanest is competent to discharge this office. There is, therefore, no detracting here from the dignity of the office of magistrates, when he gives orders that their office be committed to contemptible persons, for this (as I have already said) is stated by anticipation, as though he had said: “Even the lowest and meanest among you will discharge this office better than those unbelieving judges to whom you have recourse. So far are you from necessity in this way.”Chrysostom comes near this interpretation, though he appends to it something additional; for he is of opinion, that the Apostle meant to say, that, even though the Corinthians should find no one among themselves who had sufficient wisdom for judging, they must nevertheless make choice of some, of whatever stamp they were. Ambrose touches neither heaven nor earth. I think I have faithfully brought out the Apostle’s intention — that the lowest among believers was preferred by him to unbelievers, as to capacity of judging. There are some that strike out a quite different meaning, for they understand the wordκαθιζετε to be in the present tense —You set them to judge, and bythose that are least esteemed in the Churchthey understand profane persons.This, however, is more ingenious than solid, for that were a poor designation of unbelievers.Besides, the form of expression,if you have, would not suit so well with a reproof, for the expression would have required rather to bewhile you have,for thatcondition takes away from the force of it. Hence I am the more inclined to think, that a remedy for the evil is here prescribed.That this statement, however, was taken up wrong by the ancients, appears from a certain passage in Augustine. For in his book — “On the Work of Monks,” where he makes mention of his employments, he declares that among his numerous engagements, the most disagreeable of all was, that he was under the necessity of devoting a part of the day to secular affairs, but that he at the same time endured it patiently, because the Apostle had imposed upon him this necessity. From this passage, and from a certain epistle, it appears that the bishops were accustomed to sit at certain hours to settle disputes, as if the Apostle had been referring to them here. As, however, matters always become worse, there sprang from this error, in process of time, that jurisdiction which the officials of the bishops assume to themselves in money matters. In that ancient custom there are two things that are deserving of reproof — that the bishops were involved in matters that were foreign to their office; and that they wronged God in making his authority and command a pretext for turning aside from their proper calling. The evil, however, was in some degree excusable, but as for the profane custom, which has come to prevail in the Papacy, it were the height of baseness to excuse or defend it.

McArther Bible Commentary

This is a difficult verse to translate, as suggested by the widely varying English renderings. But the basic meaning is clear: when Christians have earthly quarrels and disputes among themselves, it is inconceivable that they would turn to those least qualified (unbelievers) to resolve the matter. The most legally untrained believers, who know the Word of God and are obedient to the Spirit, are far more competent to settle disagreements between believers than the most experienced unbeliever, void of God's truth and Spirit.

Bible Cross References

1 Corinthians 6:3 1 Corinthians 6:5

Verse 5

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

Is there not one among you, who are such admirers of wisdom, that is wise enough to decide such causes?

John Calvin Bible Commentary

I speak to your shameThe meaning is — “If other considerations do not influence you, let it at least be considered by you, how disgraceful it is to you thatthere is not so much as one among youwho is qualified to settle an affair amicably amongbrethren— an honor which you assign tounbelieversNow this passage is not inconsistent with the declaration which we met with above, when he stated that he did not make mention of their faults with the view ofshaming them, (1 Corinthians 4:14,) for instead of this, by putting them toshamein this manner, he calls them back from disgrace,and shows that he is desirous to promote their honor. He does not wish them, then, to form so unfavorable an opinion of their society, as to take away from all theirbrethrenan honor which they allow to unbelievers

McArther Bible Commentary

shame. Such conduct as suing a fellow believer is not only a sinful shame (1Co 6:5), but a complete failure to act obediently and righteously. Christians who take fellow Christians to court suffer moral defeat and spiritual loss even before the case is heard, and they become subject to divine chastening (cf. Heb 12:3 ff.).

Bible Cross References

Acts 1:15 Acts 9:13 1 Corinthians 4:14 1 Corinthians 6:1 1 Corinthians 6:4 1 Corinthians 15:34

Verse 6

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

Bible Cross References

2 Corinthians 6:14 2 Corinthians 6:15 1 Timothy 5:8

Verse 7

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, "I will neither do wrong, nor suffer it." These are honest heathens, but no Christians.

