1 Corinthians 6:1
Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
What a challenge! Paul addresses the next problem within the Corinthian church with powerful words. The saints at Corinth apparently were so focused on themselves, that they would take their brothers and sisters of faith to court to settle their issues. More than that, they wouldn't even bring them before believing witnesses, but settled on an unbelieving judge or judges to perform the action. Why is this so bad? God is going to bring in a perspective in this chapter that many may not think about, and clearly those saints in Corinth were not thinking about at the time this epistle was written.
We can understand that worldview makes a huge difference in how judgment will be enacted. If a judge doesn't believe in God, but believes in millions of years of evolution to get where we are today, that judge will see things differently than one who believes in God and that God says the earth is only about 6000 years old. The value placed on life will be far different between those worldviews, let alone other things. However, the point that God is about to make through Paul goes beyond just that.
If we examine the scriptures, everything points to God's salvation given through Jesus Christ to the world and the testimony that goes along with it. We see the character of God and how He interacts with mankind, giving different commands at different times (what God refers to as dispensations, e.g. Ephesians 3:1), but all of that points to how God would be both just and the justifier of them that believe (Rom 3:26). He is the ultimate judge. He is the ultimate authority. Now with that said, what kind of testimony is it for the believer in the finished work of Christ to be worked up with a matter from another believer, that the matter must be taken to an unbeliever? Does that not show hypocrisy? Does that not tarnish the testimony of the greatest gift given in Christ, that one should get worked up in a temporal thing to seek a temporal recompense? This is what God is going to address in the next few verses.
Something to mention in the Greek is that the word "before" both times in this verse is "epi," which typically has the idea of "upon." I see the point being made of taking a matter and laying it upon the unjust rather than upon the just (saints) for discernment. In contrast to this action, we have these words in Galatians 6:1-2
1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
2 Bear ye one another's burdens, and so fulfil the law of Christ.
Also in Romans 12:17-21
17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
18 If it be possible, as much as lieth in you, live peaceably with all men.
19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
21 Be not overcome of evil, but overcome evil with good.
These things should be done for those who believe that the shed blood of Christ is the only atonement for sin, because this is the "agape" love of God worked out. If we truly love God, we ought to do these things and imitate Christ as our example. I always have to point out that as far as salvation is concerned, these works are not required (Romans 4:5, Ephesians 2:8-9). Even so, I always have to ask the question, why would any true believer not desire to do these good works, to show their love for God, who gave us so simple a salvation through Jesus Christ shedding His blood for us?
1 Corinthians 6:2
Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
Now I've heard plenty of controversy about this verse, particularly the first half, along with verse 3 of this chapter. Some take these out of context and believe it is giving us Christians greater authority, or that in the life to come we will have great authority. That's not what it's saying. Keeping it in the context, this verse is talking about the judgment or a just action to be taken because of a matter. In verse 1 we were reminded that a saint shouldn't take another saint before an unjust (unsaved) judge and we get the first glimpse why in verse 2 here. There is a future judgment to take place, and we see here that "the saints shall judge the world." Yes, the Greek does have the future tense there, so we should ask ourselves if God speaks more on this future event. Of course He does. Look at Romans 2:12, 16 (not considering the parenthetical in between those verses).
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Paul says there will be a judgment call one day, and that standard of judgment is his gospel. God will look at the hearts of mankind and determine where their faith was at. For each heart, the question is, "Was faith in God and His promises, that He would send the Christ child and fix mankind's sin problem (Gen 3:15)?" Specifically speaking of Paul's gospel, the question is, "Who put their faith in the shed blood of Jesus Christ on the cross of Calvary as the atonement for sin and death?" And then the contrast is "Who put their faith in anything else?" Only God can see the heart of every man and "judge the secrets."
We read about how the spirit of man is the only one that knows the things of that man back in chapter 2, so each man and woman knows where he or she is at in their faith. God knows the secret things of man, because He is God and is sovereign over all things. So it logically follows that after God searches the secrets of mankind that God can be both just and the justifier of who? Of them that believe (Rom 3:26). Believe what? In Jesus. More specifically, in Paul's gospel, which we read in Romans 2:16, and also which is clearly stated in 1 Corinthians 15:1-4 with some of my emphasis here:
1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
4 And that he was buried, and that he rose again the third day according to the scriptures
Christ died for our sins and was raised from the dead for our justification, so that God's free gift of salvation is unto all, as He was reconciling the world to Himself in Christ (Rom 3:22a, 4:24-25, 2 Cor 5:19). But God's salvation and justification of being freed from sin and death is only upon all that believe (Rom 3:22b).
So then, saints will judge the world because of the righteousness they have in Christ. The unbelievers should see their guilt in the saints, because Christ is in the saints (Col 1:27). God's righteous standard is within every saint (2 Cor 5:21). Does that not put more emphasis on the times where God calls us to walk worthy of the vocation wherewith we are called (Eph 4:1)?
