| 1 Corinthians – Chapter Six |
Chapter summary – As Paul did in chapter five, he continues to surface sin in the church.
1 Corinthians 6:1-11 is very controversial and if taken as is, only looking at what you see and not what isn’t said, or with no cross referencing with other passages of Scripture, is quite cut and dry. But such is the case with other portions of Scripture as well, like Luke 16:18, which states, “Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery.” If this portion of Scripture is taken as is with no cross referencing it too, is quite cut and dry. When other passages like Matt. 5:32; 19:3-10 and 1 Corinthians 7:1-16 are brought into the picture though, the issue is not so cut and dry. Scripture must be examined in its immediate context as well as in the context of the entire Word of God. I believe 1 Corinthians 6 must be cross referenced in order to see the complete picture.
III. THE WRONGDOING IN THE CHURCH OF GOD, (5:1-6:20)
2. improper use of secular law, (6:1-11)
1) The improper approach, (1)
Interpretation:
1 (The spirit of divisiveness was so prevalent among the Corinth believers [e.g., I’m of Paul, I’ of Apollos, etc; their preference to follow human wisdom rather than spiritual; and their willingness to allow sin in the church, that Paul doesn’t command here, but certainly strongly admonishes), Dare any of you, having a matter against another (another fellow gospel believer), go to (the help of the), law before the unrighteous (non-believers), and not before the saints (not looking to your fellow believers for help)?
The issue here is not that a believer uses the judicial system, it is that he uses it against another brother in the Lord, without ever trying to work it out through their fellow brothers and sisters in the Lord. These Corinthians were bypassing the biblically prescribed approach to handling conflict between fellow believers.
John MacArthur makes this connection when he says in his commentary:
Paul’s concern was not that believers would get an unfair hearing in the public courts. They may have been given as fair judgments there as they would have received from fellow Christians. Paul was concerned because they had so little respect for the church’s authority and ability to settle its own disputes.[1]
Matthew Henry comments on this verse and referring to the smallest matters in 1 Corinthians 6:2:
Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law (v. 7), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious.[2]
The Expositor’s Bible Commentary, comments here:
In speaking of Christians taking other Christians to court, Paul does not specify any criminal cases because he teaches elsewhere that these must be handled by the state, (Rom 13:3, 4).[3]
2) The improper understanding, (2-3)
(1) Believer’s will sit in judgment upon those who die in their sins, (2)
2 Do you not know that the saints (gospel believers), will judge the world? (the unbelievers—Not in the sense of determining their sinful state and sentencing them to Hell, [1 Cor. 5:12, 13].[4] It is in the sense of sitting in on the judgment of Christ, recognizing and supporting Christ’s righteous description and judgment of those who died in their sin.) And if the world will be judged by you (concerning such significant and eternal matters), are you unworthy to judge the smallest matters? (Don’t you think that God will give you the ability to judge these small and temporal matters in the same way?)
Disputes (6:1). The cases are lawsuits, not criminal actions, which are in the province of secular courts (Rom. 13:3–4).
“Before the saints” (6:1). Well established empire practice permitted ethnic communities to settle disputes themselves, based on their own national laws. This was true even when the community was a small district within any city of the empire as well as in the homeland. Paul urges Christians to follow this principle and settle their own disputes.
Typically in Judaism a panel of three judges handled such cases. Paul tells the church to set up a similar panel of judges. Certainly it is better to handle disputes based on biblical principles rather than pagan law![5]
(2) Believer’s will sit in judgment upon the angels who fell into sin, (3)
3 Do you not know that we shall judge angels? (In the same way we will judge the world.) How much more, things (or matters), that pertain to this life, (our everyday earthly life)?
3) The improper authority, (4)
4 If then (or since), you have judgments concerning things pertaining to this life (that God equips and expects believer’s to make), do you (then), appoint (or does it make sense to appoint), those (secular judges), who are least esteemed by the church to judge, (to make such everyday judgments concerning the believer)?
4) The improper testimony, (5-8)
(1) The shame of the individuals, (5-7)
1a Shame because they didn’t seek the churches help, (5)
5 (As wrong as it is, that is exactly what you are doing, Paul is saying.) I say this to your shame. Is it so, (or we could say, “Can it be”), that there is not a wise (saved), man among you (in your church), not even one, who will be able to judge between his brethren (to act as an arbitrator between one believer and another, in place of the secular judges? The insinuation is, “Of course there is.”)
