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1Co 6:1-11. LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN.
1. Dare--This word implies treason against Christian brotherhood
2. Do ye not know--as a truth universally recognized by Christians.
Notwithstanding all your glorying in your "knowledge," ye are acting
contrary to it
(1Co 1:4, 5; 8:1).
The oldest manuscripts have "Or" before "know ye not"; that is, "What!
(expressing surprise) know ye not," &c.
3. judge angels--namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jude 6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.
4. judgments--that is, cases for judgment.
5. your shame--Thus he checks their puffed-up spirit
To shame you out of your present unworthy course of litigation before
the heathen, I have said
"Set the least esteemed in the Church to judge." Better even this, than
your present course.
6. But--emphatically answering the question in the end of 1Co 6:5 in the negative. Translate, "Nay," &c.
7. utterly a fault--literally, "a shortcoming" (not so strong as
sin). Your going to law at all is a falling short of your high
privileges, not to say your doing so before unbelievers, which
8. ye--emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.
9. unrighteous--Translate, "Doers of wrong": referring to
11. ye are washed--The Greek middle voice expresses, "Ye have
had yourselves washed." This washing implies the admission to the
benefits of Christ's salvation generally; of which the parts are;
(1) Sanctification, or the setting apart from the world, and
adoption into the Church: so "sanctified" is used
where it rather seems to mean the setting apart of one as
consecrated by the Spirit in the eternal purpose God. (2)
Justification from condemnation through the righteousness of God
in Christ by faith
So PARÆUS. The order of
sanctification before justification shows that it must be
so taken, and not in the sense of progressive sanctification.
"Washed" precedes both, and so must refer to the Christian's outward
new birth of water, the sign of the inward setting apart to the Lord by
the inspiration of the Spirit as the seed of new life
Paul (compare the Church of England Baptismal Service), in charity, and
faith in the ideal of the Church, presumes that baptism realizes its
original design, and that those outwardly baptized inwardly enter into
vital communion with Christ
He presents the grand ideal which those alone realized in whom the
inward and the outward baptism coalesced. At the same time he
recognizes the fact that this in many cases does not hold good
leaving it to God to decide who are the really "washed," while he only
decides on broad general principles.
1Co 6:12-20. REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO.
12. All things are lawful unto me--These, which were Paul's own words
on a former occasion (to the Corinthians, compare
and Ga 5:23),
were made a pretext for excusing the eating of meats offered to idols,
and so of what was generally connected with idolatry
"fornication" (perhaps in the letter of the Corinthians to Paul,
Paul's remark had referred only to things indifferent: but they
wished to treat fornication as such, on the ground that the existence
of bodily appetites proved the lawfulness of their
13. The argument drawn from the indifference of meats
Ro 14:14, 17;
to that of fornication does not hold good. Meats doubtless are
indifferent, since both they and the "belly" for which they are created
are to be "destroyed" in the future state. But "the body is not
(created) for fornication, but for the Lord; and the Lord for the body"
(as its Redeemer, who hath Himself assumed the body): "And God hath
raised up the Lord, and will also raise up us" (that is our bodies):
therefore the "body" is not, like the "belly," after having served a
temporary use, to be destroyed: Now "he that committeth fornication,
sinneth against his own body"
Therefore fornication is not indifferent, since it is a sin against
one's own body, which, like the Lord for whom it is created, is not to
be destroyed, but to be raised to eternal existence. Thus Paul gives
here the germ of the three subjects handled in subsequent sections: (1)
The relation between the sexes. (2) The question of meats offered to
idols. (3) The resurrection of the body.