Being a saint, we are identified as "called," which is an adjective, not a verb (Rom 1:7, 1 Cor 1:2, etc.). It's describing the life we now have in Christ, or more specifically, the life we ought to be living. We have a high calling, and ought to live up to it, but our salvation from sin and death doesn't depend on that in today's dispensation. It depends entirely on faith in what Christ did on the cross of Calvary (Eph 2:8-9).
Now that we understand that, is it so hard to imagine why saints should not go to law with another saint and lay it upon an unbeliever? Knowing that the righteousness of God lives in us through faith in Christ's shed blood, and that righteousness will judge the world, it should be easy to see that we saints should take care of temporal things among ourselves. Even so, God will give us more detail in this chapter to establish our reasoning on the matter.
I always check the word "know" or "knowledge" when I come across it in the Greek since there are two words for it. The word here for "know" is the root "eido," which is intuitive knowledge. Also, the word "if" is "ei" which could be rendered "since" in English. Finally, the verb for judge first occurs in the future tense, but the second time is in the present tense. The third time we see it in the English is supplied by ellipsis, meaning that it isn't there in the original. A literal interpretation of the verse is like this:
"Or do you not know that the saints will judge the world? And since the world is being judged in you, are you unworthy of the smallest cases?"
1 Corinthians 6:3
Know ye not that we shall judge angels? how much more things that pertain to this life?
Wow, now this is an amazing concept! Again, I've heard this verse ripped out of its context and some would think that saints are going to be in charge of angels in the next life, that we would have authority over them. That's not what this is saying. As saints, we are proving to the angelic host what is the manifold wisdom of God. Read through Ephesians 3:1-11 carefully to see this, and I'll emphasize a few things
1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
11 According to the eternal purpose which he purposed in Christ Jesus our Lord
I had to include the context for this to fully be understood. God revealed the full revelation of His purpose on keeping Adam and Eve alive to the apostle Paul, though Adam and Eve could have physically died when they transgressed against God, and God would have been just in putting them to death. The good news of the Christ child was made that much better when God gave this ministry to the apostle Paul. No one knew that God would be in Christ reconciling the world to Himself through the shed blood on the cross until this "mystery" was given to the apostle Paul. Not even the angels knew about this. How can I say that? From all the scriptural reference including the one above. In that I highlighted Ephesians 3:10, but look at this reference:
Matthew 16:21-23
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
Who did Jesus address there in verse 23? Not Peter, but Satan. A careful look at this verse reveals that Satan didn't know what God was doing through Jesus Christ. The word "savourest" is the Greek phroneó, which has the idea of thinking or holding a personal opinion fleshing itself out in action [1]. Satan didn't understand what God was doing because he was focused on the things "that be of men."
Satan didn't understand the things of God, and he is said to be the prince, the power of the air (Eph 2:2). It logically follows that the princes or rulers of this world didn't know what was going on, as we read back in 1 Corinthians 2:8. This is because they were the children of disobedience, following after the prince, the power of the air, who was internalizing the things of men and not of God according to the Holy Spirit in Matthew 16:23. Ignorance of what would come was the reason the princes of this world killed Jesus according to 1 Corinthians 2:8, and Satan must have been ecstatic during the crucifixion, thinking that they were destroying the seed of the woman promised by God in Genesis 3:15. How little they knew! Now the glorious gospel of the grace of God is revealed so that the saints not only judge the world because of the righteousness of God in them, but also bring judgment against the angels, namely Satan and those that followed him (Matt 25:41, Rev 12:4,9).
If that is the impact the believer has on this world and the angelic host, do you think we should be able to take care of temporal things? Something that may be of interest is that the Geek for "know" again is from "eido." But then there is just one Greek word for "the things pertaining to this life." It is biotika, clearly where we get our suffix -biotic (probiotic, e.g.) or biology from.
1 Corinthians 6:4
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
God has reminded the Corinthian church of their place according to spiritual matters. With that in mind, how could they not talk about temporal things even with the most despised in the church? Because of the righteousness of God in them, they bring judgment upon the world and upon the angels, so then the temporal things should be of far less value and easily taken care of in this life and that among believers. The "least esteemed" or "most despised" in the church are better to take care of these things than going before an unbeliever.
Again, the verb judging is supplied by ellipsis in this verse. It's actually confusing to put down as a literal interpretation in English because of the word order, yet I think there is benefit to further understand the verse. To me, word order in the Greek puts emphasis on certain words in a thought. Besides, for those that like Star Wars, it sounds like Yoda speaking, so here it is:
"The things of this life indeed, therefore, judgment if you have, those being most despised in the church, those you sit down."
1 Corinthians 6:5
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
I can just imagine the apostle Paul shaking his head at these beloved saints for their behavior as a father chastising his children. These words should give us all pause to think about what we're doing and if that behavior is becoming of a saint. In the matter of taking someone to court, we see clearly that we shouldn't burden ourselves that much with temporal earthly things, but if there is something to be addressed, to bring those before believers, even if they are the most despised in the church.
The apostle asks the piercing question if there isn't any wise men within the church, as if not one of them would suffice to settle a dispute. Couldn't there be at least one? We know that the answer is yes, of course, because the apostle established elders in every church he planted, for the purpose of leading the local assembly in the doctrine of the grace of God during his absence. Sadly, there were some that were in error and needed this correction, which the apostle is not shy to say he speaks this to their shame.
