1 Coríntios 6
Leon Morris · Citado em PreceptAustin
1 Coríntios 6
Morris - The resurrected saints will apparently "judge the world" during the coming millennium when Christ reigns and His people reign with Him (Revelation 2:26; 3:21; 20:4). Ryrie explains it this way - Because of our union with Christ, we will be associated with Him in this judgment (during the Millennium). James Smith - THINGS WE OUGHT TO KNOW 1 CORINTHIANS 6 At this time the Corinthian Church was unstable in doctrine and factious in fellowship. Some things are specially emphasised by the prefix: “Do you not know” or “Know ye not.” See what some of these things are. KNOW YE NOT that— I. The Saints shall Judge the World (v. 2). Daniel, in his vision, saw the Ancient of Days come, and the time that the saints possessed the kingdom (Dan. 7:22), Jesus said: “Ye which have followed Me in the times of regeneration, when the Son of Man shall be enthroned, ye also shall sit upon thrones judging” (Matt. 19:28). They lived and reigned with Christ a thousand years (Rev. 20:4). It is a small matter for His saints to be judged of men now. Their day is coming. II. Your Bodies are the Members of Christ (v. 15). “The body is for the Lord, and the Lord for the body” (v. 13). Know ye not that these bodies of yours belong to Christ as really as your souls? The Lord is for your spirit, He also is for your body. Your body is a visible working member of Christ. The temptations of the Devil often come by way of the body. Keep it in subjection, lest by any means it might lead to uselessness (1 Cor. 9:27). III. Your Body is the Temple of the Holy Ghost (v. 19) In Solomon’s Temple the glory of the Lord rested on the mercy seat, right in the centre of the Holy of holies, making the Temple a true witness to His Presence and power. The Church of God is also His temple. “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people” (2 Cor. 6:16). “Ye also are builded together for a habitation of God, through the Spirit” (Eph. 2:21, 22). We are all one in Christ, as a corporate body, it is the temple of God. But the body of each individual believer becomes a temple of the Holy Ghost. This is a more humbling, searching, and inspiring thought than that God dwells in His Church. Your body is the temple of the Holy Spirit Right in the centre of this temple, in the Holy of holies, the heart, the Holy Spirit broods and works, bringing comfort and guidance in life, and power for testimony. God in the midst. IV. Ye are Not Your Own for Ye are Bought with a Price (vv. 19, 20). Is this freedom or bondage? It is both. It means the freedom of the sons of God, the liberty of the Spirit; and the bondage of a conquered love. Independence is an impossibility. To be independent we must be without a country, without a body, and without a God. “Ye are bought with a price.” A price which only God Himself could pay: the precious Blood of His own dear Son (1 Peter 1:18, 19). Christ is much more than an Example for us, He is our Ransom. Having been bought by His Blood, ye belong to Him; therefore, “ye are not your own,” and should “glorify God in your body and in your spirit, which are God’s” (v. 20). The love of Christ ought to constrain us, that we who live by His redeeming grace should not henceforth live unto ourselves, but unto Him who died for us and rose again (2 Cor. 3:14, 15), that we might show forth the praises of Him who hath called us out of darkness into His marvellous light (1 Peter 2:9). Norman Geisler - 1 CORINTHIANS 6:2–3—How will the saints judge the world and angels? PROBLEM: The Bible asserts that God is the judge of the world (Ps. 96:13; Acts 17:31; Rev. 20:11–15), including evil angels (2 Peter 2:4; Rev. 12:9). Why, then, does Paul affirm that Christians will be the judges of the world and angels? SOLUTION: Obviously, God is the judge of wicked humans and angels in a different sense in which Christians will be. Whatever judgment we have will be as God’s delegates or representatives, not by any right we have inherent in ourselves. We are simply the instruments through which God executes His judgment. We do not make the ultimate decisions. It is not clear exactly what Paul envisioned in this passage, but we do know from other Scriptures that there are some legitimate senses in which it can be said that Christians will judge the world. First, during Christ’s reign, the apostles “will also sit on twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Second, those who were faithful to Christ during the tribulation “reigned with Christ for a thousand years” (Rev. 20:4). John said, “I saw thrones, and they sat on them, and judgment was committed to them” (Rev. 20:4). Third, some believe that God will judge the godless by the godly conduct of believers. Jesus said even of the men of Nineveh that they “will rise in the judgment with this generation and condemn it, because they repented at the preaching of Jonah” (Matt. 12:41). Apparently, God will hold up repentant sinners as examples to those who did not repent, and those who did not repent will, therefore, be justly condemned by their own contemporaries. Likewise, the angels who sinned in the perfect environment of heaven will be judged on the basis of the conduct of humans who were saved in the imperfect environment of earth (cf. 2 Peter 2:4). (When Critics Ask) 1 Corinthians 6:3 Do you not know that we will judge angels? How much more matters of this life? Amplified - Do you not know also that we [Christians] are to judge the [very] angels and pronounce opinion between right and wrong [for them]? How much more then [as to] matters pertaining to this world and of this life only! Wuest's Paraphrase - Do you not know that we shall sit in judgment upon angels, to say nothing at all of judging the affairs of this life? (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:3 Do you not know that we will judge angels? Why not ordinary matters! NLT 1 Corinthians 6:3 Don't you realize that we will judge angels? So you should surely be able to resolve ordinary disputes in this life. ESV 1 Corinthians 6:3 Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! NIV 1 Corinthians 6:3 Do you not know that we will judge angels? How much more the things of this life! GNT 1 Corinthians 6:3 οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; KJV 1 Corinthians 6:3 Know ye not that we shall judge angels? how much more things that pertain to this life? YLT 1 Corinthians 6:3 have ye not known that we shall judge messengers? why not then the things of life? ASV 1 Corinthians 6:3 Know ye not that we shall judge angels? how much more, things that pertain to this life? CSB 1 Corinthians 6:3 Don't you know that we will judge angels-- not to mention ordinary matters? NKJ 1 Corinthians 6:3 Do you not know that we shall judge angels? How much more, things that pertain to this life? NRS 1 Corinthians 6:3 Do you not know that we are to judge angels-- to say nothing of ordinary matters? NAB 1 Corinthians 6:3 Do you not know that we will judge angels? Then why not everyday matters? NJB 1 Corinthians 6:3 Do you not realise that we shall be the judges of angels? - then quite certainly over matters of this life. GWN 1 Corinthians 6:3 Don't you know that we will judge angels, not to mention things in this life? BBE 1 Corinthians 6:3 Is it not certain that we are to be the judges of angels? how much more then of the things of this life? judge: Mt 25:41 2Pe 2:4 Jude 1:6 How much more matters of this life 1Co 6:4 Ps 17:14 Lu 8:14 21:34 2Ti 2:4 4:10 1 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 2 Peter 2:4 For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; Jude 1:6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, SAINTS WILL JUDGE ANGELS Do you not know that we will judge (krino) angels? - This question expects a positive answer. Which specific angels to be judged and when the judgment will occur is not stated and is not found in other passages. Paul uses another greater/lesser argument, so if we can judge angels, surely we can judge trivial cases!