John Calvin Bible Commentary

Now indeed there is utterly a fault.Here we have thesecond part of the reproof, which contains a general doctrine; for he now reproves them, not on the ground of their exposing the gospel to derision and disgrace, but on the ground of their going to law with each other. This, he says, is afaultWe must, however, observe the propriety of the term which he employs. Forἥττημαin Greek signifies weakness of mind, as when one is easily broken downby injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude.What Paul, then, condemns in the Corinthians is this — that they harassed one another with law-suits. He states the reason of it — that they were not prepared to bear injuries patiently. And, assuredly, as the Lord commands us (Matthew 5:44;Romans 12:21) not to be overcome by evils, but on the contrary to overcome injuries by acts of kindness, it is certain, that those who cannot control themselves so as to suffer injuries patiently, commit sin by their impatience. If contention in law-suits among believers is a token of that impatience, it follows that it isfaultyIn this way, however, he seems to discard entirely judgments as to the affairs of individuals. “Those are altogether in the wrong who go to law. Hence it will not be allowable in any one to maintain his rights by having recourse to a magistrate.” There are some that answer this objection in this way — that the Apostle declares that where there are law-suits there is utterly a fault, because, of necessity, the one or the other has a bad cause. They do not, however, escape by this sophistry, because he says that they are in fault, not merely when they inflict injury, but also when they do not patiently endure it. For my own part, my answer is simply this — having a little before given permission to have recourse to arbiters, he has in this shown, with sufficient clearness, that, Christians are not prohibited from prosecuting their rights moderately, and without any breach of love. Hence we may very readily infer, that his being so severe was owing to his taking particularly into view the circumstances of the case. And, undoubtedly, wherever there is frequent recourse to law-suits, or where the parties contend with each other pertinaciously with rigor of law, it is in that case abundantly plain, that their minds are immoderately inflamed with wrong dispositions, and are not prepared for equity and endurance of wrongs, according to the commandment of Christ. To speak more plainly, the reason why Paul condemns law-suits is, that we ought to suffer injuries with patience. Let us now see whether any one can carry on a law-suit without impatience; for if it is so, to go to law will not be wrong in all cases, but onlyἐπὶ τὸ πολύ— for the most part. I confess, however, that as men’s manners are corrupt, impatience, or lack of patience (as they speak) is an almost inseparable attendant on lawsuits. This, however, does not hinder your distinguishing between the thing itself and the improper accompaniment. Let us therefore bear in mind, that Paul does not condemn law-suits on the ground of its being a wrong thing in itself to maintain a good cause by having recourse to a magistrate, but because it is almost invariably accompanied with corrupt dispositions; as, for example, violence, desire of revenge, enmities, obstinacy, and the like.It is surprising that this question has not been more carefully handled by ecclesiastical writers. Augustine has bestowed more pains upon it than the others, and has come nearer the mark; but even he is somewhat obscure, though there is truth in what he states. Those who aim at greater clearness in their statements tell us that we must distinguish between public and private revenge; for while the magistrate’s vengeance is appointed by God, those who have recourse to it do not rashly take vengeance at their own hand, but have recourse to God as an Avenger.This, it is true, is said judiciously and appropriately; but we must go a step farther; for if it be not allowable even to desire vengeance from God, then, on the same principle, it were not allowable to have recourse to the magistrate for vengeance.I acknowledge, then, that a Christian man is altogether prohibited from revenge, so that he must not exercise it, either by himself, or by means of the magistrate, nor even desire it. If, therefore, a Christian man wishes to prosecute his rights at law, so as not to offend God, he must, above all things, take heed that he does not bring into court any desire of revenge, any corrupt affection of the mind, or anger, or, in fine, any other poison. In this matter love will be the best regulator. If it is objected, that it very rarely happens that any one carries on a law-suit entirely free and exempt from every corrupt affection, I acknowledge that it is so, and I say farther, that it is rare to find a single instance of an upright litigant; but it is useful for many reasons to show that the thing is not evil in itself, but is rendered corrupt by abuse: First, that it may not seem as if God had to no purpose appointed courts of justice; Secondly, that the pious may know how far their liberties extend, that they may not take anything in hand against the dictates of conscience. For it is owing to this that many rush on to open contempt of God, when they have once begun to transgress those limits; Thirdly, that they may be admonished, that they must always keep within bounds, so as not to pollute by their own misconduct the remedy which the Lord has permitted them to employ; Lastly, that the audacity of the wicked may be repressed by a pure and uncorrupted zeal, which could not be effected, if we were not allowed to subject them to legal punishments.

McArther Bible Commentary

Why … not … accept wrong? The implied answer is because of the shameful sin (1Co 6:5) and the moral defeat (1Co 6:8) that result from selfishness, i.e., a willingness to discredit God, His wisdom, power, and sovereign purpose, and to harm the church and the testimony of Christ's gospel. cheated. Christians have no right to insist on legal recourse in a public court. It is far better to trust God's sovereign purposes in trouble and to lose financially than to be disobedient and suffer spiritually (see notes on Mat 5:39; Mat 18:21-34).

Bible Cross References

Matthew 5:39 Luke 19:8

Verse 8

Matthew Henry's Concise Bible Commentary

Cautions against going to law in heathen courts.

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

John Wesley's Bible Commentary

Nay, ye do wrong - Openly. And defraud - Privately. O how powerfully did the mystery of iniquity already work!

John Calvin Bible Commentary

But ye do injury. Hence we see for what reason he has inveighed against them with so much bitterness — because there prevailed among them such a base desire of gain, that they did not even refrain frominjuring one another. He premised a little before, with the view of exposing the magnitude of the evil, that those are not Christians who know not to endure injuries. There is, then, an amplification here, founded on a comparison: for if it is wrong not tobear injuries patiently, how much worse is it toinflict them?And that your brethrenHere is another aggravation of the evil; for if those are doubly culpable who defraud strangers, it is monstrous forbrother to be cheated or despoiled bybrother Now all of us are brethren that call uponone Father in heaven(Matthew 23:9.) At the same time, if any one acts an unprincipled part towards strangers, Paul does not palliate the crime; but he teaches that the Corinthians were utterly blinded in making sacred brotherhood a matter of no moment.

