1 Corinthians 6 commentary

Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.

The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.

Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.

Here, he begins to reprove another fault among the Corinthians — an excessive fondness for litigation, which took its rise from avarice. Now, this reproof consists of two parts. The first is, that by bringing their disputes before the tribunals of the wicked, they by this means made the gospel contemptible, and exposed it to derision. The second is, that while Christians ought to endure injuries with patience, they inflicted injury on others, rather than allow themselves to be subjected to any inconvenience. Thus, the first part is particular: the other is general.

1. Dare any of you This is the first statement — that, if any one has a controversy with a brother, it ought to be decided before godly judges, and that it ought not to be before those that are ungodly. If the reason is asked, I have already said, that it is because disgrace is brought upon the gospel, and the name of Christ is held up as it were to the scoffings of the ungodly. For the ungodly, at the instigation of Satan, are always eagerly on the watch “Espient incessamment et d’vne affection ardente;” — “Watch incessantly and with eager desire.” for opportunities of finding occasion of calumny against the doctrine of godliness. Now believers, when they make them parties in their disputes, seem as though they did on set purpose furnish them with a handle for reviling. A second reason may be added — that we treat our brethren disdainfully, when we of our own accord subject them to the decisions of unbelievers.

But here it may be objected: “As it belongs to the office of the magistrate, and as it is peculiarly his province to administer justice to all, and to decide upon matters in dispute, why should not even unbelievers, who are in the office of magistrate, have this authority, and, if they have it, why are we prevented from maintaining our rights before their tribunals?” I answer, that Paul does not here condemn those who from necessity have a cause before unbelieving judges, “Qui sont necessairement contraints de maintenir et plaider leurs causes sous iuges infideles;” — “Who are from necessity shut up to maintain and defend their law-suits before unbelieving judges.” as when a person is summoned to a court; but those who, of their own accord, bring their brethren into this situation, and harass them, as it were, through means of unbelievers, while it is in their power to employ another remedy. It is wrong, therefore, to institute of one’s own accord a law-suit against brethren before unbelieving judges. If, on the other hand, you are summoned to a court, there is no harm in appearing there and maintaining your cause.

2. Know ye not that the saints. Here we have an argument from the less to the greater; for Paul, being desirous to show that injury is done to the Church of God when judgments on matters of dispute connected with earthly things are carried before unbelievers, as if there were no one in the society of the godly that was qualified to judge, reasons in this strain: “Since God has reckoned the saints worthy of such honor, as to have appointed them to be judges of the whole world, it is unreasonable that they should be shut out from judging as to small matters, as persons not qualified for it.” Hence it follows, that the Corinthians inflict injury upon themselves, in resigning into the hands of unbelievers the honor “L’honneur et la prerogatiue;” — “The honor and the prerogative.” that has been conferred upon them by God.

What is said here as to judging the world ought to be viewed as referring to that declaration of Christ:

When the Son of Man shall come, ye shall sit, etc. (Matthew 19:28.)

For all power of judgment has been committed to the Son, (John 5:22,)

in such a manner that he will receive his saints into a participation with him in this honor, as assessors. Apart from this, they will judge the world, as indeed they begin already to do, because their piety, faith, fear of the Lord, good conscience, and integrity of life, will make unbelievers altogether inexcusable, as it is said of Noah, that by his faith he condemned all the men of his age. (Hebrews 11:7.) But the former signification accords better with the Apostle’s design, for unless you take the judging here spoken of in its proper acceptation, the reasoning will not hold.

But even in this sense “Mais, dira quelqu’vn, encore a le prendre ainsi;” — “But, some one will say, even taking it in this way.” it may seem not to have much weight, for it is as if one should say’ “The saints are endowed with heavenly wisdom, which immeasurably transcends all human doctrines: therefore they can judge better as to the stars than astrologers.” Now this no one will allow, and the ground of objection is obvious — because piety and spiritual doctrine do not confer a knowledge of human arts. My answer here is this, that between expertness in judging and other arts there is this difference, that while the latter are acquired by acuteness of intellect and by study, and are learned from masters, “Sous precepteurs et maistres;” — “Under preceptors and masters.” the former depends rather on equity and conscientiousness.

But “Mais, dira quelqu’vn:” — “But, some one will say.” “lawyers will judge better and more confidently than an illiterate Christian: otherwise the knowledge of law is of no advantage.” I answer, that their advice is not here excluded, for if the determination of any obscure question is to be sought from a knowledge of the laws, the Apostle does not hinder Christians from applying to lawyers. “Ne defend point aux Chrestiens d’aller demander conseil aux Legistes;” — “Does not hinder Christians from going to ask the advice of lawyers.” What he finds fault with in the Corinthians is simply this, that they carry their disputes before unbelieving judges, as if they had none in the Church that were qualified to pass judgment, and farther, he shows how much superior is the judgment that God has assigned to his believing people.

The words rendered in you mean here, in my opinion, among you. For whenever believers meet in one place, under the auspices of Christ, “Au nom de Christ;” — “In the name of Christ.” there is already in their assembly a sort of image of the future judgment, which will be perfectly brought to light on the last day. Accordingly Paul says, that the world is judged in the Church, because there Christ’s tribunal is erected, from which he exercises his authority. “Auquel estant comme assis, il exerce sa iurisdiction;” — “On which being as it were seated, he exercises his authority.”

3. Know ye not that we shall judge angels? This passage is taken in different ways. Chrysostom states that some understood it as referring to priests, “Des prestres et ministres;” — “Of priests and ministers.” but this is exceedingly far-fetched. Others understand it of the angels in heaven, in this sense — that the angels are subject to the judgment of God’s word, and may be judged by us, if need be, by means of that word, as it is said in the Epistle to the Galatians —

If an angel from heaven bring any other gospel, let him be accursed. (Galatians 1:8.)

Nor does this exposition appear at first view unsuitable to the thread of Paul’s discourse; for if all whom God has enlightened by his word are endowed with such authority, that through means of that word they judge not only men but angels too, how much more will they be prepared to judge of small and trivial matters? As, however, Paul speaks here in the future tense, as referring to the last day, and as his words convey the idea of an actual judgment, (as the common expression is,) it were preferable, in my opinion, to understand him as speaking of apostate “Apostats et rebelles;” — “Apostate and rebellious.” angels. For the argument will be not less conclusive in this way: “Devils, who sprang from so illustrious an origin, and even now, when they have fallen from their high estate, are immortal creatures, and superior to this corruptible world, shall be judged by us. What then? Shall those things that are subservient to the belly be exempted from our judgment?

4. If you have judgments then as to things pertaining to this life We must always keep in view what causes he is treating of; for public trials are beyond our province, and ought not to be transferred to our disposal; but as to private matters it is allowable to determine without the cognizance of the magistrate. As, then, we do not detract in any degree from the authority of the magistrate by having recourse to arbitration, it is not without good reason that the Apostle enjoins it upon Christians to refrain from resorting to profane, that is, unbelieving judges. And lest they should allege that they were deprived of a better remedy, he directs them to choose out of the Church arbiters, who may settle causes agreeably and equitably. Farther, lest they should allege that they have not a sufficient number of qualified persons, he says that the meanest is competent to discharge this office. There is, therefore, no detracting here from the dignity of the office of magistrates, when he gives orders that their office be committed to contemptible persons, for this (as I have already said) is stated by anticipation, as though he had said: “Even the lowest and meanest among you will discharge this office better than those unbelieving judges to whom you have recourse. So far are you from necessity in this way.”

Chrysostom comes near this interpretation, though he appends to it something additional; for he is of opinion, that the Apostle meant to say, that, even though the Corinthians should find no one among themselves who had sufficient wisdom for judging, they must nevertheless make choice of some, of whatever stamp they were. Ambrose touches neither heaven nor earth. “Sainct Ambrose ne touche ne ciel ne terre (cornroe on dit) en l’exposition de ces mots;” — “St. Ambrose touches neither heaven nor earth (as the expression is) in the exposition of these words.” — Our Author’s meaning seems to be that Ambrose hangs in suspense, or gives no decided opinion. — Ed. I think I have faithfully brought out the Apostle’s intention — that the lowest among believers was preferred by him to unbelievers, as to capacity of judging. There are some that strike out a quite different meaning, for they understand the word καθιζετε to be in the present tense — You set them to judge, and by those that are least esteemed in the Church they understand profane persons. “Les gens profanes et infideles;” — “Profane and unbelieving persons.” This, however, is more ingenious than solid, for that were a poor designation of unbelievers. “Car ce seroit vne facon de parler bien maigre et de peu de grace, d’appeler ainsi les infideles;” — “For it were a very meager and awkward way of speaking, to describe unbelievers in this manner.” Besides, the form of expression, if you have, would not suit so well with a reproof, for the expression would have required rather to be while you have, for that condition takes away from the force of it. Hence I am the more inclined to think, that a remedy for the evil is here prescribed.

That this statement, however, was taken up wrong by the ancients, appears from a certain passage in Augustine. For in his book — “On the Work of Monks,” where he makes mention of his employments, he declares that among his numerous engagements, the most disagreeable of all was, that he was under the necessity of devoting a part of the day to secular affairs, but that he at the same time endured it patiently, because the Apostle “Sainct Paul;” — “Saint Paul.” had imposed upon him this necessity. From this passage, and from a certain epistle, it appears that the bishops were accustomed to sit at certain hours to settle disputes, as if the Apostle had been referring to them here. As, however, matters always become worse, there sprang from this error, in process of time, that jurisdiction which the officials of the bishops assume to themselves in money matters. In that ancient custom there are two things that are deserving of reproof — that the bishops were involved in matters that were foreign to their office; and that they wronged God in making his authority and command a pretext for turning aside from their proper calling. The evil, however, was in some degree excusable, but as for the profane custom, which has come to prevail in the Papacy, it were the height of baseness to excuse or defend it.

5. I speak to your shame The meaning is — “If other considerations do not influence you, let it at least be considered by you, how disgraceful it is to you that there is not so much as one among you who is qualified to settle an affair amicably among brethren — an honor which you assign to unbelievers Now this passage is not inconsistent with the declaration which we met with above, when he stated that he did not make mention of their faults with the view of shaming them, (1 Corinthians 4:14,) for instead of this, by putting them to shame in this manner, he calls them back from disgrace, “Il les garde de tomber en reproche;” — “He guards them against falling into reproach.” and shows that he is desirous to promote their honor. He does not wish them, then, to form so unfavorable an opinion of their society, as to take away from all their brethren an honor which they allow to unbelievers

7. Now indeed there is utterly a fault. Here we have the second part of the reproof, which contains a general doctrine; for he now reproves them, not on the ground of their exposing the gospel to derision and disgrace, but on the ground of their going to law with each other. This, he says, is a fault We must, however, observe the propriety of the term which he employs. For ἥττημα in Greek signifies weakness of mind, as when one is easily broken down “Aiseement abbatu et irrite;” — “Easily hurt and irritated.” by injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude. The Greek term ἥττημα is supposed by some to be derived originally from the Hebrew verb חתת to be broken, (which is rendered by ἡτταομαι, in various instances in the Septuagint.) Our author had probably an eye to this when stating the original meaning of the term to be “weakness of mind, as when one is easily broken down by injuries.” The term properly denotes defect It is instructive to observe, that a disposition to “go to law with brethren,” rather than “suffer wrong,” is represented by the Apostle as indicative of a defect, that is, in Christian meekness or brotherly love; while the opposite disposition, recommended by the Apostle, would, according to the standard of the world’s morality, discover defect, in respect of want of spirit. — Ed What Paul, then, condemns in the Corinthians is this — that they harassed one another with law-suits. He states the reason of it — that they were not prepared to bear injuries patiently. And, assuredly, as the Lord commands us (Matthew 5:44; Romans 12:21) not to be overcome by evils, but on the contrary to overcome injuries by acts of kindness, it is certain, that those who cannot control themselves so as to suffer injuries patiently, commit sin by their impatience. If contention in law-suits among believers is a token of that impatience, it follows that it is faulty

In this way, however, he seems to discard entirely judgments as to the affairs of individuals. “Those are altogether in the wrong who go to law. Hence it will not be allowable in any one to maintain his rights by having recourse to a magistrate.” There are some that answer this objection in this way — that the Apostle declares that where there are law-suits there is utterly a fault, because, of necessity, the one or the other has a bad cause. They do not, however, escape by this sophistry, because he says that they are in fault, not merely when they inflict injury, but also when they do not patiently endure it. For my own part, my answer is simply this — having a little before given permission to have recourse to arbiters, he has in this shown, with sufficient clearness, that, Christians are not prohibited from prosecuting their rights moderately, and without any breach of love. Hence we may very readily infer, that his being so severe was owing to his taking particularly into view the circumstances of the case. And, undoubtedly, wherever there is frequent recourse to law-suits, or where the parties contend with each other pertinaciously with rigor of law, “Et qu’ils veulent veoir le bout du proces; (comme on dit;)“ — “And are desirous to see the issue of the case, (as the expression is.)” it is in that case abundantly plain, that their minds are immoderately inflamed with wrong dispositions, and are not prepared for equity and endurance of wrongs, according to the commandment of Christ. To speak more plainly, the reason why Paul condemns law-suits is, that we ought to suffer injuries with patience. Let us now see whether any one can carry on a law-suit without impatience; for if it is so, to go to law will not be wrong in all cases, but only ἐπὶ τὸ πολύ — for the most part. I confess, however, that as men’s manners are corrupt, impatience, or lack of patience (as they speak) is an almost inseparable attendant on lawsuits. This, however, does not hinder your distinguishing between the thing itself and the improper accompaniment. Let us therefore bear in mind, that Paul does not condemn law-suits on the ground of its being a wrong thing in itself to maintain a good cause by having recourse to a magistrate, but because it is almost invariably accompanied with corrupt dispositions; as, for example, violence, desire of revenge, enmities, obstinacy, and the like.

It is surprising that this question has not been more carefully handled by ecclesiastical writers. Augustine has bestowed more pains upon it than the others, and has come nearer the mark; Our Author, when treating at some length of the same subject in the Institutes, (volume 3, p. 543,) makes a particular reference to Augustine. (Ep. 5. ad Marcell.) — Ed. but even he is somewhat obscure, though there is truth in what he states. Those who aim at greater clearness in their statements tell us that we must distinguish between public and private revenge; for while the magistrate’s vengeance is appointed by God, those who have recourse to it do not rashly take vengeance at their own hand, but have recourse to God as an Avenger. “Se retirent a Dieu comme a celuy a qui appartient la vengeance;” — “They have recourse to God, as to him to whom vengeance belongeth.” (Psalm 94:1.) This, it is true, is said judiciously and appropriately; but we must go a step farther; for if it be not allowable even to desire vengeance from God, then, on the same principle, it were not allowable to have recourse to the magistrate for vengeance.

I acknowledge, then, that a Christian man is altogether prohibited from revenge, so that he must not exercise it, either by himself, or by means of the magistrate, nor even desire it. If, therefore, a Christian man wishes to prosecute his rights at law, so as not to offend God, he must, above all things, take heed that he does not bring into court any desire of revenge, any corrupt affection of the mind, or anger, or, in fine, any other poison. In this matter love will be the best regulator. “Pour estre bien gouuerne en ceci, il faut estre gaeni d’vne vraye charite;” — “To be properly regulated in this, we must be adorned with true love.”

If it is objected, that it very rarely happens that any one carries on a law-suit entirely free and exempt from every corrupt affection, I acknowledge that it is so, and I say farther, that it is rare to find a single instance of an upright litigant; but it is useful for many reasons to show that the thing is not evil in itself, but is rendered corrupt by abuse: First, that it may not seem as if God had to no purpose appointed courts of justice; Secondly, that the pious may know how far their liberties extend, that they may not take anything in hand against the dictates of conscience. For it is owing to this that many rush on to open contempt of God, when they have once begun to transgress those limits; “Plusieurs tombent en ceste malediction, de mepriser Dieu ouuertement;” — “Many fall into that curse of openly contemning God.” (Psalm 10:13.) Thirdly, that they may be admonished, that they must always keep within bounds, so as not to pollute by their own misconduct the remedy which the Lord has permitted them to employ; Lastly, that the audacity of the wicked may be repressed by a pure and uncorrupted zeal, which could not be effected, if we were not allowed to subject them to legal punishments.

8. But ye do injury. Hence we see for what reason he has inveighed against them with so much bitterness — because there prevailed among them such a base desire of gain, that they did not even refrain from injuring one another. He premised a little before, with the view of exposing the magnitude of the evil, that those are not Christians who know not to endure injuries. There is, then, an amplification here, founded on a comparison: for if it is wrong not to bear injuries patiently, how much worse is it to inflict them?

And that your brethren Here is another aggravation of the evil; for if those are doubly culpable who defraud strangers, it is monstrous for brother to be cheated or despoiled by brother Now all of us are brethren that call upon one Father in heaven (Matthew 23:9.) At the same time, if any one acts an unprincipled part towards strangers, Paul does not palliate the crime; but he teaches that the Corinthians were utterly blinded in making sacred brotherhood a matter of no moment.

1 Corinthians 6:9-11

9. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

9. An nescitis, quod iniusti regenum Dei hereditate non obtinebunt? Ne erretis, neque scortatores, neque idololatrae, neque moechi, neque molles, neque paederastse.

10. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

10. Neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei hereditate obtinebunt.

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.

11. Et haec fuistis, “Et telles choses auez-vous este,” ou “este aucuns;” — “And such things were you,” or “were some of you.” sed abluti estis, sed sanctificati estis, sed iustificati estis in nomine Domini Jesu, et in Spiritu Dei nostri.

9. Know ye not, etc. By unrighteousness here you may understand what is opposed to strict integrity. The unrighteous, then, that is, those who inflict injury on their brethren, who defraud or circumvent others, who, in short, are intent upon their own advantage at the expense of injuring others, will not inherit the kingdom of God That by the unrighteous here, as for example adulterers, and thieves and covetous, and revilers, he means those who do not repent of their sins, but obstinately persist in them, is too manifest to require that it should be stated. The Apostle himself, too, afterwards expresses this in the words employed by him, when he says that the Corinthians formerly were such The wicked, then, do inherit the kingdom of God, but it is only in the event of their having been first converted to the Lord in true repentance, and having in this way ceased to be wicked. For although conversion is not the ground of pardon, yet we know that none are reconciled to God but those who repent. The interrogation, however, is emphatic, for it intimates that he states nothing but what they themselves know, and is matter of common remark among all pious persons.