1 Coríntios 6
Morris - The fallen angels are being "reserved unto judgment" (2 Peter 2:4; Jude 6), but it is doubtful that the saints will participate in that judgment, for all such are already destined for "everlasting fire" (Matthew 25:41). More likely, we shall have authority over the holy angels, for they were created for this very purpose, being "sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:14).
1 Coríntios 6
Morris - This principle is as relevant today as in Paul's days. Christians ought to love one another, not sue one another. Christians, like unbelievers, do unfortunately get into mundane arguments and disagreements with each other. However, they should be able to settle such arguments amicably as Christian brothers. If not, they should be willing to accept Christian mediation from objective fellow-Christians. Failing this, the more mature Christian should be willing simply to yield to the other, even if he is legally in the right. Above all, they should not take the matter to court, as this damages the testimony of the whole church. ILLUSTRATION - Gandhi wrote - "I believe in the teachings of Christ, but you on the other side of the world do not, I read the Bible faithfully and see little in Christendom that those who profess faith pretend to see. The Christians above all others are seeking after wealth. Their aim is to be rich at the expense of their neighbors. They come among aliens to exploit them for their own good and cheat them to do so. Their prosperity is far more essential to them than the life, liberty, and happiness of others.The Christians are the most warlike people." 1 Corinthians 6:8 On the contrary, you yourselves wrong and defraud. You do this even to your brethren. Amplified - But [instead it is you] yourselves who wrong and defraud, and that even your own brethren [by so treating them]! Wuest's Paraphrase - Why do you not permit yourselves rather to be defrauded? But, as for yourselves, you are committing wrong, and you are defrauding, and doing this to brethren. (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:8 But you yourselves wrong and cheat, and you do this to your brothers and sisters! NLT 1 Corinthians 6:8 Instead, you yourselves are the ones who do wrong and cheat even your fellow believers. ESV 1 Corinthians 6:8 But you yourselves wrong and defraud-- even your own brothers! NIV 1 Corinthians 6:8 Instead, you yourselves cheat and do wrong, and you do this to your brothers. GNT 1 Corinthians 6:8 ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. KJV 1 Corinthians 6:8 Nay, ye do wrong, and defraud, and that your brethren. YLT 1 Corinthians 6:8 but ye -- ye do injustice, and ye defraud, and these -- brethren! ASV 1 Corinthians 6:8 Nay, but ye yourselves do wrong, and defraud, and that your brethren. CSB 1 Corinthians 6:8 Instead, you act unjustly and cheat-- and you do this to believers! NKJ 1 Corinthians 6:8 No, you yourselves do wrong and cheat, and you do these things to your brethren! NRS 1 Corinthians 6:8 But you yourselves wrong and defraud-- and believers at that. NAB 1 Corinthians 6:8 Instead, you inflict injustice and cheat, and this to brothers. NJB 1 Corinthians 6:8 And here you are, doing the injustice and the defrauding, and to your own brothers. GWN 1 Corinthians 6:8 Instead, you do wrong and cheat, and you do this to other believers. BBE 1 Corinthians 6:8 So far from doing this, you yourselves do wrong and take your brothers' property. Lev 19:13 Mic 2:2 Mal 3:5 *marg: Mk 10:19 Col 3:25 1Th 4:6 Jas 5:4 1 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passage: Leviticus 19:13+ ‘You shall not oppress your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning. Malachi 3:5+ “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress (NET = "exploit"; Lxx = same verb used here - apostereo) the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me,” says the LORD of hosts. Micah 2:2+ They covet fields and then seize them, And houses, and take them away. They rob a man and his house, A man and his inheritance. DEFRAUDING ONE'S BRETHREN! On the contrary - (alla - strong adversative) - Instead of dying to self, they took the opposite stance (indulging self) which was even more deplorable. You (emphatic!) yourselves wrong (adikeo) and defraud (apostereo). You do this even to your brethren - Both wrong and defraud are in the present tense indicating this actually an ongoing problem in the saints at Corinth who were acting more like the "aint's" of the world!!! NLT = "But instead, you yourselves are the ones who do wrong and cheat even your own Christian brothers and sisters." Sadly instead of submitting to wrong or suffering wrong, they were committing wrong! Instead of submitting to being defrauded, they were willfully (active voice) continually seeking to defraud their brothers! What a witness to the world when acted out in front of non-believers! When the lost world sees our "dirty laundry" they usually unleash unmerciful mocking and scorn on our Savior Jesus Christ (for He is the Head of the Church when she is impugned or disparaged) As discussed earlier, we should not be surprised by this statement because not only were the factions and divisions in the church (1 Cor 1:10+) in 1 Cor 3:3+ Paul described them as "still fleshly (DOMINATED BY THE FLESH RATHER THAN THE HOLY SPIRIT). For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?." Fleshly men would have a difficult time accepting being wronged and defrauded as Paul advised in 1 Cor 6:7! Utley on wrong and defraud - These are two PRESENT PASSIVE INDICATIVES. Believers’ individual rights are not as important as the reputation and mission of the church (AKA "THE REPUTATION OF CHRIST!"). Does any Christian win if the Kingdom loses? (Utley goes on to add an interesting comment) "The western church, with its emphasis on the individual, has skewed the gospel. We have missed its continual emphasis on the whole, the corporate, the body! We see Christianity as something for us individually instead of something for the gospel. We are saved (individually) to serve the body (cf. 1 Cor. 12:7). Believers must develop a NT world view, see the world through God’s eyes and corporate, global purposes." Here is what they should have been doing... Romans 12:17+ Never pay back (present tense - just try to do this without depending on the Holy Spirit!) evil for evil to anyone. Respect (present tense) what is right in the sight of all men. 1 Thessalonians 5:15+ See (present imperative see our need to depend on the Holy Spirit to obey) that no one repays another with evil for evil, but always seek after (present imperative) that which is good for one another and for all people. Matthew 5:39+ “But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn (aorist imperative see our need to depend on the Holy Spirit to obey) the other to him also. Jack Arnold - These carnal Corinthians were not only not ready to suffer wrong, but Paul accused them of actively doing wrong to others. They were doing wrong to their brothers. Apparently they were not just going to court for damages but to make money. Greed became a factor. Christians should love all men but there is a special love for those who are brothers and sisters in Christ. This does not mean that it is alright to wrong people as long as they are not Christians. Paul is not saying we should take the shirt off an unbeliever’s back, but that we should show love for our Christian brothers and sisters....Notice carefully it nowhere says in this passage that a