McArther Bible Commentary

you yourselves do wrong and cheat. Paul is referring to those who sue their brothers in Christ being as guilty of the same misconduct they are suing to rectify.

Bible Cross References

Matthew 20:13 1 Thessalonians 4:6

Verse 9

Matthew Henry's Concise Bible Commentary

Sins which, if lived and died in, shut out from the kingdom of God.

The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.

John Wesley's Bible Commentary

Idolatry is here placed between fornication and adultery, because they generally accompanied it. Nor the effeminate - Who live in an easy, indolent way; taking up no cross, enduring no hardship. But how is this? These good - natured, harmless people are ranked with idolaters and sodomites! We may learn hence, that we are never secure from the greatest sins, till we guard against those which are thought the least; nor, indeed, till we think no sin is little, since every one is a step toward hell.

John Calvin Bible Commentary

Know ye not, etc. Byunrighteousnesshere you may understand what is opposed to strict integrity. The unrighteous, then, that is, those who inflict injury on their brethren, who defraud or circumvent others, who, in short, are intent upon their own advantage at the expense of injuring others,will not inherit the kingdom of GodThat by theunrighteous here, as for exampleadulterers, andthievesandcovetous, andrevilers, he means those who do not repent of their sins, but obstinately persist in them, is too manifest to require that it should be stated. The Apostle himself, too, afterwards expresses this in the words employed by him, when he says that the Corinthians formerlywere suchThe wicked, then,do inherit the kingdom of God, but it is only in the event of their having been first converted to the Lord in true repentance, and having in this way ceased to be wicked. For although conversion is not the ground of pardon, yet we know that none are reconciled to God but those who repent. The interrogation, however, is emphatic, for it intimates that he states nothing but what they themselves know, and is matter of common remark among all pious persons.Be not deceivedHe takes occasion from one vice to speak of many. I am of opinion, however, that he has pointed out those vices chiefly which prevailed among the Corinthians. He makes use of three terms for reproving those lascivious passions which, as all historical accounts testify, reigned, nay raged, to an extraordinary height in that city. For it was a city that abounded in wealth, (as has been stated elsewhere.) It was a celebrated mart, which was frequented by merchants from many nations. Wealth has luxury as its attendant — the mother of unchastity and all kinds of lasciviousness. In addition to this, a nation which was of itself prone to wantonness, was prompted to it by many other corruptions.The difference between fornicatorsandadulterersis sufficiently well known. Byeffeminate persons I understand those who, although they do not openly abandon themselves to impurity, discover, nevertheless, their unchastity by blandishments of speech, by lightness of gesture and apparel, and other allurements. The fourth description of crime is the most abominable of all — that monstrous pollution which was but too prevalent in Greece.He employs three terms in reproving injustice and injuries. He gives the name of thievesto those who take the advantage of their brethren by any kind of fraud or secret artifice. By extortioners, he means those that violently seize on another’s wealth, or like harpiesdrew to themselves from every quarter, and devour. With the view of giving his discourse a wider range, he afterwards adds allcovetouspersons too. Under the termdrunkardsyou are to understand him as including those who go to excess in eating. He more particularly reprovesrevilers, because, in all probability, that city was full of gossip and slanders. In short, he makes mention chiefly of those vices to which, he saw, that city was addicted.Farther, that his threatening may have more weight, he says, be not deceived; by which expression he admonishes them not to flatter themselves with a vain hope, as persons are accustomed, by extenuating their offenses, to inure themselves to contempt of God. No poison, therefore, is more dangerous than those allurements which encourage us in our sins. Let us, therefore, shun, not as the songs of the Sirens,but as the deadly bites of Satan, the talk of profane persons, when turning the judgment of God and reproofs of sins into matter of jest. Lastly, we must also notice here the propriety of the wordκληρονομειν— to inherit; which showsthat the kingdom of heavenis theinheritance of sons, and therefore comes to us through the privilege of adoption.

McArther Bible Commentary

not inherit the kingdom. The kingdom is the spiritual sphere of salvation where God rules as king over all who belong to Him by faith (see notes on Mat 5:3, 1Co 6:10). All believers are in that spiritual kingdom, yet are waiting to enter into the full inheritance of it in the age to come. People who are characterized by these iniquities are not saved (1Co 6:10). See notes on 1Jn 3:9-10. While believers can and do commit these sins, they do not characterize them as an unbroken life pattern. When they do, it demonstrates that the person is not in God's kingdom. True believers who do sin resent that sin and seek to gain victory over it (cf. Rom 7:14-25). fornicators. All who indulge in sexual immorality, but particularly unmarried persons. idolaters. Those who worship any false god or follow any false religious system. adulterers. Married persons who indulge in sexual acts outside their marriage. homosexuals … sodomites. These terms refer to those who exchange and corrupt normal male-female sexual roles and relations. Transvestism, sex changes, and other gender perversions are included (cf. Gen 1:27; Deu 22:5). Sodomites are so called because the sin of male-male sex dominated the city of Sodom (Gen 18:20; Gen 19:4-5). This sinful perversion is condemned always, in any form, by Scripture (cf. Lev 18:22; Lev 20:13; Rom 1:26-27; 1Ti 1:10).

