1 Coríntios 6

A.T. Robertson · Citado em PreceptAustin

1 Coríntios 6

Robertson - The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

1 Coríntios 6

Robertson - “Indeed therefore there is to you already (to begin with, [ēdē], before any question of courts) wholly defeat." A defeat (hēttama) for you, that you (present tense - continually, active voice - willfully) have lawsuits (krima) with one another - Amplified = "Why, the very fact of your having lawsuits with one another at all is a defect (a defeat, an evidence of positive moral loss for you)." The word defeat (hettema) was used of a judicial defeat in court (Schlatter); here used of moral and spiritual defeat. One another here is the antithesis of what it should have been if they had (enabled by the Spirit) obeyed the One Another' Commands of Scripture. Robertson - [Nikē] was victory and [hēttama from hetton = less] defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα [krimata], usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Col. 3:13+). Schreiner comments on the irony in this passage - People engage in lawsuits to win, to be vindicated and to have their rights reasserted. But the very fact that the Corinthians have taken their cases to unbelievers, that they have gone to court, is ‘an utter failure’ (NKJV). Or, as the NIV felicitously puts it: "you have been completely defeated already." The believers were looking for a victory [Nikē] in court, but Paul informs them that the very presence of lawsuits signals a stunning defeat [hēttama] and reversal. (Ibid)

1 Coríntios 6

Robertson: "All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members." Will inherit (2816)(kleronomeo from kleros = First a pebble, piece of wood used in casting lots as in Acts 1:26+ then the allotted portion or inheritance, and so a lot, heritage, inheritance + nemomai = to possess; see Kleronomos) means to receive a lot or share of an inheritance, inherit a portion of property or receive a possession as gift from someone who has died. Kleronomeo means "to receive the portion assigned to one, receive an allotted portion, receive as one's own or as a possession; to become partaker of, to obtain" (Thayer) Paul later writes "Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable." (1 Co. 15:50) Noah Webster 1828 ed on Inherit - To take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease. To receive by nature from a progenitor. To possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. In the NT kleronomeo is used to describe inheriting -- "the earth" (for those who are gentle, i.e., believers) (Mt 5:5), "many times more" (than a believer has given up in this present life) (Mt 19:29), "the Kingdom" (of God - referring to believing Gentiles who aid Jews) (Mt 25:34), "eternal life" (Mk 10:17, Lk 10:25, 18:18), "the kingdom of God" (not given to the unrighteous - 1Co 6:9, 10, cp Gal 5:21 = those who practice unrighteous behavior; Not to "flesh and blood" 1Co 15:50), "a more excellent name" (of Jesus better than angels, Heb 1:4), "salvation" (speaking of believers who have angelic assistance in this life, Heb 1:14), "the promises" (which include the promises of salvation = He 6:12), "the blessing" (which was Esau's "lot", one he traded for food, He 12:17), "a blessing" (the lot of believers 1Pe 3:9), the things of heaven and eternity in the presence of God (Rev 21:7). Kleronomeo - 17v in NT - Matt. 5:5; Matt. 19:29; Matt. 25:34; Mk. 10:17; Lk. 10:25; Lk. 18:18; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 4:30; Gal. 5:21; Heb. 1:4; Heb. 1:14; Heb. 6:12; Heb. 12:17; 1 Pet. 3:9; Rev. 21:7 1 Corinthians 6:11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. Amplified - And such some of you were [once]. But you were washed clean (purified by a complete atonement for sin and made free from the guilt of sin), and you were consecrated (set apart, hallowed), and you were justified [pronounced righteous, by trusting] in the name of the Lord Jesus Christ and in the [Holy] Spirit of our God. Wuest's Paraphrase - And these things you were, certain ones of you. But you bathed yourselves clean [from sin in the fountain filled with blood drawn from Immanuel’s veins], but you were set apart for God, but you were made righteous in the Name of the Lord Jesus and by the Spirit of our God. (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:11 Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. NLT 1 Corinthians 6:11 Some of you were once like that. But you were cleansed; you were made holy; you were made right with God by calling on the name of the Lord Jesus Christ and by the Spirit of our God. ESV 1 Corinthians 6:11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. NIV 1 Corinthians 6:11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. GNT 1 Corinthians 6:11 καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. KJV 1 Corinthians 6:11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. YLT 1 Corinthians 6:11 And certain of you were these! but ye were washed, but ye were sanctified, but ye were declared righteous, in the name of the Lord Jesus, and in the Spirit of our God. ASV 1 Corinthians 6:11 And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. CSB 1 Corinthians 6:11 And some of you used to be like this. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. NKJ 1 Corinthians 6:11 And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. NRS 1 Corinthians 6:11 And this is what some of you used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. NAB 1 Corinthians 6:11 That is what some of you used to be; but now you have had yourselves washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. NJB 1 Corinthians 6:11 Some of you used to be of that kind: but you have been washed clean, you have been sanctified, and you have been justified in the name of the Lord Jesus Christ and through the Spirit of our God. GWN 1 Corinthians 6:11 That's what some of you were! But you have been washed and made holy, and you have received God's approval in the name of the Lord Jesus Christ and in the Spirit of our God. BBE 1 Corinthians 6:11 And such were some of you; but you have been washed, you have been made holy, you have been given righteousness in the name of the Lord Jesus Christ and in the Spirit of our God. Such were some of you: 1Co 12:2 Ro 6:17-19 Eph 2:1-3 4:17-22 5:8 Col 3:5-7 Tit 3:3-6 1Pe 4:2,3 but you were washed: Ps 51:2,7 Pr 30:12 Isa 1:16 Jer 4:14 Eze 36:25 Joh 13:10 Ac 22:16 Eph 5:26 Tit 3:5 Heb 10:22 1Pe 3:21 Rev 1:5 7:14 you were sanctified 1Co 1:2,30 Ac 26:18 Ga 5:22,23 2Th 2:13 Heb 2:11 1Pe 1:2,22 you were justified: Isa 45:25 53:11 Lu 18:14 Ac 13:39 Ro 3:24,26-30 4:5 5:1,9 Ro 8:30,33 Ga 2:16 3:8,11,24 Tit 3:7 Jas 2:21-26 1 Corinthians 6 Resources - Multiple Sermons and Commentaries THE DIVINE "BEFORE/AFTER" Such were some of you - And such were some of you reading (and this one who is writing)! Utterly dead in trespasses and sins (Eph 2:1+), having no hope (Eph 2:12+), and otherwise ultimately destined for wrath (had we not received the good news - 1 Th 5:9+).