Be not deceived He takes occasion from one vice to speak of many. I am of opinion, however, that he has pointed out those vices chiefly which prevailed among the Corinthians. He makes use of three terms for reproving those lascivious passions which, as all historical accounts testify, reigned, nay raged, to an extraordinary height in that city. For it was a city that abounded in wealth, (as has been stated elsewhere.) It was a celebrated mart, which was frequented by merchants from many nations. Wealth has luxury as its attendant — the mother of unchastity and all kinds of lasciviousness. In addition to this, a nation which was of itself prone to wantonness, was prompted to it by many other corruptions.

The difference between fornicators and adulterers is sufficiently well known. By effeminate persons I understand those who, although they do not openly abandon themselves to impurity, discover, nevertheless, their unchastity by blandishments of speech, by lightness of gesture and apparel, and other allurements. The fourth description of crime is the most abominable of all — that monstrous pollution which was but too prevalent in Greece.

He employs three terms in reproving injustice and injuries. He gives the name of thieves to those who take the advantage of their brethren by any kind of fraud or secret artifice. By extortioners, he means those that violently seize on another’s wealth, or like harpies “Comme bestes rauissantes;” — “Like ravenous beasts.” The harpies, it is well known, were fabulous monsters, proverbial for rapacity. It deserves to be noticed that their name ἅρπυίαι, and the term made use of by Paul to denote extortioners, (ἅρπαγες) are both of them derived from ἅρπάζω, to seize upon, or take by violence. — Ed drew to themselves from every quarter, and devour. With the view of giving his discourse a wider range, he afterwards adds all covetous persons too. Under the term drunkards you are to understand him as including those who go to excess in eating. He more particularly reproves revilers, because, in all probability, that city was full of gossip and slanders. In short, he makes mention chiefly of those vices to which, he saw, that city was addicted.

Farther, that his threatening may have more weight, he says, be not deceived; by which expression he admonishes them not to flatter themselves with a vain hope, as persons are accustomed, by extenuating their offenses, to inure themselves to contempt of God. No poison, therefore, is more dangerous than those allurements which encourage us in our sins. Let us, therefore, shun, not as the songs of the Sirens, The Sirens were a kind of marine monsters, which were supposed to inhabit certain rocky islands on the south-west coast of Italy, and decoyed, it was alleged, by their enchanting music, mariners to their destruction. Homer in his Odyssey (8. 45) speaks of their melodious song (λιγυρὢ ἀοιδὢ.) Our Author, it will be observed, in the connection in which he alludes to “the songs of the Sirens,” strongly expresses his belief of the reality of Satanic influence, as contrasted with what is merely fabulous. — Ed but as the deadly bites of Satan, the talk of profane persons, when turning the judgment of God and reproofs of sins into matter of jest. Lastly, we must also notice here the propriety of the word κληρονομειν — to inherit; which shows that the kingdom of heaven is the inheritance of sons, and therefore comes to us through the privilege of adoption.

11. And such were ye. Some add a term of speciality: Such were some of you, as in Greek the word τινὲς is added; but I am rather of opinion that the Apostle speaks in a general way. I consider that term to be redundant, in accordance with the practice of the Greeks, who frequently make use of it for the sake of ornament, not by way of restriction. We must not, however, understand him as putting all in one bundle, so as to attribute all these vices to each of them, but he simply means to intimate, that no one is altogether free from these vices, until he has been renewed by the Spirit. For we must hold this, that man’s nature universally contains the seed of all evils, but that some vices prevail and discover themselves more in some than in others, according as the Lord brings out to view the depravity of the flesh by its fruits.

Thus Paul, in the first chapter of his Epistle to the Romans, piles up many different kinds of vices and crimes, which flow from ignorance of God, and that ingratitude, of which he had shown all unbelievers to be guilty, (Romans 1:21-32) — not that every unbeliever is infected with all these vices, but that all are liable to them, and no one is exempt from them all. For he who is not an adulterer, sins in some other way. So also in the third chapter he brings forward as applicable to the sons of Adam universally those declarations —

their throat is an open sepulcher: their feet are swift to shed blood: their tongue is deceitful or poisonous, (Romans 3:13-15)

— not that all are sanguinary and cruel, or that all are treacherous or revilers; but that, previously to our being formed anew by God, one is inclined to cruelty, another to treachery, another to impurity, another to deceit; so that there is no one in whom there does not exist some trace of the corruption common to all; and we are all of us, to a man, by an internal and secret affection of the mind, liable to all diseases, unless in so far as the Lord inwardly restrains them from breaking forth openly. “Suiets a toutes sortes de vices, sinon entant que le Seigneur les reprime au dedans, afin qu’ils ne sortent dehors, et vienent “a estre mis en effet;” — “Liable to all kinds of vices, unless in so far as the Lord inwardly restrains them, that they may not break forth outwardly, and come to be put in practice.” The simple meaning, therefore, is this, that prior to their being regenerated by grace, some of the Corinthians were covetous, others adulterers, others extortioners, others effeminate, others revilers, but now, being made free by Christ, they were such no longer.

The design of the Apostle, however, is to humble them, by calling to their remembrance their former condition; and, farther, to stir them up to acknowledge the grace of God towards them. For the greater the misery is acknowledged to be, from which we have escaped through the Lord’s kindness, so much the more does the magnitude of his grace shine forth. Now the commendation of grace is a fountain “Vne fontnine abondante;” — “An abundant fountain.” of exhortations, because we ought to take diligent heed, that we may not make void the kindness of God, which ought to be so highly esteemed. It is as though he had said: “It is enough that God has drawn you out of that mire in which you were formerly sunk;” as Peter also says,

“The time past is sufficient to have fulfilled the lusts of the Gentiles.” (1 Peter 4:3.)

But ye are washed He makes use of three terms to express one and the same thing, that he may the more effectually deter them from rolling back into the condition from which they had escaped. Hence, though these three terms have the same general meaning, there is, nevertheless, great force in their very variety. For there is an implied contrast between washing and defilement — sanctification and pollution — justification and guilt. His meaning is, that having been once justified, they must not draw down upon themselves a new condemnation — that, having been sanctified, they must not pollute themselves anew — that, having been washed, they must not disgrace themselves with new defilements, but, on the contrary, aim at purity, persevere in true holiness, and abominate their former pollutions. And hence we infer what is the purpose for which God reconciles us to himself by the free pardon of our sins. While I have said that one thing is expressed by three terms, I do not mean that there is no difference whatever in their import, for, properly speaking, God justifies us when he frees us from condemnation, by not imputing to us our sins; he cleanses us, when he blots out the remembrance of our sins. Thus these two terms differ only in this respect, that the one is simple, while the other is figurative; for the term washing is metaphorical, Christ’s blood being likened to water. On the other hand, he sanctifies by renewing our depraved nature by his Spirit. Thus sanctification is connected with regeneration. In this passage, however, the Apostle had simply in view to extol, with many commendations, the grace of God, which has delivered us from the bondage of sin, that we may learn from this how much it becomes us to hold in abhorrence everything that stirs up against us God’s anger and vengeance.

In the name of the Lord Jesus, etc With propriety and elegance he distinguishes between different offices. For the blood of Christ is the procuring cause of our cleansing: righteousness and sanctification come to us through his death and resurrection. But, as the cleansing effected by Christ, and the attainment of righteousness, are of no avail except to those who have been made partakers of those blessings by the influence of the Holy Spirit, it is with propriety that he makes mention of the Spirit in connection with Christ. Christ, then, is the source of all blessings to us from him we obtain all things; but Christ himself, with all his blessings, is communicated to us by the Spirit. For it is by faith that we receive Christ, and have his graces applied to us. The Author of faith is the Spirit.

1 Corinthians 6:12-20

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.

12. Omnium mihi est potestas, at non omnia conducunt: omnium mihi est potestas, sed ego sub nullius “D’aucune chose, ou d’aucm;” — “Of anything, or of any one.” redigar potestatem.

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.

13. Escae ventri, et venter escis: Deus vero et has et ilium destruet. Corpus autem non scortationi, sed Domino, et Dominus corpori.

14. And God hath both raised up the Lord, and will also raise up us by his own power.

14. Porro Deus et Dominum suscitavit, et nos suscitabit per potentiam suam.

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.

15. An nescitis, quod corpora vestra membra sunt Christi? tolthen lens igiturmembra Christi, faclam membra meretricis? Absit.

16. What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

16. An nescitis, quod qui adhaeret meretrici, unum corpus est? erunt enim, inquit, duo in carnem unam.

17. But he that is joined unto the Lord is one spirit.

17. Qui antera Domino adhaeret,unus spiritus est.

18. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

18. Fugite scortationem. Omne peccatum quod commiserit homo, extra corpus est: qui autem scortatur, in proprium corpus peccat.

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?

19. An nescitis, quod corpus vestrum templum est Spiritus sancti, qui in vobis est, quem habetis a Deo, et non estis vestri?

20. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

20. Empti enim estis pretio: glorificate iam Deum in corpore vestro et in spiritu vestro, quae Dei sunt.

12. All things are lawful for me. Interpreters labor hard to make out the connection of these things, “A le conioindre avec ce qui a este dit auparauant;” — “To connect it with what has been said before.” as they appear to be somewhat foreign to the Apostle’s design. For my own part, without mentioning the different interpretations, I shall state what, in my opinion, is the most satisfactory. It is probable, that the Corinthians even up to that time retained much of their former licentiousness, and had still a savor of the morals of their city. Now when vices stalk abroad with impunity, “Or ou on peche a bride auallee, et la ou les vices ne sont point corrigez;” — “Where persons sin with a loose bridle, and where vices are not punished.” custom is regarded as law, and then afterwards vain pretexts are sought for by way of excuse; an instance of which we have in their resorting to the pretext of Christian liberty, so as to make almost everything allowable for themselves to do. They reveled in excess of luxury. With this there was, as usual, much pride mixed up. As it was an outward thing, they did not think that there was any sin involved in it: nay more, it appears from Paul’s words that they abused liberty so much as to extend it even to fornication. Now therefore, most appropriately, after having spoken of their vices, he discusses those base pretexts by which they flattered themselves in outward sins.

It is, indeed, certain, that he treats here of outward things, which God has left to the free choice of believers, but by making use of a term expressive of universality, he either indirectly reproves their unbridled licentiousness, or extols God’s boundless liberality, which is the best directress to us of moderation. For it is a token of excessive licentiousness, when persons do not, of their own accord, restrict themselves, and set bounds to themselves, amidst such manifold abundance. And in the first place, he limits liberty “La liberte Chrestienne;” — “Christian liberty.” by two exceptions; and secondly, he warns them, that it does not by any means extend to fornication. These words, All things are lawful for me, must be understood as spoken in name of the Corinthians, κατ ᾿ ἀνθυποφορὰν, (by anticipation,) as though he had said, I am aware of the reply which you are accustomed to make, when desirous to avoid reproof for outward vices. You pretend that all things are lawful for you, without any reserve or limitation.

But all things are not expedient Here we have the first exception, by which he restricts the use of liberty — that they must not abandon themselves to licentiousness, because respect must be had to edification. “L’edification du prochain;” — “The edification of their neighbor.” The meaning is, “It is not enough that this or that is allowed us, to be made use of indiscriminately; for we must consider what is profitable to our brethren, whose edification it becomes us to study. For as he will afterwards point out at greater length, (1 Corinthians 10:23, 24,) and as he has already shown in Romans 14:13, etc., every one has liberty inwardly “En sa conscience;” — “In his conscience.” in the sight of God on this condition, that all must restrict the use of their liberty with a view to mutual edification.

I will not be brought under the power of anything Here we have a second restriction — that we are constituted lords of all things, in such a way, that we ought not to bring ourselves under bondage to anything; as those do who cannot control their appetites. For I understand the word τινος (any) to be in the neuter gender, and I take it as referring, not to persons, but to things, so that the meaning is this: “We are lords of all things; only we must not abuse that lordship in such a way as to drag out a most miserable bondage, being, through intemperance and inordinate lusts, under subjection to outward things, which ought to be under subjection to us.” And certainly, the excessive moroseness of those who grudge to yield up anything for the sake of their brethren, has this effect, that they unadvisedly put halters of necessity around their own necks.

13. Meats for the belly, and the belly for meats Here he shows what use ought to be made of outward things — for the necessity of the present life, which passes away quickly as a shadow, agreeably to what, he says afterwards. (1 Corinthians 7:29.) We must use this world so as not to abuse it And hence, too, we infer, how improper it is for a Christian man to contend for outward things. “Il s’en fant que l’homme Chrestien se doyue soncier ne debatre pour les choses externes;” — “A Christian man ought not to be solicitous, or to contend for outward things.” When a dispute, therefore, arises respecting corruptible things, a pious mind will not anxiously dwell upon these things; for liberty is one thing — the use of it is another. This statement accords with another — that

The kingdom of God is not meat and drink. (Romans 14:17.)

Now the body is not for fornication Having mentioned the exceptions, he now states still farther, that our liberty ought not by any means to be extended to fornication For it was an evil that was so prevalent at that time, that it seemed in a manner as though it had been permitted; as we may see also from the decree of the Apostles, (Acts 15:20,) where, in prohibiting the Gentiles from fornication, they place it among things indifferent; for there can be no doubt that this was done, because it was very generally looked upon as a lawful thing. Hence Paul says now, There is a difference between fornication and meats, for the Lord has not ordained the body for fornication, as he has the belly for meats And this he confirms from things contrary or opposite, inasmuch as it is consecrated to Christ, and it is impossible that Christ should be conjoined with fornication. What he adds — and the Lord for the body, is not without weight, for while God the Father has united us to his Son, what wickedness there would be in tearing away our body from that sacred connection, and giving it over to things unworthy of Christ. “Choses du tout indignes de Christ;” — “Things altogether unworthy of Christ.”

14. And God hath also raised up the Lord He shows from Christ’s condition how unseemly fornication is for a Christian man; for Christ having been received into the heavenly glory, what has he in common with the pollutions of this world? Two things, however, are contained in these words. The first is, that it is unseemly and unlawful, that our body, which is consecrated to Christ, should be profaned by fornication, inasmuch as Christ himself has been raised up from the dead, that he might enter on the possession of the heavenly glory. The second is, that it is a base thing to prostitute our body “C’est vne meschancete d’abandonner nostre corps, et le prostituer;” — “It is wickedness to surrender our body, and prostitute it.” to earthly pollutions, while it is destined to be a partaker “Estre vn tour participant;” — “To be one day a participant.” along with Christ of a blessed immortality and of the heavenly glory. There is a similar statement in Colossians 3:1, If we have risen with Christ, etc., with this difference, that he speaks here of the last resurrection only, while in that passage he speaks of the first also, or in other words, of the grace of the Holy Spirit, by which we are fashioned again to a new life. As, however, the resurrection is a thing almost incredible (Acts 26:8) to the human mind, when the Scripture makes mention of it, it reminds us of the power of God, with the view of confirming our faith in it. (Matthew 22:29.)

15. Know ye not that our bodies are the members, etc. Here we have an explanation, or, if you prefer it, an amplification of the foregoing statement. For that expression, the body is for the Lord, might, owing to its brevity, be somewhat obscure. Hence he says, as if with the view of explaining it, that Christ is joined with us and we with him in such a way, that we become one body with him. Accordingly, if I have connection with an harlot, I tear Christ in pieces, so far as it is in my power to do so; for it is impossible for me to draw Him into fellowship with such pollution. “Vne pollution si fade et infame;” — “A pollution so filthy and infamous.” Now as that must be held in abhorrence, “Pour ce que ceci est vne chose abominable, et que nous deuons auoir en horreur;” — “As that is an abominable thing, and we must hold it in abhorrence.” he makes use of the expression which he is accustomed to employ in reference to things that are absurd — God forbid The original expression, Μή γέοιτο! Away with it! corresponds to the Hebrew term חללה, far be it! Thus in Genesis 18:25, חללה לך משת כדברהזה, Far be it from thee to act in this manner! Homer makes use of a similar expression — μὴ τοῦτο θεος τελεσειεν, forbid that heaven should accomplish that! (Od. 20. 234.) — Ed Observe, that the spiritual connection which we have with Christ belongs not merely to the soul, but also to the body, so that we are flesh of his flesh, etc (Ephesians 5:30.) Otherwise the hope of a resurrection were weak, if our connection were not of that nature — full and complete.

16. Know ye not that he that is joined to an harlot He brings out more fully the greatness of the injury that is done to Christ by the man that has intercourse with an harlot; for he becomes one body, and hence he tears away a member from Christ’s body. It is not certain in what sense he accommodates to his design the quotation which he subjoins from Genesis 2:24. For if he quotes it to prove that two persons who commit fornication together become one flesh, he turns it aside from its true meaning to what is quite foreign to it. For Moses speaks there not of a base and prohibited cohabitation of a man and a woman, but of the marriage connection which God blesses. For he shows that that bond is so close and indissoluble, that it surpasses the relationship which subsists between a father and a son, which, assuredly, can have no reference to fornication. This consideration has led me sometimes to think, that this quotation is not brought forward to confirm the immediately preceding statement, but one that is more remote, in this way — “Moses says, that by the marriage connection husband and wife become one flesh, but he that is jointed to the Lord becomes not merely one flesh, but one spirit with him.” “Mais nous sommes faits non seulement vne mesme chair auec le Seigneur, auquel nous adherons, mais aussi vn mesme esprit;” — “But we have become not merely one flesh with the Lord, to whom we are joined, but also one spirit.” And in this way the whole of this passage would tend to magnify the efficacy and dignity of the spiritual marriage which subsists between us and Christ.