Bible Cross References

Leviticus 18:20 Deuteronomy 22:22 Proverbs 7:27 Ezekiel 18:11 Luke 21:8 Acts 20:32 1 Corinthians 5:11 1 Corinthians 6:18 1 Corinthians 15:33 1 Corinthians 15:50 2 Corinthians 12:21 Galatians 5:19 Galatians 5:21 Galatians 6:7 Ephesians 5:5 Colossians 3:5 1 Timothy 1:10 Hebrews 13:4 James 1:16 1 John 3:7

Verse 10

Matthew Henry's Concise Bible Commentary

Sins which, if lived and died in, shut out from the kingdom of God.

The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.

McArther Bible Commentary

thieves … covetous. Both are guilty of the same basic sin of greed. Those who are covetous desire what belongs to others; thieves actually take it. revilers. People who try to destroy others with words. extortioners. Swindlers and embezzlers who steal indirectly, taking unfair advantage of others for their own financial gain.

Bible Cross References

Proverbs 7:27 Acts 20:32 1 Corinthians 15:50 Galatians 5:21 Ephesians 5:5

Verse 11

Matthew Henry's Concise Bible Commentary

Sins which, if lived and died in, shut out from the kingdom of God.

The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.

John Wesley's Bible Commentary

And such were some of you: but ye are washed - From those gross abominations; nay, and ye are inwardly sanctified; not before, but in consequence of, your being justified in the name - That is, by the merits, of the Lord Jesus, through which your sins are forgiven. And by the Spirit of our God - By whom ye are thus washed and sanctified.

John Calvin Bible Commentary

“The time past is sufficient to have fulfilled the lusts of the Gentiles.” (1 Peter 4:3.)But ye are washedHe makes use of three terms to express one and the same thing, that he may the more effectually deter them from rolling back into the condition from which they had escaped. Hence, though these three terms have the same general meaning, there is, nevertheless, great force in their very variety. For there is an implied contrast betweenwashingand defilement —sanctificationand pollution —justificationand guilt. His meaning is, that having been oncejustified, they must not draw down upon themselves a new condemnation — that, having beensanctified, they must not pollute themselves anew — that, having beenwashed, they must not disgrace themselves with new defilements, but, on the contrary, aim at purity, persevere in true holiness, and abominate their former pollutions. And hence we infer what is the purpose for which God reconciles us to himself by the free pardon of our sins. While I have said that one thing is expressed by three terms, I do not mean that there is no difference whatever in their import, for, properly speaking, God justifies us when he frees us from condemnation, by not imputing to us our sins; he cleanses us, when he blots out the remembrance of our sins. Thus these two terms differ only in this respect, that the one is simple, while the other is figurative; for the termwashing is metaphorical, Christ’s blood being likened to water. On the other hand, he sanctifies by renewing our depraved nature by his Spirit. Thus sanctification is connected with regeneration. In this passage, however, the Apostle had simply in view to extol, with many commendations, the grace of God, which has delivered us from the bondage of sin, that we may learn from this how much it becomes us to hold in abhorrence everything that stirs up against us God’s anger and vengeance.In the name of the Lord Jesus, etcWith propriety and elegance he distinguishes between different offices. For the blood of Christ is the procuring cause of our cleansing: righteousness and sanctification come to us through his death and resurrection. But, as the cleansing effected by Christ, and the attainment of righteousness, are of no avail except to those who have been made partakers of those blessings by the influence of the Holy Spirit, it is with propriety that he makes mention of the Spirit in connection with Christ. Christ, then, is the source of all blessings to us from him we obtain all things; but Christ himself, with all his blessings, is communicated to us by the Spirit. For it is by faith that we receive Christ, and have his graces applied to us. The Author of faith is the Spirit.

McArther Bible Commentary

some of you. Though not all Christians have been guilty of all those particular sins, every Christian is equally an ex-sinner, since Christ came to save sinners (cf. Mat 9:13; Rom 5:20). Some who used to have those patterns of sinful life were falling into those old sins again. They needed to be reminded that if they went all the way back to live as they used to, they were not going to inherit eternal salvation, because it would indicate that they never were saved (cf. 2Co 5:17). washed. This refers to new life, through spiritual cleansing and regeneration (cf. Joh 3:3-8; 2Co 5:17; Eph 2:10; Tit 3:5). sanctified. This results in new behavior, which a transformed life always produces. Sin's total domination is broken and replaced by a new pattern of obedience and holiness. Though not perfection, this is a new direction (see Rom 6:17-18, Rom 6:22). justified. This refers to a new standing before God, in which Christians are clothed in Christ's righteousness. In His death, believers' sins were put to His account and He suffered for them, so that His righteousness might be put to their account, so that they might be blessed for it (Rom 3:26; Rom 4:22-25; 2Co 5:21; Php 3:8-9; 1Pe 3:18). by the Spirit. The Holy Spirit is the agent of salvation's transformation (cf. Joh 3:3-5).