1 Coríntios 6

Robertson says "Paul limits the proverb to things not immoral, things not wrong per se." Wuest paraphrases it "All [good] things are under my power of choice to be doing." Also Paul is speaking in context of spiritual things (or physical things which affect the spiritual aspect of man). Some among the Corinthians seem to have been ready to say, 'All things are lawful for me and this justifies my immoral behavior'. And so the phrase All things are lawful generally speaks of his freedom or liberty in Christ and more specifically in this context the freedom he had in the use of his own body. Beginning in the next verse to the end of this chapter the word body is used 8 times in 6 verses and clearly is a key word in this section. So while agreeing with the basic premise of freedom, Paul gives two qualifying statements regarding things that are lawful in Christ or for a Christian. First he says they should be things that are profitable, things that confer a benefit, things that are useful and to one's advantage. Spencer - This verse is not a license to live a sinful or worldly lifestyle. Paul statement here is based on the fact that he is no longer under the mosaic law, but under grace. When he was a Pharisee he lived according to a system of do’s and don’ts. Did Paul believe that everything and anything was lawful and legal for the Christian? Absolutely not! When Paul said, all things are lawful unto me, he was in no way referring to things that were sinful and ungodly. We already know certain things to be unlawful and forbidden. Paul wanted the Corinthians to understand that the things he was about to say was not from some religious list of do’s and don’ts designed to destroy their liberty and make them self-righteous. Paul’s righteousness was no longer one that he was striving to reach, but one that was imputed to him. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21) Now Paul could say: ...not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. (Philippians 3:9) Paul was teaching them that real liberty is in Jesus Christ. Christian liberty means that the believer is liberated from his sin. And ye shall know the truth, and the truth shall make you free ... If the Son therefore shall make you free, ye shall be free indeed. (John 8:32, 36) Liberty is not freedom to sin, but freedom from sin. Some of the Corinthians were still living as slaves to sin although they had been set free. Liberty without Lordship is out of balance. The Christian is not free to do as he pleases, but free from the power of Satan and sin to serve the Lord Jesus Christ. This is the essence of Christian liberty. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. (Galatians 5:13) Liberty that leads to looseness is not the liberty of the Bible. Liberty is never a license to live an unrestrained life. It is an incentive to live holy to the glory of God. Paul’s life was now governed by the same grace that saved him. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:20-21) (Expository Pulpit Series)