Christian is commanded not to go to a secular court against his brother. It is discouraged. It is belittled. It is made very clear it is not a wise course of action. Whatever else this teaches, it says that Christians are go to the church courts first before the secular route is even considered. If this were done, 95% of all disputes among Christians would be settled. Schreiner offers these theological insights on 1 Cor 6:1-8 - For Paul, theology should lead to ethics: to a new way of life, one that is pleasing to God. Believers belong to the same kinship group—they are family—and it is intolerable to conceive of mistreating fellow family members. Far better to follow the way of Jesus and to surrender one’s rights for the sake of other believers. Paul is particularly concerned about the witness before the world, for unbelievers will see the truth of the gospel when believers love one another (John 13:34–35), and engaging in litigation against one another blatantly contradicts the call to sacrificial love. (Ibid) Wrong (injure, do harm, offend, treat unjustly) (91) adikeo from adikos = unjust) means do wrong Col 3:25; the evildoer Rev 22:11. Be in the wrong Acts 25:11. Do wrong to someone, cheat someone Mt 20:13; Ac 7:26; Gal 4:12; 2 Pt 2:13. Injure, harm, damage, spoil Rev 9:4, 10, 19; if he has caused you any loss Philemon 1:18. In classical Greek literature, adikeō’s usage includes “to do wrong,” “to injure or harm,” “to violate law or custom,” “to be in the wrong,” and “to be mistaken. Uses in the Corinthians letters - 1 Co. 6:7; 1 Co. 6:8; 2 Co. 7:2; 2 Co. 7:12; ILLUSTRATION (NEGATIVE) - A Christian friend of mine had a multimillion dollar business. One of his lesser partners who was also a professing Christian sought to steal the business from my friend. Through various manipulations, he stole the name of the company, took away a large number of employees, ran off good business and set up a competing company of his own in the same city. My friend lost close to a million dollars through it all which almost caused him to go bankrupt. These two Christians went to the same church. The whole situation was taken before the elders. They heard the whole situation and the elders decided to do nothing. They told my friend just to suck it up and be willing to be cheated rather than go to the secular court. Easy to say if it is not your million dollars. This is one time I think a Christian had a right to take another Christian to the secular courts. Why? Because the church court did nothing. My friend lives in two realms. He is a citizen of heaven and citizen of the state. He may use the state if the church does nothing about his situation. However, if the church meets and makes a decision to arbitrate, then that decision is binding and there is no need to go to the secular courts. ILLUSTRATION (POSITIVE) - You know, I can say that this is a - a good thing, I guess. Maybe it’s good only in the sense that I’m ignorant, but the six-and-a-half years that I’ve been here, we have never had in our congregation that I know of a lawsuit that went into public courts, and I’m thankful to the Lord for that. None should, and we are ready and able and aware and set to be able to handle those kinds of problems if they come up within the church. Now, we have had occasion for a lawsuit between a Christian here and a Christian in another congregation. We arbitrated it by taking elders from their congregation, elders from ours, meeting together in private, praying over it, seeking the mind of the Holy Spirit, and deciding it, and it never got out of the - of the community of believers, and that’s exactly what the Bible says to do. I was talking to Sam Ericsson earlier this morning, who is an attorney and chairman of our board of elders, and he was saying that in the six years or so that’s he’s been involved in this, in the literally dozens and dozens and dozens and dozens of cases that he handles as an attorney, every time, he says 90 percent of the time, he can convince Christians who start this procedure in all the business that he does, and it’s - much of it is outside our community, our congregation, but he can convince Christians 90 percent of the time to follow the biblical pattern. And in every case, he says, without exception, they have been blessed. He said, “On the other hand, every single time I have ever seen them disobey Scripture, the result has been terrible. They are bitter. They are hateful. No matter what happens, they lose in the end. They - they don’t like their attorneys. They don’t like the way things were handled. They’re not happy with their money. They have a guilty conscience,” et cetera, et cetera, et cetera. That’s confirmation right from the people who know. And it simply says this, people. Do it God’s way and He blesses. I’d rather have God’s blessing than money, wouldn’t you? I’d rather not even get to court and have the blessing of God than try to fight for something that would be in violation of His principles. So we’ve endeavored to do this, and we’ve disposed of at least one case. I was in on that as one of the arbitrators, and it was an exciting thing to be able to settle it in the family. (Sermon from John MacArthur) 1 Corinthians 6:9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, Amplified Do you not know that the unrighteous and the wrongdoers will not inherit or have any share in the kingdom of God? Do not be deceived (misled): neither the impure and immoral, nor idolaters, nor adulterers, nor those who participate in homosexuality, Wuest's Paraphrase - Or do you not know that unrighteous individuals will not inherit God’s kingdom? Stop being deceived; neither fornicators nor idolaters nor adulterers nor those who are of a voluptuous nature, given to the gratification of sensual, immoral appetites, neither men who are guilty of sexual intercourse with members of their own sex, (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, NLT 1 Corinthians 6:9 Don't you realize that those who do wrong will not inherit the Kingdom of God? Don't fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, ESV 1 Corinthians 6:9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, NIV 1 Corinthians 6:9 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders GNT 1 Corinthians 6:9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται KJV 1 Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, YLT 1 Corinthians 6:9 have ye not known that the unrighteous the reign of God shall not inherit? be not led astray; neither whoremongers, nor idolaters, nor adulterers, nor effeminate, nor sodomites, ASV 1 Corinthians 6:9 Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, CSB 1 Corinthians 6:9 Don't you know that the unjust will not inherit God's kingdom? Do not be deceived: No sexually immoral people, idolaters, adulterers, or any kind of homosexual, NKJ 1 Corinthians 6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, NRS 1 Corinthians 6:9 Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, NAB 1 Corinthians 6:9 Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes nor practicing homosexuals NJB 1 Corinthians 6:9 Do you not realise that people who do evil will never inherit the kingdom of God? Make no mistake -- the sexually immoral, idolaters, adulterers, the self-indulgent, sodomites, GWN 1 Corinthians 6:9 Don't you know that wicked people won't inherit the kingdom of God? Stop deceiving yourselves! People who continue to commit sexual sins, who worship false gods, those who commit