Bible Cross References

Leviticus 8:6 John 13:8 Acts 22:16 Romans 8:30 1 Corinthians 1:2 1 Corinthians 1:30 1 Corinthians 12:2 Ephesians 2:2 Ephesians 5:26 Colossians 3:5 Titus 3:3 Hebrews 10:22 Hebrews 10:29 1 John 2:12

Verse 12

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Wesley's Bible Commentary

All things - Which are lawful for you. Are lawful for me, but all things are not always expedient - Particularly when anything would offend my weak brother; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any - So as to be uneasy when I abstain from it; for, if so, then I am under the power of it.

John Calvin Bible Commentary

All things are lawful for me.Interpreters labor hard to make out the connection of these things,as they appear to be somewhat foreign to the Apostle’s design. For my own part, without mentioning the different interpretations, I shall state what, in my opinion, is the most satisfactory. It is probable, that the Corinthians even up to that time retained much of their former licentiousness, and had still a savor of the morals of their city. Now when vices stalk abroad with impunity,custom is regarded as law, and then afterwards vain pretexts are sought for by way of excuse; an instance of which we have in their resorting to the pretext of Christian liberty, so as to make almost everything allowable for themselves to do. They reveled in excess of luxury. With this there was, as usual, much pride mixed up. As it was an outward thing, they did not think that there was any sin involved in it: nay more, it appears from Paul’s words that they abused liberty so much as to extend it even to fornication. Now therefore, most appropriately, after having spoken of their vices, he discusses those base pretexts by which they flattered themselves in outward sins.It is, indeed, certain, that he treats here of outward things, which God has left to the free choice of believers, but by making use of a term expressive of universality, he either indirectly reproves their unbridled licentiousness, or extols God’s boundless liberality, which is the best directress to us of moderation. For it is a token of excessive licentiousness, when persons do not, of their own accord, restrict themselves, and set bounds to themselves, amidst such manifold abundance. And in the first place, he limits libertyby two exceptions; andsecondly, he warns them, that it does not by any means extend to fornication. These words,All things are lawful for me,must be understood as spoken in name of the Corinthians,κατ ᾿ ἀνθυποφορὰν,(by anticipation,) as though he had said, I am aware of the reply which you are accustomed to make, when desirous to avoid reproof for outward vices. You pretend thatall things are lawfulfor you, without any reserve or limitation.But all things are not expedientHere we have thefirst exception, by which he restricts the use of liberty — that they must not abandon themselves to licentiousness, because respect must be had to edification.The meaning is, “It is not enough that this or that is allowed us, to be made use of indiscriminately; for we must consider what is profitable to our brethren, whose edification it becomes us to study. For as he will afterwards point out at greater length, (1 Corinthians 10:23, 24,) and as he has already shown inRomans 14:13, etc., every one has liberty inwardlyin the sight of God on this condition, that all must restrict the use of their liberty with a view to mutual edification.I will not be brought under the power of anythingHere we have asecond restriction — that we are constituted lords of all things, in such a way, that we ought not to bring ourselves under bondage to anything; as those do who cannot control their appetites. For I understand the wordτινος (any) to be in the neuter gender, and I take it as referring, not to persons, but to things, so that the meaning is this: “We are lords of all things; only we must not abuse that lordship in such a way as to drag out a most miserable bondage, being, through intemperance and inordinate lusts, under subjection to outward things, which ought to be under subjection to us.” And certainly, the excessive moroseness of those who grudge to yield up anything for the sake of their brethren, has this effect, that they unadvisedly put halters of necessity around their own necks.

McArther Bible Commentary

All things are lawful … not helpful. That may have been a Corinthian slogan. It was true that no matter what sins a believer commits, God forgives (Eph 1:7), but not everything they did was profitable or beneficial. The price of abusing freedom and grace was very high. Sin always produces loss. power. Sin has power. The word means "mastered" (cf. Rom 6:14), and no sin is more enslaving than sexual sin. While it can never be the unbroken pattern of a true believer's life, it can be the recurring habit that saps joy, peace, and usefulness. It also brings divine chastening and church discipline (cf. 1Co 5:1 ff.). See notes on 1Th 4:3-5. Sexual sin controls, so the believer must never allow sin to have that control, but must master it in the Lord's strength (see note on 1Co 9:27). Paul categorically rejects the ungodly notion that freedom in Christ gives license to sin (cf. Rom 7:6; Rom 8:13, Rom 8:21).