1 Coríntios 6

Robertson - Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty. Spencer - This is where many Christians fail when it comes to liberty. The phrase brought under the power carries the idea of being under the rule of or enslaved by. Paul said: Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. (Romans 6:12) As a result of practicing a loose liberty many end up under the reign of the flesh—they are brought under the power of their practices. That which starts out as a weight can easily become a sin. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. (Hebrews 12:1) The runners in Olympic games would often wear training weights to help them prepare for upcoming races. However, when the time came to run they did not run with the weights—they laid them aside. The weights weren’t bad in themselves but would have hindered them in their desire to win. What an illustration of the Christian’s race. We are in a Marathon and we have a destination. Therefore, we must lay aside the weights of life and run whole-heartedly for Christ. At the point that a Christian cannot lay aside his weight it becomes a sin. Many times, it starts out as something perfectly innocent and harmless. But after a while it begins weighs us down. It distracts us from the things of God and redirects our attention onto temporal things. It robs us of our time, drains our energy, dampens our zeal for the things of God. That is when a weight becomes sin. Anything that enslaves the Christian is sin. Even lawful appetites and desires can easily become our masters and we their slaves. Dear child of God, lets enjoy our liberty, but may we determine as Paul did that we will not be brought under the power of any. Writing to the Galatians Paul declared "For you were called to freedom (eleutheria) , brethren; only do not turn your freedom into an opportunity (aphorme - literally starting point or base of operations for an expedition) for the flesh (sinful flesh), but through love serve one another." (Gal 5:13+) This is a description of Christian freedom being abused and is likely a good description of what the saints at Corinth were doing, justifying their immorality by saying they were now no longer under the law and were free in Christ. The problem was they had allowed the truth of their freedom become the "base of operations" for their immoral behavior. Freedom is not the power to do as you please, but the power to do as you should. FREEDOM OUT OF CONTROL IS BONDAGE! Arnold - Paul taught liberty in questionable practices, but he also taught the Christian should never allow himself to be a slave to any fleshly appetite. Things that are doubtful are often things which become enslaving. Yet, a Christian is not to be brought under the power of anything. The things which hurt us often have a tendency to be habit forming. They are harmful because they give us a certain degree of pleasure which makes us not mind the hurt so much, but that degree of pleasure is habit forming, either physically or emotionally THOUGHT - One practical application is that every action having to do with ALL THINGS, is that we should test the things with at least two questions, (1) Is this THING profitable in the eternal scheme of things? and (2) Will this THING overpower and enslave me and have a detrimental effect on the church and my testimony for Christ? Sin has power and no sin is more enslaving than sexual sin, Solomon writing in the context of warnings against the "strange woman" that "His own iniquities will capture the wicked, And he will be held with the cords of his sin." (Pr 5:22) Jesus said "Truly, truly, I say to you, everyone who commits (present tense) sin is the slave of sin." (Jn 8:34) Peter wrote that "by what a man is overcome, by this he is enslaved." (2 Pe 2:19) Ro6:16, cp Ps 19:13). While SEXUAL SIN can never be the unbroken pattern of a true believer’s life, it can be the recurring habit that saps joy, peace, usefulness and brings divine chastening (cp esp Samson's sad life Jdg 13-16) and even church discipline (cf. 5:1ff.). SEXUAL SIN controls, so the believer must never allow sin to have that control, but must master it in the Lord’s strength (1 Cor 9:27, Ro 8:13, Php 2:12,13). Mastered (1850) exousiazo from exousia = the right and the might) means to exercise authority over others. The idea is that one who has the right or power and thus is able to do with something or someone as he sees fit. In 1 Co. 6:12 it refers to Christians giving up their rights. Although "all things are lawful," there are limitations, so that what is possible, is not necessarily best. Only 3 uses in the NT - Lk. 22:25; 1 Co. 6:12; 1 Co. 7:4 Henry