adultery, homosexuals, BBE 1 Corinthians 6:9 Have you not knowledge that evil-doers will have no part in the kingdom of God? Have no false ideas about this: no one who goes after the desires of the flesh, or gives worship to images, or is untrue when married, or is less than a man, or makes a wrong use of men, do you not know: 1Co 6:2,3,15,16,19 3:16 9:24 unrighteous Ex 23:1 Lev 19:15,35,36 De 25:13-16 Pr 11:1 22:8 Isa 10:1,2 Isa 55:7 Zec 5:3 Ac 24:25 Ro 1:18 1Ti 1:9 will not inherit the kingdom of God 1Co 6:10 15:50 Mt 19:29 25:34 Ga 5:21 neither fornicators: 1Co 5:1,10 Ga 5:19-21 Eph 5:4,5 1Ti 1:9 Heb 12:14,16 13:4 Rev 21:8 Rev 22:15 nor homosexuals: Ge 19:5 Lev 18:22 20:13 De 22:5 23:17 Jud 19:22 Ro 1:26,27 1Ti 1:10 1 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: Galatians 5:19-21+ Now the deeds of the flesh are evident (NOT SUBTLE!), which are: immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice (present tense = their continual lifestyle, their unabated practice) such things will not inherit the kingdom of God. "KINGDOM OF GOD" PAST, PRESENT, FUTURE FROM BIBLE.ORG UNRIGHTEOUS DO NOT ENTER THE KINGDOM OF GOD OR (e) - BDAG says one use of this particle (e) is "to introduce and to add rhetorical questions (Just., D 2, 4 al.; Ath. 8:3 al.) "OR do you suppose that?" Mt 26:53., "OR is God the God of the Judeans alone?" Ro 3:29. = "OR do you not know?" (Ro 6:3; 7:1_; also (AS IN OUR PASSAGE) "e ouk oidate" = "OR do you not know?" = 1 Cor 6:9, 16, 19; cp. 1 Cor 10:22; 2 Cor 11:7." Paul is adding one of the most stunning rhetorical questions in all of Scripture! So what is the "OR" linking? What has Paul just said about the practice of the saints at Corinth (1 Cor 6:8)? They were continually doing wrong and cheating (defrauding) their own spiritual brothers! Unbelievable fleshly behavior! So Paul wants to bring them back to the Cross of Christ for that is where we receive the power of God (dispensed by the Spirit of God) (1 Cor 1:18+) to live an unleavened life (1 Cor 5:7-8+), a new life in Christ (2 Cor 5:17+), a transformed supernatural life that is the antithesis of fleshly, selfish, natural worldly life they had been groveling in! And so he begins with a poignant, pithy reminder of who they were outside of Christ and the power of the Cross (v9-10) and then he ascends the hill of Calvary to remind them of the work of amazing grace they each had experienced when the believed on Christ and He became their life (Col 3:4+) and bestowed on them the priceless, perpetual possession of citizenship in the Kingdom of God (cf Jn 3:3+, Php 3:20-21+, 1 Peter 1:3-5+). How does this section mesh with the overall context?
1 Coríntios 6
Morris writes that here is "Another surprising revelation is that a "covetous man" is equivalent to an "idolater." In fact, "Thou shalt not covet" is the last of God's ten commandments (Ex 20:17), whereas the first two are commands against idolatry (Ex 20:3, 4, 5). Covetousness, in God's sight, is equivalent to the worship of the creation rather than the Creator (Ro 1:25-note), the same as the worship of other aspects of nature as personified in various gods and goddesses. The god of money and material things is mammon, and Jesus stressed that "ye cannot serve God and mammon" (Mt 6:24-note). (Defenders Study Bible) There are only 4 uses in the NT - 1 Corinthians 5:10 I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters; for then you would have to go out of the world. 1 Corinthians 5:11 But actually, I wrote to you not to associate with any so-called brother if he should be an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler-- not even to eat with such a one. 1 Corinthians 6:10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God. Ephesians 5:5+ For this you know with certainty (PAUL IS NOT VACILLATING!), that no immoral or impure person or covetous man, who is an idolater, (HE IS SPEAKING OF THOSE WHO MAKE THIS THEIR LIFESTYLE) has an inheritance in the kingdom of Christ and God. Related Resource - Covetousness - Baker's Evangelical Dictionary of Biblical Theology Nor drunkards -
1 Coríntios 6
Morris - Any man or woman, no matter how wicked, can be saved and transformed through faith in Christ. 1 Corinthians 6:9,10 list several flagrant sins from which Christ can set converts free. But: Paul uses but (alla, the strongest Greek adversative particle) three times to indicate the contrast of the Christian life with the worldly life he has just been describing. We were made new in "triplicate!" Glory! Hallelujah! As discussed below were washed, were sanctified, were justified are all in historical aorist tense pointing to a past completed even when they heard and accepted the Gospel of salvation and were deliver from danger and enslavement to sexual sins and made into new creatures in Christ. The implication is that because of all that God had done for them, they had an obligation to God to use their bodies for His service and His glory. And in context not to take each other to court (but he quickly moves to the body and immorality in 1 Cor 6:12-20). They were different now and should show it. You were washed - The historical aorist tense indicates this was a past tense, completed supernatural event. While the middle voice could be translated "you washed yourself", the context indicates that this was a supernatural "bath" and thus the only way it could have transpired would have been by grace through faith and the supernatural work of the Holy Word and the Holy Spirit. Some have referred to it as the permissive middle or middle with a passive meaning since the word in the NT only occurs in middle voice. And so it conveys the sense of the passive voice it would be synonymous with the so-called divine passive. God carried out this action of washing from their moral pollution and made them "white as snow." (Isaiah 1:18+) Paul alludes to washing in Titus 3 writing Titus 3:5-7+ He saved (sozo) us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration (paliggenesia) and renewing (anakainosis) by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified (dikaioo) by His grace we would be made heirs according to the hope of eternal life. Hodge: "They had put off the old nature and put on the new. Their sins, considered as filth, had been washed away; considered as pollution, they had been purged or purified; considered as guilt, they had been covered with the righteousness of Christ (Ro 1:17+, cf 1 Cor 1:30+)" What can wash away my sin? Nothing but the blood of Jesus; What can make me whole again? Nothing but the blood of Jesus. Oh! precious is the flow That makes me white as snow; No other fount I know, Nothing but the blood of Jesus. For my cleansing this I see— Nothing but the blood of Jesus! For my pardon this my plea— Nothing but the blood of Jesus! Nothing can my sin erase Nothing but the blood of Jesus! Naught of works, ’tis all of grace— Nothing but the blood of Jesus! This is all my hope and peace— Nothing but the blood of Jesus! This is all my righteousness— Nothing but the blood of Jesus John MacArthur favors washed signifies regeneration - "Refers to new life, through spiritual cleansing and regeneration (cf. Jn 3:3-8; 2Co 5:17; Ep 2:10; Titus 3:5+)" Nelson's Study Bible agrees "Washed means spiritually cleansed by God" William MacDonald "They had been washed from their sin and impurity through the precious blood of Christ, and they were being continually washed from defilement through the word of God." Ryrie on washed = regenerated (Titus 3:5+).Personal salvation is