If, however, any one does not altogether approve of this exposition, as being rather forced, I shall bring forward another. For as fornication is the corruption of a divine institution, it has some resemblance to it; and what is affirmed respecting the former, may to some extent be applied to the latter; not that it may be honored with the praises due to the former, “Non que la paillardise soit digne de estre ornee des louanges qui appartienent a l’ordonnance du marriage;” — “Not that fornication is worthy to be honored with the praises that belong to the ordinance of marriage. but for the purpose of expressing the more fully the heinousness of the sin. The expression, therefore, that they two become one flesh, is applicable in the true and proper sense to married persons only; but it is applied to fornicators, who are joined in a polluted and impure fellowship, meaning that contagion passes from the one to the other. “Pour monstrer que la contagion et vilenie passe de l’vn a l’autre;” — “To show that contagion and pollution pass from the one to the other.” For there is no absurdity in saying that fornication bears some resemblance to the sacred connection of marriage, as being a corruption of it, as I have said; but the former has a curse upon it, and the other a blessing. Such is the correspondence between things that are contrasted in an antithesis. At the same time, I would prefer to understand it, in the first instance, of marriage, and then, in an improper sense, Our Author makes use of the adverb — abusive, (improperly,) referring, it is probable, to the figure of speech called by Quinctilian (8. 6) abusio — the same as catachresis (perversion.) — Ed. of fornication, in this way — “God pronounces husband and wife to be one flesh, in order that neither of them may have connection with another flesh; so that the adulterer and adulteress do, also, become one flesh, and involve themselves in an accursed connection. And certainly this is more simple, and agrees better with the context.

17. He that is joined to the Lord. He has added this to show that our connection with Christ is closer than that of a husband and wife, and that the former, accordingly, must be greatly preferred before the latter, so that it must be maintained with the utmost chastity and fidelity. For if he who is joined to a woman in marriage ought not to have illicit connection with an harlot, much more heinous were this crime in believers, who are not merely one flesh with Christ, but also one spirit Thus there is a comparison between greater and less.

18. Flee fornication Every sin, etc. Having set before us honorable conduct, he now shows how much we ought to abhor fornication, setting before us the enormity of its wickedness and baseness. Now he shows its greatness by comparison — that this sin alone, of all sins, puts a brand of disgrace upon the body. The body, it is true, is defiled also by theft, and murder, and drunkenness, in accordance with those statements —

Your hands are defiled with blood. (Isaiah 1:15.)

You have yielded your members instruments of iniquity unto sin, (Romans 6:19,)

and the like. Hence some, in order to avoid this inconsistency, understand the words rendered against his own body, as meaning against us, as being connected with Christ; but this appears to me to be more ingenious than solid. Besides, they do not escape even in this way, because that same thing, too, might be affirmed of idolatry equally with fornication. For he who prostrates himself before an idol, sins against connection with Christ. Hence I explain it in this way, that he does not altogether deny that there are other vices, in like manner, by which our body is dishonored and disgraced, but that his meaning is simply this — that defilement does not attach itself to our body from other vices in the same way “N’en demeure point tellement imprimee en nostre corps;” — “Does not remain impressed upon our body in the same way.” as it does from fornication My hand, it is true, is defiled by theft or murder, my tongue by evil speaking, or perjury, “Par mesdisance, detraction, et periure;” — “By evil-speaking, detraction, and perjury.” and the whole body by drunkenness; but fornication leaves a stain impressed upon the body, such as is not impressed upon it from other sins. According to this comparison, or, in other words, in the sense of less and more, other sins are said to be without the body — not, however, as though they do not at all affect the body, viewing each one by itself.

19. Know ye not that your body He makes use of two additional arguments, in order to deter us from this filthiness. First, That our bodies are temples of the Spirit; and, secondly, that the Lord has bought us to himself as his property. There is an emphasis implied in the term temple; for as the Spirit of God cannot take up his abode in a place that is profane, we do not give him a habitation otherwise than by consecrating ourselves to him as temples It is a great honor that God confers upon us when he desires to dwell in us. (Psalm 132:14.) Hence we ought so much the more to fear, lest he should depart from us, offended by our sacrilegious actings. “Par nos vilenies plenes de sacrilege;” — “By our defilements, full of sacrilege.”

And ye are not your own. Here we have a second argument — that we are not at our own disposal, that we should live according to our own pleasure. He proves this from the fact that the Lord has purchased us for himself, by paying the price of our redemption. There is a similar statement in Romans 14:9

To this end Christ died and rose again, that he might be Lord of the living and the dead.

Now the word rendered price may be taken in two ways; either simply, as we commonly say of anything that it has cost a price, Thus, ἐξευρίσκειν, is employed by classical writers to mean — getting a thing at a price, that is, at a high price. See Herod. 7. 119. — Ed when we mean that it has not been got for nothing; or, as used instead of the adverb τιμίως at a dear rate, as we are accustomed to say of things that have cost us much. This latter view pleases me better. In the same way Peter says,

Ye are redeemed, not with gold and silver, but with the precious Our Author has very manifestly in his eye the epithet τιμίος, (precious,) as made use of by the Apostle Peter, in reference to the blood of Christ — τιμίῳ αἱματι, ὡς ἀμνου ἀμώμου κ. τ. λ. — “precious blood, as of a Lamb without blemish,” etc. — Ed blood of the Lamb, without spot. (1 Peter 1:18,19.)

The sum is this, “Le sommaire et la substance du propos revient la;” — “The sum and substance of the discourse amount to this.” that redemption must hold us bound, and with a bridle of obedience restrain the lasciviousness of our flesh.

20. Glorify God From this conclusion, it appears that the Corinthians took a liberty to themselves in outward things, that it was necessary to restrain and bridle. The reproof therefore is this he allows that the body is subject to God no less than the soul, and that accordingly it is reasonable that both be devoted to his glory. “As it is befitting that the mind of a believer should be pure, so there must be a corresponding outward profession also before men, inasmuch as the power of both is in the hands of God, who has redeemed both.” With the same view he declared a little ago, that not only our souls but our bodies also are temples of the Holy Spirit, that we may not think that we discharge our duty to him aright, if we do not devote ourselves wholly and entirely to his service, that he may by his word regulate even the outward actions of our life.

CHAPTER 7

1 Corinthians 7:1-2

1. Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

1. Porro, de quibus scripsistis mihi, bonum est viro mulierem non tangere.

2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

2. Propter fornicationes autem unusquisque uxorem suam habeat, et unaquaeque proprium maritum.

CHAPTER 6

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 [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 (1Co 1:4, 5; 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. Mt 19:28, "judging," that is, "ruling over." (Compare Psa 49:14; Da 7:22, 27; Re 2:26; 3:21; 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 (Mt 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 (2Ti 2:12; 2Pe 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (1Co 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 Mt 25:32, 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 1Co 3:22).

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 (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.

least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1Co 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 (1Co 5:2; compare 1Co 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1Co 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 (1Co 1:5, 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 (1Co 3:18; 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 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 aggravates it.

rather take wrong--(Pr 20:22; Mt 5:39, 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 1Co 6:8 (compare Ga 5:21).

kingdom of God--which is a kingdom of righteousness (Ro 14:17).

fornicators--alluding to 1Co 5:1-13; also below, 1Co 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 1Co 7:14; Joh 17:19. Compare 1Pe 1:2, 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 (Ro 1:17). 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 (Joh 3:5; Ep 5:26; Tit 3:5; He 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 (Ga 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 (1Co 6:8-10), 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.

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 1Co 10:23, 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 (Ac 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Co 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 (1Co 6:15; compare 1Co 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 (Joh 8:34-36; Ga 5:13; 1Pe 2:16; 2Pe 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.

13. The argument drawn from the indifference of meats (1Co 8:8; Ro 14:14, 17; compare Mr 7:18; Col 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" (1Co 6:18). 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 (1Co 15:44, 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. (Ro 8:11).

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 Php 3:11); the first resurrection (Re 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 (1Th 4:17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Ro 8:19).

15. Resuming the thought in 1Co 6:13, "the body is for the Lord" (1Co 12:27; Ep 4:12, 15, 16; 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" (1Co 6:15).

joined--by carnal intercourse; literally, "cemented to": cleaving to.

one body--with her.

saith he--God speaking by Adam (Ge 2:24; Mt 19:5). "He which made them at the beginning said," &c. (Ep 5:31).

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 (Joh 15:1-7; 17:21; 2Pe 1:4; compare Ep 5:23-32; Joh 3:6).

18. Flee--The only safety in such temptations is flight (Ge 39:12; 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 (Mr 7:18; compare Pr 6:30-32). 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" (1Co 6:18).

your body--not "bodies." As in 1Co 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 Joh 17:23, 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" (1Co 6:18). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (1Co 6:15). 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 (1Co 6:18; compare 1Co 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 (1Ki 21:20; Ro 7:14). Christ buys him to Himself, to serve Him (Ro 6:16-22).

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 (Mt 20:28; Ac 20:28; Ga 3:13; He 9:12; 1Pe 1:18, 19; 2Pe 2:1; Re 5:9). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (1Co 7:22, 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 (Is 26:13).

in your body--as "in" a temple (compare Joh 13:32; Ro 12:1; Php 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" (1Co 6:16, 18, 19). The "spirit" is incidentally mentioned in 1Co 6:17, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text.

Dare any of you, etc. - From the many things that are here reprehended by the apostle, we learn that the Christian Church at Corinth was in a state of great imperfection, notwithstanding there were very many eminent characters among them. Divided as they were among themselves, there was no one person who possessed any public authority to settle differences between man and man; therefore, as one party would not submit to the decisions of another, they were obliged to carry their contentions before heathen magistrates; and probably these very subjects of litigations arose out of their ecclesiastical divisions. The thing, and this issue of it, the apostle strongly reprehends.

Before the unjust, and not before the saints? - The heathen judges were termed δικασται from their presumed righteousness in the administration of justice; here the apostle, by a paronomasia, calls them αδικοι, unrighteous persons; and it is very likely that at Corinth, where such corruption of manners reigned, there was a great perversion of public justice; and it is not to be supposed that matters relative to the Christians were fairly decided. The Christians the apostle terms ἁγιοι saints, which they were all by profession; and doubtless many were so in spirit and in truth.

The saints shall judge the world? - Nothing can be more evident than that the writers of the New Testament often use ὁ κοσμος, the world, to signify the Jewish people; and sometimes the Roman empire, and the Jewish state; and in the former sense it is often used by our Lord. When, says he, the Son of man shall sit on the throne of his glory, then shall ye sit on twelve thrones, judging the twelve tribes of Israel, Mat 19:28. It is supposed that he refers to the same subject as that mentioned here - the saints judging the world; and that St. Paul has his words in view in what he says here to the Corinthians. By judging the twelve tribes of Israel, some have imagined that having authority in the Church is merely intended; but Dr. Lightfoot contends that the words referred to the coming of our Lord to execute judgment on the Jews, and to destroy their state; and that the doctrine of the apostles, not themselves, was to judge and condemn that most disobedient people. The place before us is generally understood to imply, that the redeemed of the Lord shall be, on the great day, assessors with him in judgment; and shall give their award in the determinations of his justice. On reviewing this subject, I am fully of opinion that this cannot be the meaning of the words, and that no such assessorship as is contended for ever will take place; and that the interpretation is clogged with a multitude of absurdities.

1. The saints themselves are to appear before the judgment seat of Christ, and shall be judged by him, after which they shall reign with him; but it is never said in Scripture that they shall judge with him.

2. It would be absurd to suppose that thrones should be erected for the purpose of saints sitting on them to give their approbation in the condemnation of the wicked; of what use can such an approbation be? is it necessary to the validity of Christ's decision? and will not even the damned themselves, without this, acknowledge the justice of their doom? I therefore think with Dr. Lightfoot, that these words of the apostle refer to the prediction of Daniel, Dan 7:18, Dan 7:27, and such like prophecies, where the kingdoms of the earth are promised to the saints of the Most High; that is, that a time shall come when Christianity shall so far prevail that the civil government of the world shall be administered by Christians, which, at that time, was administered by heathens. And this is even now true of all those parts of the earth which may be considered of the greatest political consequence. They profess Christianity, and the kings and other governors are Christians in this general sense of the term.

Know ye not that we shall judge angels? - Dr. Lightfoot observes that "the apostle does not say here, as he said before, the saints shall judge the angels, but We shall judge them. By angels, all confess that demons are intended; but certainly all saints, according to the latitude with which that word is understood, i.e. all who profess Christianity, shall not judge angels. Nor is this judging of angels to be understood of the last day; but the apostle speaks of the ministers of the Gospel, himself and others, who, by the preaching of the Gospel, through the power of Christ, should spoil the devils of their oracles and their idols, should deprive them of their worship, should drive them out of their seats, and strip them of their dominion. Thus would God subdue the whole world under the Christian power, so that Christian magistrates should judge men, and Christian ministers judge devils."

Things pertaining to this life - They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived.

Who are least esteemed in the Church - Τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz.: -

1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem.

2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem.

3. The Bench of Three in every synagogue.

4. The Authorized, or Authentic Bench.

5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says, -

Is it so, that there is not a wise man among you? - Have you none among yourselves that can be arbitrators of the differences which arise, that you go to the heathen tribunals?

Brother goeth to law with brother - One Christian sues another at law! This is almost as great a scandal as can exist in a Christian society. Those in a religious community who will not submit to a proper arbitration, made by persons among themselves, should be expelled from the Church of God.

There is utterly a fault among you - There is a most manifest defect among you,

1. Of peaceableness;

2. Of brotherly love;

3. Of mutual confidence; and

4. Of reverence for God, and concern for the honor of his cause.

Why do ye not rather take wrong? - Better suffer an injury than take a method of redressing yourselves which must injure your own peace, and greatly dishonor the cause of God.

Nay, ye do wrong - Far from suffering, ye are the aggressors; and defraud your pious, long-suffering brethren, who submit to this wrong rather than take those methods of redressing their grievances which the spirit of Christianity forbids. Probably the apostle refers to him who had taken his father's wife.

The unrighteous shall not inherit the kingdom - The unrighteous, αδικοι, those who act contrary to right, cannot inherit, for the inheritance is by right. He who is not a child of God has no right to the family inheritance, for that inheritance is for the children. If children, then heirs; heirs of God, and joint heirs with Christ, Rom 8:17. There are here ten classes of transgressors which the apostle excludes from the kingdom of God; and any man who is guilty of any one of the evils mentioned above is thereby excluded from this kingdom, whether it imply the Church of Christ here below, or the state of glory hereafter.

Several of the evils here enumerated will not bear to be particularly explained; they are, however, sufficiently plain of themselves, and show us what abominations were commonly practised among the Corinthians.

And such were some of you - It was not with the prospect of collecting saints that the apostles went about preaching the Gospel of the kingdom. None but sinners were to be found over the face of the earth; they preached that sinners might be converted unto God, made saints, and constituted into a Church; and this was the effect as well as the object of their preaching.

But ye are washed - Several suppose that the order in which the operations of the grace of God take place in the soul is here inverted; but I am of a very different mind. Every thing will appear here in its order, when we understand the terms used by the apostle.

Ye are washed, απελουσασθε; ye have been baptized into the Christian faith, and ye have promised in this baptism to put off all filthiness of the flesh and spirit: and the washing of your bodies is emblematical of the purification of your souls.

Ye are sanctified - Ἡγιασθητε; from α, privative, and γη, the earth; ye are separated from earthly things to be connected with spiritual. Ye are separated from time to be connected with eternity. Ye are separated from idols to be joined to the living God. Separation from common, earthly, or sinful uses, to be wholly employed in the service of the true God, is the ideal meaning of this word, both in the Old and New Testaments. It was in consequence of their being separated from the world that they became a Church of God. Ye were formerly workers of iniquity, and associated with workers of iniquity; but now ye are separated from them, and united together to work out your salvation with fear and trembling before God.

Ye are justified - Εδικαιωθητε· Ye have been brought into a state of favor with God; your sins having been blotted out through Christ Jesus, the Spirit of God witnessing the same to your conscience, and carrying on by his energy the great work of regeneration in your hearts. The process here is plain and simple: -

1. Paul and his brother apostles preached the Gospel at Corinth, and besought the people to turn from darkness to light - from idol vanities to the living God, and to believe in the Lord Jesus for the remission of sins.

2. The people who heard were convinced of the Divine truths delivered by the apostle, and flocked to baptism.

3. They were baptized in the name of the Lord Jesus, and thus took upon them the public profession of the Gospel.

4. Being now baptized into the Christian faith, they were separated from idols and idolaters, and became incorporated with the Church of God.

5. As penitents, they were led to the Lord Jesus for justification, which they received through faith in his blood.

6. Being justified freely - having their sins forgiven through the redemption that is in Jesus, they received the Spirit of God to attest this glorious work of grace to their consciences; and thus became possessed of that principle of righteousness, that true leaven which was to leaven the whole lump, producing that universal holiness without which none can see the Lord.

All things are lawful unto me - It is likely that some of the Corinthians had pleaded that the offense of the man who had his father's wife, as well as the eating the things offered to idols, was not contrary to the law, as it then stood. To this the apostle answers: Though such a thing be lawful, yet the case of fornication, mentioned 1Cor 5:1, is not expedient, ου συμφερει - it is not agreeable to propriety, decency, order, and purity. It is contrary to the established usages of the best and most enlightened nations, and should not be tolerated in the Church of Christ.

They might also be led to argue in favor of their eating things offered to idols, and attending idol feasts, thus: - that an idol was nothing in the world; and as food was provided by the bounty of God, a man might partake of it any where without defiling his conscience, or committing sin against the Creator. This excuse also the apostle refers to. All these things are lawful, taken up merely in the light that none of your laws is against the first; and that, on the ground that an idol is nothing in the world, there can be no reason against the last;

But I will not be brought under the power of any - Allowing that they are all lawful, or at least that there is no law against them, yet they are not expedient; there is no necessity for them; and some of them are abominable, and forbidden by the law of God and nature, whether forbidden by yours or not; while others, such as eating meats offered to idols, will almost necessarily lead to bad moral consequences: and who, that is a Christian, would obey his appetite so far as to do these things for the sake of gratification? A man is brought under the power of any thing which he cannot give up. He is the slave of that thing, whatsoever it be, which he cannot relinquish; and then, to him, it is sin.