Bible Cross References

John 5:10 1 Corinthians 10:23

Verse 13

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Wesley's Bible Commentary

As if he had said, I speak this chiefly with regard to meats; (and would to God all Christians would consider it!) particularly with regard to those offered to idols, and those forbidden in the Mosaic law. These, I grant, are all indifferent, and have their use, though it is only for a time: then meats, and the organs which receive them, will together moulder into dust. But the case is quite otherwise with fornication. This is not indifferent, but at all times evil. For the body is for the Lord - Designed only for his service. And the Lord, in an important sense, for the body - Being the Saviour of this, as well as of the soul; in proof of which God hath already raised him from the dead.

John Calvin Bible Commentary

The kingdom of God is not meat and drink. (Romans 14:17.)Now the body is not for fornicationHaving mentioned the exceptions, he now states still farther, that our liberty ought not by any means to be extended tofornicationFor it was an evil that was so prevalent at that time, that it seemed in a manner as though it had been permitted; as we may see also from the decree of the Apostles, (Acts 15:20,) where, in prohibiting the Gentiles from fornication, they place it among things indifferent; for there can be no doubt that this was done, because it was very generally looked upon as a lawful thing. Hence Paul says now, There is a difference betweenfornication andmeats, for the Lord has not ordainedthe body for fornication, as he hasthe belly for meatsAnd this he confirms from things contrary or opposite, inasmuch as it is consecrated to Christ, and it is impossible that Christ should be conjoined with fornication. What he adds —and the Lord for the body, is not without weight, for while God the Father has united us to his Son, what wickedness there would be in tearing away our body from that sacred connection, and giving it over to things unworthy of Christ.

McArther Bible Commentary

Foods … stomach. Perhaps this was a popular proverb to celebrate the idea that sex is purely biological, like eating. The influence of philosophical dualism may have contributed to this idea, since it made only the body evil; therefore, what one did physically was not preventable and, thus, inconsequential. Because the relationship between these two is purely biological and temporal, the Corinthians, like many of their pagan friends, probably used that analogy to justify sexual immorality. the body … the Lord. Paul rejects the convenient justifying analogy. Bodies and food are temporal relations that will perish.

Bible Cross References

Matthew 15:17 1 Corinthians 6:15 1 Corinthians 6:19 Galatians 5:24 Ephesians 5:23 Colossians 2:22

Verse 14

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Calvin Bible Commentary

And God hath also raised up the LordHe shows from Christ’s condition how unseemly fornication is for a Christian man; for Christ having beenreceived into the heavenly glory, what has he in common with the pollutions of this world?Two things, however,are contained in these words. Thefirst is, that it is unseemly and unlawful, that our body, which is consecrated to Christ, should be profaned by fornication, inasmuch as Christ himself has been raised up from the dead, that he might enter on the possession of the heavenly glory. Thesecond is, that it is a base thing to prostitute our bodyto earthly pollutions, while it is destined to be a partakeralong with Christ of a blessed immortality and of the heavenly glory. There is a similar statement inColossians 3:1,If we have risen with Christ, etc., with this difference, that he speaks here of thelast resurrection only, while in that passage he speaks of thefirst also, or in other words, of the grace of the Holy Spirit, by which we are fashioned again to a new life. As, however, the resurrection is a thing almostincredible (Acts 26:8) to the human mind, when the Scripture makes mention of it, it reminds us ofthe power of God, with the view of confirming our faith in it. (Matthew 22:29.)

McArther Bible Commentary

Cf. Act 2:32; Eph 1:19. Bodies of believers and the Lord have an eternal relationship that will never perish. He is referring to the believer's body to be changed, raised, glorified, and made heavenly. See 1Co 15:35-54; cf. Php 3:20-21.

Bible Cross References

John 6:39 Acts 2:24 Acts 2:32 1 Corinthians 15:23 2 Corinthians 13:4

Verse 15

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Calvin Bible Commentary

Know ye not that our bodies are the members, etc. Here we have an explanation, or, if you prefer it, an amplification of the foregoing statement. For that expression,the body is for the Lord, might, owing to its brevity, be somewhat obscure. Hence he says, as if with the view of explaining it, that Christ is joined with us and we with him in such a way, that we become one body with him. Accordingly, if I have connection with an harlot, I tear Christ in pieces, so far as it is in my power to do so; for it is impossible for me to draw Him into fellowship with such pollution.Now as that must be held in abhorrence,he makes use of the expression which he is accustomed to employ in reference to things that are absurd —God forbidObserve, that the spiritual connection which we have with Christ belongs not merely to the soul, but also to the body, so that we areflesh of his flesh, etc(Ephesians 5:30.) Otherwise the hope of a resurrection were weak, if our connection were not of that nature — full and complete.

McArther Bible Commentary

members. The believer's body is not only for the Lord here and now (1Co 6:14), but is of the Lord, i.e., a part of His body, the church (Eph 1:22-23). The Christian's body is a spiritual temple in which the Spirit of Christ lives (1Co 12:3; Joh 7:38-39; Joh 20:22; Act 1:8; Rom 8:9; 2Co 6:16); therefore, when a believer commits a sexual sin, it involves Christ with a harlot. All sexual sin is harlotry. Certainly not! These words translate the strongest Greek negative-"may it never be so."