not achieved through good deeds but through the cleansing of the new birth. renewing by the Holy Spirit means either the initial act of conversion or, possibly, continual renewing by the Spirit throughout the life of the believer. In any case, salvation is God's gracious work, not a reward for man's worthwhile acts. Hodge: To “wash” means to purify and is frequently used in Scripture to express moral or spiritual purification: “Wash and make yourselves clean” (Isaiah 1:16); “Wash me, and I will be whiter than snow” (Psalm 51:7); “Wash the evil from your heart and be saved” (Jeremiah 4:14). In these and many other passages the word expresses general purification, without exclusive reference to guilt or to pollution. There is no reason why it should not be taken in this general sense here, and the phrase may be translated either “You have purified yourselves” or “You are purified.” The reference that so many assume to be to baptism does not seem to be authorized by anything in the context." Were washed (628)(apolouo from apo = away from + louo = to wash, literally to bathe, figuratively - spiritual cleansing - Jn 13:10) literally is to wash away as dirt, but only figuratively in the NT means to be or to become forgiven (by God) which is pictured as having one's sins washed away. It means to to wash thoroughly, the preposition "apo--" in the compound points to the complete washing away and the aorist tense refers to a decisive action. (Related - Is baptismal regeneration sound doctrine or false teaching? | GotQuestions.org) Apolouo - 2x in NT - 1 Co. 6:11 Acts 22:16+ = "Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name." The idea here would be to now live as one whose sins have been washed away by the cleansing blood of Jesus. See Gerald Cowen's excellent comment on that passage which unfortunately is used to support the false belief that the literal act of water baptism has supernatural salvific effect. But you were sanctified - Note the historical aorist tense indicates this was a past tense, completed supernatural event and in the passive voice is the so-called divine passive. God carried out this action of setting them apart from the profane and unto the holy when they (we) believed. They were consecrated (dedicated to a specific given goal or purpose!), set apart to do God’s special service (each saint being a "minister" or diakonos and each saint having at least one spiritual gift, cf 1 Pe 4:10-11+) In such an exalted position, it seems incredible that such people would find it necessary to go before an inferior human law courts to arbitrate their disputes. In Scripture, anything is said to be sanctified that is devoted to God’s service. Thus, God blessed the seventh day and sanctified it (Ge 2:3KJV). Moses sanctified the people (Ex 19:14KJV+). In his opening words, Paul had reminded the saints in Corinth of their privileged position in Christ writing To the church of God which is at Corinth, to those who have been sanctified (hagiazo in the perfect tense = set apart in past and now their continuing state) in Christ Jesus, saints (hagios ) by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours: (1 Corinthians 1:2+) Ryrie notes that sanctified means "set apart for God's use. There are three aspects to sanctification: (1) positional sanctification, possessed by every believer from the moment of his conversion (his perfect standing in holiness, Acts 20:32+; 1 Cor. 1:2+); (2) progressive sanctification, the daily growth in grace, becoming in practice more and more set apart for God's use (John 17:17, 2 Cor 3:18+, 1 Cor 1:18+); and (3) ultimate sanctification, (ED: AKA GLORIFICATION) attained only when we are fully and completely set apart to God in heaven (1 Th 5:23). . (See also the Three Tenses of Salvation) Were sanctified (37) hagiazo from hagios = holy, set apart) means to set apart for God, to consecrate, to sanctify, to make a person or thing (in the OT altars, days, priests, etc were set apart) the opposite of koinos, which means profane or common. Wuest Word Studies writes that hagiazo does not mean "merely “to set apart,” but in the case of the pagan word, “to set apart for the gods,” and in the case of the Christian word “to set apart for God.” The worshipper of the pagan god acquired the character of that pagan god and the religious ceremonies connected with its worship. The Greek temple at Corinth housed a large number of harlots who were connected with the worship of the Greek god. Thus, the set-apartness of the Greek worshipper was in character licentious, totally depraved, and sinful. The believer in the Lord Jesus is set apart for God by the Holy Spirit, out of the First Adam with the latter’s sin and condemnation, into the Last Adam with the latter’s righteousness and life (cf 1Cor 15:22,45). Thus, the worshipper of the God of the Bible partakes of the character of the God for Whom he is set apart (ED: cf 2 Pe 1:4+ = "partakers of the divine nature"). This is positional sanctification, an act of God performed at the moment a sinner puts his faith in the Lord Jesus (1Cor 1:2+)." Hagiazo in the NT 25v - Matt. 6:9; Matt. 23:17; Matt. 23:19; Lk. 11:2; Jn. 10:36; Jn. 17:17; Jn. 17:19; Acts 20:32; Acts 26:18; Rom. 15:16; 1 Co. 1:2; 1 Co. 6:11; 1 Co. 7:14; Eph. 5:26; 1 Thess. 5:23; 1 Tim. 4:5; 2 Tim. 2:21; Heb. 2:11; Heb. 9:13; Heb. 10:10; Heb. 10:14; Heb. 10:29; Heb. 13:12; 1 Pet. 3:15; Rev. 22:11 But you were justified - Note the historical aorist tense indicates this was a past tense, completed supernatural event and in the passive voice is the so-called divine passive. God carried out this action of justification when they (we) believed. You were declared righteous, placed into a new right standing before God, in which now and forever clothed in the righteousness of Christ (1Co 1:30+). In His death, the believer’s sins were put on Christ's account and He suffered for them (Isa 53:5-6+), so that His righteousness might reckoned to them. (Ro 3:26+; Ro 4:22-25+; 2Co 5:21+; Php 3:8-9+; 1 Pe 3:18+). Ryrie on justified - To justify was a legal term meaning to secure a favorable verdict, to acquit, to vindicate, to declare righteous (Deut. 25:1). as a gift. I.e., "without a cause" to be found in us (same word is in John 15:25). by His grace. Unmerited favor. It is an act of God (8:33), who takes the initiative and provides the means through the redemption which is in Christ Jesus. The sinner who believes in Christ receives God's gift of righteousness (5:17), which then enables God to pronounce him righteous. Each of these verbs were washed, were sanctified, were justified refer to the same thing with differing emphases (think of a multifaceted diamond - Paul is just turning it from one side to another and different hues of brilliant light come cascading through the diamond of salvation in Christ), the one stressing the believer’s complete cleansing, the next the believer’s new holy calling, and the final one the believer’s new right standing before a Holy God. Justified stands last, as a fitting climax to the argument about seeking justice before the unjust or unrighteous pagan judges (1 Cor 6:1-8). Were justified (1344) dikaioo from dike = right, expected behavior or conformity, not according to one’s own standard, but according to an imposed standard with prescribed punishment for nonconformity) primarily means to deem to be right. To cause someone to be in a proper or right relation with someone else. Dikaioo describes the act by which a man is brought into a right state of relationship