---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 6"
description: "CHAPTER 6   :-. LITIGATION OF
CHRISTIANS IN HEATHEN
COURTS CENSURED:
ITS VERY
EXISTENCE BETRAYS
A WRONG SPIRIT:
BETTER TO BEAR
WRONG NOW,
AND HEREAFTER TH"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/6"
---

CHAPTER 6

. 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 [BENGEL].
**before the unjust**—The
Gentile judges are here so termed by an epithet appropriate to the
subject in question, namely, one concerning *justice.* Though
all Gentiles were not altogether *unjust,* yet in the highest
view of justice which has regard to God as the Supreme Judge, they
are so: Christians, on the other hand, as regarding God as the only
Fountain of justice, should not expect justice from them.
**before . . . saints**—The
Jews abroad were permitted to refer their disputes to Jewish
*arbitrators* [JOSEPHUS,
*Antiquities,* 14.10,17]. So the Christians were allowed to have
Christian arbitrators.

**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
([1 Corinthians 1:4](../../../kjv/1-corinthians/1/4); [1 Corinthians 1:5](../../../kjv/1-corinthians/1/5);
[1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)). The oldest manuscripts
have "Or" before "know ye not"; that is, "What!
(expressing surprise) know ye not," c.
**saints . . . judge**—that
is, "rule," including *judgment:* as assessors of
Christ. [Matthew 19:28](../../../kjv/matthew/19/28), "judging,"
that is, "ruling over." (Compare [Psalms 49:14](../../../kjv/psalms/49/14)
[Daniel 7:22](../../../kjv/daniel/7/22); [Daniel 7:27](../../../kjv/daniel/7/27);
[Revelation 2:26](../../../kjv/revelation/2/26); [Revelation 3:21](../../../kjv/revelation/3/21);
[Revelation 20:4](../../../kjv/revelation/20/4)). There is a distinction
drawn by able expositors between the saints who *judge* or *rule,*
and the world which is ruled by them: as there is between the elected
([Matthew 20:23](../../../kjv/matthew/20/23)) twelve apostles who
sit on thrones judging, and the twelve tribes of Israel that are
judged by them. To *reign,* and to be *saved,* are not
necessarily synonymous. As Jehovah employed angels to carry the law
into effect when He descended on Sinai to establish His throne in
Israel, so at His coming the saints shall administer the kingdom for,
and under, Him. The nations of the earth, and Israel the foremost, in
the flesh, shall, in this view, be the *subjects* of the rule of
the Lord and His saints in glorified bodies. The mistake of the
Chiliasts was that they took the merely carnal view, restricting the
kingdom to the terrestrial part. This part shall have place with the
accession of spiritual and temporal blessings such as Christ's
presence must produce. Besides this earthly glory, there shall be the
heavenly glory of the saints reigning in transfigured bodies, and
holding such blessed intercourse with mortal men, as angels had with
men of old, and as Christ, Moses, and Elias, in glory had with Peter,
James, and John, in the flesh at the transfiguration ([2 Timothy 2:12](../../../kjv/2-timothy/2/12);
[2 Peter 1:16-18](../../../kjv/2-peter/1/16-18)). But here the
"world" seems to be the unbelieving world that is to be
"condemned" ([1 Corinthians 11:22](../../../kjv/1-corinthians/11/22)),
rather than the whole world, including the subject nations which are
to be brought under Christ's sway; however, it may include *both*
those to be condemned, with the bad angels, and those about to be
brought into obedience to the sway of Christ with His saints. Compare
[Matthew 25:32](../../../kjv/matthew/25/32); [Matthew 25:40](../../../kjv/matthew/25/40),
"all nations," "these my brethren" on the thrones
with Him. The event will decide the truth of this view.
**judged by you**—or,
*before* you (compare [Matthew 25:40](../../../kjv/matthew/25/40)).
**smallest matters**—The
weightiest of earthly questions at issue are infinitely *small*
compared with those to be decided on the judgment-day.

**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 (). 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.
**least esteemed**—literally,
"those of no esteem." Any, however low in the Church,
rather than the heathen ([1 Corinthians 1:28](../../../kjv/1-corinthians/1/28)).
Questions of earthly property are of secondary consequence in the
eyes of true Christians, and are therefore delegated to those in a
secondary position in the Church.