1 Coríntios 6

Robertson says this is "Another proverb about the adaptation of the belly (κοιλια [koilia]) and food (βρωματα [brōmata], not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality)" Dave Roper - "Food is for the stomach and the stomach for food"--another contemporary saying in Corinth. They were saying that nature demands satisfaction. If you're hungry, you go buy a hamburger. That is a perfectly legitimate position. But you cannot infer from it that because you have a sexual drive you must immediately fulfill it. Because both food and the stomach are temporary, but the body is not. The body is not for immorality. God has a higher purpose for it. "The body is for the Lord, and the Lord is for the body." Just as a perfect body was created for Jesus Christ and became an instrument through which he displayed the character of the Father, so a body is given to us to be used not as a plaything, not as an object for self-gratification, but as an eternal instrument through which we can declare the glory of Jesus Christ. Hodge on food is for the stomach and the stomach is for food - The one is evidently designed for the other. It is a legitimate inference from this that it is permissible to eat, and to eat everything suitable for food. But this is a mere temporary arrangement. Redpath of food is for the stomach - We need food for our physical appetite, but a day is coming when God is going to destroy both. That does not mean the body will be destroyed. That will mark the end of its physical desires and physical limitations, the end of its demand for physical satisfaction. Hodge on God will do away with both of them - The time will come when people will no longer be sustained by food but will be like the angels of God (Mk 12:25+). The fact that the body’s present constitution is temporary is a proof that foods belong to the category of things that are not important in themselves. They can have no influence on the eternal destiny of the body. This is not true with regard to sexual immorality. The body was never designed for promiscuous living. Such a use of it is inconsistent with the design of its creation and with its future destiny. Arnold - This apparently was another expression of the Corinthians and it sounded very impressive. The argument was the stomach is designed for food, and it is perfectly natural and right to satisfy one’s need for food whenever it arises. Eating is a natural function, and the Corinthians concluded one body function is much like another. Fulfilling the sexual desire is as natural as eating a steak because nature demands satisfaction. Ryrie on food - Some were saying that just as food and the stomach necessarily go together, so the body and sexual indulgence go together. Not so, says Paul. Rather, the body should always glorify the Lord. Spencer - Having dealt with Christian liberty Paul now deals with the real purpose of the Christian’s body. Some people in Corinth were foolishly claiming that the body was designed for sex just like the belly was designed for food. The idea they were promoting was, just as one must eat to satisfy his hunger, it is just as natural to do whatever necessary to satisfy his sexual appetite. Paul opposed their argument by pointing out the difference between the temporal and the eternal. The belly serves a temporary purpose for this life only. However, the Christian’s body will exist for all eternity. In eternity, when we have our glorified bodies, there will be no life sustaining quality to food. The belly will lose its purpose as we know it now, but the body will continue to exist as God raises it as he raised the body of Jesus. Paul’s argument is strong here. Food has only temporal significance. However, sexual immorality has eternal consequences. But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. (Proverbs 6:32) Paul makes it clear that our bodies belong to the Lord. They are on loan to us for the purpose of serving and glorifying Him. A believer who is engaged in sinful practices does not glorify God. It is absolutely impossible to engage in sinful practices and glorify the Lord at the same time. (Ibid) Do away with (2673)(katargeo from kata = intensifies meaning + argeo = to be idle or inactive from argos = ineffective, idle, inactive from a = without + érgon = work) literally means to reduce to inactivity. The idea is to make the power or force of something ineffective and so to render powerless, reduce to inactivity. To do away with. To put out of use. To cause to be idle or useless. To render entirely idle, inoperative or ineffective. Cause something to come to an end or cause it to cease to happen. To abolish or cause not to function. To free or release from an earlier obligation or relationship. To no longer take place. Uses of katargeo in the Corinthians letters - 1 Co. 1:28 = "so that He may nullify the things that are"; 1 Co. 2:6 = "this age, who are passing away"; 1 Co. 6:13; 1 Co. 13:8; 1 Co. 13:10; 1 Co. 13:11; 1 Co. 15:24; 1 Co. 15:26; 2 Co. 3:7; 2 Co. 3:11; 2 Co. 3:13; 2 Co. 3:14; Yet the body is not for immorality, but for the Lord - Amplified - "The body is not intended for sexual immorality, but [is intended] for the Lord." Body (soma) is clearly a key word in this last section (1 Cor 6:12-20) occurring 8x in 6 verses. This emphasis on the body is of course because the saints in Corinth were misusing their bodies for "unlicensed" gratification by committing acts of immorality. Their (our) body is not to be used for sinful purposes but for the Owner, the Lord Jesus Christ (for the Lord). As the Westminster Shorter Catechism in answering question #1 says "Man's chief end is to glorify God, and to enjoy him forever." And so the chief end of our body now in this short life is to glorify God, not gratify self!

