Introductory remarks:
It is important as we begin this study of chapter six that we give a brief background of the Roman government at the time Paul wrote this epistle. "This epistle was written at a time when the Roman government was tyrannical. The emperors of that era were dictators, and many of them were persecutors of the church. If anyone tried to oppose the Roman government, he was in real trouble, because there was no place to which one could flee where the government could not find him and arrest him. Even in that government, however, there was a freedom to preach the Word of God. That is the thing that Christians should keep in mind" (McGee). "Paul denounces the fact that they allow their differences to be settled by unbelievers rather than settling matters among themselves or even bearing the wrongs. The unrighteous will not inherit the kingdom of God, and though they used to be sinners, they were washed, and sanctified. Though the law does not restrict Paul's behavior, he will not give anything power over him. Since they are now joined to Christ, joining themselves to harlots is a huge disgrace. The body should be used to glorify God" (A Survey of 1 Corinthians - By Brenda). This chapter may be outlined as follows: Going to law before unbelievers vv. 1-11; glorify God in your body vv. 12-20.
Going to Law Before Unbelievers
Verse 1, "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints."
LGT "Dare anyone of you, having a matter of dispute against the other, go to law before the unrighteous, and not before the saints?"
Dare anyone of you: Does anyone of you dare? You take from the highest court to the lowest your disagreements. Do you not violate all the principles of Christian brotherhood by doing so? Having a matter of dispute against the other: the "other" is one like yourself, and therefore it means, having a dispute with your brother Christian. It is not wrong to have differences between brothers; it is the unwillingness to settle disputes as Christian among Christian, without making it a case for a lawsuit. Paul does not say that we should not go to law against the unbeliever, only not to take our brother to court. The law is designed and sanctioned by God for our protection against the world, as long as that law conforms to God's divine justice. Go to law before the unrighteous: all unbelievers are unrighteous, and all believers are righteous by imputation from Christ. By going before the ungodly we bring disgrace on the name of Christ, by giving the ungodly reason to ridicule the saints; they already unjustly ridicule us, but why should we give them the opportunity to rail against the Christ we love? "The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the Law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges" (Robertson). And not before the saints: can you not settle your disputes among the brotherhood without taking your cases before the world system? We believers have the Word of God as our judge, and we should use the Word to settle any dispute.
Verse 2, "Do you 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?"
LGT "Do you not know that the saints will judge the world? And if by you the world is judged, are ye unworthy of the smallest judgments?"
Do you not know that the saints will judge the world: all believers have been joined to Christ, that is, we all are in union with Christ; therefore when Christ judges the world, we will be with Him, and the fact that we are with Him will pass judgment on all the world of Christ rejecting sinners, just as our lives today should condemn the evil actions of the world; that is why we should not be "conformed to this world" (Rom.12:1,2). And if by you the world is judged: as stated above. Are ye unworthy of the smallest judgments: there really should not be lawlessness among the brotherhood that needs judging, for then the brothers are not acting like brothers; the disputing among the brotherhood should only amount to the smallest matters as Paul says. If a brother cheats you, or wrongs us in some way, it is better to let it go, than to take him to a court of law, for God will deal with an erring brother.
Verse 3, "Know ye not that we shall judge angels? How much more things that pertain to this life?"
LGT "Do you not know that we shall judge angels? Much more then things of this life?"
Do you not know that we shall judge angels: after reading up on this phrase, I can only come to the conclusion that we will be present when the world is judged. If this is referring to the fallen angels it must be when they are cast into hell before the thousand-year reign of Christ; if it is a judgment on the good angels, I have no idea what it means. I do know this; Paul is making a comparison from the majestic to the trivial. Much more the things of this life: the matters that come before the church should be trifling matters in comparison to the world.
Verse 4, "If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church."
LGT "If ye have then judgments [as to] things of this life, the ones who are least esteemed in the assembly, those set ye up?"
If ye have then judgments as to things of this life: simply middle or unimportant matters that will pass away with this world, that is, they are not eternal things. "If you have to hold court for private matters" (Vincent). The ones who are least esteemed in the assembly: the ones you esteem as unimportant. Those set ye up: this verse in the Greek is a question. Did they who are so esteemed to judge angels go before worldly tribunals? Why did they not take their cases before the most humble members of the assembly? Paul never taught that there were those in the assembly that deserved reverence; this question is posed from the viewpoint of certain members of the assembly.