2a Shame because they sought the secular courts help, (6)
6 But (even though there are fellow believers who could arbitrate), brother goes to law against brother, and that before unbelievers, (in the secular courts)!
3a Shame because they wouldn’t consider being wronged or cheated, (7)
7 Now therefore, it is already an utter failure for you, (no matter what the verdict, because it’s not that you will sin if you do this, it is that you have sinned because you have done it), that you go to (the secular), law against one another, (because you have chosen to go to a secular court rather than a qualified fellow believer). Why do you not rather accept wrong (or being wronged)? Why do you not rather let yourselves be cheated, (if you are not going to seek to settle the dispute with a qualified believing arbitrator)?
I believe one of the key factors of this issue here is, that there is not a single mention that the Corinthian believers ever made any attempt at all to settle their disputes through the wisdom and authority of the church. Both parties involved in a dispute completely bypassed the church. For doing this, both the wrongdoer and victim were committing sin. God does not overlook sin, nor does He ever leave innocent victims without some kind of recourse. But, if there is to be any recourse, it must be on God’s terms or, as we see here, even the victim becomes part and party of the offence.
Larry Richard’s comments on this verse in his book, The Reader’s Companion. He says:
The O.T. made every individual who knew of wrongdoing responsible to bring it before the elders of the community. The O.T. community of faith was to be committed to righteousness. A Christian who victimizes another and then quotes these verses to claim that the victim is unspiritual in seeking legal redress completely misses Paul’s point.
Paul’s point is that such issues must be dealt with within the church family. If a congregation fails to establish appropriate mechanisms for judging disputes, a believer who is concerned about the purity of the body must go to secular court. As Matt. 18:17 says, a brother who will not respond to the discipline of the church is to be treated as a pagan.[6]
Matthew Henry makes another comment here as well. He says:
Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of [justice] decide them, especially in matters of no great importance.[7]
(2) The shame of the church community, (8-11)
1a Shame because of the churches association to them, (8)
8 No, (they wouldn’t rather accept wrong or be cheated so), you yourselves (this could refer to both parties, or it could refer to the victims alone who won’t accept wrong who now), do wrong and cheat (when they bypass the wisdom and authority of the church), and you do these things to your brethren, (you bring shame on the whole church community by your example)!
2a Shame because of the churches association with Christ, (9-11)
9 Do you not know that the unrighteous (that you go to in court, the lost who are unjustified),[8] will not inherit the kingdom of God? Do not be deceived, (make no mistake). Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites,
10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God, (will be with God in heaven if they die in their sin, still unjustified).
11 And such were some of you, (you know from experience what I am talking about! That is exactly what some of you were involved in!). But (in contrast to those yet lost, to those you run to for help), you were washed (cleansed through God’s regeneration whereby God removes all your crimes against Him and replaces them with Christ’s righteousness [2 Cor. 5:17; Titus 3:5]), but (in contrast to those yet lost, to those you run to for help), you were sanctified (made holy and set apart from the world as God’s property and for God’s use), but (in contrast to those yet lost, to those you run to for help [1 Cor. 1:2]), you were justified (declared righteous [Rom. 8:33]), in the name of (or by the redemptive work and authority of), the Lord Jesus and by (the intervening Agent of), the Spirit of our God. (Why then, do you keep going back to where you came from to work out your new life in Christ?!)
Some other elements that I believe need to be brought into the picture as well as an application to the passage itself.
In Luke 12:13-14, there was evidently someone in the crowd who had been wronged by a family member. He must have perceived that Jesus was a wise and just man, as he cried out to Jesus, “…“Teacher, tell my brother to divide the inheritance with me.” But He said to him, “Man, who made Me a judge or an arbitrator over you?”
[The Rabbi’s were to rule over these matters and not the Romans, but someone was to make a decision. Moses followed the same pattern with the Israelites and later appointed men over thousands, hundreds and tens to do this. If the appointed arbitrators could not resolve the conflict it was not ignored or dropped, there was another (an arbitrator) to settle it for them, Moses.]
So what do we do today? How do we go about resolving conflicts in a biblical manner that will not result in personal sin or bring a reproach upon the church of Christ? What is the New Testament arbitration process?
Matthew 18:15-17 is one of the keys. “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.
If the wrongdoer will not submit to the authority of the gospel believing church and reconcile his wrong with the victim, he or she is to be disciplined out of the church if a member, and treated as though he or she was an unbeliever. Nowhere in Scripture is the believer told he cannot take an unbeliever to a secular court. God also has a great deal to say about secular courts and the like in Romans 13.