1 Coríntios 6

Robertson - Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (1 Cor 3:16f.). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul’s idea, “the body for the Lord and the Lord for the body” (dative of personal interest in both cases). “The Lord Jesus and πορνεια [porneia] contested for the bodies of Christian men; loyal to him they must renounce that, yielding to that they renounce him” (Findlay). Alan Redpath - Now, in what sense is the body for the Lord? It is not only that it is going to be transformed into His likeness, but that we will be held responsible before the judgment seat of Christ, as Paul himself tells us, for the deeds done in this body. That will put discipline and restraint into life. It will mean that certain habits must stop because I am a Christian. Certain practices that the world may consider “the thing to do” are going to have no part in my life, because I am a Christian. Barton - Many of the world’s religions teach that the soul or spirit is important but not the body; Christians have sometimes been influenced by these ideas. In truth, however, Christianity takes very seriously the realm of the physical. God created a physical world and pronounced it good. He promises a new earth where real people have transformed physical lives. At the heart of Christianity is the story of God himself taking on flesh and blood and coming to live with people, offering both physical healing and spiritual restoration. (Life Application Commentary) Lord (Master, Owner)(2962) kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. DOES THAT DESCRIBE WHO JESUS IS TO YOU? IT SHOULD BELOVED, FOR YOU ARE NOT YOUR OWN BUT HIS! There are 4 uses of kurios in this last section dealing with immorality - 1 Co. 6:11; 1 Co. 6:13; 1 Co. 6:14; 1 Co. 6:17; Kurios in the Corinthians letters - 1 Co. 1:2; 1 Co. 1:3; 1 Co. 1:7; 1 Co. 1:8; 1 Co. 1:9; 1 Co. 1:10; 1 Co. 1:31; 1 Co. 2:8; 1 Co. 2:16; 1 Co. 3:5; 1 Co. 3:20; 1 Co. 4:4; 1 Co. 4:5; 1 Co. 4:17; 1 Co. 4:19; 1 Co. 5:4; 1 Co. 5:5; 1 Co. 6:11; 1 Co. 6:13; 1 Co. 6:14; 1 Co. 6:17; 1 Co. 7:10; 1 Co. 7:12; 1 Co. 7:17; 1 Co. 7:22; 1 Co. 7:25; 1 Co. 7:32; 1 Co. 7:34; 1 Co. 7:35; 1 Co. 7:39; 1 Co. 8:5; 1 Co. 8:6; 1 Co. 9:1; 1 Co. 9:2; 1 Co. 9:5; 1 Co. 9:14; 1 Co. 10:9; 1 Co. 10:21; 1 Co. 10:22; 1 Co. 10:26; 1 Co. 11:11; 1 Co. 11:23; 1 Co. 11:26; 1 Co. 11:27; 1 Co. 11:32; 1 Co. 12:3; 1 Co. 12:5; 1 Co. 14:21; 1 Co. 14:37; 1 Co. 15:31; 1 Co. 15:57; 1 Co. 15:58; 1 Co. 16:7; 1 Co. 16:10; 1 Co. 16:19; 1 Co. 16:22; 1 Co. 16:23; 2 Co. 1:2; 2 Co. 1:3; 2 Co. 1:14; 2 Co. 2:12; 2 Co. 3:16; 2 Co. 3:17; 2 Co. 3:18; 2 Co. 4:5; 2 Co. 4:14; 2 Co. 5:6; 2 Co. 5:8; 2 Co. 5:11; 2 Co. 6:17; 2 Co. 6:18; 2 Co. 8:5; 2 Co. 8:9; 2 Co. 8:19; 2 Co. 8:21; 2 Co. 10:8; 2 Co. 10:17; 2 Co. 10:18; 2 Co. 11:17; 2 Co. 11:31; 2 Co. 12:1; 2 Co. 12:8; 2 Co. 13:10; 2 Co. 13:14 Body (4983) soma is the body as a whole, the instrument of life, whether of man living, e.g., Mt 6:22, or dead, Mt 27:52; or in resurrection, 1Co 15:44. The word soma was used by Homer (about ninth century B.C.) for a dead body (Mt 14:12, 27:59 Mk 15:43, 45 Lk 17:37 He 13:11). But beginning with Hesiod (eighth century B.C.) it came to be employed for living bodies, whether of animals or men (Mt 5:29, 30, 6:22, 23 25, Jn 2:21 Ro 1:24 Ro 8:10 Jas 3:3 1Co 6:18). All uses of soma in the Corinthian letters - 1 Co. 5:3; 1 Co. 6:13; 1 Co. 6:15; 1 Co. 6:16; 1 Co. 6:18; 1 Co. 