Meats for the belly - I suppose that κοιλια means the animal appetite, or propensity to food, etc., and we may conceive the apostle to reason thus: I acknowledge that God has provided different kinds of aliments for the appetite of man, and among others those which are generally offered to idols; and he has adapted the appetite to these aliments, and the aliments to the appetite: but God shall destroy both it and them; none of these is eternal; all these lower appetites and sensations will be destroyed by death, and have no existence in the resurrection body; and the earth and its productions shall be burnt up.

Now the body is not for fornication - Though God made an appetite for food, and provided food for that appetite, yet he has not made the body for any uncleanness, nor indulgence in sensuality; but he has made it for Christ; and Christ was provided to be a sacrifice for this body as well as for the soul, by taking our nature upon him; so that now, as human beings, we have an intimate relationship to the Lord; and our bodies are made not only for his service, but to be his temples.

And God hath both raised up the Lord - He has raised up the human nature of Christ from the grave, as a pledge of our resurrection; and will also raise us up by his own power, that we may dwell with him in glory for ever.

Know ye not that your bodies are the members of Christ? - Because he has taken your nature upon him, and thus, as believers in him, ye are the members of Christ.

Shall I then take, etc. - Shall we, who profess to be members of his body, of his flesh, and of his bones, connect ourselves with harlots, and thus dishonor and pollute the bodies which are members of Christ? God forbid! These passages admit of a more literal interpretation. This, if given at all, I must give in a strange language.

Membra humana, ad generationem pertinentia, vocantur Membra Christi, quia mysterium conjunctionis Christi et Ecclesiae per conjunctionem maris et faeminae indigitatur, Eph 5:32. In Vet. Test. idem valebat de membro masculino, guippe quod circumcisione, tanquam signo faederis, honoratum est. Vide Schoettgen, Hor. Hebr.

He that is joined to a harlot is one body - In Sohar Genes., fol. 19, we have these remarkable words: Whosoever connects himself with another man's wife, does in effect renounce the holy blessed God, and the Church of the Israelites.

Is one spirit - He who is united to God, by faith in Christ Jesus, receives his Spirit, and becomes a partaker of the Divine nature. Who can change such a relationship for communion with a harlot; or for any kind of sensual gratification? He who can must be far and deeply fallen!

Flee fornication - Abominate, detest, and escape from every kind of uncleanness. Some sins, or solicitations to sin, may be reasoned with; in the above cases, if you parley you are undone; reason not, but Fly!

Sinneth against his own body - Though sin of every species has a tendency to destroy life, yet none are so mortal as those to which the apostle refers; they strike immediately at the basis of the constitution. By the just judgment of God, all these irregular and sinful connections are married to death. Neither prostitutes, whoremongers, nor unclean persons of any description, can live out half their days. It would be easy to show, and prove also, how the end of these things, even with respect to the body, is death; but I forbear, and shall finish the subject with the words of the prophet: The show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not; wo unto their soul, for they have rewarded evil unto themselves.

Your body is the temple of the Holy Ghost - What an astonishing saying is this! As truly as the living God dwelt in the Mosaic tabernacle, and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and all their members should be employed in the service of God alone.

And ye are not your own? - Ye have no right over yourselves, to dispose either of your body, or any of its members, as you may think proper or lawful; you are bound to God, and to him you are accountable.

Ye are bought with a price - As the slave who is purchased by his master for a sum of money is the sole property of that master, so ye, being bought with the price of the blood of Christ, are not your own, you are his property. As the slave is bound to use all his skill and diligence for the emolument of his master, so you should employ body, soul, and spirit in the service of your Lord; promoting, by every means in your power, the honor and glory of your God, whom you must also consider as your Lord and Master.

There are strange discordances in MSS., versions, and fathers, on the conclusion of this verse; and the clauses και εν τῳ πνευματι ὑμων, ἁτινα εστι του Θεου, and in your spirit, which is God's, is wanting in ABC*D*EFG, some others, Coptic, Ethiopic, Vulgate, and Itala, and in several of the primitive fathers. Almost every critic of note considers them to be spurious. Whether retained or expunged the sense is the same. Instead of price simply, the Vulgate and some of the Latin fathers, read, pretio magno, with a great price; and instead of glorify, simply, they read glorificate et portate, glorify and carry God in your bodies. These readings appear to be glosses intended to explain the text. Litigious Christians, who will have recourse to law for every little difference, as well as the impure, may read this chapter either to their conviction or confusion.

The unjust - The heathens. A Christian could expect no justice from these. The saints - Who might easily decide these smaller differences in a private and friendly manner.

Know ye not - This expression occurs six times in this single chapter, and that with a peculiar force; for the Corinthians knew and gloried in it, but they did not practise. That the saints - After having been judged themselves. Shall judge the world - Shall be assessors with Christ in the judgment wherein he shall condemn all the wicked, as well angels as men, Matt 19:28 Rev 20:4.

Them who are of no esteem in the church - That is, heathens, who, as such, could be in no esteem with the Christians.

Is there not one among you, who are such admirers of wisdom, that is wise enough to decide such causes?

Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, "I will neither do wrong, nor suffer it." These are honest heathens, but no Christians.

Nay, ye do wrong - Openly. And defraud - Privately. O how powerfully did the mystery of iniquity already work!

Idolatry is here placed between fornication and adultery, because they generally accompanied it. Nor the effeminate - Who live in an easy, indolent way; taking up no cross, enduring no hardship. But how is this? These good - natured, harmless people are ranked with idolaters and sodomites! We may learn hence, that we are never secure from the greatest sins, till we guard against those which are thought the least; nor, indeed, till we think no sin is little, since every one is a step toward hell.

And such were some of you: but ye are washed - From those gross abominations; nay, and ye are inwardly sanctified; not before, but in consequence of, your being justified in the name - That is, by the merits, of the Lord Jesus, through which your sins are forgiven. And by the Spirit of our God - By whom ye are thus washed and sanctified.

All things - Which are lawful for you. Are lawful for me, but all things are not always expedient - Particularly when anything would offend my weak brother; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any - So as to be uneasy when I abstain from it; for, if so, then I am under the power of it.

As if he had said, I speak this chiefly with regard to meats; (and would to God all Christians would consider it!) particularly with regard to those offered to idols, and those forbidden in the Mosaic law. These, I grant, are all indifferent, and have their use, though it is only for a time: then meats, and the organs which receive them, will together moulder into dust. But the case is quite otherwise with fornication. This is not indifferent, but at all times evil. For the body is for the Lord - Designed only for his service. And the Lord, in an important sense, for the body - Being the Saviour of this, as well as of the soul; in proof of which God hath already raised him from the dead.

Gen 2:24.

But he that is joined to the Lord - By faith. Is one spirit with him - And shall he make himself one flesh with an harlot?

Flee fornication - All unlawful commerce with women, with speed, with abhorrence, with all your might. Every sin that a man commits against his neighbour terminates upon an object out of himself, and does not so immediately pollute his body, though it does his soul. But he that committeth fornication, sinneth against his own body - Pollutes, dishonours, and degrades it to a level with brute beasts.

And even your body is not, strictly speaking, your own even this is the temple of the Holy Ghost - Dedicated to him, and inhabited by him. What the apostle calls elsewhere "the temple of God," 1Cor 3:16,17, and "the temple of the living God," 2Cor 6:16, he here styles the temple of the Holy Ghost; plainly showing that the Holy Ghost is the living God.

Glorify God with your body, and your spirit - Yield your bodies and all their members, as well as your souls and all their faculties, as instruments of righteousness to God. Devote and employ all ye have, and all ye are, entirely, unreservedly, and for ever, to his glory.

1 DAre any of you having a matter against another, go to law before the unjust, and not before the Saints? .

The Apostle having already sharply reflected upon this Church for their Pride, and Contentions, and Divisions (which were branches from that root) and for their vili[illegible: 1 letter]ying him who was their spiritual Father, and magnifying their Instructors above him, as also for their loosness in their Church-discipline; he cometh in this Chapter to another thing, viz. their going to Law before Pagan Iudges; for such was the misery of those times, that they had no other, though some think that they might have had (the Pagan persecutions being as yet not begun.) The Apostle speaks of this as a thing which he wondred that they durst be guilty of, that they should be no more tender of the glory of God in the reputation of the Christian Religion, and should not rather chuse Arbitrators amongst the Members of their Church, to hear and determine such differences as arose amongst them, than give Pagans an occasion to reproach the Christian Religion for the contentions and feuds of Christians. The reputation of the Gospel and the Professors of it, being the thing for which Paul was here concerned, and upon the account of which he thus speaketh: it becometh Christians yet to consider, whether what he saith concerneth not them, where either the Judges or the generality of the Auditors in such Judgments, may probably reproach Religion, or that way of God which they owne, for their trivial and uncharitable contentions.

2 Do ye 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? .

If indeed the Corinthians had had no other competent Judges, they had been to have been excused, in making use of Infidel Judges; but (saith the Apostle) you have other persons competent enough, whom you may (by your submission to them) make Judges; for you know that the Saints shall judge the world. In the same sense (as some think) as Christ saith the Ninevites and the Queen of the South should rise up in judgment against the Jews, and condemn them; but certainly there is something more than that in it, when the Apostle said, The Saints should judge the world, he intended to say something of them, which was not common to some Heathens with them. Others therefore think, that the Saints in the day of Judgment shall judge the World, approving the Sentence of Christ pronounced against the World, and as being Assessors with Christ, which indeed is what Christ said of the Apostles, Matt. 19.28. Luke 22.30. Others think, that the phrase only signifieth a great honour and dignity, to which the Saints shall be advanced. A late learned and very Critical Author hath another notion of the Saints judging the world here spoken of, interpreting it of a time when the secular▪ Iudgment of the World should be given to the Saints, which was prophesied by Daniel, ch. 7.18, 27. and therefore might be known by them, if this be the sense. It is either a Prophecy of Gods giving the Government of the World into the hands of Christians, (which fell out after this in Constantines time) or else it signifies such a time towards the end of the World, as those that expect a fifth Monarchy speak of, when those that are true Saints, in the strictest sense, shall have the Government of the World, which seemeth not probable, considering what the Scripture speaks of persecutions, and wars, and disorders, rather increasing, than abating towards the End of the World. The Apostle therefore here seemeth rather to speak of the Saints judging the World in the last day, approving the Sentence of Christ the Judge of the quick and the dead; or else to prophesie of that time, when Christianity should so far obtain in the World, that the Government either of the whole World, or of a great part of it, should be in the hands of Christians.

From whence the Apostle strongly concludeth the competency of Christians to arbitrate and determine little matters of difference amongst Christians, [illegible: 1 letter]n their commerce and civil dealings one with another.

3 Know ye not that we shall judge Angels ? how much more things that pertain to this life? .

That the Saints shall judge Angels, is here so plainly asserted, as a thing within their knowledge, that none can doubt [illegible: 1 letter]t; but how, or when, or what Angels, is not so easily determined. The best Interpreters understand it of the evil Angels, that is, the Devils, whom the Saints shall judge at the last day, agreeing with the Judge of the whole Earth in the Sentence, which he shall then give against the evil Angels, confining them to the bottomless Pit, who while this World lasteth, have a greater liberty as Princes of the Air, to rove abroad in the Air, and to work mightily in the children of disobedience. Others understand the judging of Angels here mentioned, of the spoiling of the Devils of the Kingdom that they exercise in the World, in the places where the Gospel hath not prevailed, by lying Oracles, and seducing men to Idolatry, and the worshipping of Devils: in which sense Christ said, Now shall the Prince of this world be cast out, Joh. 12.31.

From hence the Apostle argues the competency of their brethren to judge of, and to determine those little matters which were in difference betwixt them, being but things concerning this life, being of far less consequence than the judging of the World and the Evil Angels at the last day.

4 If then ye have judgment of things pertaining to this life , set them to judge who are least esteemed in the Church .

That is, if you have any cause of suing, or impleading one another for things that pertain to this life, be they of what nature they will.

rather commit the umpirage and determination of such little differences to the meanest Members of your Church, than go to contend before Pagans and Infidels: or do not imploy your Teachers about them, who have higher work to be imployed in; but imploy those who are of a lower order in the Church, and whose business and concerns lye in secular affairs.

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.

I do not speak this, as if I would have you make choice of the meanest persons among you to arbitrate and determine all matters that may be in difference betwixt you, but it would be a shame to you.

6 But brother goeth to law with brother, and that before the unbelievers .

If amongst you all there could not be found one man whom you can judge wise enough to determine differences betwixt you about things of this life, without bringing one another into Pagan Courts, to the reproach and scandal of the Religion which you profess, make use of any, yea, the meanest Christians in such Judgments, rather than Infidels and Unbelievers, who will make use of your differences, to the reproaching of the holy Name of God.

7 Now therefore there is utterly a fault among you, because ye go to law one with another : why do ye not rather take wrong ? why do ye not rather suffer your selves to be defrauded? .

Not that it is simply unlawful for men to make use of humane Laws, and Courts, and methods of Judicature; for even the Laws of men are good, if they be lawfully used: and the word here used by the Apostle is [non-Latin text not transcribed], which signifieth rather an impotency or weakness of mind and affections, a defect or diminution from perfection, than any scandalous sin. Going to Law with brethren (though lawful in it self) may be made unlawful by circumstances: 1. When it is before Judges that are Unbelievers, so as mens going to Law before them, tends to the reproach of Religion, the credit and reputation of the Gospel ought to be dearer to us than any little secular concern. This was the case in this place. 2. When it is for little matters, such as a Coat or a Cloak It is against the Law of Charity to do another a great wrong to recover to our selves a little that is our right. 3. When we cannot do it without wrath, anger, impatience, covetousness, or desire of revenge. It is a thing possible to go to Law without sin, but what very few do, through that corruption which cleaveth to corrupt Nature.

It is therefore far more becoming conscientious Christians to take a little wrong,

and to suffer themselves to be cheated of their right, especially under such circumstances, where the credit of the Gospel and Religion must lose more than they can get. And to do otherwise speaks [non-Latin text not transcribed], a defect or imperfection in Christians, and is not without its guilt. If by their contentiousness, they do not shew themselves so bad, as some would make them who hold all contendings at Law amongst Christians unlawful, yet they do not shew themselves so good as the Rule of Christianity requireth them to be, Matt. 5.39, 40. Luke 6.29. Rom. 12.19.

Marginal references: Rom. 12.17▪ 1 Thess. 5.15▪

8 Nay, you do wrong and defraud, and that your brethren .

The Apostle riseth higher in his charge against them, he had before only charged them for want of self-denial, that they could not bear or suffer wrong; he now chargeth them for doing wrong and defrauding, and that not Heathens (which yet had been bad enough) but Christians that were their brethren, whom they had the highest obligations upon them imaginable to love, and to do good to. And indeed this charge followeth directly upon the other: For as in War, one Army always are murderers, or guilty of the blood which they spill; so in suing at Law (which is a Civil War betwixt the two Parties) either the one or the other Party suing must do wrong, either putting his brother to trouble and expence, to recover of him what is not his right, or that he might withhold from him what is truly and indeed his right, either of which is indeed a doing of wrong or defrauding.

9 Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate persons , nor abusers of themselves with mankind .

That by the Kingdom of God is here meant the Kingdom of Glory, the happiness of another life, is plain, because he speaketh in the Future tense; this Kingdom, he saith, the unrighteous, that is, those who so live and dye, shall not inherit. If we take the term Vnrighteous here to be a generical term, the Species, or some of the principal Species, of which are afterwards enumerated, it signifieth here the same with notoriously wicked men. But if we take it to signifie persons guilty of acts of injustice towards themselves or others, it cannot be here understood as a general term, relating to all those Species of Sinners after enumerated; for so Idolaters cannot properly be called Unrighteous, but Ungodly men.

Be not deceived (saith the Apostle) either by any false Teachers, or by the many ill examples of such sinners that you daily have, nor by Magistrates connivence at these sins.

Neither such as being single persons commit uncleanness with others (for here the Apostle distinguisheth these sinners from Adulterers, whom he mentioneth afterward.)

Nor such as either worship the Creature instead of God, or worship the true God before Images.

Nor such as being married persons break their Marriage-covenant, and commit uncleanness with such as are not their yoke-fellows.

Nor persons that give up themselves to lasciviousness, burning continually in lusts.

Nor such as are guilty of the sin of Sodom, a sin not to be named amongst Christians or men.

Marginal references: 1 Thess. 4.6.; 1 Cor. 15.[illegible: 1 letter]0. Gal. 5.21. Eph. 5.5. 1 Tim. 1.9. Heb. 12.14. Rev. [illegible: 1 letter]2.15.

10 Nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God.

Nor such as take away the goods of their neighbours clandestinely, or by violence, without their consent or any just authority.

Nor persons who discover themselves excessively to love money, by their endeavours to get it into their hands any way, by oppression, cheating, or defrauding others.

Nor persons that make drinking their business, and use it excessively, without regard to the Law and Rules of Temperance and Sobriety.

Nor persons that use their tongues intemperately, ralling at others, and reviling them with reproachful and opprobrious names.

Nor any such as by violence wring out of peoples hands what is not their due. None of these not repenting of these sinful courses, and turning from them into a contrary course of life, shall ever come in Heaven.

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 .

In the two last verses the Apostle had pronounced a terrible Sentence, especially to the Corinthians, who having been Heathens lately, had wallowed in a great deal of this guilt; he therefore here, that they might be humbled, and have low thoughts of themselves, and not puffed up (as he had before charged them) mindeth them, that some of them had been guilty of some of these enormous sins, some of them of one, or some of them, and others of other of them.

But that they might not despair in their reflections upon that guilt, he tells them, they were washed, not only with the Baptism of water, but with the Baptism of the blood of Christ, and with the Baptism of the Holy Ghost, born again of Water and of the Spirit, Joh. 3.5. yea, and not only washed, but sanctified, filled with new, spiritual habits, through the renewing of the Holy Ghost.

Having obtained a true righteousness, in which they might stand and appear before God, even the Righteousness of Christ reckoned unto them for righteousness, justified through the Merits of the Lord Jesus Christ, and sanctified through the Spirit of Holiness: So that the washing first mentioned in this verse, seemeth to be a generical term, comprehending both Iustification, remission of sin, and deliverance from the guilt of it, and also Regeneration and Sanctification, which is the proper effect of the Spirit of Grace, creating in the Soul new habits and dispositions, by which it is inabled and inclined, as to dye unto sin, so to live unto God. This the Apostle doth not say of them all, (for it is very probable there were in this Church some Hypocrites) but of some of them.