Paul, through the inspiration of God, is saying this to these saints out of love. He loves them and so is chastising them to bring them to right standing and encourage them to discipline themselves to walk worthy of being saints. For whom the Lord loveth he chasteneth (Heb 12:6a). We get to see further into Paul's compassion and fatherly love for them in 2 Corinthians in chapter 7
8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.
9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death
All of this was to work out the greater good, which was correcting behavior in the wayward saints. Praise the Lord that we get that report in 2 Corinthians that the saints at Corinth chose to discipline themselves and change their behavior.
1 Corinthians 6:6
But brother goeth to law with brother, and that before the unbelievers.
In this verse and the next, we're going to see the blunt account of God's observation on this matter. Now that the truth was exposed in the first 5 verses, we see that instead of bearing all that in mind, one saint goes to law with another saint, and they're doing it before an unbeliever. This is fault #1 from God's observation, but there is another level that we see in the next verse.
1 Corinthians 6:7
Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
Going to law before an unbeliever is one thing, but God tells them here that they're wrong to go to law period. Now, as I read through commentaries, I mostly see the interpretation here being that the believer shouldn't go to law, but rather just "take it." While to some extent, I can see that, but again the greater context of this letter is the improper behavior of the saint. What I see in these next verses are the point that there should be no wrong done between saints to begin with. There should be no grounds of going to law at all from saint to saint. We are one body, and should edify one another. We should fulfill the law of Christ by loving our neighbor as yourself (Rom 13:9-10). If we're obeying that, there will never be grounds for lawsuits.
Unfortunately, the Corinthians were doing that between themselves and getting unbelievers involved. Think of the hit to their testimony this was causing. These Christians couldn't work things out among themselves so they came out to a pagan to get their opinion. Not good. As with this example of poor behavior, it would do us all good to take a moment to reflect inwardly at our own behavior. Ask ourselves if we are portraying Christ in us in every word, thought, and deed. Are we loving our neighbor as yourself? Are we endeavoring to keep the unity of the Spirit in the bond of peace (Eph 4:3)? Are we walking worthy of being called saints (Eph 4:1)?
In these questions, I see accusations against the carnally minded Christian. "Why are you acting unjustly at all? Why are you defrauding at all?" These things should have no place in the saint, as they know full well what is just and right because saints have the mind of Christ (1 Cor 2:16). We know that God's Holy Spirit lives in each saint (Eph 1:13-14). Besides, the Greek is quite emphatic in the first part of the verse as the English indicates. But the questions are literally this with the English on top and the Greek beneath for those Greek scholars out there:
On that account, why not at all act more unjustly?
dia ti ouchi mallon adikeisthe
On that account, why not at all more defraud?
dia ti ouchi mallon apostereisthe
We should ask ourselves constantly if our behavior is in accord with what God expects of saints. If it isn't, then we ought to change our ways rather than to make God's character take the hit of poor representation by His ambassadors.
1 Corinthians 6:8
Nay, ye do wrong, and defraud, and that your brethren.
Clearly, the Corinthian saints were in the wrong. Still, God loved them so much to chastise them and encouraged them emphatically to change their ways. To His glory, they did. To live carnally will do nothing but bring down fellow saints and our testimony. How dare any of us live in such a way, to defame the name of God our Savior who gave us such a glorious gospel? How much more does this emphasize verses like Romans 14:19, 15:1-2, 1 Cor 14:26, and especially Eph 4:29? We should focus on building up and not tearing down, on unification in the faith, and not division.
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,
Now we get to another series of verses that are grossly misinterpreted. Some look at this list and see that they have performed some part of it after they believed in the death, burial, and resurrection of Christ and think they lose their salvation because of their action. We need not read far to find a refutation of this thought, noting what it says down in verse 11: and such were some of you. Note the tense well. These verses don't speak about salvation or losing salvation, but rather talk of identification.
Before we get into this, note that God talks of only two different ways of identification for mankind. By name these are "In Adam", or "in Christ."
1 Cor 15:22 For as in Adam all die, even so in Christ shall all be made alive
I could also reference Romans 5:12-21 to see the distinction, but God does keep it that simple. Either one believes in God, obeys His word, and is in Christ, or one doesn't do any of that and is in Adam. What did God say would happen if Adam ate from the Tree of the Knowledge of Good and Evil? He would surely die (Gen 2:16-17). What did Adam do? Eat from the tree (Gen 3:6). Hence, as in Adam, all die. However, God wanted to show His love to the world, so He kept Adam and Eve alive despite their unbelief and rebellion against Him, and gave them hope in the Christ child in Genesis 3:15. Hence, as in Christ, all shall be made alive. So we have two positions throughout history regardless of dispensation.