Verse 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?"
LGT "For I speak this to move you to shame. Thus is there not among you a wise [man], not even one, who shall be able to decide between brother and his brother?"
I speak this to move you to shame: Paul says that he is saying these things to bring the assembly to view these things with shame on how they have been going to court with one another. Thus is there not among you a wise man: is there not one in your entire assembly that you consider wise. Not even one, who shall be able to decide between brother and his brother: you should be ashamed to go before the courts of law with your problems. Don't you realize you are dealing with your brother in Christ? Why would any mature Christian want to air out trivial difference before the unbeliever? What kind of message are you sending to a lost world? Could all this be true of an assembly that considers itself as wise? This should lead them to a feeling of shame.
Verse 6, "But brother goeth to law with brother, and that before unbelievers."
LGT "But brother with brother goes to law, and this before unbelievers?"
That Christians should go to law with one another is very bad; but to go to law before the unbeliever is worse. This verse is a question from Paul designed to wake them up by revealing to them how shameful this action is.
Verse 7, "Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take the wrong? Why do ye rather suffer yourselves to be defrauded?"
LGT "Already indeed therefore altogether a defect is among you, that lawsuits you have among yourselves. Why not rather suffer wrong? Why not rather be defrauded?"
Already indeed therefore altogether a defect among you: Paul says that this defect of theirs, looking back to his last statement, is that of a brother taking another brother before the unbelieving courts, That lawsuits you have among yourselves: it is a defeat for Christians to take one another before the civil magistrates. Why not rather suffer wrong: Christians should be willing to suffer wrong at the hands of another believer rather than bring disgrace on the name of Christ before the world. Why not be defrauded: to be defrauded means to be swindled or cheated. It is not the end of the world to be cheated, for this world is passing away and all the vain things of it. We have to view our existence from the light of eternity, which is very hard to do, seeing we live in this fleshly carcass. The Lord does work out everything for the good to the ones who love Him and are the called ones according to His divine purposes (Rom. 8:28).
Verse 8, "Nay, ye do wrong, and defraud, and that your brethren."
LGT "But you do wrong, and defraud, and this [to your] brethren."
When you should love one another you are defrauding your brother by taking him to court. The Apostle John wrote; "Beloved, since God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us [fellowships with us], and His love is perfected in us" (1 John 4:11, 12).
Verses 9, 10 "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, not adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."
LGT "Or do you not know that unjust ones shall not inherit [the] kingdom of God? Do not be misled: neither fornicators, nor idolaters, nor abusers of themselves as women, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall not inherit [the] kingdom."
This verse describes the unbeliever's character. In the context Paul is saying these are the ones you are to take your brother before in the court of law. In the courts a jury of these people will try you. Or do you not know that unjust ones shall not inherit the kingdom of God: you believers are part of God's spiritual kingdom. Do not be misled: you are in danger of being misled by allowing strangers to God's kingdom try your cases. Neither fornicators: having sexual intercourse before being married, while adultery is having sexual intercourse with another person while being married. Nor idolaters: following after strange cults and gods. Nor abusers of them selves as women: "applied to morals as it is here, it denotes those who give themselves up to a soft, luxurious, and indolent [lazy] way of living; who make self-indulgence the grand object of life; who can endure no hardship, and practice no self-denial in the cause of duty and of God." Nor abusers of themselves with men: Sodomites. This is what our country is now trying to get all of its citizens to tolerate, and we should never give in to their politically correct agenda, no matter what the cost. Nor thieves: theft of any kind. Nor covetous: lusting after that which does not belong to you, even another man's wife. Nor drunkards: someone who cannot make decisions without "John Barleycorn." Nor railers: to scold with abusive language. Nor extortioners: to violently seize on another man's wealth or property. Shall not inherit the kingdom: this list of ten sins characterizes the unbeliever, and no unbeliever will ever inherit the kingdom of God. The reason Paul states these sins is that the unbelievers practices these sins as a way of life, and they are not fit to sit and judge a believer, who will, by the way, inherit God's kingdom, for they are part of that kingdom even now.