[Romans] 13:1-3. Rome was the imperial capital, the seat of the empire’s civil government. As residents in Rome, Paul’s initial readers were aware of both the glory and the shame of that city in the days of Nero, who reigned from a.d. 54 to 68. But they were also citizens of Christ’s kingdom (Phil. 3:20; Col. 1:13). Appropriately, therefore, Paul discussed a Christian’s relationship to his government and civil rulers. Both in its length and specific details this discussion is the key New Testament passage on the subject (cf. 1 Tim. 2:1-4; Titus 3:1; 1 Peter 2:13-17).[9]
The apostle’s basic exhortation is, Everyone must submit himself to the governing authorities (lit., “higher authorities”). The basic reason for such submission is that those authorities are established by God(cf. Dan. 4:17, 25, 34-35).[10] An individual who rebels against the authority, therefore, is rebelling against (lit., “has taken a stand against”) what God has instituted (lit., “the ordinance of God”). Such persons are thus actually rebelling against God, and bring civil and/or divine judgment on themselves. Those who obey and do right need have no fear of authorities; in fact, civil leaders commend those who do good.
13:4-5. Furthermore, a civil leader is God’s servant, a concept often forgotten today. By commending those who do right (v. 3), a civil leader himself does good (v. 4). But on the other hand he bears arms (the sword) as God’s servant (the second time in this verse Paul referred to the ruler this way; cf. v. 6), as an agent of wrath. Governmental force, properly used, helps prevent tyranny and executes justice; it brings punishment on the wrongdoer. A Christian has two reasons to be submissive to civil authorities—to avoid possible punishment (lit., “the wrath”) and to heed his conscience, which prods him to obey God’s ordinances…
13:8-10. Discussion of believers’ obligations to civil authorities evidently triggered Paul’s thinking concerning believers’ debts to others. He commanded, Let no debt remain outstanding (lit., “Do not keep on owing anyone anything”) except the continuing debt to love one another(lit., “except loving one another”). This is not a prohibition against a proper use of credit; it is an underscoring of a Christian’s obligation to express divine love in all interpersonal relationships. A Christian should never fall short, and so be “in debt,” in loving others (John 13:34-35; 1 Cor. 16:14; Eph. 5:2; Col. 3:14; 1 John 3:14, 23; 4:7, 11, 21).[11]
Now having explained this, I think there are a couple of specific matters in this situation that must be carefully and prayerfully considered.
You may still believe that a Christian should never take another Christian to court, and that is a viable interpretation. If so, there needs to be no further application. One must not forgive the offender though until forgiveness is asked, (Lu. 17:3).
If, you believe that having followed through on Matthew 18:15-17, that you may treat an unrepentant brother as an unbeliever (believing that he not only loses rights and privileges in the church, but outside the church as well), and thus take him to court, more needs to be said.
1. The person who refuses to reconcile with whom he has victimized, does not lose his salvation. He is a genuine believer. But, we are told to treat him as an unbeliever, not call him an unbeliever.
2. The victim must still put a lot of prayer into the specifics of his or her situation and decide if it would be best to continue on to a secular court to settle the issue or not. There is a lot at stake for the victim, wrongdoer and the church community. The situation must be serious enough to warrant such an action. It must not be a minor matter of inconvience or a small temporal material or financial loss.
3. Vengeance should never be an issue, (Rom. 12:17-21).
4. Bitterness should never be an issue, (Mat. 5:44; Jn. 13:34).
5. If you cannot continue on to take the offence to the court in good conscience and faith you must not, (Rom. 14:22, 23). If you take someone who professes to be a believer to court, and someone questions you on it, you must have a good and honest answer to give them, (1 Pet. 3:15).
6. As in biblical church discipline, reconciliation of the person and issue is the key, (1 Cor. 10:31).
3. Premarital or Extramarital sex, (6:12-20)
1) Premarital and/or extramarital sex robs the believer of his liberties, (12)
12 (No longer being under the dispensation of the law, but under the dispensation of grace, yes), All things (that God does not call sin under grace), are lawful (permissible), for me,[12] but all things (that are even permissible), are not (necessarily), helpful (at every time or place). All things are lawful for me, but (even if it is the right time and place), I will not be brought under the power (the bondage or slavery), of any, (I will be in control of them, and not vise versa).