Marginal references: [illegible: 1 word] 2.2. [illegible: 1 word] 3.7. [illegible: 1 word] 3.3. [illegible: 1 word]. 10.12.; [illegible: 1 word] 2.2. [illegible: 1 word] 3.7. [illegible: 1 word] 3.3. [illegible: 1 word]. 10.12.

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 .

The words of this Text are not so difficult in themselves, as it is to make out the connexion they have with, and the dependence they have upon what went before, and what followeth after. Some thinking that they refer unto what the Apostle had said before about their going to Law before Infidels in the seven first verses, lest any should say, Is it not then lawful for men to sue at Law for their just dues and rights? The Apostle answers, Admit it be, yet Christians ought not only to consider what is strictly lawful and just, but they ought to consider circumstances; for, Quicquid non expedit, in quantum non expedit non licet, is an old and good Rule; An action that is in it self lawful, may be by circumstances made sinful and unlawful; and that was the case as to the Christians going to Law before Infidels. But others, and those the most, think that the Apostle here begins a new head of discourse to disswade from the sin of fornication, and from an intemperate use of meat and drink, as being provocative of lust, and disposing them to that sin. Now lest they should say, Is it not lawful then to eat and to drink liberally, must we eat and drink for bare necessity? He answereth, All things are lawful for me, that is, all things which are not forbidden by the Law of God may be used, may be done, under fair circumstances; but circumstances may alter the case,

all things may not be expedient to be used, or done by all persons, or at all times. The Corinthians might possibly conclude too much from what he had told them, that they were washed, justified, and sanctified, viz. that now all things were lawful to them, at least all things, not simply and absolutely condemned in the Word of God, the Apostle correcteth their mistake, by telling them they were to have a regard to expedience, and the profit of others, the neglect of which might make things that were in themselves lawful to become unlawful.

Besides, that they must take heed, that they did not make such an use, even of lawful things, as to be brought under the power of them, which men are, when they become potent temptations to them to [illegible: 1 letter]in against God any way.

Marginal references: Chap. 10.23.; Or, profitable.

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 .

The beginning of this verse seemeth to give a great light to our true understanding of the former verse, and maketh it very probable, that the Apostle spake with reference to the free use of meats and drinks, when he said, All things are lawful for me. Though God hath ordained meats for the filling of the belly, and hath made the belly for the receptacle of meats, for the nourishment of the body, so as the use of meats and drinks is lawf[illegible: 1 letter]l, yet when we see that the free use of them proveth inexpedient, as too much pampering the body, and disposing it to wantonness, so far as they do so, they are to be avoided. Others make the connexion thus, all your contests are but for things which concern the belly, for meats and drinks, for perishing things: now in things of this nature, all things that are lawful are not expedient. Others say, That the Apostle here answereth or obviateth what the Nicolaitans or the Epicureans held, That all sorts of meats and drinks were lawful, yea, fornication it self. The Apostle grants the first, but denieth the second, there being not a parity of reason for the lawfulness of meats, and drinks, and of fornication.

He tells them, God had ordained meats for the belly of man, and had created the stomach and belly for the reception of meats for the nourishment of mans body, and the preservation of his life; yet they ought to use them lawfully, and to consider expedience in the use of them, and not too eagerly to contend for them, for God shall destroy both the belly, and the use of meats as to the belly. In the Resurrection, as men shall not marry, nor give in marriage, so they shall hunger and thirst no more.

But God had not created the body of a man for fornication, but for himself, that men by, and with it, might glorifie his Name, by doing his will.

And the Lord is for the body, as the head of it, to guide and direct the use of the several members of it; and as the Saviour of it, to raise it up at the last day, as he further declareth in the next words.

Marginal references: [illegible: 1 word] 15.17. [illegible: 1 word] 14.17.; [illegible: 1 word] 2.22, [illegible: 1 letter]3. [illegible: 1 word]. 19, 20. [illegible: 1 word] 4.3.

14 And God hath both raised up the Lord , and will also raise us up by his own power .

The Lord Jesus Christ, as the first-fruits of those that sleep, from whose Resurrection the Apostle, Chap. 15. largely proveth our resurrection,

that God will raise up his Saints by his own Almighty power.

Marginal references: Rom. 6.5, 8. & 8.11. 2 Cor. 4.14.

15 Know ye not that your bodies are [illegible: 1 word] members of Christ ? Shall I then take the members of Christ, and make them the members of an harlot ? God forbid.

Christ is united to the person of the Believer, and he is the Head of the Church, which is his mystical Body; so that the bodies of Believers are in a sense the Members of Christ, and should be used by us as the Members of Christ, which we should not rend from him: but

he that doth commit fornication, rends his body from Christ, and maketh it the member of an Harlot; for as the man and wife are one flesh by Divine ordination, Gen. 2.24. so the Fornicator and the Harlot are one flesh by an impure conjunction.

Marginal references: Chap. 12.2[illegible: 1 letter]. Eph. 4.12, 15, 16. & 5.30.

16 What, know ye not that he which is joyned to an harlot, is one body? For two, saith he, shall be one flesh .

The conjunction of the husband and wife mentioned, Gen. 2 24. and the conjunction of the Fornicator and the Harlot, differ not as to the species of the act, only as to the morality of it; the former is an honest and lawful act, the other a dishonest and filthy act. So that he that is wickedly joined to an harlot, maketh himself one flesh with her with whom he committeth that folly and lewdness, and he must needs by it separate his body from its Membership with Christ, whose Holiness will admit no such Union.

Marginal references: Matt. 19.5. Eph. 5.31.

17 But he that is joyned unto the Lord, is one spirit .

This phrase joyned to the Lord, is thought to be taken out of Deut. 10.20. To him thou shalt cleave. He that hath attained to that mystical Union which is betwixt Christ and every one that is a true Believer, is not essentially, but spiritually and mystically one Spirit with Christ, his spirit is united to the Spirit of Christ, and he is one by him in Faith and love, and by obedience, Christ and he have one will, and he is ruled and governed by Christ: therefore you must take heed what you do in making your bodies the members of Harlots, which they cannot be, and the Members of Christ also.

Marginal references: Joh. 1[illegible: 1 letter].21, 22, 23. Eph. 4.4. & 5.30.

18 Flee fornication: Every sin that a man doth, is without the body : but he that committeth fornication, sinneth against his own body .

The Apostle cometh to a new Argument, by which he presseth them to f[illegible: 1 letter]ee the sin of Uncleanness. It is observed by some, that this sin is peculiarly to be resisted, not so much by resisting it, and pondering arguments against it▪ as by flying from it, avoiding all occasions of it, and not suffering our thoughts to feed upon it; but the Apostles argument is, because other sins are without the body, that is, the body hath not such a blemish and note or mark of infamy laid upon it by any other sin as by this: in drunkenness the liquor, in gluttony the meat; in other sins, something without a mans self is that which is abused, but the body it self is the thing which is abused in this filthy sin.

So he that is guilty of it, sinneth not only against his wife, with whom he is one flesh, but against his body, which he abuseth in this vile and sinful act, and upon which he imprints a mark of infamy and disgrace, a blot not to be washed out but with the blood of Christ. So as though by other sins men may sin against their own bodies, yet by no sin so eminently as by this sin. Other sins have their seat in the mind and soul, the body, and commonly some particular member of the body, is but the servant of the Soul in the execution and commit[illegible: 1 letter]ing of them, Lust, though indeed it ariseth from the heart, yet it is committed more in the body, than any other sin is.

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? .

The Apostle, Chap. 3.16. had called the Church of Corinth, the Temple of God, and there made use of it, to disswade them from dissensions and divisions, because by them they defiled and destroyed the Temple of God; here he calls the Members of that Church, the Temple of the Holy Ghost, which strongly proveth the Holy Ghost to be God. He makes use of it here as an Argument to disswade them from the sin of fornication. Gods Temple was builded for his habitation upon Earth, the place which he chose most to manifest himself in to his people, and for a place wherein his people were to pay him that external Homage and Worship, which he required of them under the Law. So as the Apostles calling them the Temple of the Holy Ghost, both minded them of the favour God had bestowed on them, and also of that homage and duty, which they with their bodies were to pay unto God: the latter they could not perform, nor hope for the former, while they lived in the practice of a sin so contrary to the Will of God.

Besides, he mindeth them, that their bodies were not their own, they had them of God: they had them from God by Creation, and they were upheld by the daily workings of his Providence in their upholding and preservation; God had not given them their bodies for this use, the body was not for fornication, as he had told them, v. 13. So as in abusing their bodies, [illegible: 1 word] abused what was not their own, nor in their own power [illegible: 1 word] use, as they listed to use them; but to be used only for those ends, and in that manner, that he who had given them, had prescribed and directed, and in these abuses there was a kind of Sacriledge. As God of old charged the Jews, Ezek. 16.17, 18, 19, 20. that they had taken the Iewels of his gold and his silver, to make Images, and commit spiritual Whoredom with them, and they had taken his meat, his fine flour, his oyl, and incense to set before them, &c.

Marginal references: 2 Cor. 6.16.

20 For ye are bought with a price : therefore glorifie God in your body, and in your spirit, which are Gods .

What price this is that is here mentioned, Peter tells us both Negatively and Positively, 1 Pet. 1.18, 19. Forasmuch as ye know that you were redeemed, not with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers: But with the precious blood of Christ, as of a lamb, without blemish and without spot. So he argueth with them against this sin from their Redemption, it being suitable to reason, that those who are redeemed out of any slavery or captivity, should be the servants of him who redeemed them, not of those Tyrants from whom they are redeemed, such are our lusts and corruptions, from which we are redeemed, as well as from that curse and wrath, which is the consequent of them.

Therefore (saith the Apostle) you who are redeemed with a price, and with such a price are bound to glorifie God, as by speaking well of his Name, so by obeying his Will, Matt. 5.16. And this you are bound to do, not with your bodies or spirits only, but in or with your bodies and spirits also, that is, with your whole man; for both of them are Gods, by a manifold right, not that of Creation and Providence only, but that of Redemption also: with which exhortation the Apostle finisheth this discourse, and cometh to give them an answer to some questions about which they had wrote unto him.

Marginal references: Chap. 7.23. Heb. 9.12.

Causes of Litigation Censured. (a. d. 57.)

1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye 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? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 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? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.

Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe,

I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother (v. 6), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Prov. xviii. 19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints (v. 1), brought the controversy before unbelievers (v. 6), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, "Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession. 3. 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.

II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world (v. 2), shall judge angels? v. 3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, &c., Jude 14, 15. He will come to judgment with all his saints, 1 Thess. iii. 13. They themselves are indeed to be judged (see Matt. xxv. 31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, v. 4), heathen magistrates, exouthenemenous, the things that are not, ch. i. 28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" v. 5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," v. 5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.

III. He puts them on a method to remedy this fault. And this twofold:—1. By referring it to some to make it up: "Is it so that there is no wise man among you, no one able to judge between his brethren? v. 5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, 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 judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom. xiii. 10. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them.

Solemn Warnings. (a. d. 57.)

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 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.

Here he takes occasion to warn them against many heinous evils, to which they had been formerly addicted.

I. He puts it to them as a plain truth, of which they could not be ignorant, that such sinners should not inherit the kingdom of God. The meanest among them must know thus much, that the unrighteous shall not inherit the kingdom of God (v. 9), shall not be owned as true members of his church on earth, nor admitted as glorious members of the church in heaven. All unrighteousness is sin; and all reigning sin, nay, every actual sin committed deliberately, and not repented of, shuts out of the kingdom of heaven. He specifies several sorts of sins: against the first and second commandments, as idolaters; against the seventh, as adulterers, fornicators, effeminate, and Sodomites; against the eighth, as thieves and extortioners, that by force or fraud wrong their neighbours; against the ninth, as revilers; and against the tenth, as covetous and drunkards, as those who are in a fair way to break all the rest. Those who knew any thing of religion must know that heaven could never be intended for these. The scum of the earth are no ways fit to fill the heavenly mansions. Those who do the devil's work can never receive God's wages, at least no other than death, the just wages of sin, Rom. vi. 23.

II. Yet he warns them against deceiving themselves: Be not deceived. Those who cannot but know the fore-mentioned truth are but too apt not to attend to it. Men are very much inclined to flatter themselves that God is such a one as themselves, and that they may live in sin and yet die in Christ, may lead the life of the devil's children and yet go to heaven with the children of God. But this is all a gross cheat. Note, It is very much the concern of mankind that they do not cheat themselves in the matters of their souls. We cannot hope to sow to the flesh and yet reap everlasting life.

III. He puts them in mind what a change the gospel and grace of God had made in them: Such were some of you (v. 11), such notorious sinners as he had been reckoning up. The Greek word is tauta—such things were some of you, very monsters rather than men. Note, Some that are eminently good after their conversion have been as remarkably wicked before. Quantum mutatus ab illo!—How glorious a change does grace make! It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. You are washed, you are sanctified, you are justified in the name of Christ, and by the Spirit of our God. Note, The wickedness of men before conversion is no bar to their regeneration and reconciliation to God. The blood of Christ, and the washing of regeneration, can purge away all guilt and defilement. Here is a rhetorical change of the natural order: You are sanctified, you are justified. Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God are made holy by the grace of God.

Against Fornication. (a. d. 57.)

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. 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. 14 And God hath both raised up the Lord, and will also raise up us by his own power. 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 a harlot? God forbid. 16 What? know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 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? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

The twelfth verse and former part of the thirteenth seem to relate to that early dispute among Christians about the distinction of meats, and yet to be prefatory to the caution that follows against fornication. The connection seems plain enough if we attend to the famous determination of the apostles, Acts xv., where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. They were ready to say, even in the case of fornication, All things are lawful for me. This pernicious conceit Paul here sets himself to oppose: he tells them that many things lawful in themselves were not expedient at certain times, and under particular circumstances; and Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do, considering their profession, character, relations, and hopes: they should be very careful that by carrying this maxim too far they be not brought into bondage, either to a crafty deceiver or a carnal inclination. All things are lawful for me, says he, but I will not be brought under the power of any, v. 12. Even in lawful things, he would not be subject to the impositions of a usurped authority: so far was he from apprehending that in the things of God it was lawful for any power on earth to impose its own sentiments. Note, There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely he would never carry this liberty so far as to put himself into the power of any bodily appetite. Though all meats were supposed lawful, he would not become a glutton nor a drunkard. And much less would he abuse the maxim of lawful liberty to countenance the sin of fornication, which, though it might be allowed by the Corinthian laws, was a trespass upon the law of nature, and utterly unbecoming a Christian. He would not abuse this maxim about eating and drinking to encourage any intemperance, nor indulge a carnal appetite: "Though meats are for the belly and the belly for meats (v. 13), though the belly was made to receive food, and food was originally ordained to fill the belly, yet if it be not convenient for me, and much more if it be inconvenient, and likely to enslave me, if I am in danger of being subjected to my belly and appetite, I will abstain. But God shall destroy both it and them, at least as to their mutual relation. There is a time coming when the human body will need no further recruits of food." Some of the ancients suppose that this is to be understood of abolishing the belly as well as the food; and that though the same body will be raised at the great day, yet not with all the same members, some being utterly unnecessary in a future state, as the belly for instance, when the man is never to hunger, nor thirst, nor eat, nor drink more. But, whether this be true or no, there is a time coming when the need and use of food shall be abolished. Note, The expectation we have of being without bodily appetites in a future life is a very good argument against being under their power in the present life. This seems to me the sense of the apostle's argument; and that this passage is plainly to be connected with his caution against fornication, though some make it a part of the former argument against litigious law-suits, especially before heathen magistrates and the enemies of true religion. These suppose that the apostle argues that though it may be lawful to claim our rights yet it is not always expedient, and it is utterly unfit for Christians to put themselves into the power of infidel judges, lawyers, and solicitors, on these accounts. But this connection seems not so natural. The transition to his arguments against fornication, as I have laid it, seems very natural: But the body is not for fornication, but for the Lord, and the Lord for the body, v. 13. Meats and the belly are for one another; not so fornication and the body.

I. The body is not for fornication, but for the Lord. This is the first argument he uses against this sin, for which the heathen inhabitants of Corinth were infamous, and the converts to Christianity retained too favourable an opinion of it. It is making things to cross their intention and use. The body is not for fornication; it was never formed for any such purpose, but for the Lord, for the service and honour of God. It is to be an instrument of righteousness to holiness (Rom. vi. 19), and therefore is never to be made an instrument of uncleanness. It is to be a member of Christ, and therefore must not be made the member of a harlot, v. 15. And the Lord is for the body, that is, as some think, Christ is to be Lord of the body, to have property in it and dominion over it, having assumed a body and been made to partake of our nature, that he might be head of his church, and head over all things, Heb. ii. 5, 18. Note, We must take care that we do not use what belongs to Christ as if it were our own, and much less to his dishonour.

II. Some understand this last passage, The Lord is for the body, thus: He is for its resurrection and glorification, according to what follows, v. 14, which is a second argument against this sin, the honour intended to be put on our bodies: God hath both raised up our Lord, and will raise us up by his power (v. 14), by the power of him who shall change our vile body, and make it like to his glorious body by that power whereby he is able to subdue all things to himself, Phil. iii. 21. It is an honour done to the body that Jesus Christ was raised from the dead: and it will be an honour to our bodies that they will be raised. Let us not abuse those bodies by sin, and make them vile, which, if they be kept pure, shall, notwithstanding their present vileness, be made like to Christ's glorious body. Note, The hopes of a resurrection to glory should restrain Christians from dishonouring their bodies by fleshly lusts.