**5. your shame**—Thus he checks
their *puffed-up* spirit (; compare [1 Corinthians 15:34](../../../kjv/1-corinthians/15/34)).
To shame you out of your present unworthy course of litigation before
the heathen, I have said ([1 Corinthians 6:4](../../../kjv/1-corinthians/6/4)),
"Set the least esteemed in the Church to judge." Better
even this, than your present course.
**Is it so?**—Are you in
such a helpless state that, c.?
**not a wise man**—though
ye admire "wisdom" so much on other occasions ([1 Corinthians 1:5](../../../kjv/1-corinthians/1/5)
[1 Corinthians 1:22](../../../kjv/1-corinthians/1/22)). Paul alludes probably
to the title, "cachain," or *wise man,* applied to
each Rabbi in Jewish councils.
**no, not one**—not even
one, amidst so many reputed among you for wisdom ([1 Corinthians 3:18](../../../kjv/1-corinthians/3/18);
[1 Corinthians 4:6](../../../kjv/1-corinthians/4/6)).
**shall be able**—when
applied to.
**brethren**—literally,
"brother"; that is, judge between brother and brother. As
each case should arise, the arbitrator was to be chosen from the body
of the church, such a wise person as had the charism, or gift, of
church government.

**6. But**—emphatically answering
the question in the end of [1 Corinthians 6:5](../../../kjv/1-corinthians/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 aggravates it.
**rather take wrong**—
([Proverbs 20:22](../../../kjv/proverbs/20/22); [Matthew 5:39](../../../kjv/matthew/5/39);
[Matthew 5:40](../../../kjv/matthew/5/40)); that is, "suffer
yourselves to be wronged."

**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 (compare [Galatians 5:21](../../../kjv/galatians/5/21)).
**kingdom of God**—which is
a kingdom of *righteousness* ([Galatians 5:21](../../../kjv/galatians/5/21)).
**fornicators**—alluding to
[1 Corinthians 5:1-13](../../../kjv/1-corinthians/5/1-13); also below,
[1 Corinthians 6:12-18](../../../kjv/1-corinthians/6/12-18).
**effeminate**—self-polluters,
who submit to unnatural lusts.

**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 [1 Corinthians 7:14](../../../kjv/1-corinthians/7/14);
[John 17:19](../../../kjv/john/17/19). Compare [John 17:19](../../../kjv/john/17/19), 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 ([John 17:19](../../../kjv/john/17/19)). 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 ([John 3:5](../../../kjv/john/3/5);
[Ephesians 5:26](../../../kjv/ephesians/5/26); [Titus 3:5](../../../kjv/titus/3/5);
[Hebrews 10:22](../../../kjv/hebrews/10/22)). 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 ([Galatians 3:27](../../../kjv/galatians/3/27)).
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 ([Galatians 3:27](../../../kjv/galatians/3/27)), leaving it to God to decide who are the really "washed,"
while he only decides on broad general principles.
**in the name of . . . Jesus,
and by the Spirit**—rather, "in the Spirit," that is,
by His *in*-dwelling. Both clauses belong to the three—"washed,
sanctified, justified."
**our God**—The "our"
reminds the that amidst all his reproofs God is still the common God
of himself and them.
[Galatians 3:27](../../../kjv/galatians/3/27). 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 [1 Corinthians 10:23](../../../kjv/1-corinthians/10/23);
[Galatians 5:23](../../../kjv/galatians/5/23)), were made a pretext
for excusing the eating of meats offered to idols, and so of what was
generally connected with idolatry ([Galatians 5:23](../../../kjv/galatians/5/23)), "fornication" (perhaps in the letter of the
Corinthians to Paul, [1 Corinthians 7:1](../../../kjv/1-corinthians/7/1)).
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
gratification.
**me**—Paul giving himself
as a sample of Christians in general.
**but I**—whatever others
do, *I will not,* c.
**lawful . . . brought under
the power**—The *Greek* words are from the same root, whence
there is a play on the words: All things *are in* my *power,*
but I will not be *brought under the power of any* of them (the
"all things"). He who commits "fornication,"
steps aside from his own legitimate power or liberty, and is "brought
under the power" of an harlot ([1 Corinthians 7:1](../../../kjv/1-corinthians/7/1) compare [1 Corinthians 7:4](../../../kjv/1-corinthians/7/4)). The
"power" ought to be in the hands of the *believer,*
not in the *things which he uses* [BENGEL];
else his liberty is forfeited; he ceases to be his own master
([John 8:34-36](../../../kjv/john/8/34-36); [Galatians 5:13](../../../kjv/galatians/5/13);
[1 Peter 2:16](../../../kjv/1-peter/2/16); [2 Peter 2:19](../../../kjv/2-peter/2/19)).
Unlawful things ruin thousands; "lawful" things (unlawfully
used), ten thousands.