to God. Dikaioo is a legal term having to do with the law and the the courtroom, where it represented the legally binding verdict of the judge. This is the sense in which Paul uses dikaioo in this section in Romans (Ro 3:21-5:11) in which he unfolds the doctrine of justification. ( What is justification? What does it mean to be justified? | GotQuestions.org) Dikaioo in the Corinthians letters -1 Co. 4:4; 1 Co. 6:11; In the name of the Lord Jesus Christ and in the Spirit of our God - The preposition IN introduces us to the so-called "locative of sphere" (see note). The name of is often another way of saying God or Christ himself. To call upon the Name of the Lord Jesus Christ is to call on God. Similar uses of Name in the context of salvation in that Name are found in Jn 20:31, John writing “that by believing you may have (eternal, supernatural, abundant, real) life in His Name”; In Acts 10:43+ “everyone who believes in him receives forgiveness of sins through His Name.” So those Corinthians who had entered the kingdom of God had been reckoned righteous (justified) before God on the basis of the work of the Lord Jesus Christ on the cross ast their substitutionary Sacrificial "Lamb" (Jn 1:29+), had been transferred from the kingdom of darkness under the dominion of Satan (Col 1:13+, Acts 26:18+), out of the position "in Adam" and now and forever in Christ Jesus Who is their "righteousness and sanctification, and redemption," (1Co 1:30+). In Galatians we see a "commentary" on in the Spirit of our God (notice the Trinity in this passage), Paul writing "Christ redeemed us from the curse of the Law, having become a curse for us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE” (THAT IS, "in the Name of the Lord Jesus Christ")– in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith (THAT IS "in the Spirit of our God.") (Gal 3:13-14+). Notice God is OUR GOD. By a supernatural act of amazing grace, we now can call God our own "Possession." That is mind boggling (or should be). The Spirit is the gracious Gift of both the Father and the Son (see John 14:26, 15:29). What is Paul’s argument here? It is simply this, as expressed by Godet: “Such a fathomless depth of grace is not to be recrossed.” Once a person enters the kingdom of God, they are forever kingdom citizens (cf eternal security). Richard Hawker - 1 Cor. 6:11. It is profitable at times to see our mercies, and to trace them to their source, by considering what we once were, the better to apprehend what we now are. Such, the apostle saith, when speaking of the vilest of the vile, “were some of you:” dead in trespasses and sins, hateful, and hating one another. But now, being washed from all your filthiness, and from all your idols, there is a justification by Christ, and a sanctification in Christ; and by the effectual work of God the Spirit in the heart, the believer stands complete before God, in the name of the Lord Jesus. This is a blessed testimony to the soul of the poor sinner, whom the Holy Ghost hath convinced of sin, of righteousness, and of judgment. For God the Father gave the promise, in the Old Testament scripture, that he would sprinkle clean water upon the people, and they should be clean. And here, in the New Testament dispensation, the fountain is opened by which it is to be accomplished, and they are said to be clean; yea, “both washed and justified, and sanctified in the name of the Lord Jesus, and by the Spirit of our God.” So that all the persons of the Godhead are engaged in this glorious act, to render it secure and certain to the believing soul. See to it, then, my soul, that this be thy privilege, and that from long tried and approved experience, thou canst take home this sweet scripture to thyself, as “both washed, justified, and sanctified,” and set to thy seal that God is true. Oh! for grace to live in the daily exercise of faith upon it, until faith be swallowed up and lost in sight; and amidst the throng of the redeemed in glory, thou shalt live at the fountain-head of enjoyment, with those that have “washed their robes, and made them white in the blood of the Lamb!” (Poor Man's Evening Portion) My Kind Of People Such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus. — 1 Corinthians 6:11 Today's Scripture & Insight: 1 Corinthians 6:9-11 Years ago in a worship service, pastor Ray Stedman stepped to the pulpit and read the text for the day: “Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes or practice homosexuality, or are thieves, or greedy people, or drunkards, or are abusive, or cheat people—none of these will inherit the Kingdom of God. Some of you were once like that” (1 Cor. 6:9-11 nlt). Then he looked up, a bemused smile on his face, and said, “I’m curious: How many of you have one or more of these sins in your background? If so, will you stand?” There was a young man there who had never been in a church before. He had recently been saved at a Billy Graham crusade and came with fear and trembling to church that Sunday, not knowing what he would find. He later told me that when he heard the pastor’s question, he looked around to see if anyone would stand. At first no one did, but then most of the congregation was on their feet. He said to himself, “These are my kind of people!” Evangelical Review of Theology II. 1 CORINTHIANS 6:11 One of the matters Paul had to deal with in 1 Corinthians was that some Christians were bringing their disputes before heathen judges (6:1–11). Against such a practice of law-suits, one of the arguments Paul employs is that they should live as those who have been redeemed, with their past put behind them (verses 9–11). In the verse before us, Paul flatly declares that some among the Corinthian believers had been such as could never inherit the kingdom of God, but he immediately follows this with a triple ἀλλά, which sharply contrasts their present state and their seamy past. In ἀπελούσασθε we probably have not the middle used for the passive so that the sense is “you were washed,” but a genuine middle with some such sense as “you got (or allowed) yourselves (to be) washed.” It suggests that baptism is in mind; but, as C. K. Barrett observes, the use of the non-technical word instead of the more technical ἐβαπτίσθητε shows that Paul attaches importance to the inward meaning rather than the outward circumstances of the rite. The reference, it would seem, is to a spiritual cleansing from sin which is “sacramentally signified in baptism.”26 The two succeeding aorist verbs probably refer to the same event of baptism as is reflected in ἀπελούσασθε. Ἡγιάσθητε represents the Corinthians’ sanctification as a definite act; in contrast to 1:30, here “sanctification is not moral action on the part of man, but a divinely effected state.” But if the word ἁγιάζειν itself does not here signify practical holiness on the part of the Corinthians, yet in view of the paraenetic nature of the context we may believe that Paul thinks at the same time of the ethical consequences which result from their state of being consecrated to God. And since, in point of fact, being relationally consecrated to God means being separated to holiness of life, consecration (in the relational sense) may be regarded as but the commencement of sanctification (considered as a process of ethical transformation). To the acts of cleansing and sanctification Paul adds ἐδικαιώθητε. It has been suggested that 1 Corinthians 6:11 is to be regarded as a statement of early Christian baptismal instruction, which understood