There is a lot that we can learn from this one verse. For example:
Freedom is a mark of the Christian faith—freedom from sin and guilt, and freedom to use and enjoy all things that come from God. But Christians should not abuse this freedom and hurt themselves or others. [Eating too much candy may lead to having cavities. Eating too much food may lead] to [poor health or] obesity. …we can also be mastered (enslaved or empowered) by money, sports, television, or any one thing that controls our life or robs our devotion to Christ or service to others… We must be on alert for those desires that can master us. What God has allowed his children to enjoy must not grow into a bad habit that controls them.
Paul would have a lot to be angry about in our permissive society. In a permissive society it is easy for Christians to overlook or tolerate some immoral behaviors (greed, drunkenness, gluttony, etc.) while remaining outraged at others (homosexuality, idolatry, thievery). We must not participate in sin or condone it in any way, nor may we be selective about what we condemn or excuse. Staying away from more “acceptable” forms of sin is difficult, but it is no more difficult for us than it was for the Corinthians.[13]
2) Premarital and/or extramarital sex is sin against the body, (13-20)
(1) The believer’s body is for the Lord, (13)
13 (For example), Foods for the stomach and the stomach for foods (they were made for each other), but God will destroy both it (the stomach) and them, (the different kinds of food—they are temporal, not eternal). Now the body is not for sexual immorality (sexual sin) but (the believer’s body is), for the Lord (Christ is to be Lord of it [WHY?] because the body has been purchased by Christ, baptized into Christ, thereby becoming the property of Christ’s, and now has come under the leadership of Christ as He is the Head of the church), and the Lord for the body, (as when the Lord calls us, He also equips us—also, the body will be resurrected, transformed to be like our Lords, glorified and called upon to give an account of its activity.)
2 Tim. 2:4—No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.
Ro 6:12-13—12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God…16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?
Ro 12:1-2—1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
Ga 2:20—I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
(2) The believer’s body has a glorious future, (14)
14 And God both raised up the Lord (from the grave on the third day), and will also raise us (gospel believers), up by His power, (at the rapture of the church. That’s a pretty glorious future!)
The gospel believer cannot separate God from the actions of his or her body. He or she cannot sin like they once could; without directly involving God in their sin. God and our body are inseparable now. The transition that took place at salvation was as comprehensive as it was eternal. We are inseparably linked together forever.
(3) The believer’s body is a member of Christ, (15)
15 Do you not know that your bodies are members of Christ? (Do you not know that Christ not only saves us, but He also marries us together as one [Jn. 17:20-22]). Shall I then take the members of Christ (that the believer is marvelously and insepreably married to), and make them members of a harlot? (Shall I take the One who has loved me with all of His being, who has given me all that is His, who has empowered me to live a life of security and purity, and in return drag Him into a brothel? Certainly not! (God forbid! That’s insane! You’d be an idiot! You’d be dumber than dumb!)[14]
(4) The believer’s body is for abstinence or ones spouse, (16-18)
16 Or (is possible that), do you not know that he who is joined to a harlot is one body with her (is uniquely joined to her in a way that it is impossible to be joined to anything else)? For “the two,” He says, “shall become one flesh.” (not married, but intertwined together in the most intimate and comprehensive way.)
In his Screwtape Letters C. S. Lewis says that each time a man and a woman enter into a sexual relationship a spiritual bond is established between them which must be eternally enjoyed or eternally endured. [15]
17 But (or regardless), he who is (supernaturally), joined to the Lord (who is a gospel believer), is one spirit with Him, (is inseparably and eternally a part of Him).
Christ is not personally tainted with the sin, any more than the sunbeam that shines on a garbage dump is polluted. But His reputation is dirtied because of the association. [16] (and we grieve Him by our sin.)
18 Flee (then—in the present tense this means: “continue to flee and keep on fleeing”), sexual immorality, (sexual sin). Every (other), sin that a man does is outside (external of), the body, but he who commits sexual immorality sins against his own body.
There are varied interpretations to the meaning of the second part of this verse.
[One is that] Clearly other sins also affect the body, such as gluttony or drunkenness, but no other sin has the same effect on the memory, personality, or soul of a person as sexual sin.[17] (There is nothing more intimate than a husband and wife’s sexual union. You never look at that person the same again. There is nothing more that your spouse can give you, or reserve for you. It’s something you don’t forget or get over.)
Another view is that because the fornicator or adulterer takes his body which belongs to Christ and unites it with a promiscuous woman or girl, the body is not only the subject of the damage produced by the sin, but the body is also the instrument of the sin. (It would be something like taking the church communion cups [which are set apart for holy purposes] over to the local bar to be used as shot glasses after church.)