**13.** The argument drawn from the
indifference of meats ([1 Corinthians 8:8](../../../kjv/1-corinthians/8/8);
[Romans 14:14](../../../kjv/romans/14/14); [Romans 14:17](../../../kjv/romans/14/17);
compare [Mark 7:18](../../../kjv/mark/7/18); [Colossians 2:20-22](../../../kjv/colossians/2/20-22))
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" ([Colossians 2:20-51](../../../kjv/colossians/2/20-51)). 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.
**shall destroy**—at the
Lord's coming to change the natural bodies of believers into
spiritual bodies ([1 Corinthians 15:44](../../../kjv/1-corinthians/15/44);
[1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)). There is a real
essence underlying the superficial phenomena of the present temporary
organization of the body, and this essential germ, when all the
particles are scattered, involves the future resurrection of the body
incorruptible.

**14.** ().
**raised up**—rather,
"raised," to distinguish it from "will raise *up*
us"; the *Greek* of the latter being a compound, the former
a simple verb. Believers shall be raised up *out of* the rest of
the dead (see on ); the
first resurrection ([Revelation 20:5](../../../kjv/revelation/20/5)).
**us**—Here he speaks of
the possibility of his being found in the grave when Christ comes;
elsewhere, of his being possibly found alive ([Revelation 20:5](../../../kjv/revelation/20/5)). In either event, the Lord's coming rather than death is
the great object of the Christian's expectation ([Revelation 20:5](../../../kjv/revelation/20/5)).

**15.** Resuming the thought in , "the body is for the Lord" ([1 Corinthians 12:27](../../../kjv/1-corinthians/12/27);
[Ephesians 4:12](../../../kjv/ephesians/4/12); [Ephesians 4:15](../../../kjv/ephesians/4/15);
[Ephesians 4:16](../../../kjv/ephesians/4/16); [Ephesians 5:30](../../../kjv/ephesians/5/30)).
**shall I then**—such being
the case.
**take**—spontaneously
alienating them from Christ. For they cannot be at the same time "the
members of an harlot," and "of Christ" [BENGEL].
It is a fact no less certain than mysterious, that moral and
spiritual ruin is caused by such sins; which human wisdom (when
untaught by revelation) held to be actions as blameless as eating and
drinking [CONYBEARE and
HOWSON].

**16.** Justification of his having
called fornicators "members of an harlot" ().
**joined**—by carnal
intercourse; literally, "cemented to": cleaving to.
**one body**—with her.
**saith he**—God speaking
by Adam ([Genesis 2:24](../../../kjv/genesis/2/24); [Matthew 19:5](../../../kjv/matthew/19/5)).
"He which made them at the beginning said," &c. ([Matthew 19:5](../../../kjv/matthew/19/5)).

**17. one spirit**—with Him. In
the case of union with a harlot, the fornicator becomes one "body"
with her (not one "spirit," for the spirit which is
normally the organ of the Holy Spirit in man, is in the carnal so
overlaid with what is sensual that it is ignored altogether). But the
believer not only has his body sanctified by union with Christ's
body, but also becomes "one spirit" with Him ([John 15:1-7](../../../kjv/john/15/1-7);
[John 17:21](../../../kjv/john/17/21); [2 Peter 1:4](../../../kjv/2-peter/1/4);
compare [Ephesians 5:23-32](../../../kjv/ephesians/5/23-32);
[John 3:6](../../../kjv/john/3/6)).

**18. Flee**—The only safety in
such temptations is *flight* ([Genesis 39:12](../../../kjv/genesis/39/12);
[Job 31:1](../../../kjv/job/31/1)).
**Every sin**—The *Greek*
is forcible. "*Every sin whatsoever* that a man doeth."
Every *other* sin; even gluttony, drunkenness, and self-murder
are "without," that is, comparatively external to the body
([Mark 7:18](../../../kjv/mark/7/18); compare [Mark 7:18](../../../kjv/mark/7/18)). He certainly injures, but he does not alienate the body
itself; the sin is not terminated in the body; he rather sins against
the perishing accidents of the body (as the "belly," and
the body's present temporary organization), and against the soul than
against the body in its permanent essence, designed "for the
Lord." "But" the fornicator alienates that body which
is the Lord's, and makes it one with a harlot's body, and so "sinneth
against his own body," that is, against the *verity* and
*nature* of his body; not a mere *effect* on the body from
without, but a *contradiction* of the truth of the body, wrought
*within itself* [ALFORD].