It should be intuitive to us that any unrighteous person, or one who is in Adam, will not be able to go into the presence of God. It is no surprise we see the Greek word "eido" to signify intuitive knowledge. According to the character of the God of the bible, no sin can be in His presence. So just like God told us of two ways of identification, God also tells us of two destinations of mankind. Let's look at Romans 2:6-11
6 Who [God] will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
Verse 6 shows God will be the judge of who will go to the place of His presence (Heaven) and who will not (The Lake of the Fire). In verse 7, we see that those of genuine faith will be in Heaven. God has worked in different dispensations throughout history, but ultimately, those of genuine faith would continue in well doing and seek glory, honor, and immortality. What would faith do? Obey what God says to do for whichever dispensation a person lived in. Under the Law, people were to have faith in God and keep the Law. Under today's dispensation of grace, people are to have faith that Christ did the pertinent work for all, and so no one needs to do works to be saved from sin and death. In order to be "in Christ" today, one only need to believe in the shed blood of Christ as their only atonement (1 Cor 12:13, 15:1-4). In verses 8 and 9 we see the unbeliever's fate, which describes what most would call Hell. Jesus describes it further in Mark 9:43-48 as a fire that isn't quenched and the worm doesn't die. I will often refer to that place as the Lake of the Fire, because that is the term in Revelation 19 and 20, and yes, there is always a definite article there for the fire in the Greek.
So we understand that those in Adam will have an eternal destination of The Lake of the Fire and those in Christ will have an eternal destination of Heaven. What is different about this dispensation of the grace of God, is that in the very moment of belief, the believer is sealed with God's Holy Spirit as a deposit guaranteeing their place in Heaven (Rom 5:5, 2 Cor 5:1:22, 5:5, Eph 1:13-14, etc). Once you're in, you can't get out, even if you tried (Rom 8:38-39 - not that I can imagine why anyone would try). What this means is that once someone has placed their faith in the shed blood of Christ on the cross, thy will go to Heaven even if they conduct themselves in evil. I already went over that in chapter 3 of my notes that they which partake in evil thought they be in Christ will suffer loss and regret their wasted time in this life (1 Cor 3:10-15). So instead of that, let all of us who believe walk worthy of our vocation (Eph 4:1).
Back in the context, believers were bringing fellow believers upon the unbeliever for justification in some lawsuit. God is reminding them that these unbelievers are rejecting the truth of God, or at best don't know of it. God will tell them that, as saints, they are different, and shouldn't be participating in any of these kinds of behaviors, and there should be no cause for lawsuits among them (verse 7-8).
Now let's take a brief look at this list. Fornicators is the first item, followed by idoloters and adulterers. What are the main ungodly behaviors taking place yet today? Fornication, idolatry, and adultery. It is an atrocity what people are doing with their bodies today, giving in to sensual desires and blaspheming the name of God. The marriage covenant has been under attack for some time and people are doing what is right in their own eyes regarding sexual relationships, ultimately making themselves or another human body as their idol. As saints, we should know how to possess and handle the body we were given by God (1 Thess 4:3-8). We should act differently and stand apart from and against that kind of behavior.
The next one has been a bit confusing to me. Effeminate comes from the Greek malakos, which means soft or effeminate. The only other place it is used is in Matthew 11:8 and the parallel in Luke 7:25. I don't think we're talking about someone who feels soft to the touch here like silk clothing would, but rather who is living in delicacy and luxury. Think of the guy Jesus talks about who wants bigger barns for all of his stuff (Luke 12:13-21). He ends that parable with the point that it's just like that for the one who makes treasure for themselves and isn't rich toward God. Some may say this refers to a man acting in homosexuality or giving into that sort of thing and acting effeminate. I don't think it makes sense to associate malakos with homosexuality, as that identification is next on the list, and it doesn't make sense to me that God would list the same sin twice in a row with different words. That's right, the King James has "abusers of themselves with mankind" as the translation from the Greek arsenokoites, which means homosexual. Literally it is man-bed (arsenokoítēs (from 730 /árrhēn, "a male" and 2845 /koítē, "a mat, bed") – properly, a man in bed with another man; a homosexual [2].
This is just the beginning of the list of those identified in sin and committing sinful behavior. The list is describing those positionally "in Adam." What is strange to me is the way the verses are broken up here. Why split up the list? Why not put the verse break after the question, start the new verse with "Be not deceived" and continue with the full list? Since the verse and chapter numbers are not inspired of God, let's not dwell on that. What we should understand is that while we look at those "in Adam" here, we will see the contrast in verse 11 for those that are "in Christ."
1 Corinthians 6:10
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
Continuing the list now, we have thieves and covetous persons. These should be easy to understand that they won't "inherit the kingdom of God" because they directly break two of the Ten Commandments (Ex 20:15,17). The next three are interesting. We see a contrast for the drunkard in this verse with Eph 5:18. Instead of being intoxicated with strong drink and out of our right mind, saints should be filled with the Spirit instead. Those that are indulging in strong drink would then be quenching the Holy Spirit (1 Thess 5:19).
Revilers in this list are those that cast down another and are abusive verbally. The Greek word is loidoros. Lastly, the extortioners are the ones who suddenly take something with force. I get the picture that the action could be seen plainly or it is in secret. The Greek word is only used 5 times in scripture: Matt 7:15 (ravenous), Luke 18:11 (extortioner), 1 Cor 5:10, 11, 6:10 (extortioner). It is also of note that the Greek word is harpax, a noun. The verb form of that word is the root harpazo, which is the word used for Jesus Christ snatching away the body of Christ in 1 Thess 4:17.