6:19; 1 Co. 6:20; 1 Co. 7:4; 1 Co. 7:34; 1 Co. 9:27; 1 Co. 10:16; 1 Co. 10:17; 1 Co. 11:24; 1 Co. 11:27; 1 Co. 11:29; 1 Co. 12:12; 1 Co. 12:13; 1 Co. 12:14; 1 Co. 12:15; 1 Co. 12:16; 1 Co. 12:17; 1 Co. 12:18; 1 Co. 12:19; 1 Co. 12:20; 1 Co. 12:22; 1 Co. 12:23; 1 Co. 12:24; 1 Co. 12:25; 1 Co. 12:27; 1 Co. 13:3; 1 Co. 15:35; 1 Co. 15:37; 1 Co. 15:38; 1 Co. 15:40; 1 Co. 15:44; 2 Co. 4:10; 2 Co. 5:6; 2 Co. 5:8; 2 Co. 5:10; 2 Co. 10:10; 2 Co. 12:2; 2 Co. 12:3 Immorality (4202) porneia from root verb pernao = to sell, porneuo = to play the harlot; pornos = male prostitute) originally referred to any excessive behavior or lack of restraint. Porneia originally was used especially to describe the practice of consorting with prostitutes (porneis = “prostitute”) and eventually came to mean “habitual immorality.” Porneia in the Scripture describes any illicit sexual activity outside of the divine bounds established by marriage and thus includes the ideas of unlawful sexual intercourse, unchastity and fornication (including but not limited to adultery, premarital sex, homosexuality, bestiality, incest, and prostitution). As an aside, while porneia refers primarily to sins of the flesh, those sins can never be divorced from the sins of the mind or heart, because all sin is related. Sin in one area always makes us more susceptible to sin in other areas. Nowhere does Scripture sanction the commitment of any form of extramarital sexual activity, a far cry from our modern American culture! Sex was often linked to pagan religious practices (both male and female prostitutes), with the idolatrous worship of false gods (idolatry and immorality are commonly described together in the Bible). Porneia gives us our English word pornography. Porneia is the opposite of the Greek word enkrateia/egkrateia (literally "holding oneself in"), which usually referred to sexual self-control (see Acts 24:25+) Porneia is found in 24v in NT - fornication(4), fornications(2), immoralities(1), immorality(16), sexual immorality(1), unchastity(1). Matt. 5:32; Matt. 15:19; Matt. 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; Acts 15:29; Acts 21:25; 1 Co. 5:1; 1 Co. 6:13; 1 Co. 6:18; 1 Co. 7:2; 2 Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; Rev. 9:21; Rev. 14:8; Rev. 17:2; Rev. 17:4; Rev. 18:3; Rev. 19:2 And the Lord is for the body - NLT = "(Bodies) were made for the Lord, and the Lord cares about our bodies." So our Master, our Owner, our Possessort is not indifferent towards our the bodies but cares about them and "puts a premium on" how we make use of our bodies (which are in fact His bodies!) It is almost like our Lord has given us a stewardship over our bodies, since they are really His possession and as all stewards must do, we will give an account for how we handled His possession, so to speak! He makes the body His temple (6:19). He is "for the body" -- not against it, and not indifferent to it. And He has plans for this body as Paul explains in the next verse stating that this body will be resurrected. Robertson - Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul’s idea, “the body for the Lord and the Lord for the body” (dative of personal interest in both cases). “The Lord Jesus and πορνεια [porneia] contested for the bodies of Christian men; loyal to him they must renounce that, yielding to that they renounce him” (Findlay). (1 Corinthians 6 Word Pictures) Albert