[One last view is that] The fornicator alienates that body which is the Lord’s, and makes it one with a harlot’s body, and so “[he sins] against his own body,” that is, against the [truth] and [purpose] of his body; not a mere effect on the body from without…[Alford].[18]
In a marriage, is infidelity not one of, if not the most difficult offence to deal with and forgive? Sure it is and for good reason.
Warren Wiersbe comments here,
“The fornicator and adulterer, as well as the homosexual, may forget their sins, but their sins will not forget them.”
In my pastoral counseling, I have had to help married couples whose relationship was falling apart because of the consequences of premarital sex, as well as extramarital sex. The harvest of sowing to the flesh is sometimes delayed, but it is certain (Gal. 6:7–8).[19] How sad it is to live with the consequences of forgiven sin. [20]
(5) The believer’s body is the temple of the Holy Spirit, (19)
19 Or do you not know (it should be well understood by you), that your body is the temple of the Holy Spirit (temple here is not the word for the temple in general, but the holy of holies—the inner sanctuary), who is in you (who indwells you—has taken residence in your body), whom you have (or possess), from God (the Holy Spirit is God’s gift to you—this indwelling is as gracious as it is marvelous), and you are not your own? (which makes your body sacred, set apart of holy purposes, and is the possession of God.)
The Holy Spirit is holy/clean and the temple that He possesses must be properly cared for and kept clean also. What believer’s are called to do individually we are called to do collectively as the body that makes up the church.
The believer therefore does not belong to himself. His very personality (intellect, emotions, and will), his ambitions and abilities, and his body with all of its desires are not his to command and to please. He totally belongs to His divine occupant.[21]
(6) The believer’s body is the possession of the Lord, (20)
20 For you (your body and person), were bought at a price (the sinless life of God Himself, Jesus Christ); therefore glorify God (put the character and power of God on display), in your body and in your spirit, which are God’s, (now—cf., 1 Cor. 6:10, 11; 2 Cor. 5:17, 21) [22]
This does not mean that we are free agents before our salvation. We were slaves to sin (its power, judgment and guilt), and subjects of our master the devil.
It is Paul’s insistence that we are not our own. There is no such thing in this world as a self-made man. The Christian is a man who thinks not of his rights but of his debts. He can [not] do what[ever] he likes, because he never belongs to himself; he must always do what Christ likes, because Christ bought him at the cost of his life.[23]
The presence of the Spirit means that God himself, who created us with bodies in the first place, has taken keen interest in our whole life, including the life of the body. The creation of the body was pronounced good in the beginning; it has now been purchased by Christ and is [set apart] by the presence of God himself through his Holy Spirit. We must therefore [set it apart] …as well … by living the life of the Spirit, a life of holiness.
Gordon Fee[24]
How offended would you be if someone committed the sin of premarital sex or adultery right here in our church? I suspect you would be quite offended, and rightly so. But think about it, the Holy Spirit doesn’t even dwell in our church, He dwells in us. We bring Him into the church building. How offended are you when you sin with your body, the temple God does dwell in?
If we enter another persons home we are careful not to offend the host by doing something in their home that would be offensive to them. Our bodies are the home of the Holy Spirit. We ought to be even more careful not to do something with our body (which is God’s home), that would be offensive to Him.
A [pastor’s] friend once took a visitor to a large Catholic cathedral in the east. The visitor wanted to pray at the station of his favorite saint. But upon arriving at that station, he was startled to find no candles lit, and a sign saying, “Do not worship here; closed for cleaning.” The Corinthians provided no divine focus, either, no place for seeking souls to worship, since they were unclean. That, Paul said, had to change.[25]
If we are going to exhibit the power and grace of God to the world around us, our lives cannot be somewhat different than theirs, or selectively different only in particular areas. It must be completely and conspicuously obviously different.
Interpretation:
Application:
3. Premarital or Extramarital sex, (6:12-20)
1) Premarital and/or extramarital sex robs the believer of his liberties, (12)
2) Premarital and/or extramarital sex is sin against the body, (13-20)
(1) The believer’s body is for the Lord, (13)
(2) The believer’s body has a glorious future, (14)
(3) The believer’s body is a member of Christ, (15)
(4) The believer’s body is for abstinence or ones spouse, (16-18)
(5) The believer’s body is the temple of the Holy Spirit, (16)
(6) The believer’s body is the possession of the Lord, (20)
[1] MacArthur, John. 1 Corinthians. Includes indexes. Chicago: Moody Press, 1996, c1984.