Before we leave this verse, let's do a quick comparison to 1 Cor 5:9-11 with 1 Cor 6:9-10:
1 Cor 5:9-11
9 I wrote unto you in an epistle not to company with fornicators:
10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
11 But now I have written unto you not to keep company, if any man that is called (given the name, Gr. onomazó) a brother be a fornicator, or covetous, or an idolater, or a railer (loidoros = reviler), or a drunkard, or an extortioner; with such an one no not to eat.
1 Cor 6:9-10
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,
10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
We have 6 categories of people mentioned in chapter 5 and the same list plus 4 more categories in chapter 6. Believers were told not to keep company with those who claimed to be believers and acted improperly in chapter 5. Now in Chapter 6 we have further reasoning, that it's that kind of behavior that the wrath of God is coming upon the children of disobedience (Eph 2:1-2). These kind of people who revel in this behavior and reject God's gift of salvation will be forever in The Lake of the Fire, so a Heavenly person shouldn't act or associate with that. Pretty straightforward, right?
I can't emphasize this enough. In this list, God is talking about the difference between the unbeliever and the believer. He is not saying that any who practice this will for sure go to The Lake of the Fire after they accept the free gift of salvation through the blood of Jesus Christ. Those "in Adam" practice these things because they can't help themselves. Those "in Christ" should know better and not do these things, because, as we looked at in this chapter, those "in Christ" will judge the world because of the righteousness of God that is in them (2 Cor 5:21). With that in mind, what kind of testimony are we portraying?
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.
Verb tense is so very important in this verse. And such were some of you. Remember that list of awful behaviors we just covered? Some saints used to be identified as one or more of those. But that is now in the past. How? Because the saint is washed, sanctified, and justified in the name (authority) of the Lord Jesus and God's Holy Spirit.
Identity is so important for us to understand. As I've said before, there really are only two ways God identifies mankind: In Adam or in Christ. In Adam, we have labels like we read in the last couple of verses, designating the unjust in deplorable actions (cf Rom 1:18-32). Note the contrast here for the one who is "in Christ." They are washed, sanctified, and justified. Saints used to be sinners, but no longer. In God's eyes, all of that is done away in the moment of belief in the death, burial, and resurrection of Jesus Christ. Paul will expound more on this in chapter 12:
1 Corinthians 12:12-13
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
13 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.
That is the work of the Holy Spirit, translating us from the kingdom of sin and death to the kingdom of God's dear Son, baptizing us to the one body, the Body of Christ (Col 1:13). Jesus Christ made this possible by taking away the handwriting of ordinances that was against us and nailing them to the cross of Calvary, and forgiving the believer all sins (Col 2:13-14). What an amazing gospel we have today! To think, this was God's plan from before the foundation of the world (Rom 16:25-26, Eph 1:4-8, 3:1-11, Titus 1:2-3, etc). Can you imagine the joy of God when He was able to reveal this good news to the world, that is, when His determinate counsel deemed it the right time?
Everyone, everywhere can change their identification from any of the abysmal list above and be counted as "in Christ" simply by faith in what God did through Jesus Christ on the cross of Calvary. In that moment of belief according to this verse, the believer is washed. Washed of what? Of the filthiness of sin. The believer is sanctified. What does that mean? They are now a holy one. They are now a set apart one, set apart as a child of God (Rom 8:15). Finally, the believer is justified. How? Justified of what? Let's have God answer that in Romans chapter 3
Romans 3:19-26
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
I have to point out the important little words in verse 22. God's way of salvation is unto all (Greek eis). Salvation is available for all, but it is only given upon all them that believe. The original language doesn't even contain the "and upon all" phrase. It simply says that the righteousness of God which is through faith of Jesus Christ is to all them that do what? Behave? No, not behave, but believe! Far too many think that there is some sort of behavioral requirement to salvation from sin and death, but that is simply not what God says. Should we, that is, should saints behave properly? Absolutely! We should be careful to maintain good works (Titus 3:8). However, salvation is not dependent on it. But if we understand the love of our God toward us, all saints should have a zeal to do those good works (Titus 2:14).
Back to our subject verse, our deliverance is justified, being lawful according to God, because Jesus Christ shed His blood and paid for our sins. He didn't have to die, since He didn't have any sin in Him (2 Cor 5:21), but chose to lay His own life down as commanded by God the Father (John 10:18). In that act, death had no claim on him, because death came into this world because of sin (Rom 5:12). Those that sin will incur death. The wages of sin is death (Rom 6:23a), but since Christ had no sin, death could not contain Him. This whole act was just, and those that believe that God did that for them are now justified in their new identity (1 Cor 15:1-4). Praise the Lord!
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.
As saints, we have tremendous freedom. Christ set us free from the bondage of sin and death. We no longer have to obey the lusts of the flesh, though we be tempted. God always does give us a way out (1 Cor 10:13), but the choice is still up to us.