justification, not yet in the Pauline sense of justification by faith, but as forgiveness of sins on the ground of Christ’s atoning death. But it is hard to think that Paul could speak of justification in a sense that is unrelated to its characteristic meaning. It has also been maintained, in view of the position of ἐδικαιώθητε (coming after the other two verbs), that it has a causative sense, but this is not a necessary conclusion. We are probably not intended to take the three verbs in any chronological order at all (cf. the order in 1:30), since the aorists are best taken as denoting coincidental action; and the order of the verbs is perhaps best explained in terms of the apostle’s sequence of thought, as O. Pfleiderer suggested: in contrast to the Corinthians’ sinful past, the sanctifying effect of their conversion is described first in negative and then in positive terms (ἀπελούσασθε, ἡγιάσθητε), and ἐδικαιώθητε is added “because it was a necessary part of the full statement of the effects of God’s favour.” The two prepositional phrases which follow are naturally (especially in view of the threefold ἀλλά) to be taken as qualifying all three verbs, and are thus related to the baptismal event as a whole. If here Paul apparently presents the three coincident actions as occurring at baptism, this may be due to the fact that since “baptism is the visible sign of visible incorporation into the visible church” it can be more effectively appealed to than faith as marking the believers’ decisive break with the past. Hence, although formally Paul’s statement is a reference to baptism, yet substantially it is really a description of what, in strict analysis, lies behind baptism, viz. the believers’ (in this case, the Corinthians’) conversion-experience.33 On this showing, ἐν τῷ ὀνόματι κτλ. indicates the work of God in Jesus Christ which is the basis of the work of grace experienced by the Corinthian Christians, while ἐν τῷ πνεύματι κτλ. reflects the work of the Spirit who brings the believer into relation with Christ (cf. 1 Cor. 12:3, 13) and both separates him to God (cf. 2 Thess. 2:13) and leads him in the life of progressive sanctification (cf. 2 Cor. 3:18; Rom. 8:13–14; Gal. 5:17–18, 22–25). If this be the case, then we have in the three verbs of our text not three steps or stages of Christian experience, but different aspects of the Spirit’s action or, to state it from the recipient’s standpoint, of the believer’s union with Christ. Thus we find presented here in juxtaposition cleansing, sanctification and justification as different aspects of a single act of grace at the outset of the Christian life, as coincident facts of the believer’s one experience of union with Christ. Since faith is implied both in ἀπελούσασθε and in the confession of the name of the Lord in baptism (cf. Rom. 10:10), it is implied that justification is by faith. The phrase ἐν τῷ ὀνόματι κτλ. also implies that justification is based on the work of Christ. On all these points, there is complete consistency between this passage and what we have found in 1:18–31 1 Corinthians 6:12 All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything. Amplified Everything is permissible (allowable and lawful) for me; but not all things are helpful (good for me to do, expedient and profitable when considered with other things). Everything is lawful for me, but I will not become the slave of anything or be brought under its power. Wuest All [good] things are under my power of choice to be doing, but all things are not profitable. All things are under my power of choice, but I will not be brought under the power of any one of them. (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:12 "All things are lawful for me"– but not everything is beneficial. "All things are lawful for me"– but I will not be controlled by anything. NLT 1 Corinthians 6:12 You say, "I am allowed to do anything"-- but not everything is good for you. And even though "I am allowed to do anything," I must not become a slave to anything. ESV 1 Corinthians 6:12 "All things are lawful for me," but not all things are helpful. "All things are lawful for me," but I will not be dominated by anything. NIV 1 Corinthians 6:12 "Everything is permissible for me"--but not everything is beneficial. "Everything is permissible for me"--but I will not be mastered by anything. GNT 1 Corinthians 6:12 Πάντα μοι ἔξεστιν ἀλλ᾽ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν ἀλλ᾽ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. KJV 1 Corinthians 6:12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. YLT 1 Corinthians 6:12 All things are lawful to me, but all things are not profitable; all things are lawful to me, but I -- I will not be under authority by any; ASV 1 Corinthians 6:12 All things are lawful for me; but not all things are expedient. All things are lawful for me; but I will not be brought under the power of any. ICB "I am allowed to do all things." But all things are not good for me to do. "I am allowed to do all things." But I must not do those things that will make me their slave. CSB 1 Corinthians 6:12 "Everything is permissible for me," but not everything is helpful. "Everything is permissible for me," but I will not be brought under the control of anything. NKJ 1 Corinthians 6:12 All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. NRS 1 Corinthians 6:12 "All things are lawful for me," but not all things are beneficial. "All things are lawful for me," but I will not be dominated by anything. NAB 1 Corinthians 6:12 "Everything is lawful for me," but not everything is beneficial. "Everything is lawful for me," but I will not let myself be dominated by anything. NJB 1 Corinthians 6:12 'For me everything is permissible'; maybe, but not everything does good. True, for me everything is permissible, but I am determined not to be dominated by anything. GWN 1 Corinthians 6:12 Someone may say, "I'm allowed to do anything," but not everything is helpful. I'm allowed to do anything, but I won't allow anything to gain control over my life. BBE 1 Corinthians 6:12 I am free to do all things; but not all things are wise. I am free to do all things; but I will not let myself come under the power of any. All things are lawful: 1Co 10:23 Ro 14:14 not all things are profitable 1Co 8:4,7-13 9:12 10:24-33 Ro 14:15-23 2Th 3:9 but I will not be mastered by anything 1Co 9:27 Ro 7:14 Heb 12:15,16 Jude 1:12 1 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: Romans 6:14+ For sin shall not be master (kurieuo) over you, for you are not under law but under grace. Psalm 19:13+ Also keep back Your servant from presumptuous sins; Let them not rule over (Lxx = katakurieuo = become master, gain dominion over) me; Then I will be blameless, And I shall be acquitted of great transgression. 1 Corinthians 9:27+ but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. Galatians 5:1+ t was for freedom (eleutheria) that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Galatians 5:13 For you were called to freedom (eleutheria), brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. Romans 6:7+ -for he who has died is freed from sin. (made free from sin's control.) John 8:36 So if the Son makes you free (eleutheroo), you will be free (eleutheros) indeed. 