III. A third argument is the honour already put on them: Know you not that your bodies are the members of Christ? v. 15. If the soul be united to Christ by faith, the whole man is become a member of his mystical body. The body is in union with Christ as well as the soul. How honourable is this to the Christian! His very flesh is a part of the mystical body of Christ. Note, It is good to know in what honourable relations we stand, that we may endeavour to become them. But now, says the apostle, shall I take the members of Christ, and make them the members of a harlot? God forbid. Or, take away the members of Christ? Would not this be a gross abuse, and the most notorious injury? Would it not be dishonouring Christ, and dishonouring ourselves to the very last degree? What, make a Christ's members the members of a harlot, prostitute them to so vile a purpose! The thought is to be abhorred. God forbid. Know you not that he who is joined to a harlot is one body with hers? For two, says he, shall be one flesh. But he who is joined to the Lord is one spirit, v. 16, 17. Nothing can stand in greater opposition to the honourable relations and alliances of a Christian man than this sin. He is joined to the Lord in union with Christ, and made partaker by faith of his Spirit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, John xvii. 21, 22. But he that is joined to a harlot is one body, for two shall be one flesh, by carnal conjunction, which was ordained of God only to be in a married state. Now shall one in so close a union with Christ as to be one spirit with him yet be so united to a harlot as to become one flesh with her? Were not this a vile attempt to make a union between Christ and harlots? And can a greater indignity he offered to him or ourselves? Can any thing be more inconsistent with our profession or relation? Note, The sin of fornication is a great injury in a Christian to his head and lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, "Flee fornication (v. 18), avoid it, keep out of the reach of temptations to it, of provoking objects. Direct the eyes and mind to other things and thoughts." Alia vitia pugnando, sola libido fugiendo vincitur—Other vices may be conquered in fight, this only by flight; so speak many of the fathers.

IV. A fourth argument is that it is a sin against our own bodies. Every sin that a man does is without the body; he that committeth fornication sinneth against his own body (v. 18); every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, &c. Nor does it give the power of the body to another person. Nor does it so much tend to the reproach of the body and render it vile. This sin is in a peculiar manner styled uncleanness, pollution, because no sin has so much external turpitude in it, especially in a Christian. He sins against his own body; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what he Redeemer has dignifies to the last degree by taking it into union with himself. Note, We should not make our present vile bodies more vile by sinning against them.

V. The fifth argument against this sin is that the bodies of Christians are the temples of the Holy Ghost which is in them, and which they have of God, v. 19. He that is joined to Christ is one spirit. He is yielded up to him, is consecrated thereby, and set apart for his use, and is hereupon possessed, and occupied, and inhabited, by his Holy Spirit. This is the proper notion of a temple—a place where God dwells, and sacred to his use, by his own claim and his creature's surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God? But the inference is plain that hence we are not our own. We are yielded up to God, and possessed by and for God; nay, and this is virtue of a purchase made of us: You are bought with a price. In short, our bodies were made for God, they were purchased for him. If we are Christians indeed they are yielded to him, and he inhabits and occupies them by his Spirit: so that our bodies are not our own, but his. And shall we desecrate his temple, defile it, prostitute it, and offer it up to the use and service of a harlot? Horrid sacrilege! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kept as his whose they are, and fit for his use and residence.

VI. The apostle argues from the obligation we are under to glorify God both with our body and spirit, which are his, v. 20. He made both, he bought both, and therefore both belong to him and should be used and employed for him, and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master's use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him and is sacred to his use and service. We are to honour him with our bodies and spirits, which are his; and therefore, surely, must abstain from fornication; and not only from the outward act, but from the adultery of the heart, as our Lord calls it, Matt. v. 28. Body and spirit are to be kept clean, that God may be honoured by both. But God is dishonoured when either is defiled by so beastly a sin. Therefore flee fornication, nay, and every sin. Use your bodies for the glory and service of their Lord and Maker. Note, We are not proprietors of ourselves, nor have power over ourselves, and therefore should not use ourselves according to our own pleasure, but according to his will, and for his glory, whose we are, and whom we should serve, Acts xxvii. 23.

CHAP. VI. Verſe 1. Goe to law before the unjust]

ALl unbelievers are, 1. Void of Chriſts righteouſneſſe imputed. 2. Of true civill righteouſneſſe, as being ſelf-ſeekers in all. 3. They oppreſſe the Saints, and draw them before the judgement [illegible: 2 letters]ats. Jam. 2.6.

And not before the Saints] Chriſtians firſt brought their cauſes before the Biſhops to be judged. And hence grew their power (as Paraeus noteth) which the Chriſtian Emperours firſt would not, and afterwards could not take away from them. This raiſed Papacy and Prelacy to ſuch an height; they would be Princes as well as Biſhops.

Verſe 2. Shall judge the world] That is, The wicked, called the inhabitants of the earth, and of the ſea, Revel. 12.12. in oppoſition to the Burgeſſes of the new Jeruſalem, Phil. 3 20. And let this comfort us under the perverſe cenſures of worldly men, mad and beſides themſelves in point of ſalvation. The Lord ſeeth that their day is coming, Pſal. 37.13.

Verſe 3. Things that pertain to this, &c.] That ſerve to, and ſatisfie the body only, being nec vera, nec vestra, Luke 16.11, 12.

Verſe 4. If then ye have judgements] As the Corinthians being many of them merchants, had many law-ſutes. But if mens hearts were not bigger then their ſutes, there would not be half ſo many.

Who are leaſt eſteemed] Rather then go to law before Heathen Judges. The loweſt, if of any judgement, are high enough for ſuch a purpoſe. Why ſhould thoſe ſordida poſcinummia qui latrocinia intra mania exercent, as Columella hath it, thoſe Crumenimulgae, the unconſcionable Lawyers make a ſpoil of us; and then when they die build Hoſpitals for fools, as one of them did, ſaying, Of fools I got my eſtate, and to fools I will leave it?Purchas his Microcoſm. Of thoſe that go to Law, we may well ſay, as Charoudas once did of thoſe that go to ſea, Se non mirari qui ſemel mare ingreſſus ſit, ſed qui iterum, that he marvelled not at thoſe that went once, S[illegible: 1 letter]apl. mor[illegible: 1 letter]do, 2. poſt pent. but at thoſe that would go again.

Verſe 5. No, not one that ſhall be able] Our late Judge Dicr, if there came any controverſies of poor men to be tried afore him, would uſually ſay,The pr[illegible: 1 letter]ct. of Queeneſſe, p. 270. that either the parties are wilfull, or their neighbours uncharitable, becauſe their lutes were not quietly ended at home.

Verſe 6. But brother goeth to law] Once it was counted ominous to commence actions,Caeſ com. and follow ſutes. Of common barretters, we may ſay as the Hiſtorian doth of Mathematicians, Genus hominum quod in noſtra repub. & vetabitur ſemper, & retin[illegible: 2 letters]itur. Ta[illegible: 2 letters]t. l. 1. c. 1.

Verſe 7. [non-Latin text not transcribed]. There is utterly a fault] Gr. Adiſgrace, a loſſe of victory. q. d. By your litigious lawing one another, you betray a great deal of weakneſſe and impotency of affection. Theſe be ignoble quarrels, Ʋbi & vinc[illegible: 1 letter]re, inglorium eſt, & atteri ſordidum. See the Note on Rom. 12.21.

Becauſe ye go to law] Lightly, for every ſmall offence (which if Mahometans do, they are publikely puniſhed) and with ſpitefull vindictive ſpirits: whereas in going to law men ſhould not be tranſported with hate or heat; but as Tilters break their ſpears on each others breſts, yet without wrath or intention of hurt, ſo, &c. The French are ſaid to be very litigious, and full of Lawſutes.

Verſe 8. Nay you do wrong] In perſon and name.

And defraud] Of goods and eſtate.

And that your brethren] Which very name ſhould charm and allay all diſcords,In [illegible: 1 letter]thie. as betwixt Abraham and Lot, Gen. 13 8. Ariſtotle could ſay, It is better to ſuffer wrong then to do it. And I know how to bear injuries, [non-Latin text not transcribed]. ſaid Chilo to his brother, who took it ill that he was not choſen to be one of the Judges.

Verſe 9. Shall not inherit] It is an undefiled inheritance, 1 Pet. 1 4. no dirty dog ever trampled on that golden pavement, Revel. 22.15. Heaven ſpewed out the Angels, ſhall it lick up the unrighteous? The Serpent could ſ[illegible: 2 letters]ue himſelf into paradiſe, but no wicked could ever get into heaven.

Verſe 10. Nor theeves, nor covetous] Theſe two be fitly ſet together, as near akin, ſo are drunkards and railers.

Nor extortioners] Whoſe ſin is properly immoderate getting, as that of the covetous conſiſts in pinching and ſaving. So 1 Tim. 3.3.

Verſe 11. Such were ſome of you] Oh the infinite goodneſſe of God that would once look upon ſuch walking dunghils, ſuch monſtrous miſcreants [illegible: 1 letter]

But ye are waſhed] In generall: As in particular, 1. Ye are ſanctified] And that by the Spirit of our God. 2. Ye are juſtified] And that in the Name, or by the righteouſneſſe of our Lord Jeſus Chriſt. His bloud cleanſeth us from ſins both guiltineſſe and filthineſſe. It is like to thoſe ſoveraign mundifying waters, which ſo waſh off the corruption of the ulcer, that they cool the heat and ſtay the ſpread of the infection, and by degrees heal the ſame.

Verſe 12. All things are lawfull] viz. All indifferent things amongſt which the Corinthians reckoned not only meats and drinks, but alſo fornication (their Nationall ſin.) The devil perhaps had perſwaded them, as he hath done the Turks at this day, Llunts voiage. that God did not give men ſuch appetites to have them fruſtrate, but enjoyed, as made for the guſt of man, not for his torment, wherein his Greatour delights nor. Now the Apoſtle grants that for [illegible: 1 letter]dats all things are lawfull (yet in caſe of offence or intemperance, they may become inexpedient, and ſo, unlawfull.) But for fornication, it was utterly unlawfull, as he proves by many powerfull arguments.

But I would not be brought] As thoſe ſwiniſh ſurfetters, that wearing their brains in their bellies (with the Aſter fiſh) their guts in their heads, do dig their graves with their own teeth: being like the Mule which cannot travell, they ſay, without a bottle of hay hanging at his noſe.

Verſe 13. God ſhall deſtroy,] The belly ſhall be deſtroied in the other world, not for the ſubſtance of it, but for the uſe of it. And the ſame may be ſaid for the difference of ſexes: the parts ſhall remain, the uſe ceaſe: Ca[illegible: 1 letter]o ſaid well, that he was an ill commonwealths man, Qui inter guttur & inguen, cuncta ſub ventris ditiane poſitiſſet, that was a ſlave to his ſenſuall appetite.

Verſe 14. And will alſo raiſe us up] He will make our vile bodies to be like unto his glorious body the ſtandard? Shall we then defiſe them with the kitchin-ſtu[illegible: 2 letters]e of uncleanneſſe?

Verſe 15. Shall I then take] Scipio, when a harlot was offered him, ſaid, Vellem, ſi non eſſ[illegible: 1 letter]m Imperator, I would, if I were not a Generall, Say thou, If I were not a Chriſtian.

Verſe 16. Is one body] By a moſt ſtrict, but vitious and infamous bond (ſaith an Interpreter) which is ſufficient to unty or break any other bond though lawfull and holy, either corporall or ſpirituall.

Verſe 17. Is one spirit] That is, One ſpirituall body: whiles Chriſt laies hold on us by his Spirit, we lay hold on him by faith. Hence the Church is called Chriſt, 1 Cor. 12.12. and the fulnes of Chriſt, Eph. 1.23. We have the honour of making Chriſt perfect, as the members do the body.

Verſe 18. [non-Latin text not transcribed] Flee fornication] With poſt-haſte flee it. Laera venire Venus, triſtis abire ſolet. Be not of thoſe men that are called Borboritae of their mity filthineſſe, whom Epiphanius and Oecumenius ſpeak of.

Verſe 19. That your body is the Temple] Shall we make the Temple of God, the ſtews of Satan? See Chap. 3.16. Antiochus and Pompey never proſpered after that they defiled the Temple.

Verſe 20. Ye are bought] Shall I drink the bloud of theſe men, ſaid David? So, ſhall I abuſe my body the price of Chriſts bloud, abandon it to Venery, &c?

Glorifie God in your body] The very Manichees that denied God to be the authour of the body, faſted on Sabbath daies, and in faſting exerciſed an humiliation of the body.

Dare any of you. The reasons why the apostle introduced this subject here may have been,

(1.) that he had mentioned the subject of judging, 1Cor 5:13, and that naturally suggested the topic which is here introduced; and

(2.) this might have been a prevailing evil in the church of Corinth, and demanded correction. The word dare here implies that it was inconsistent with religion, and improper. "Can you do it; is it proper or right; or do you presume so far to violate all the principles of Christianity as to do it?"

Having a matter. A subject of litigation; or a suit. There may be differences between men in regard to property and right, in which there shall be no blame on either side. They may both be desirous of having it equitably and amicably adjusted. It is not a difference between men that is in itself wrong, but it is the spirit with which the difference is adhered to, and the unwillingness to have justice done, that is so often wrong.

Against another. Another member of the church. A Christian brother. The apostle here directs his reproof against the plaintiff, as having the choice of the tribunal before which he would bring the cause.

Before the unjust. The heathen tribunals; for the word unjust here evidently stands opposed to the saints. The apostle does not mean that they were always unjust in their decisions, or that equity could in no case be hoped from them, but that they were classed in that division of the world which was different from the saints, and is synonymous with unbelievers, as opposed to believers.

And not before the saints. Before Christians. Can you not settle your differences among yourselves as Christians, by leaving the cause to your brethren, as arbitrators, instead of going before heathen magistrates? The Jews would not allow any of their causes to be brought before the Gentile courts. Their rule was this: "He that tries a cause before the judges of the Gentiles, and before their tribunals, although their judgments are as the judgments of the Israelites, so this is an ungodly man," etc. Maimon. Hilch. Sanhedrim, chap. xxvi.  7. They even looked no such an action as bad as profaning the name of God.

(*) "unjust" "unrighteous"

Do ye not know, etc. The object of this verse is evidently to show that Christians were qualified to determine controversies which might arise among themselves. This the apostle shows by reminding them that they shall be engaged in determining matters of much more moment than those which could arise among the members of a church on earth; and that if qualified for that, they must be regarded as qualified to express a judgment on the questions which might arise among their brethren in the churches.

The saints. Christians, for the word is evidently used in the same sense as in 1Cor 6:1. The apostle says that they knew this, or that this was so well established a doctrine that none could doubt it, It was to be admitted on all hands.

Shall judge the world. A great variety of interpretations has been given to this passage. Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the judgment, or join with him in condemning the wicked; and he appeals to Mt 19:28; Lk 22:30, where Christ says that they which have followed him should "sit on thrones judging the twelve tribes of Israel." Mt 19:28. Whitby supposes that it means that Christians are to judge or condemn the world by their example, or that there shall be Christian magistrates, according to the prophecy of Isaiah, Isa 49:23, and Daniel, Dan 7:18. Rosenmuller supposes it means that Christians are to judge the errors and sins of men pertaining to religion, as in 1Cor 2:13,16; and that they ought to be able, therefore, to judge the smaller matters pertaining to this life. Bloomfield, and the Greek Fathers, and commentators, suppose that this means, that the saints will furnish matter to condemn the world; that is, by their lives and example they shall be the occasion of the greater condemnation of the world. But to this there are obvious objections.

(1.) It is an unusual meaning of the word judge.

(2.) It does not meet the case before us. The apostle is evidently saying that Christians will occupy so high and important a station in the work of judging the world, that they ought to be regarded as qualified to exercise judgment on the things pertaining to this life; but the fact that their holy lives shall be the occasion of the deeper condemnation of the world, does not seem to furnish any plain reason for this. To the opinion also of Whitby, Lightfoot, Vitringa, etc., that it refers to the fact that Christians would be magistrates, and governors, etc., according to the predictions of Isaiah and Daniel, there are obvious objections.

(1.) The judgment to which Paul in this verse refers is different from that pertaining to things of this life, 1Cor 6:3; but the judgment which Christian magistrates would exercise, as such, would relate to them.

(2.) It is not easy to see in this interpretation how, or in what Sense, the saints shall judge the angels, 1Cor 6:3. The common interpretation, that of Grotius, Beza, Calvin, Doddridge, etc., is that it refers to the future judgment, and that Christians will in that day be employed in some manner in judging the world. That this is the true interpretation is apparent, for the following reasons.

(1.) It is the obvious interpretation--that which will strike the great mass of men, and is likely, therefore, to be the true one.

(2.) It accords with the account in Mt 19:28, and Lk 22:30,

(3.) It is the only one which gives a fair interpretation to the declaration that the saints should judge angels, in 1Cor 6:3. If asked in what way this is to be done, it may be answered, that it may be meant simply that Christians shall be exalted to the right hand of the Judge, and shall encompass his throne; that they shall assent to and approve of his judgment; that they shall be elevated to a post of honour and favour, AS IF they were associated with him in the judgment. They shall then be regarded as his friends, and express their approbation, and that with a deep sense of its justice, of the condemnation of the wicked. Perhaps the idea is, not that they shall pronounce sentence, which will be done by the Lord Jesus, but that they shall then be qualified to see the justice of the condemnation which shall be passed on the wicked; they shall have a clear and distinct view of the case; they shall even see the propriety of their everlasting punishment, and shall not only approve it, but be qualified to enter into the subject, and to pronounce upon it intelligently. And the argument of the apostle is, that if they would be qualified to pronounce on the eternal doom of men and angels; if they had such views of justice and right, and such integrity as to form an opinion and express it in regard to the everlasting destiny of an immense host of immortal beings, assuredly they ought to be qualified to express their sense of the smaller transactions in this life, and pronounce an opinion between man and man.

Are ye unworthy. Are you disqualified.

The smallest matters. Matters of least consequence--matters of little moment, scarcely worth naming, compared with the great and important realities of eternity. The "smallest matters" here mean the causes, suits, and litigations relating to property, etc.

