1 Corinthians 6

1. Dare any of you, etc.? Dare you, instead of resorting to the arbitration of “the saints,” your brethren, take your disputes before heathen and often unjust magistrates? Is not this an offence against the dignity of the Christian character? (2).

2. Do ye not know, etc.? This form of question, which occurs ten times in the present Epistle (Godet), reminds them of truths which he had taught them. Here he calls attention to the truth that the redeemed will take a part (see Psx. xlix. 14; Dan. vii. 22) in the judgement of men, and even of angels (3). Surely then, he argues, even the least esteemed in the church (4) can judge between themselves in the common concerns of this life.

4 set them to judge. R.V. treats this as a question: “do ye set them,” etc.?

5. I speak to your shame. I say this (about giving over secular causes to the lowest in the church)

not to exalt, but to reprove you; for it seems there is “not even one among you” wise enough to adjust these matters “between brother” and brother.

6 before the unbelievers. More literal and emphatic in R.V., “before unbelievers.”

7. Now therefore there is utterly a fault, etc. All this implies a radical defect, a prevalence of selfishness and injustice. Lightfoot says that the word translated “fault” includes the ideas of “loss” and “defeat.”

Why do ye not rather take wrong? In obedience to our Lord’s command (Matt. v. 38-40).

8. Nay, ye do wrong. Not only is there a lack of charity, but of justice also.

9 unrighteous. The same word as in ver. 8, “wrong-doers.”

10 covetous. Covetous in the widest sense; one who covets more than his share; not merely avaricious. The apostle always ranks the covetous with the most abandoned men: see vers. 10, 11; and cp. Col. iii. 5.

the kingdom of God. “That kingdom which, begun and established here, has its full development and consummation in the future” (Ellieott).

11 ye are washed. Rather, “ye washed off” these pollutions (symbolically, in baptism), “ye were sanctified,” “ye were justified” (see R.V.); i.e., when, being renewed “by the Spirit of our God” (Tit. iii. 5), ye believed unto life (John xx. 31) “in the name of the Lord Jesus.”

12. All things are lawful unto me. Thus the apostle expresses his liberty as a Christian to use all God’s gifts, a liberty misused by some at Corinth. Paul therefore declares that this freedom must not only be limited by expediency and by self-respect, but must on no account be applied to what is wrong in itself. The question of expediency is treated afterwards in chs. viii.-x.; the participation in vice is shown in vers. 12-20 to be a very different matter, and is at once strongly condemned. The whole section is of great interest as showing how Christian liberty is to be kept from passing into heathen licence.

but I will not be brought under the power of any. Even my lawful desires shall not be my masters.

13. Now the body is not for fornication, etc. There are here three arguments against this vice. Meat offered to idols loses none of its natural fitness for food, and, like the bodily part, is destined to perish. But fornication (1) degrades the whole body; (2) alienates part of the Redeemer’s purchased possession: and (3) pollutes the temple of the Holy Spirit.

17 one spirit. That is, one with the Lord in spirit.

20 ye are bought. Rather, “ye were bought” (R.V.); namely, when Christ “gave His life as a ransom” from sin (1 Pet. i. 17-19). Use, then, your body (Rom. xii. 1) to His glory.

Therefore glorify, etc. Glorify then; not so much a logical conclusion, as an impressive exhortation. The last clause “and in your spirit, which are God’s” is omitted by the best authorities.