Verse 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."
LGT "And these things some of you were: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and by the Spirit of our God."
And these things some of ye were: not all the Corinthian believers were guilty of these sins; however all were guilty of being sinners. But ye were washed: The moment they accepted Christ as their Savior they were washed in the blood of the Lamb. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit, which he shed on us abundantly through Jesus Christ, our Savior" (Titus 3:5, 6). But ye were sanctified: the moment they believed on the Lord Jesus Christ they were sanctified, that is, set apart by being joined in union with Christ: "For ye are dead, and your life is hidden with Christ in God" (Col. 3:3). But ye were justified in the name of our Lord Jesus Christ, and by the Spirit of our God: the Holy Spirit has joined us all into a permanent union with our Lord. Who shall lay any thing to the charge of God's elect? It is God that justifieth (Rom. 8:23). "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5). "For God hath made Christ, Who knew no sin, to be sin for us, that we might be made the righteousness of God in Christ: (2 Cor. 5:21). Now, these are the ones you should let decide your differences.
Glorify God in Your Body
Verse 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."
LGT "All things to me are lawful, but not all things do profit: all things are to me lawful, but I will not be brought under the power of any."
All things to me are lawful: the "things" Paul is writing about here are the doubtful things. These are the things that the Bible is silent about as not being sinful such as: smoking, drinking, gambling, going to movies, and dancing; these are the things that some churches call the big five, also known as the taboos. As I was growing up, we were taught that if we abstained from doing these things we were spiritual. I know now that my spirituality does not depend on my doing anything but confessing my known sins. None of the taboos are sinful in themselves, but like everything else, if done to the extreme, they become sin, because of the improper emphasis placed upon them. This topic will be discussed as we go on with this Epistle. But not all things do profit: the word "expedient" in the Greek is to profit, that is, it is not immoral or illegal, but does not necessarily work together for good. All things are to me lawful: Paul repeats this phrase to emphasize the next phrase: but I will not be brought under the power of any: Paul says that he refuses to give up his self control over these harmless things in order not to let them control him. Over indulgence in any of these things, and we should include eating, will bring us under the control of self-indulgence. We should "let our moderation be known." We should not let our liberty to do any of these things give us undue license to flaunt our liberty.
Verse 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."
LGT "Meats for the belly, and the belly for the meats: but God both this and these will bring to nothing. But the body [is] not for fornication, but for the Lord, and the Lord the body."
Meats for the belly, and the belly for the meats: this is the natural order of the human appetite; these are the physical necessities that food is demanded by the body; however: but God both this and these will bring to nothing: the body and its nourishment will someday be destroyed. Someday the body will die, and there will no longer be a need for either the physical appetite, nor the food to satisfy it. But the body is not for fornication: here Paul goes back to problem of the church. Fornication is not the will of the Lord. But for the Lord: the body is for God's use, and anything that comes between the body and the Lord should be wiped out. Paul here goes from the natural appetite to the unnatural appetite. And the Lord for the body: the Lord desires to have fellowship with His children, but it is impossible when His children are fornicating; and this goes for any sin that separates the sinning one from the fellowship with the Father.
Verse 14, "And God hath both raised up the Lord, and will also raise up us by his own power."
LGT "And God both raised up the Lord, and will raise up us by His power."
The fact that God raised up Christ is certain that He will also raise up us who believe. Paul uses the resurrection as his argument for the "dignity and destiny" of the body. "The body being destined to share with the body of Christ in resurrection, and to be raised up incorruptible, is the subject of a higher adaptation, which fornication is incompatible" (Vincent).
Verse 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."
LGT "Do you not know that your bodies are members of Christ? Having taken then the members of the Christ, shall I make [them] members of a prostitute? May it never be."
Do you not know that your bodies are members of Christ: believers in Christ have a vital union with Christ where they are mysteriously joined to Him for eternity. This is one of the mysteries of God's grace. Having taken then the members of Christ, shall I make them members of a prostitute: Paul is saying that by fornicating we attempt to force Him into an uncommon fellowship: this by the way is impossible. If any member commits fornication, he or she is refusing to face up to the fact that they are members of Christ's body, and they are out of fellowship with the Father. May it never be: this is an impossible feat, that is, joining Him to a prostitute cannot be done. The only one that is hurt by licentious living is the sinning Christian. The Holy Spirit is grieved, and much more, is quenched when we sin. "We should hold such sin with abhorrence" (Calvin).