(a) "saints shall judge" Dan 7:22, Mt 19:28, Jude 1:14,15, Rev 20:4 (*) "matters" "causes"

Shall judge angels. All the angels that shall be judged, good or bad. Probably the reference is to fallen angels, as there is no account that holy angels will then undergo a trial, The sense is, "Christians will be qualified to see the justice of even the sentence which is pronounced on fallen angels. They will be able so to embrace and comprehend the nature of law, and the interests of justice, as to see the propriety of their condemnation. And if they can so far enter into these important and eternal relations, assuredly they ought to be regarded as qualified to discern the nature of justice among men, and to settle the unimportant differences which may arise in the church." Or, perhaps, this may mean that the saints shall in the future world be raised to a rank m some respects more elevated than even the angels in heaven. (Prof. Stuart.) In what respects they will be thus elevated, if this is the true interpretation, can be only a matter of conjecture. It may be supposed that it will be because they have been favoured by being interested in the plan of salvation--a plan that has done so much to honour God; and that to have been thus saved by the immediate and painful intervention of the Son of God, will be a higher honour than all the privileges which beings can enjoy who are innocent themselves.

Ye have judgments. Causes; controversies; suits.

Things pertaining to this life. Property, etc.

Set them to judge, etc. The verb translated set--καθιζετε may be either in the imperative mood, as in our translation, and then it will imply a command; or it may be regarded as in the indicative, and to be rendered interrogatively, "Do ye set or appoint them to judge who are of little repute for their wisdom and equity?" i.e., heathen magistrates. The latter is probably the correct rendering, as according to the former no good reason can be given why Paul should command them to select as judges those who had little repute for wisdom in the church. Had he designed this as a command, he would doubtless have directed them to choose their most aged, wise, and experienced men, instead of those "least esteemed." It is manifest, therefore, that this is to be read as a question'. "Since you are abundantly qualified yourselves to settle your own differences, do you employ the heathen magistrates, in whom the church can have little confidence for their integrity and justice? It is designed, therefore, as a severe reproof for what they had been accustomed to do; and an implied injunction that they should do it no more.

Who are least esteemed: εξουθενημενους. Who are contemned, or regarded as of no value or worth; in whose judgment and integrity you can have little or no confidence. According to the interpretation given above of the previous part of the verse, this refers to the heathen magistrates into men in whose virtue, piety, and qualifications for just judgment Christians could have little confidence; and whose judgment must be regarded as in fact of very little value, and as very little likely to be correct. That the heathen magistrates were in general very corrupt there can be no doubt. Many of them were men of abandoned character, of dissipated lives, men who were easily bribed, and men, therefore, in whose judgment Christians could repose little confidence. Paul reproves the Corinthians for going before them with their disputes when they could better settle them themselves. Others, however, who regard this whole passage as an instruction to Christians to appoint those to determine their controversies who were least esteemed, suppose that this refers to the lowest orders of judges among the Hebrews; to those who were least esteemed, or who were almost despised; and that Paul directs them to select even them in preference to the heathen magistrates. See Lightfoot. But the objection to this is obvious and insuperable. Paul would not have recommended this class of men to decide their causes, but would have recommended the selection of the most wise and virtuous among them. This is proved by 1Cor 6:5, where, in directing them to settle their matters among themselves, he asks whether there is not a "wise man" among them, clearly proving that he wished their difficulties adjusted, not by the most obscure and the least respected members of the church, but by the most wise and intelligent members.

In the church. By the church. That is, the heathen magistrates evince such a character as not to be worthy of the confidence of the church in settling matters of controversy.

I speak to your shame. I declare that which is a reproach to you, that your matters of dispute are carried before heathen tribunals.

Is it so, etc. Can it be that in the Christian church--the church collected in refined and enlightened Corinth--there is not a single member so wise, intelligent, and prudent, that his brethren may have confidence in him, and refer their causes to him? Can this be the case in a church that boasts so much of its wisdom, and that prides itself so muck in the number and qualifications of its intelligent members?

(*) "judge" "Decide"

But brother, etc. One Christian goes to law with another. This is designed as a reproof. This was wrong,

(1.) because they ought rather to take wrong and suffer themselves to be injured, 1Cor 6:7;

(2.) because they might have chosen some persons to settle the matter by arbitration, without a formal trial; and,

(3.) because the civil constitution would have allowed them to have settled all their differences without a lawsuit. Josephus says that the Romans (who were now masters of Corinth) permitted the Jews in foreign countries to decide private affairs, where nothing capital was in question, among themselves. And Dr. Lardner observes, that the Christians might have availed themselves of this permission to have settled their disputes in the same manner. Credibility, vol. i. p. 165.

There is utterly a fault. There is altogether a fault; or, you are entirely wrong in this thing.

Because ye go to law, etc. That is, in the sense under discussion, or before heathen magistrates. This was the point under discussion, and the interpretation should be limited to this. Whatever may be the propriety or impropriety of going to law before Christian magistrates, yet the point which the apostle refers to was that of going to law before heathens. The passage, therefore, should not be interpreted as referring to all litigation, but only of that which was the subject of discussion. The apostle says that that was wholly wrong; that they ought by no means to go with their causes against their fellow Christians before heathen magistrates; that whoever had the right side of the question, and whatever might be the decision, the thing itself was unchristian and wrong; and that rather than dishonour religion by a trial or suit of this kind, they ought to be willing to take wrong, and to suffer any personal and private injustice. The argument is, that greater evil would be done to the cause of Christ by the fact of Christians appearing before a heathen tribunal with their disputes, than could result to either party from the injury done by the other. And this is probably always the case; so that although the apostle refers here to heathen tribunals, the same reasoning, on the principle, would apply to Christians carrying their causes into the courts at all.

Why do ye not rather take wrong? Why do you not suffer yourself to be injured, rather than to dishonour the cause of religion by your litigations? They should do this,

(1.) because religion requires its friends to be willing to suffer wrong patiently, Prov 22:22, Mt 5:39,40, Rom 12:17,19, 1Thes 5:15.

(2.) Because great injury results to the cause of religion from such trials. The private wrong which an individual would suffer, in perhaps all cases, would be a less evil on the whole than the public injury which is done to the cause of piety by the litigations and strifes of Christian brethren before a civil court.

(3.) The differences among Christians could be adjusted among themselves, by a reference to their brethren. In ninety-nine cases of a hundred, the decision would be more likely to be just and satisfactory to all parties from an amicable reference, than from the decisions of a civil court. In the very few cases where it would be otherwise, it would be better for the individual to suffer, than for the cause of religion to suffer. Christians ought to love the cause of their Master more than their own individual interest. They ought to be more afraid that the cause of Jesus Christ would be injured than that they should be a few pounds poorer from the conduct of others, or than that they should individually suffer in their character from the injustice of others.

To be defrauded? Receive injury; or suffer a loss of property. Grotius thinks that the word "take wrong" refers to personal insult; and the word "defrauded" refers to injury in property. Together, they are probably designed to refer to all kinds of injury and injustice. And the apostle means to say, that they had better submit to any kind of injustice than carry the cause against a Christian brother before a heathen tribunal. The doctrine here taught is, that Christians ought by no means to go to law with each other before a heathen tribunal; that they ought to be willing to suffer any injury from a Christian brother rather than do it. And by implication the same thing is taught in regard to the duty of all Christians, that they ought to suffer any injury to their persons and property rather than dishonour religion by litigations before civil magistrates. It may be asked, then, whether lawsuits are never proper; or whether courts of justice are never to be resorted to by Christians to secure their rights? To this question we may reply, that the discussion of Paul relates only to Christians, when both parties are Christians, and that it is designed to prohibit such an appeal to courts by them. If ever lawful for Christians to depart from this rule, or for Christians to appear before a civil tribunal, it is conceived that it can be only in circumstances like the following:

(1.) Where two or more Christians may have a difference, and where they know not what is right, and what the law is in a case. In such instances there may be a reference to a civil court to determine it-- to have what is called an amicable suit, to ascertain from the proper authority what the law is, and what is justice in the case.

(2.) When there are causes of difference between Christians and the men of the world. As the men of the world do not acknowledge the propriety of submitting the matter to the church, it may be proper for a Christian to carry the matter before a civil tribunal, Evidently, there is no other way, in such cases, of settling a cause; and this mode may be resorted to, not with a spirit of revenge, but with a spirit of love and kindness. Courts are instituted for the settlement of the rights of citizens, and men by becoming Christians do not alienate their rights as citizens. Even these cases, however, might commonly be adjusted by a reference to impartial men, better than by the slow, and expensive, and tedious, and often irritating process of carrying a cause through the courts.

(3.) Where a Christian is injured in his person, character, or property, he has a right to seek redress. Courts are instituted for the protection and defence of the innocent and the peaceable against the fraudulent, the wicked, and the violent. And a Christian owes it to his country, to his family, and to himself, that the man who has injured him should receive the proper punishment. The peace and welfare of the community demand it. If a man murders my wife or child, I owe it to the laws and to my Country, to justice and to God, to endeavour to have the law enforced. So if a man robs my property, or injures my character, I may owe it to others as well as to myself that the law in such a case should be executed, and the rights of others also be secured. But in all these cases a Christian should engage in such prosecutions, not with a desire of revenge, not with the love of litigation, but with the love of justice, and of God, and with a mild, tender, candid, and forgiving temper, with a real desire that the opponent may be benefited, and that all his rights also should be secured. Rom 13:1 and following.

(a) "take wrong" Prov 20:22, Mt 5:39,40, Rom 12:17,19, 1Thes 5:15

Nay, ye do wrong, etc. Instead of enduring wrong patiently and cheerfully, they were themselves guilty of injustice and fraud.

And that your brethren. Your fellow Christians. As if they had injured those of their own family--those to whom they ought to be attached by most tender ties. The offence in such cases is aggravated, not because it is in itself any worse to injure a Christian than another man, but because it shows a deeper depravity, when a man overcomes all the ties of kindness and love, and injures those who are near to him, than it does where no such ties exist. It is for this reason that parricide, infanticide, etc., are regarded everywhere as crimes of peculiar atrocity, because a child or a parent must have sundered all the tenderest cords of virtue before it could be done.

(a) "defraud" 1Thes 4:6

Know ye not", etc. The apostle introduces the declaration in this verse to show the evil of their course, and especially of the injustice which they did one to another, and their attempt to enforce and maintain the evil by an appeal to the heathen tribunals. He assures them, therefore, that the unjust could not be saved.

The unrighteous. The unjust αδικοι--such as he had just mentioned--they who did injustice to others, and attempted to do it under the sanction of the courts.

Shall not inherit. Shall not possess; shall not enter into. The kingdom of heaven is often represented as an inheritance, Mt 9:29; Mt 25:34, Mk 10:17, Lk 10:25, 18:18, 1Cor 15:50, Eph 1:11,14, 5:5.

The kingdom of God. Cannot be saved; cannot enter into heaven. Mt 3:2. This may refer either to the kingdom of God in heaven, or to the church on earth--most probably the former. But the sense is the same essentially, whichever is meant. The man who is not fit to enter into the one, is not fit to enter into the other. The man who is fit to enter the kingdom of God on earth, shall also enter into that in heaven.

Be not deceived. A most important direction to be given to all. It implies,

(1.) that they were in danger of being deceived.

(a) Their own hearts might have deceived them.

(b) They might be deceived by their false opinions on these subjects.

(c) They might be in danger of being deceived by their leaders, who perhaps held the opinion that some of the persons who practised these things could be saved.

(2.) It implies, that there was no necessity of their being deceived. They might know the truth. They might easily understand these matters. It might be plain to them that those who indulged in these things could not be saved.

(3.) It implies that it was of high importance that they should not be deceived. For

(a) the soul is of infinite value.

(b) To lose heaven--to be disappointed in regard to that, will be a tremendous loss.

(c) To inherit hell and its woes will be a tremendous curse. Oh, how anxious should all be that they be not deceived, and that while they hope for life, they do not sink down to everlasting death!

Neither fornicators. See Gal 5:19-21, Eph 5:4,5, Heb 12:14, 13:4. Rom 1:29.

Nor effeminate, μαλακοι. This word occurs in Mt 11:8, and Lk 7:25, where it is applied to clothing, and translated "soft raiment;" that is, the light, thin garments worn by the rich and great. It occurs nowhere else in the New Testament except here. Applied to morals, as it is here, it denotes those who give themselves up to a soft, luxurious, and indolent way of living; who make self-indulgence the grand object of life; who can endure no hardship, and practise no self-denial in the cause of duty and of God. The word is applied in the classic writers to the Cinaedi, the Pathics, or Catamites; those who are given up to wantonness and sensual pleasures, or who are kept to be prostituted to others. Diog. Laer. vii. 5, 4; Xenoph. Mem. iii. 7, 1; Ovid, Fast. iv. 342. The connexion here seems to demand such an interpretation, as it occurs in the description of vices of the same class--sensual and corrupt indulgences. It is well known that this vice was common among the Greeks--and particularly prevailed at Corinth.

Abusers of themselves with mankind. αρσενοκοιται. Paederastae, or Sodomites. Those who indulged in a vice that was common among all the heathen. Rom 1:27.

(b) "fornicators" Gal 5:19-21, Eph 5:4,5, Heb 12:14,18, 13:4, Rev 22:15

Nor covetous 1Cor 5:10. It is remarkable that the apostle always rank the covetous with the most abandoned classes of men.

Nor revilers. The same word, which, in 1Cor 5:11 is rendered railer. 1Cor 5:11.

Nor extortioners. 1Cor 5:11.

Shall inherit. Shall enter; shall be saved, 1Cor 6:9.

(*) "extortioners" "Oppressors"

And such. Such drunkards, lascivious and covetous persons. This shows

(1) the exceeding grace of God, that could recover even such persons from sins so debasing and degrading.

(2.) It shows that we are not to despair of reclaiming the most abandoned and wretched men.

(3.) It is well for Christians to look back on what they once were. It will produce

(a) humility,

(b) gratitude,

(c) a deep sense of the sovereign mercy of God,

(d) an earnest desire that others may be recovered and saved in like manner. Comp. Eph 2:1,2, 5:8, Col 3:7, Tit 3:3-6. The design of this is to remind them of what they were, and to show them that they were now under obligation to lead better lives--by all the mercy which God had shown in recovering them from sins so degrading, and from a condition so dreadful.

But ye are washed. Heb 10:22. Washing is an emblem of purifying. They had been made pure by the Spirit of God. They had been indeed baptized, and their baptism was an emblem of purifying; but the thing here particularly referred to is not baptism, but it is something that had been done by the Spirit of God, and must refer to his agency on the heart in cleansing them from these pollutions. Paul here uses three words--washed, sanctified, justified--to denote the various agencies of the Holy Spirit by which they had been recovered from sin. The first, that of washing, I understand of that work of the Spirit by which the process of purifying was commenced in the soul, and which was especially signified in baptism--the work of regeneration or conversion to God. By the agency of the Spirit, the defilement of these pollutions had been washed away or removed--as filth is removed by ablution. The agency of the Holy Ghost in regeneration is elsewhere represented by washing. Tit 3:5, "The washing of regeneration." Compare Heb 10:22.

Ye are sanctified. This denotes the progressive and advancing process of purifying which succeeds regeneration in the Christian. Regeneration is the commencement of it--its close is the perfect purity of the Christian in heaven. Jn 17:17. It does not mean that they were perfect--for the reasoning of the apostle shows that this was far from being the case with the Corinthians; but that the work was advancing, and that they were in fact under a process of sanctification.

But ye are justified. Your sins are pardoned, and you are accepted as righteous, and will be treated as such on account of the merits of the Lord Jesus Christ. Rom 1:17''; Rom 3:25, Rom 3:26; Rom 4:3. The apostle does not say that this was last in the order of time, but simply says that this was done to them. Men are justified when they believe, and when the work of sanctification commences in the soul

In the name of the Lord Jesus. That is, by the Lord Jesus; by his authority, appointment, influence. Acts 3:6. All this had been accomplished through the Lord Jesus; that is, in his name remission of sins had been proclaimed to them, Lk 24:47; and by his merits all these favours had been conferred on them.

And by the Spirit of our God. The Holy Spirit. All this had been accomplished by his agency on the heart. This verse brings in the whole subject of redemption, and states in a most emphatic manner the various stages by which a sinner is saved; and by this single passage a man may obtain all the essential knowledge of the plan of salvation. All is condensed here in few words.

(1.) He is by nature a miserable and polluted sinner--without merit, and without hope.

(2.) He is renewed by the Holy Ghost, and washed by baptism.

(3.) He is justified, pardoned, and accepted as righteous, through the merits of the Lord Jesus alone.

(4.) He is made holy--becomes sanctified--and more and more like God, and fit for heaven.

(5.) All this is done by the agency of the Holy Ghost.

(6.) The obligation thence results that he should lead a holy life, and forsake sin in every form.

(c) "such were" Eph 2:1,2, 5:8, Col 3:7, Tit 3:3-6 (d) "washed" Heb 10:22 (e) "sanctified" Heb 2:11 (f) "justified" Rom 8:30

All things are lawful unto me. The apostle here evidently makes a transition to another subject from that which he had been discussing--a consideration of the propriety of using certain things which had been esteemed lawful. The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defence; and the declaration here has much the appearance of a proverb, or a common saying--that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant many things; or things in general; or there is nothing in itself unlawful. That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to cut up the plea altogether, wherever it might be urged, and to show that it was false and unfounded. The particular things which Paul here refers to, are those which have been called adiaphoristic, or indifferent; i.e., pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication--the subject particularly under discussion. This was defended as "lawful," by many Greeks, and was practised at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet all that could be said on this subject; and to show them that these indulgences could not be proper for Christians, and could not in any way be defended. We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used. For this purpose he observes,

(1.) that admitting that all things were lawful, there were many things which ought not to be indulged in;

(2.) that admitting that they were lawful, yet a man ought not to be under the power of any improper indulgence, and should abandon any habit when it had the mastery.

(3.) That fornication was positively wrong, and against the very nature and essence of Christianity, 1Cor 6:13-20.

Are not expedient. This is the first answer to the objection. Even should we admit that the practices under discussion are lawful, yet there are many things which are not expedient; that is, which do not profit, for so the word συμφερει properly signifies; they are injurious and hurtful. They might injure the body; produce scandal; lead others to offend or to sin. Such was the case with regard to the use of certain meats, and even with regard to the use of wine. Paul's rule on this subject is stated in 1Cor 8:13. That if these things did injury to others, he would abandon them for ever; even though they were in themselves lawful. 1Cor 8:1 and following, and Rom 14:14 and following. There are many customs which, perhaps, cannot be strictly proved to be unlawful or sinful, which yet do injury in some way if indulged in; and which, as their indulgence can do no good, should be abandoned. Anything that does evil--however small--and no good, should be abandoned at once.