Because Christ has set us free, and by His own judgment, made us eternally secure, all things are possible for us to do. We can choose to either walk in the flesh or in the Spirit. We can choose to sin or choose not to. All things are possible for us to do, but it should be obvious that all things are not expedient.
To commit sin after being saved by the grace of God in faith of Jesus Christ and His shed blood is an atrocity. It is anything but profitable for the saint or for those who witness the act, whatever it may be. I need to take this a step further though. For a saint to not stand against sin is also an atrocity, because it allows that person committing the sin to think it's okay to act that way. Worse yet, they may think God says it's okay to act that way. If there are saints that are accepting of sinful behavior in the church without saying something in love, it's pretty much the same as partaking in it.
I'm thinking some have jumped to the thought of practicing homosexuals within the church ranks. While that is part of it, let's not leave it with just that sinful behavior. The same is true for adulterous relationships, spreading lies, speaking gossip, or even women teaching and usurping authority over the men (1 Cor 11:1-16). God made certain roles for men and women and that we should fulfill those. Men aren't better than women, nor are women better than men. Both are equal in Christ (Gal 3:28, Col 3:11), yet have different roles to work out in this life. That's a whole other discussion I'll get to in chapter 11. What we're seeing here in the first half of this verse is that all things are available for the believer to do, but all things do not edify, but could tear down instead.
The second part of the verse again makes the statement that all things are available to the believer, but now the point is that the believer is not brought under the power of anything. First, let's understand that word "power" in the original language. It is the Greek exousiazó, which has the idea of authority or exercising authority [1]. Believers can't be under the authority of any certain thing. Why? Because of what God says in chapter 3 of this epistle:
21 Therefore let no man glory in men. For all things are yours;
22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
23 And ye are Christ's; and Christ is God's.
You belong to Christ in the moment of belief in Christ and His shed blood on the cross as atonement for your sin. He bought you with the price of His blood as we'll see in verse 20 of this chapter. He is your ultimate authority and you are sealed with God's Holy Spirit (Eph 1:13-14). Nothing can take you away from Him (Rom 8:38-39). So it should be clear that we would be wise to not put ourselves under the authority of any certain thing. Galatians 5:1-6 comes to mind:
1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
5 For we through the Spirit wait for the hope of righteousness by faith.
6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Christ set us free from the Law, so we need not work it out anymore in terms of our salvation from sin and death. It would be foolish to put ourselves under the Law once more, which would be the same as not believing Christ shed His blood has redeemed us from the Law (Gal 3:13-14). The exhortation that comes later in Galatians 5:13 sums it up well.
13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
This concept is going to lead the apostle to drive home the point of the freedom we have in Christ through the end of this chapter, and to help us examine our day to day conduct. Yes, we are free in Christ to do anything we want, but let's consider what it means to be in Christ, which will cause us to think about what we're doing in this body of flesh, this tabernacle that will soon be made new by Christ when He brings us into His presence (1 Cor 15:51-53, 2 Cor 5:1-10, Phil 3:20-21).
1 Corinthians 6:13
Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.
Paul will now bring forth a powerful illustration for us to prove his point that we ought not to do anything that would tarnish our position as a saint. First, we are given the physical example that we can understand, which he will then make a spiritual application for. Meats for the belly and the belly for meats. That may look like a strange statement at first, but don't think too hard here. Where is food designed to go? Into the stomach, or the belly as the KJV has it. What is the stomach's job? To digest food. These things were made to work together. The stomach desires to have food in it. Food is meant to be in the stomach. Then we have the phrase that God shall destroy both the stomach and food. What does he mean there?
It shouldn't take us much thought to think that we are mortal and will die one day. In this life we need to continuously replenish our bodies with food, but one day God is going to render this body idle as it is. Whether by physical death or the event that Jesus Christ calls the Body of Christ home, this earthly tabernacle of a body will be changed forever. The word "destroy" here is the Greek "katargeo" which means to render idle. No one can be certain what life will be like once God makes all things new until we get there and witness it ourselves, but we can be certain that this flesh isn't going to be the body we have in Heaven (1 Corinthians 15:35-53). It will be made like unto Jesus' body (Phil 3:21), and that life will be far better than anything we know in this present life (Rom 8:18-23).
So now that we have that physical relationship established for food and the stomach, it's time to bring in the spiritual application. The body is not made for fornication. It is made for the Lord, and the Lord for the body. At large, God is talking of the body of Christ here. The Body of Christ is for the Lord and the Lord for the Body of Christ. That much should be clear, especially with a reference like Eph 5:22-33, with emphasis on verse 32. However, every individual saint is a member of the Body of Christ. And we're going to see in the next few verses how that knowledge should affect our conduct.
1 Corinthians 6:14
And God hath both raised up the Lord, and will also raise up us by his own power.