[2]Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, 1 Co 6:1. Peabody: Hendrickson, 1996, c1991.
[3] P. 221
[4] 1 Co 5:12-13—For what have I to do with judging those also who are outside? Do you not judge those who are inside? 13 But those who are outside God judges. Therefore “put away from yourselves the evil person.”
[5] Richards, Larry. The Bible Reader’s Companion. Includes index. Wheaton, Ill.: Victor Books, 1991.
[6] Richards, Larry. The Bible Reader’s Companion. Includes index. Wheaton, Ill.: Victor Books, 1991.
[7] Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, 1 Co 6:1. Peabody: Hendrickson, 1996, c1991.
[8] These lawyers and judges may be very qualified to do the job. They may even be Christians, but the authority of the local church must not be bypassed.
[9] 1 Ti 2:1-4—1 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, 2 for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. 3 For this is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth.
Tit 3:1—Remind them to be subject to rulers and authorities, to obey, to be ready for every good work,
1 Pe 2:13-17—13 Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, 14 or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. 15 For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—16 as free, yet not using liberty as a cloak for vice, but as bondservants of God. 17 Honor all people. Love the brotherhood. Fear God. Honor the king.
[10] Da 4:17— ‘This decision is by the decree of the watchers, And the sentence by the word of the holy ones, In order that the living may know That the Most High rules in the kingdom of men, Gives it to whomever He will, And sets over it the lowest of men.’
Da 4:25—They shall drive you from men, your dwelling shall be with the beasts of the field, and they shall make you eat grass like oxen. They shall wet you with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses.
Da 4:34-35—And at the end of the time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding returned to me; and I blessed the Most High and praised and honored Him who lives forever: For His dominion is an everlasting dominion, And His kingdom is from generation to generation. 35 All the inhabitants of the earth are reputed as nothing; He does according to His will in the army of heaven And among the inhabitants of the earth. No one can restrain His hand Or say to Him, “What have You done?”
[11] Walvoord, The Bible Knowledge Commentary
[12] “All things are lawful.” Paul seems to be stating in part, if not a literal phrase of the Corinthians, at least their liberal attitude of Christian liberty here. The church in Corinth was a church where almost anything goes as we have seen. Paul now is going to qualify what Christian liberty really is. As 1 John 3:44 tells us—Whoever commits sin also commits lawlessness, and sin is lawlessness. Sin is not lawful or permissible.
[13] Barton, Bruce B., and Grant R. Osborne. 1 & 2 Corinthians. Life application Bible commentary, Page 84. Wheaton, Ill.: Tyndale House, 1999.
[14] This teaching about sexual immorality and prostitutes was especially important for the Corinthian church because the temple of the love-goddess Aphrodite was in Corinth. This temple employed more than a thousand prostitutes, and sex was part of the worship ritual. Paul clearly stated that Christians should have no part in sexual immorality, even if it is acceptable and popular in the surrounding culture. (Barton, Bruce B., and Grant R. Osborne. 1 & 2 Corinthians. Life application Bible commentary, Page 86. Wheaton, Ill.: Tyndale House, 1999.)
[15]MacArthur, John. 1 Corinthians. Includes indexes. Chicago: Moody Press, 1996, c1984.
[16]MacArthur, John. 1 Corinthians. Includes indexes. Chicago: Moody Press, 1996, c1984.
[17]Barton, Bruce B., and Grant R. Osborne. 1 & 2 Corinthians. Life application Bible commentary, Page 87. Wheaton, Ill.: Tyndale House, 1999.
[18]Jamieson, Fausset, and Brown. Commentary Critical and Explanatory on the Whole Bible. electronic ed., 1 Co 6:18.
[19] Ga 6:7-8—7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.
[20] Wiersbe, The Bible Exposition Commentary : 1 Co 6:9.
[21] Robert Gomacki, Called to Be Saints, MI: Baker Book House, 1977, p. 84.
[22] 1 Co 6:10-11—10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. 11 And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.
2 Co 5:17, 21—17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new…21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.
[23]The Letters to the Corinthians. Edited by Barclay.
[24]Barton, and Osborne. 1 & 2 Corinthians. Life application Bible commentary, Page 89.
[25]MacArthur, John. 1 Corinthians. Includes indexes. Chicago: Moody Press, 1996, c1984.
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