1 Coríntios 6

Robertson - He presses home the principle that ‘the body is for the Lord.’ By virtue of that principle every Christian, and every one of his members, is a member of Christ. The higher heathen view was that man’s body is in common with the brutes, τὸ σῶμα κοινὸν πρὸς τὰ ζῶα, and only his reason and intelligence in common with the gods (Epict. Dissert. 1. iii. I); but the Christian view is bodies are members of Christ. (1 Corinthians 6 Commentary) S Lewis

1 Coríntios 6

Robertson - The horror of deliberately taking “members of Christ” and making them “members of a harlot” in an actual union staggers Paul and should stagger us Spencer - At the very moment of salvation we are Spiritually joined to Christ—we become part of Him. This is the privilege of every child of God. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13) Upon conversion we become: ... partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:4) The believer is eternally united with Christ. We are part the body of Christ. This is a power analogy. If my body belongs to Christ, and I am part of the body of Christ, how awful the thought of taking my body and joining it with that of a harlot. In the strongest language possible Paul said, God forbid. May it never be! - Me genoito - "the aorist optative of ginomai (I am, become) in the optative mood with the negative particle μή expresses a negative wish in the form of a prayer: “May it not be so!”" (Hendricksen) The strongest negative in the Greek which expresses Paul's horror at the thought! ‘Away with so dreadful a thought ‘May it not happen!’ Let not such a thing take place. Never! Never! Absolutely not. The difficult to comprehend albeit horrible picture Paul paints in this verse alone should serve as a strong motivation to not indulge our bodies in sexual immorality! For a person joined to Christ through the resurrection, it is unthinkable that he should be taken away from the body of Christ and joined to the body of a prostitute! Albert

1 Coríntios 6

Robertson - The Apostle assumes that union with a harlot, unlike union with a lawful wife, robs Christ of members which belong to Him. Union with Christ attaches to our body through the spirit (v. 17), and sin is apostasy from the spiritual union with Christ. This is true of all sin, but πορνεία is a peculiarly direct blow at the principle τὸ σῶμα τῷ Κυρίῳ. (body of the Lord). How can we be joined to Christ and joined to sin at the same time? Such a horrible thought should cause us to be very careful how we walk, not as unwise but as wise. Sadly some of the Corinthians saw no harm in visiting the temple prostitutes (there were 1,000 of them at the temple of Aphrodite!) and committing fornication.