Now that we have been told that the body is for the Lord and the Lord for the body, we get the truth of what happens with this fleshly body. Every individual believer in the gospel of the grace of God is a member of the Body of Christ as we'll see in the next verse and also in 1 Cor 12:13. We know that Jesus Christ was dead, buried, and rose again from the dead (1 Cor 15:3-4). We have the assurance that Christ was witnessed as resurrected by many infallible proofs (Acts 1:3, 1 Cor 15:3-8). Knowing this, we get the truth that since God raised up the Lord, He will also raise up the Body. That means that every believer in the gospel of the grace of God has the assurance that their own body will be raised up just like Jesus' body (Phil 3:20-21). This is in contrast to the "belly" and "meats" that are to be rendered idle.
Our resurrection to be with God is the blessed hope we have to look forward to (Titus 2:13). One glorious day, Jesus Christ Himself will call us home to Heaven (1 Thess 4:16-17). Whether we are alive and in Christ, or this body stops working and we're in Christ, we have the assurance that we will have a brand new body that is free of corruption, and we will be in the presence of Almighty God (2 Cor 5:8).
We can note that the word "power" here is of the root dunamis (potential/ability) and not exousia (authority).
1 Corinthians 6:15
Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
As I've been alluding to, all saints are members of the Body of Christ. We should understand this, as the Greek work for "know" is "eido". God just told us in the last two verses that the body is for the Lord and the Lord for the body. Then He told us that the body will be raised up just like Jesus Christ was raised up from the dead. Now that we know that saints are members of the body of Christ, how should we handle these bodies we are given? Should the very members of Christ, which were raised up in Christ, be made the members of a harlot or prostitute? The answer should be obvious, and I can only imagine God intending all capital letters for GOD FORBID! Literally in the Greek, it is "May it never be!" He'll give us a further illustration of why in the next verse.
Some may wonder why Paul uses the word "I" here. Does Paul take the members of Christ and make the member of a harlot? As the apostle to the Gentiles (Rom 11:13), Paul had authority given to him from Jesus Christ (Acts 13:2, Gal 1:11-12). He had a dispensation committed to him to make known the mystery, which is salvation from sin and death through faith in the finished work of Christ (Eph 3:1-11). No works are required under this dispensation. The difference is that works were required both before this dispensation of grace, and they will be after (Matthew 19:16-22, 25:31-46, cf Rev 7:9-17). So then, with the authority given to him of Christ, is his ministry to make saints members of a harlot? Let us all resound with God: May it never be!
1 Corinthians 6:16
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
This is important doctrine for each Christian to know. When two become one flesh, as in the act of marriage, they are one body according to God's word. That is why God says the marriage bed is undefiled, but fornicators (KJV whoremongers) and adulterers God will judge (Heb 13:4). God established this from the very beginning in Genesis 2:24, which is where this quote is coming from.
All of this is to illustrate the point that the believer shouldn't be seeking to be joined to an unbeliever in matters of law. Remember the context we're coming from. The Corinthians were in the wrong because a believer was taking another believer to law and laying it upon an unbeliever to judge between them. It was wrong of them to wrong each other, and it was even worse that they lay the burdens before an unbeliever rather than even going to the least esteemed believer. What they, and we, need to understand is that we are to be separate from the unbelievers in conduct. Saints are supposed to stand out so people see the difference in us, that God might open that door of opportunity for us to share the word of God, and the sinner choose faith in Christ to be made into a fellow saint. if it doesn't make sense for the members of the body of Christ to be joined to a harlot, it doesn't make sense for the saints which make up the members of Christ be joined up with unbelievers, which are constantly referred to as "playing the whore" in scripture when they go after other gods in idolatry.
Since we're on the subject, I can't help but point out the travesty of some churches who claim to follow Christ and, whether they know it or not, they encourage adulterous behavior in their membership. Some local churches have people filling the pulpit which are openly homosexual. Others that say they are Christian have family members that are practicing Muslims, but they say that is okay by claiming the God of the bible and Allah are one and the same. These are just two examples, but both of them are doing what verses 15 and 16 of this chapter are saying is outright wrong according to the bible, which is God's inerrant word (2 Tim 3:16-17). I won't get much into it here, but Allah fits the description of Satan in the bible when Allah's characteristics are studied between the Quran and the bible. They are most definitely not one and the same.
As Christians, we should all strive to know the God that purchased our redemption on the cross of Calvary, especially since He gave us the full revelation of what we need in this life through the ministry of the apostle Paul (Col 1:25). God makes it so plain that adulterous relationships, whether physical or spiritual, are absolutely wrong.
One thing in the Greek I want to point out is that it has a stronger word that is translated "saith he." It is the Greek phemi, which has the idea of declaring or bringing to light. We should be seeing the light of what God said back in Gen 2:24 as we study these verses.
1 Corinthians 6:17
But he that is joined unto the Lord is one spirit.
For further evidence that Christians are wrong to take part in sinful practice, we are reminded that the Christian is "joined unto the Lord." In that moment where someone puts their faith and trust in Jesus Christ and His atoning work on the cross, the believer becomes one with God's Son through God's Spirit (1 Cor 6:15, 12:13). The two shall become one, as written in Gen 2:24 and Eph 5:22-33, is fulfilled in the moment of belief. To chase after anything else, to live in the flesh, is to play the whore against God. If we understand harlotry to be wrong in the physical, how much worse is it in the spiritual?