**19. What? know ye not?** c.—Proof
that "he that fornicates sinneth against his own body" ().
**your body**—not "bodies."
As in [1 Corinthians 3:17](../../../kjv/1-corinthians/3/17), he represented
the whole company of believers (souls and bodies), that is, the
Church, as "the temple of God," the Spirit so here, the
*body* of each individual of the Church is viewed as the ideal
"temple of the Holy Ghost." So [1 Corinthians 3:17](../../../kjv/1-corinthians/3/17), which proves that not only the Church, but also each
member of it, is "the temple of the Holy Ghost." Still
though many the several members form one temple, the whole
collectively being that which each is in miniature individually. Just
as the Jews had one temple only, so in the fullest sense all
Christian churches and individual believers form one temple only.
Thus "YOUR [*plural*]
body" is distinguished here from "HIS
OWN [*particular* or *individual*] body" ([1 Corinthians 3:17](../../../kjv/1-corinthians/3/17)). In sinning against the latter, the fornicator sins against
"your (ideal) body," that of "Christ," whose
"members your bodies" are ([1 Corinthians 3:17](../../../kjv/1-corinthians/3/17)). In this consists the sin of fornication, that it is a
sacrilegious desecration of God's temple to profane uses. The unseen,
but much more efficient, Spirit of God in the spiritual temple now
takes the place of the visible Shekinah in the old material temple.
The whole man is the temple; the soul is the inmost shrine; the
understanding and heart, the holy place; and the body, the porch and
exterior of the edifice. Chastity is the guardian of the temple to
prevent anything unclean entering which might provoke the indwelling
God to abandon it as defiled [TERTULLIAN,
*On the Apparel of Women*]. None but God can claim a temple;
here the Holy Ghost is assigned one; therefore the Holy Ghost is God.
**not your own**—The
fornicator treats his body as if it were "his own," to give
to a harlot if he pleases ([1 Corinthians 3:17](../../../kjv/1-corinthians/3/17); compare [1 Corinthians 6:20](../../../kjv/1-corinthians/6/20)).
But we have no right to alienate our body which is the Lord's. In
ancient servitude the person of the servant was wholly the property
of the master, not his own. *Purchase* was one of the ways of
acquiring a slave. Man has *sold himself* to sin ([1 Kings 21:20](../../../kjv/1-kings/21/20);
[Romans 7:14](../../../kjv/romans/7/14)). Christ buys him to
Himself, to serve Him ([Romans 7:14](../../../kjv/romans/7/14)).

**20. bought with a price**—Therefore
Christ's blood is strictly a ransom paid to God's justice by the love
of God in Christ for our redemption ([Matthew 20:28](../../../kjv/matthew/20/28);
[Acts 20:28](../../../kjv/acts/20/28); [Galatians 3:13](../../../kjv/galatians/3/13);
[Hebrews 9:12](../../../kjv/hebrews/9/12); [1 Peter 1:18](../../../kjv/1-peter/1/18);
[1 Peter 1:19](../../../kjv/1-peter/1/19); [2 Peter 2:1](../../../kjv/2-peter/2/1);
[Revelation 5:9](../../../kjv/revelation/5/9)). While He thus took off
our obligation to punishment, He laid upon us a new obligation to
obedience ([1 Corinthians 7:22](../../../kjv/1-corinthians/7/22); [1 Corinthians 7:23](../../../kjv/1-corinthians/7/23)).
If we accept Him as our Prophet to reveal God to us, and our Priest
to atone for us, we must also accept Him as our King to rule over us
as wholly His, presenting every token of our fealty ([1 Corinthians 7:23](../../../kjv/1-corinthians/7/23)).
**in your body**—as "in"
a temple (compare [John 13:32](../../../kjv/john/13/32);
[Romans 12:1](../../../kjv/romans/12/1); [Philippians 1:20](../../../kjv/philippians/1/20)).
**and in your spirit, which are
God's**—not in the oldest manuscripts and versions, and not
needed for the sense, as the context refers *mainly* to the
"body" ([1 Corinthians 6:16](../../../kjv/1-corinthians/6/16);
[1 Corinthians 6:18](../../../kjv/1-corinthians/6/18); [1 Corinthians 6:19](../../../kjv/1-corinthians/6/19)).
The "spirit" is *incidentally* mentioned in [1 Corinthians 6:19](../../../kjv/1-corinthians/6/19), which perhaps gave rise to the interpolation, at first
written in the *Margin,* afterwards inserted in the text.

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