1 Coríntios 6:18

Robertson - Commentators differ greatly as to the explanation of outside the body, which is the specially difficult expression. But the general meaning of 1Co 6:13-18 is plain. The body has an eternal destiny, the body is for the Lord. Fornication takes the body away from the Lord and robs it of its glorious future, of which the presence of the Spirit is the present guarantee (cf. Ro. 8:9, 10, 11). In 1Co 6:18 we have the sharply cut practical issue, ‘Flee fornication.’ Clearly the words that follow are meant to strengthen the severitas cum fastidio of the abrupt imperative: they are not an anti-climax… To sin against one’s own body is to defraud it of its part in Christ, to cut it off from its eternal destiny. This is what fornication does in a unique degree. While fornication is eis to idou somatos, other sins are ektos tou somatos. The one phrase is the opposite of the other. What St Paul asserts of fornication he denies of every other sin. (Robertson, A., & Plummer, A.. A Critical and Exegetical Commentary on the First epistle of St. Paul to the Corinthians. 1911 - Read more Online). Evangelical Commentary - All other sins are outside of the body in that they do not involve the entire personality (1Co 6:18).

1 Coríntios 6:19

Robertson - Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonor in both sexes. There is no double standard of morality. Paul’s plea here is primarily to men to be clean as members of Christ’s body. Neighbour - In the old days there was but one inhabitant in our bodies, and that was our sinful self. Now that we are born again, we have not only a new man begotten in Christ Jesus, who dwells in our body, but we have that new man enforced by the indwelling Spirit. J. Waite - The heathen have had their ideas of Divine "possession;" but their possession has been exceptional, transitory, fictitious, the device of priestcraft, the wild dream of mystic superstition. Here the Divine possession is real, reasonable, permanent, fruitful of blessed issues. If we could only realize it more, not with anything like the wildness of a dangerous fanaticism, but with the calm quiet dignity of a spirit that is consciously walking in the light of God, what strength and beauty it would give to our life! Imagine the awful sanctity with which the temple of old must have been invested to the view of the worshipping people as soon as the heaven kindled fire came down, and "the glory of the Lord had filled the house." With what higher sanctity still should we clothe the being of a man in whom the Holy Spirit dwells! Shall not "Holiness unto the Lord" be the acknowledged, manifest, and all pervading law of his life? (Divine Ownership) R. Tuck - Before conversion he may have so thought of himself. The essence of conversion is a voluntary surrender of will and life to Christ… Therefore in all the Christian is, in all the Christian has, and in all the Christian can be, he is under solemn obligation to glorify God, who is his Lord. And the Lord whom he serves, and who holds sole right in him and his, he is permitted to apprehend and recognize as his gracious Master, the glorified "Man Christ Jesus," whose service is perfect freedom and holiest joy. (The Christian Has No Personal Rights) John

1 Coríntios 6:19

Robertson comments that - Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One’s body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as "priestesses" of Aphrodite, to help men "worship" the goddess by fornication!

1 Coríntios 6:20

Robertson - Paul does not here state the price as Peter does in 1Peter 1:19 (the blood of Christ) and as Jesus does in Matt. 20:28 (his life a ransom). The Corinthians understood his meaning. Speaker's Commentary - This price was paid, not as some early (Church) Father's say, to Satan, but to God and to Him in order to meet exactly the demands of His righteousness, i.e., harmony of action with His own absolute law: "for without bloodshedding, no remission."… The human blood of the Eternal God was the ransom paid to God for our eternal redemption from the curse of the Law (Ga 3:13) and from the claims of Satan (cp Acts 26:18, Col 1:13,14) and from the power of Sin." (Speaker's Bible Commentary - Online) Albert