Verse 16, "What? Know ye not that he which is joined to an harlot is one body? For two, saith he, shall be one flesh."
LGT "Or, do you not know that the one who is joined to the prostitute is one body? For shall be, He says, the two into one flesh."
Or, do you not know that the one who is joined to a prostitute is one body: the same as when a man gets married and is joined to his wife. A man is not at liberty to have many wives, nor joined to a prostitute. For shall be, He says, the two into one flesh: Paul is quoting Genesis 2:24: "Therefore shall a man leave his father and mother, and shall cleave unto his wife; and they shall be one flesh." God ordained that man is joined sexually to one wife, and that to commit adultery is a gross sin against the body. Also to commit fornication is when an unmarried man has sexual intercourse with a woman and they are not married. Our society today is so immoral that it condones a couple living together out of wedlock as a natural thing; I would say that they are correct if they only apply their hideous doctrines to the unbeliever; however, God takes a different viewpoint when it comes to His dear children. God the Father has a better plan for us, and we should take this to heart that we are joined forever to Christ, and He desires that we remain in constant fellowship with Christ.
Verse 17, "But he that is joined to the Lord is one spirit."
LGT "But the one who is joined to the Lord is one spirit."
Just as the believer is mystically joined to the wife as one, so he is also joined to Christ, spiritually. The union can never be broken, however, the fellowship of that union can be broken. The sinning Christian will never go to hell for committing sin, but he or she may lose that precious fellowship that keeps us walking in the Light of God's Word.
Verse 18. "Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body."
LGT "Flee fornication. Every sin which a man may do is without the body: but the one who commits fornication, sins against his own body."
Flee Fornication: Paul exhorts them to flee from this temptation without delay, for it is one sin that man is unable to resist, and it not only ruins our fellowship, but can also ruin the body. Every sin which man may do is without the body: other sins in comparison to fornication have no affect on the body, with the exception of gluttony, drunkenness, abuse with drugs etc. But the one who commits fornication, sins against his own body: but this sin has an affect on the body, not only in the possibility of venereal diseases, but can have an evil affect on man's mind; remember, Paul is speaking to Christians; Paul does not say that this particular sin may not be forgiven, but it can ruin a man mentally if he is not mature; and if he is mature, I don't believe this will be a problem. I believe Paul is stressing to the Corinthians just how horrible this sin is, and how it can destroy a man.
Verse 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?"
LGT "Or do you not know that your body is a temple of the Holy Spirit in you, which ye have from God, and ye are not your own."
Or do you not know that your body is a temple of the Holy Spirit in you: if they did not know this before they know it now by the authority of the Apostle Paul. Our spirits dwell within our bodies, and the Holy Spirit dwells in our spirits. Which ye have from God: the moment we received Christ as our Savior the Holy Spirit took up residence in our spirits as a wonderful gift of God's grace. It is our knowledge of this indwelling presence of the Holy Spirit that is able to fight off all our foes of sin, if we allow Him to. And ye are not your own: we have been purchased out of the slave market of sin by the precious blood of the Lord Jesus Christ. We should not dishonor this precious relationship with sin of any kind.
Verse 20, "For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."
LGT "For ye were bought with a price: glorify God therefore in your body."
For ye were bought with a price: as stated above, we have been purchased out of the slave market of sin by Christ's precious blood; and we are now His prize possessions. Glorify therefore God in you body: we glorify God by not dishonoring our body, which belongs to Him. If we allow the Word of God to saturate our minds we would not dare sin; however, because we are in the flesh, we must rely completely on the Holy Spirit using the Word of God to keep us from dishonoring the name of our Lord. The phrase "and in your spirit, which are God's" is not found in the best manuscripts. To glorify God is a fitting end to this chapter, and the next chapter begins with how we should treat married life.
Share freely but cite the source: http://bbbiblehelps.epizy.com