1 Peter 2:16+ Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Proverbs 6:26+ (ON HOW UNPROFITABLE SEXUAL IMMORALITY WAS) For on account of a harlot one is reduced to a loaf of bread, And an adulteress hunts for the precious life. PAUL'S FREEDOM IN CHRIST Notice the flow of Paul's letter -- In 1 Cor 6:9 he had just given a list of sins when practiced would keep one out of the kingdom of God and he listed the sexual sins first which gives them prominence, which would be appropriate in a city that had coined the verb "to corinthianize" meaning to live a promiscuous life. This was the "baggage" that probably quite a few of the saints had brought over into their new life in Christ. And so given the Corinthian culture of sexual license, the saints would have been continually tempted to backslide into their old ways of immoral behavior. This verse is not a license to live a sinful or worldly lifestyle! Glenn Spencer introduces this last section - Corinth was a wicked city full of luxury and vice. Prostitutes were available in large numbers and all types of sex perversion was openly practiced there. The immorality of Corinth was largely promoted by pagan religion and practices. Corinth was the center for worship of the goddess Aphrodite, the goddess of love and beauty, whose worship practices were immoral and wicked. The temple of Aphrodite was serviced by a thousand temple prostitutes where men could come and satisfy their lustful desires in the name of religion. The Greeks of Paul’s day thought the soul to be of some value but considered the body to be a necessary evil. They had a proverbial saying, "The body is a tomb." Epictetus, the Greek philosopher said, "I am a poor soul shackled to a corpse." As a result of their foolish philosophy they were either ascetic, denying and punishing their bodies or extremely licentious and involved in all types of fornication and filth. Here comes Paul preaching and winning men and women to Christ. The Word of God always confronts and opposes corrupt culture. G. Campbell Morgan said: "The whole trouble can be summarized by saying that the spirit of the city had infected the church. That is always a peril. The Church ’s business is not to catch the spirit of the age, but to correct it. When the Church of God knows its own business, and is living in accordance with its own mighty laws of life, she is a perpetual rebuke to the things that are merely of the passing and ephemeral age." Paul certainly corrected the spirit of the age when he pointed out the sanctity of the believer’s body as the temple of the Holy Spirit. This was the opposite of the worldly philosophy of Corinth that had infiltrated the Church. (Expository Pulpit Series) Hodge introduces 1 Cor 6:12-20 entitling it "The abuse that some people had made of the principle, “All things are lawful." In 1 Cor 6:12-20 Paul proceeded to expose the error in the Corinthian Christians’ rationalization that they were free to sin, because now their sins were covered by God’s grace. They were like those in Jude who were in effect turning the grace of God into licentiousness (Jude 1:4+). They were continuing in sin (simply doing what they had done prior to conversion as Paul described in 1 Co 6:9+) that grace might abound (Ro 6:1+). And even Paul's words in 1 Cor 6:9 that "fornicators...adulterers" would not inherit the Kingdom of God should have been a warning shot over the bow of their boat, so to speak. Some had come out of those practices, but this section indicates that these sins were still a significant problem in the Christian community in Corinth. In fact, one wonders if it is not this fact that many in the church were still trapped in immorality themselves, that they did not condemn the man committing incest with his stepmother. To condemn him would have been hypocritical. Charles Hodge adds that "In the preceding paragraph the apostle had declared that the immoral cannot inherit the kingdom of God; he had given special prominence to sins against the seventh commandment. In this paragraph he comes to consider the basis on which the violations of that commandment were defended or palliated. That basis was a gross perversion of the principle of Christian liberty Paul was accustomed to say in reference to the ceremonial or positive enactments of the Jewish law, and especially in reference to the distinction between clean and unclean meats, “All things are permissible for me.” As the Greeks and Romans generally regarded sexual immorality as not immoral in themselves, it is not surprising that some of the Corinthians educated in that belief should retain and act on the principle even after their profession of Christianity. They reasoned from analogy. As it is right to eat all kinds of food that are suitable for the stomach, so it is right to gratify any other natural propensity. Paul has two answers to this argument. First, he shows that the principle of Christian liberty is to be restricted in its application; and, second, there is no analogy between the cases mentioned. Food is something not immoral in itself, whereas sexual immorality is in its own nature a profanation and a crime. (1 Corinthians 6 Commentary) All things are lawful (allowed, permitted) for me but not all things are profitable - NIV = "Everything is permissible for me" NLT = "You may say, "I am allowed to do anything." Did you notice that the NET, NLT, ESV, NIV, CSB. NRSV all put the phrases "all things are lawful for me" in quotation marks? They did this because these versions all assumed that these were common sayings by the Corinthian saints and Paul was simply quoting them to lay a common ground from which he would make to make his argument against their loose living sexually. Thus All things are lawful may have been used by the saints to justify various sinful behaviors, (and from the context) especially promiscuous sexual behavior. If so, Paul agrees with them by saying as far as it speaks to Christian freedom all things are lawful, but then he adds two significant qualifiers to balance this statement on Christian liberty. Note that when he says all things obviously he is not saying all things without exception, for murder or stealing would not be lawful. Or as
1 Coríntios 6
Morris - On decisions dealing with doubtful things, see the notes on Romans 14. The principle given here is to steer clear of any involvement with drugs, intoxicating drink, smoking, gambling or any other behavior that might become addictive.
1 Coríntios 6:19
Morris commenting on Isa 43:7 notes that "Although this affirmation was especially applied to Israel (cp Dt 28:10), the principle is universal, answering the great question as to God's purpose in creation. It was "for my glory" (Re 4:11)." (Defenders Study Bible) This future regathering will transpire when the Redeemer returns to remove ungodliness from Israel and take away their sins (Ro 11:26, 27+) at the end of the time of Jacob's distress (Je 30:6), which is synonymous with the the 3.5 year period of the Great Tribulation which occurs in the second half of Daniel's Seventieth Week. It is at this time that the people of Israel will be wholly His possession, even as Isaiah prophesies… I have made Israel for Myself, and they will someday honor Me before the whole world (Isa 43:21 NAS = The people whom I formed for Myself Will declare My praise.) Comment:
1 Coríntios 6:20
Morris explains it this way… The purchase price of our bodies was the infinitely precious shed blood of Christ (1Co 6:19,20). Realization of this fact (Ed: "the indicative mood" = the certainty) provides another very potent principle for discerning the rightness or wrongness of a certain behavior (Ed: And of commanding such a behavior). Does it, or does it not, glorify God in our body and spirit? (Morris,