Bible Cross References

Luke 20:16 Romans 12:5 1 Corinthians 6:3 1 Corinthians 6:13 1 Corinthians 6:17 1 Corinthians 12:27 Ephesians 5:30

Verse 16

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Wesley's Bible Commentary

(Genesis 2:24) .

John Calvin Bible Commentary

Know ye not that he that is joined to an harlotHe brings out more fully the greatness of the injury that is done to Christ by the man that has intercourse with an harlot; for he becomesone body, and hence he tears away a member from Christ’s body. It is not certain in what sense he accommodates to his design the quotation which he subjoins fromGenesis 2:24. For if he quotes it to prove that two persons who commit fornication together becomeone flesh, he turns it aside from its true meaning to what is quite foreign to it. For Moses speaks there not of a base and prohibited cohabitation of a man and a woman, but of the marriage connection which God blesses. For he shows that that bond is so close and indissoluble, that it surpasses the relationship which subsists between a father and a son, which, assuredly, can have no reference to fornication. This consideration has led me sometimes to think, that this quotation is not brought forward to confirm the immediately preceding statement, but one that is more remote, in this way — “Moses says, that by the marriage connection husband and wife becomeone flesh, buthe that is jointed to the Lord becomes not merely one flesh, butone spiritwith him.”And in this way the whole of this passage would tend to magnify the efficacy and dignity of the spiritual marriage which subsists between us and Christ.If, however, any one does not altogether approve of this exposition, as being rather forced, I shall bring forward another. For as fornication is the corruption of a divine institution, it has some resemblance to it; and what is affirmed respecting the former, may to some extent be applied to the latter; not that it may be honored with the praises due to the former, but for the purpose of expressing the more fully the heinousness of the sin. The expression, therefore, thatthey two become one flesh, is applicable in the true and proper sense to married persons only; but it is applied to fornicators, who are joined in a polluted and impure fellowship, meaning that contagion passes from the one to the other.For there is no absurdity in saying that fornication bears some resemblance to the sacred connection of marriage, as being a corruption of it, as I have said; but the former has a curse upon it, and the other a blessing. Such is the correspondence between things that are contrasted in an antithesis. At the same time, I would prefer to understand it, in the first instance, of marriage, and then, in an improper sense,of fornication, in this way — “God pronounces husband and wife to beone flesh, in order that neither of them may have connection with another flesh; so that the adulterer and adulteress do, also, becomeone flesh, and involve themselves in an accursed connection. And certainly this is more simple, and agrees better with the context.

McArther Bible Commentary

one flesh. Paul supports his point in the previous verse by appealing to the truth of Gen 2:24 that defines the sexual union between a man and a woman as "one flesh." When a person is joined to a harlot, it is a one-flesh experience; therefore, Christ is spiritually joined to that harlot.

Bible Cross References

Genesis 2:24 Matthew 19:5 Mark 10:8 1 Corinthians 6:3 Ephesians 5:31

Verse 17

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Wesley's Bible Commentary

But he that is joined to the Lord - By faith. Is one spirit with him - And shall he make himself one flesh with an harlot?

John Calvin Bible Commentary

He that is joined to the Lord.He has added this to show that our connection with Christ is closer than that of a husband and wife, and that the former, accordingly, must be greatly preferred before the latter, so that it must be maintained with the utmost chastity and fidelity. For if he who is joined to a woman in marriage ought not to have illicit connection with an harlot, much more heinous were this crime in believers, who are not merelyone fleshwith Christ, but alsoone spiritThus there is a comparison between greater and less.

McArther Bible Commentary

one spirit with Him. Further strengthening the point, Paul affirms that all sex outside of marriage is sin; but illicit relationships by believers are especially reprehensible because they profane Jesus Christ with whom believers are one (Joh 14:18-23; Joh 15:4, Joh 15:7; Joh 17:20-23; Rom 12:5). This argument should make such sin unthinkable.

Bible Cross References

John 17:21 Romans 8:9 1 Corinthians 6:15 Galatians 2:20

Verse 18

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

John Wesley's Bible Commentary

Flee fornication - All unlawful commerce with women, with speed, with abhorrence, with all your might. Every sin that a man commits against his neighbour terminates upon an object out of himself, and does not so immediately pollute his body, though it does his soul. But he that committeth fornication, sinneth against his own body - Pollutes, dishonours, and degrades it to a level with brute beasts.