1 Corinthians 6:18
Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
Changing gears slightly in regard to idolatry and spiritual harlotry, now let's understand what happens in the physical. We are to flee fornication. Note that that is a command from God. in the Greek there is also a definite article there, so we could literally say "Flee the fornication." Why? Because God says that every sin save fornication is done outside of the body, but fornication is like a double whammy. Yes it is a sin against God, but it is also sinning against the body of the one fornicating. What's worse about that is what we will read in the next couple of verses.
Fornication is a big deal and something the church has no reason to be silent about. Is someone you know living in fornication? Do the loving thing and let them know it is wrong according to God who gave Jesus Christ for them. No one should be swinging their bible and bludgeoning someone caught up in sin with scripture. God tells us in Galatians 6:1-2
1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
2 Bear ye one another's burdens, and so fulfil the law of Christ.
That's how to do it, regardless of what the sin is. The loving thing is to present the problem in the spirit of meekness. To remain silent is far more damaging, allowing the one practicing wrong to think it is okay behavior.
As we look at the Greek here, it is structured a bit differently. Where the KJV has "Every sin that a man doeth is without the body," The Greek reads literally this way:
Every sin, which if a man might do, outside the body is.
The word "ean" is used, which is an if statement indicating possibility, and the subjunctive of "make" or "do" is used (poieo). I would like to note something here as well, that there is the clear indication of free will in the heart of man. A man (or woman) might sin and the might not. Scripture is riddled with this concept beginning back in Genesis, but there are those that promote the heresy that free will is not a real thing, and that God ordained some to eternal life and some to eternal condemnation regardless of man's will. The truth of scripture states that God clearly communicates the choice of life versus death and allows each individual to choose which to have.
Romans 6:23 - For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
It really is that simple. Man is born in sin and earns death naturally because of Adam's choice to sin in the Garden of Eden. God made the world save-able through faith in Jesus Christ and His shed blood on the cross. It is a gift given when one believes, and the choice is up to every individual.
So we see the possibility of sin that any certain individual may do is done without or outside the body. Then there is a contrast. The Greek uses the stronger word "de" here to indicate the importance of what is being said. The English is word for word with the Greek except for the word "against." That is translated from the word "eis" which has the idea of "to the point of" or simply "to." A definition is as follows: motion into which" implying penetration ("unto," "union") to a particular purpose or result [2]. I see the idea being given here that the fornicator brings sin to his own body. It is a sin directly affecting the body.
1 Corinthians 6:19
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
Now these last two verses really drive the point home. Because the saint believes in the good news that Jesus Christ's shed blood atones for their sin, they become part of the Body of Christ. In that moment, the Holy Spirit takes up residence inside our earthly body, sealing our soul and spirit unto the day of redemption (2 Cor 1:21-22, 5:1-8, Eph 1:13-14, etc.). That is when we will have a body like unto Jesus' Body, the day the Body of Christ is called home to Heaven (Phil 3:20-21, 1 Thess 4:16-17).
Because our bodies are the dwelling place of God's Holy Spirit, what business to we have to use this body for anything except that which pleases God? He first loved us to show us what true love is, and He displayed it on the cross of Calvary. Why would we want to do anything but please God? Every saint should fit the definition of Titus 2:14 that they are zealous for good works.
At the end of the verse, the question God asks of our understanding should make us think about it. Mankind was responsible for separating himself from God as we know from the account of Adam in the Garden of Eden. By God being in Christ on the cross and reconciling the world to Himself, He paid our bill, our debt of sin. That's how we can come to Him by faith and receive the gift of grace, because He is the one that paid for us. As saints, we aren't ever alone. We were already told back in chapter of this epistle that all things belong to us, and that we are Christ's, and Christ is God's. Now we're being reminded that we didn't do the redemptive work, but He who did, God, now has a claim on us.
Our earthly minds may think that we were purchased like a slave is purchased, and now we have to do good works because God says so. Anyone who makes that claim doesn't really know who God is. What God did is purchase our freedom. He purchased true life, and like a loving father to his child, wrapped it up in a gift and says it is ours for the taking. We are now free from the yoke of bondage and may stand in liberty (Gal 5:1). What amazing love!
1 Corinthians 6:20
For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
When we come to understand the depth of the love of God for us, we can only come to one conclusion. We have the privilege of glorifying God in our body. He bought us freedom with a price. What price was that? His shed blood on the cross of Calvary. Don't forget that even to do that, Jesus Christ's body was marred more than any man (Isa 52:14). The beating and mocking he endured was atrocious, yet He did it willingly (Phil 2:5-8). He allowed all of that to happen to His dear Son for the joy that it would bring Him, to purchase His creation back to Himself in a just way (Heb 12:2).
After we read through this chapter and really contemplate what God is telling us, it's my desire that we all have a further zeal to glorify God in our body. We have no reason whatsoever to take part in any sin or any activity that would displease God. Our only logical conclusion is to present ourselves a living sacrifice, a pleasing aroma to the Lord (Rom 12:1). May all of the saints do so to the glory and praise of God!
References
Thayer's Greek Lexicon [1]
HELPS Word-studies [2]