John Calvin Bible Commentary

You have yielded your members instruments of iniquity unto sin, (Romans 6:19,)and the like. Hence some, in order to avoid this inconsistency, understand the words rendered against his own body, as meaningagainst us, as being connected with Christ; but this appears to me to be more ingenious than solid. Besides, they do not escape even in this way, because that same thing, too, might be affirmed of idolatry equally with fornication. For he who prostrates himself before an idol, sins against connection with Christ. Hence I explain it in this way, that he does not altogether deny that there are other vices, in like manner, by which our body is dishonored and disgraced, but that his meaning is simply this — that defilement does not attach itself to our body from other vices in the same wayas it does fromfornicationMy hand, it is true, is defiled by theft or murder, my tongue by evil speaking, or perjury,and the whole body by drunkenness; butfornication leaves a stain impressed upon the body, such as is not impressed upon it from other sins. According to this comparison, or, in other words, in the sense of less and more, other sins are said to bewithout the body— not, however, as though they do not at all affect the body, viewing each one by itself.

McArther Bible Commentary

Every sin … is outside. There is a sense in which sexual sin destroys a person like no other, because it is so intimate and entangling, corrupting on the deepest human level. But Paul is probably alluding to venereal disease, prevalent and devastating in his day and also today. No sin has greater potential to destroy the body, something a believer should avoid because of the reality given in verses 1Co 6:19-20.

Bible Cross References

1 Corinthians 6:9 2 Corinthians 12:21 Galatians 5:19 Ephesians 5:3 Colossians 3:5 1 Thessalonians 4:3 Hebrews 13:4

Verse 19

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

EGW SDA Bible Commentary

God Claims the Heart's Throne

—God has bought us, and He claims a throne in each heart. Our minds and bodies must be subordinated to Him, and the natural habits and appetites must be made subservient to the higher wants of the soul. But we can place no dependence upon ourselves in this work. We cannot with safety follow our own guidance. The Holy Spirit must renew and sanctify us. In God's service there must be no halfway work. (Special Testimonies, Series A, 7:39).

John Wesley's Bible Commentary

And even your body is not, strictly speaking, your own even this is the temple of the Holy Ghost - Dedicated to him, and inhabited by him. What the apostle calls elsewhere "the temple of God," (1 Corinthians 3:16-17) , and "the temple of the living God," (2 Corinthians 6:16) , he here styles the temple of the Holy Ghost; plainly showing that the Holy Ghost is the living God.

John Calvin Bible Commentary

Ye are redeemed, not with gold and silver, but with the precious blood of the Lamb, without spot. (1 Peter 1:18,19.)The sum is this, that redemption must hold us bound, and with a bridle of obedience restrain the lasciviousness of our flesh.

McArther Bible Commentary

not your own. A Christian's body belongs to the Lord (1Co 6:13), is a member of Christ (1Co 6:15), and is the Holy Spirit's temple. See notes on Rom 12:1-2. Every act of fornication, adultery, or any other sin is committed by the believer in the sanctuary, the Holy of Holies, where God dwells. In the OT, the high priest only went in there once a year, and only after extensive cleansing, lest he be killed (Le1Co 6:16).

Bible Cross References

John 2:21 Romans 8:9 Romans 14:7 1 Corinthians 3:16 1 Corinthians 6:3 1 Corinthians 6:13 2 Corinthians 6:16 James 4:5

Verse 20

Matthew Henry's Concise Bible Commentary

Our bodies, which are the members of Christ, and temples of the Holy Ghost, must not be defiled.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

EGW SDA Bible Commentary

God Claims the Heart's Throne

—God has bought us, and He claims a throne in each heart. Our minds and bodies must be subordinated to Him, and the natural habits and appetites must be made subservient to the higher wants of the soul. But we can place no dependence upon ourselves in this work. We cannot with safety follow our own guidance. The Holy Spirit must renew and sanctify us. In God's service there must be no halfway work. (Special Testimonies, Series A, 7:39).

EGW SDA Bible Commentary

. See EGW on Exodus 16:3; 2 Peter 1:10.

John Wesley's Bible Commentary

Glorify God with your body, and your spirit - Yield your bodies and all their members, as well as your souls and all their faculties, as instruments of righteousness to God. Devote and employ all ye have, and all ye are, entirely, unreservedly, and for ever, to his glory.

John Calvin Bible Commentary

Glorify GodFrom this conclusion, it appears that the Corinthians took a liberty to themselves in outward things, that it was necessary to restrain and bridle. The reproof therefore is this he allows that the body is subject to God no less than the soul, and that accordingly it is reasonable that both be devoted to his glory. “As it is befitting that the mind of a believer should be pure, so there must be a corresponding outward profession also before men, inasmuch as the power of both is in the hands of God, who has redeemed both.” With the same view he declared a little ago, that not only our souls but our bodies also aretemples of the Holy Spirit, that we may not think that we discharge our duty to him aright, if we do not devote ourselves wholly and entirely to his service, that he may by his word regulate even the outward actions of our life.

McArther Bible Commentary

a price. The precious blood of Christ (see notes on 1Pe 1:18). glorify God. The Christian's supreme purpose (1Co 10:31).

Bible Cross References

Isaiah 44:22 Acts 20:28 Romans 12:1 1 Corinthians 7:23 Philippians 1:20 1 Peter 1:18 2 Peter 2:1 Revelation 5:9