All things are lawful. Admitting this; or even on the supposition that all things are in themselves right.

But I will not be brought under the power. I will not be subdued by it; I will not become the slave of it.

Of any. Of any custom, or habit, no matter what it is. This was Paul's rule; the rule of an independent mind. The principle was, that even admitting that certain things were in themselves right, yet his grand purpose was not to be the slave of habit, not to be subdued by any practice that might corrupt his mind, fetter his energies, or destroy his freedom as a man and as a Christian. We may observe,

(1.) that this is a good rule to act on. It was Paul's rule, 1Cor 9:27, and it will do as well for us as for him.

(2.) It is the true rule of an independent and noble mind. It requires a high order of virtue; and is the only way in which a man may be useful and active.

(3.) It may be applied to many things now. Many a Christian and Christian minister is a slave; and is completely under the power of some habit that destroys his usefulness and happiness. He is the SLAVE of indolence, or carelessness, or of some VILE HABIT--as the use of tobacco or of wine. He has not independence enough to break the cords that bind him; and the consequence is, that life is passed in indolence or in self-indulgence, and time, and strength, and property are wasted, and religion blighted, and souls ruined.

(4.) The man that has not courage and firmness enough to act on this rule should doubt his piety. If he is a voluntary slave to some idle and mischievous habit, how can he be a Christian? If he does not love his Saviour and the souls of men enough to break off from such habits which he knows are doing injury, how is he fit to be a minister of the self-denying Redeemer?

(a) "power" 1Cor 9:27

Meats for the belly, etc. This has every appearance of being an adage or proverb. Its meaning is plain. "God has made us with appetites for food, and he has made food adapted to such appetites; and it is right, therefore, to indulge in luxurious living." The word belly here, κοιλια denotes the stomach; and the argument is, that as God had created the natural appetite for food, and had created food, it was right to indulge in eating and drinking to any extent which the appetite demanded. The word meats here, βρωματα, does not denote animal food particularly, or flesh, but any kind of food. This was the sense of the English word formerly, Mt 3:4, 6:25, 9:10, 10:10, 14:9, etc.

But God shall destroy. This is the reply of Paul to the argument. This reply is, that as both are so soon to be destroyed, they were unworthy of the care which was bestowed on them, and that attention should be directed to better things. It is unworthy the immortal mind to spend its time and thought in making provision for the body which is soon to perish. And especially a man should be willing to abandon indulgences in these things when they tended to injure the mind, and to destroy the soul. It is unworthy a mind that is to live for ever, thus to be anxious about that which is so soon to be destroyed in the grave. We may observe here:

(1.) This is the great rule of the mass of the world. The pampering of the appetites is the great purpose for which they live, and the only purpose.

(2.) It is folly. The body will soon be in the grave; the soul in eternity. How low and grovelling is the passion which leads the immortal mind always to anxiety about what the body shall eat and drink!

(3.) Men should act from higher motives. They should be thankful for appetites for food; and that God provides for the wants of the body; and should eat to obtain strength to serve him, and to discharge the duties of life. Man often degrades himself below--far below--the brutes in this thing. They never pamper their appetites, or create artificial appetites. Man, in death, sinks to the same level; and all the record of his life is, that "he lived to eat and drink, and died as the brute dieth." How low is human nature fallen! How sunken is the condition of man!

Now the body is not, etc. "But δε the body is not designed for licentiousness, but to be devoted to the Lord." The remainder of this chapter is occupied with an argument against indulgence in licentiousness--a crime to which the Corinthians were particularly exposed. See the Introduction to this epistle. It cannot be supposed that any members of the church would indulge in this vice, or would vindicate it; but it was certain,

(1.) that it was the sin to which they were particularly exposed;

(2.) that they were in the midst of a people who did both practise and vindicate it. Comp. Rev 2:14,15. Hence the apostle furnished them with arguments against it, as well to guard them from temptation, as to enable them to meet those who did defend it, and also to settle the morality of the question on an immovable foundation. The first argument is here stated, that the body of man was designed by its Maker to be devoted to him, and should be consecrated to the purposes of a pure and holy life. We are, therefore, bound to devote our animal as well as our rational powers to the service of the Lord alone.

And the Lord for the body. "The Lord is, in an important sense, for the body; that is, he acts, and plans, and provides for it. He sustains and keeps it; and he is making provision for its immortal purity and happiness in heaven. It is not right, therefore, to take the body, which is nourished by the kind and constant agency of a holy God, and to devote it to purposes of pollution." That there is a reference in this phrase to the resurrection, is apparent from the following verse. And as God will exert his mighty power in raising up the body, and will make it glorious, it ought not to be prostituted to purposes of licentiousness.

(b) "belly" Mt 15:17,20, Rom 14:17 (c) "fornication" 1Thes 4:3,7 (d) "lord" Rom 12:1 (e) "Lord" Eph 5:23

And God hath both raised up, etc. This is the second argument against indulgences in this sin. It is this: "We are united to Christ. God has raised him from the dead, and made his body glorified. Our bodies will be like his, (comp. Php 3:21;) and since our body is to be raised up by the power of God; since it is to be perfectly pure and holy; and since this is to be done by his agency, it is wrong that it should be devoted to purposes of pollution and lust." It is unworthy

(1.) of our connexion with that pure Saviour who has been raised from the dead, the image of our resurrection from the death and defilements of sin, Rom 6:1 and following and

(2) unworthy of the hope that our bodies shall be raised up to perfect and immortal purity in the heavens. No argument could be stronger. A deep sense of our union with a pure and risen Saviour, and a lively hope of immortal purity, would do more than all other things to restrain from licentious indulgences.

(f) "God hath" Rom 6:5,8

Know ye not, etc. This is the third argument against licentiousness. It is, that we, as Christians, are united to Christ, (comp. Jn 15:1, etc.;) and that it is abominable to take the members of Christ, and subject them to pollution and sin. Christ was pure, wholly pure. We are professedly united to him. We are bound therefore to be pure, as he was. Shall that which is a part, as it were, of the pure and holy Saviour, be prostituted to impure and unholy embraces?

God forbid. Rom 3:4. This expresses the deep abhorrence of the apostle at the thought. It needed not argument to show it. The whole world revolted at the idea; and language could scarcely express the abomination of the very thought.

Know ye not, etc. This is designed to confirm and strengthen what he had just said.

He which is joined. Who is attached to; or who is connected with.

Is one body. That is, is to be regarded as one; is closely and intimately united. Similar expressions occur in classic writers. See Grotius and Bloomfield.

For two, saith he, etc. This Paul illustrates by a reference to the formation of the marriage connexion in Gen 2:24. He cannot be understood as affirming that that passage had original reference to illicit connexions; but he uses it for purposes of illustration. God had declared that the man and his wife became one; in a similar sense, in unlawful connexions the parties became one.

(a) "members of Christ" Eph 5:30

1Cor 6:15

(b) "for two" Gen 2:24, Mt 19:5

But he that is joined to the Lord. The true Christian, united by faith to the Lord Jesus. See Jn 15:1, seq.

Is one spirit. That is, in a sense similar to that in which a man and his wife are one body. It is not to be taken literally; but the sense is, that there is a close and intimate union; they are united in feeling, spirit, intention, disposition. The argument is beautiful. It is, "As the union of souls is more important than that of bodies; as that union is more lasting, dear, and enduring than any union of body with body can be; and as our union with him is with a Spirit pure and holy, it is improper that we should sunder that tie, and break that sacred bond, by being joined to a harlot. The union with Christ is more intimate, entire, and pure, than that can be between a man and woman; and that union should be regarded as sacred and inviolable." Oh, if all Christians felt and regarded this as they should, how would they shrink from the connexions which they often form on earth! Comp. Eph 4:4.

(c) "one spirit" Jn 17:21-23, Eph 4:4

Flee fornication. A solemn command of God--as explicit as any that thundered from Mount Sinai. None can disregard it with impunity--none can violate it without being exposed to the awful vengeance of the Almighty. There is force and emphasis in the word flee, φευγετε. Man should escape from it; he should not stay to reason about it--to debate the matter--or even to contend with his propensities, and to try the strength of his virtue. There are some sins which a man can resist; some about which he can reason without danger of pollution. But this is a sin where a man is safe only when he flies; free from pollution only when he refuses to entertain a thought of it; secure when he seeks a victory by flight, and a conquest by retreat. Let a man turn away from it without reflection on it, and he is safe. Let him think, and reason, and he may be ruined. "The very passage of an impure thought through the mind leaves pollution behind it." An argument on the subject often leaves pollution; a description ruins; and even the presentation of motives against it may often fix the mind with dangerous inclination on the crime. There is no way of avoiding the pollution but in the manner prescribed by Paul; there is no man safe who will not follow his direction. How many a young man would be saved from poverty, want, disease, curses, tears, and hell, could these TWO WORDS be made to blaze before him like the writing before the astonished eyes of Belshazzar, Dan 5 and could they terrify him from even the momentary contemplation of the crime.

Every sin, etc. This is to be taken comparatively. Sins in general; the common sins which men commit, do not immediately and directly affect the body, or waste its energies, and destroy life. Such is the case with falsehood, theft, malice, dishonesty, pride, ambition, etc. They do not immediately and directly impair the constitution, and waste its energies.

Is without the body. Does not immediately and directly affect the body. The more immediate effect is on the mind; but the sin under consideration produces an immediate and direct effect on the body itself.

Sinneth against his own body. This is the fourth argument against indulgence in this vice; and it is more striking and forcible. The sense is, "It wastes the bodily energies; produces feebleness, weakness, and disease; it impairs the strength, enervates the man, and shortens life." Were it proper, this might be proved to the satisfaction of every man by an examination of the effects of licentious indulgence. Those who wish to see the effects stated, may find them in Dr. Rush on the Diseases of the Mind. Perhaps no single sin has done so much to produce the most painful and dreadful diseases, to weaken the constitution, and to shorten life, as this. Other vices, as gluttony and drunkenness, do this also; and all sin has some effect in destroying the body; but it is true of this sin in an eminent degree.

(d) "Flee fornication" Prov 6:25-32, 7:24-27

What? know ye not, etc. This is the fifth argument against this sin. The Holy Ghost dwells in us; our bodies are his temples, and they should not be defiled and polluted by sin. 1Cor 3:16,17. As this Spirit is in us, and as it is given us by God, we ought not to dishonour the gift and the Giver by pollution and vice.

And ye are not your own. This is the sixth argument which Paul uses. We are purchased; we belong to God; we are his by redemption; by a precious price paid; and we are bound, therefore, to devote ourselves, body, soul, and spirit, as he directs, to the glory of his name, not to the gratification of the flesh. Rom 14:7,8.

(e) "your body" 2Cor 6:16 (f) "not your own" Rom 14:7,8 (*) "Holy Ghost" "Spirit"

For ye are bought. Ye Christians are purchased; and by right of purchase should therefore be employed as he directs. This doctrine is often taught in the New Testament; and the argument is often urged, that therefore Christians should be devoted to God. 1Cor 7:23, 1Pet 1:18,19, 2:9, 2Pet 2:1, Rev 5:9. Acts 20:28.

With a price. τιμης. A price is that which is paid for an article, and which, in the view of the seller, is a fair compensation, or a valuable consideration why he should part with it; that is, the price paid is as valuable to him as the thing itself would be. It may not be the same thing either in quality or quantity, but it is that which to him is a sufficient consideration why he should part with his property. When an article is bought for a valuable consideration, it becomes wholly the property of the purchaser. He may keep it, direct it, dispose of it. Nothing else is to be allowed to control it without his consent. The language here is figurative. It does not mean that there was strictly a commercial transaction in the redemption of the church, a literal quid pro quo, for the thing spoken of pertains to moral government, and not to commerce. It means,

(1.) that Christians have been redeemed, or recovered to God.

(2.) That this has been done by a valuable consideration, or that which, in his view, was a full equivalent for the sufferings that they would have endured if their had suffered the penalty of the law.

(3.) That this valuable consideration was the blood of Jesus, as an stoning sacrifice, an offering, a ransom, which would accomplish the same great ends in maintaining the truth and honour of God, and the majesty of his law, as the eternal condemnation of the sinner would have done; and which, therefore, may be called, figuratively, the price which was paid. For if the same ends of justice could be accomplished by his atonement which would have been by the death of the sinner himself, then it was consistent for God to pardon him.

(4.) Nothing else could or would have done this. There was no price which the sinner could pay, no atonement which he could make; and, consequently, if Christ had not died, the sinner would have been the slave of sin, and the servant of the devil for ever.

(5.) As the Christian is thus purchased, ransomed, redeemed, he is bound to devote himself to God only, and to keep his commands, and to flee from a licentious life.

Glorify God. Honour God; live to him. Mt 5:16; Jn 12:28; Jn 17:1.

In your body, etc. Let your entire person be subservient to the glory of God. Live to him: let your life tend to his honour. No stronger arguments could be adduced for purity of life, and they are such as all Christians must feel.

(g) "bought" Acts 20:28, 1Pet 1:18,19, Rev 5:9 (h) "glorify God" 1Pet 2:9

========================================================================= REMARKS

(1.) We see from this chapter 1Cor 6:1-8 the evils of lawsuits, and of contentions among Christians. Every lawsuit between Christians is the means of greater or less dishonour to the cause of religion. The contention and strife; the time lost, and the money wasted; the hard feelings engendered, and bitter speeches caused; the ruffled temper, and the lasting animosities that are produced, always injure the cause of religion, and often injure it for years. Probably no lawsuit was ever engaged in by a Christian that did not do some injury to the cause of Christ. Perhaps no lawsuit was ever conducted between Christians that ever did any good to the cause of Christ.

(2.) A contentious spirit, a fondness for the agitation, the excitement, and the strife of courts, is inconsistent with the spirit of the gospel. Religion is retiring, peaceful, calm. It seeks the peace of all, and it never rejoices in contentions.

(3.) Christians should do nothing that will tend to injure the cause of religion in the eye of the world, 1Cor 6:7,8. How much better is it that I should lose a few pounds, than that my Saviour should lose his honour! How much better that my purse should be empty of glittering dust, even by the injustice of others, than that a single gem should be taken from his diadem! And how much better even that I should lose all, than that my hand should be reached out to pluck away one jewel, by my misconduct, from his crown! Can silver, can gold, can diamonds be compared in value to the honour of Christ and of his cause?

(4.) Christians should seldom go to law, even with others; never, if they can avoid it. Every other means should be tried first; and the law should be resorted to only when all else fails. How few lawsuits there would be if man had no bad passions! How seldom is the law applied to from the simple love of justice; how seldom from pure benevolence; how seldom for the glory of God! In nearly all cases that occur between men, a friendly reference to others would settle all the difficulty; always if there were a right spirit between the parties. Comparatively few suits at law will be approved of, when men come to die; and the man who has had the least to do with the law, will have the least, usually, to regret when he enters the eternal world.

(5.) Christians should be honest--strictly honest--always honest, 1Cor 6:8. They should do justice to all; they should defraud none. Few things occur that do more to disgrace religion than the suspicions of fraud, and overreaching, and deception, that often rest on professors of religion. How can a man be a Christian, and not be an honest man? Every man who is not strictly honest and honourable in his dealings should be regarded, whatever may be his pretensions, as an enemy of Christ and his cause.

(6.) The unholy cannot be saved, 1Cor 6:9,10. So God has determined; and this purpose cannot be evaded or escaped. It is fixed; and men may think of it as they please, still it is true that there are large classes of men who, if they continue such, cannot inherit the kingdom of God. The fornicator, the idolater, the drunkard, and the covetous, cannot enter heaven. So the Judge of all has said, and who can unsay it? So he has decreed, and who can change his fixed decree? And so it should be. What a place would heaven be, if the drunkard, and the adulterer, and the idolater were there! How impure and unholy would it be! How would it destroy all our hopes, dim all our prospects, mar all our joys, if we were told that they should sit down with the just in heaven! Is it not one of our fondest hopes that heaven will be pure, and that all its inhabitants shall be holy? And can God admit to his eternal embrace, and treat as his eternal friend, the man who is unholy; whose life is stained with abomination; who loves to corrupt others; and whose happiness is found in the sorrows, and the wretchedness, and vices of others? No; religion is pure, and heaven is pure; and whatever men may think, of one thing they may be assured, that the fornicator, and the drunkard, and the reviler, shall not inherit the kingdom of God.

(7.) If none of these can be saved as they are, what a host are travelling down to hell! How large a part of every community is made up of such persons! How vast is the number of drunkards that are known! How vast the host of extortioners, and of covetous men, and revilers of all that is good! How many curse their God and their fellow-men! How difficult to turn the corner of a street without hearing an oath! How necessary to guard against the frauds and deceptions of others! How many men and women are known to be impure in their lives! In all communities, how much does this sin abound! and how many shall be revealed at the great day as impure, who are now unsuspected I how many disclosed to the universe as all covered with pollution, who now boast even of purity, and who are received into the society of the virtuous and the lovely! Verily, the broad road to hell is thronged! And verily, the earth is pouring into hell a most dense and wretched population, and rolling down a tide of sin and misery that shall fill it with groans and gnashing of teeth for ever.

(8.) It is well for Christians to reflect on their former course of life, as contrasted with their present mercies, 1Cor 6:11. Such were they, and such they would still have been but for the mercy of God. Such as IS the victim of uncleanness and pollution, such as is the profane man and the reviler, such we should have been but for the mercy of God. That alone has saved us, and that only can keep us. How should we praise God for his mercy, and how are we bound to love and serve him for his amazing compassion in raising us from our deep pollution, and saving us from hell!

(9.) Christians should be pure, 1Cor 6:11-19. They should be above suspicion. They should avoid the appearance of evil. No Christian can be too pure; none can feel too much the obligation to be holy. By every sacred and tender consideration, God urges it on us; and by a reference to our own happiness, as well as to his own glory, he calls on us to be holy in our lives.

(10.) May we remember that we are not our own, 1Cor 6:20. We belong to God. We have been ransomed by sacred blood. By a reference to the value of that blood; by all its preciousness and worth; by all the sighs, and tears, and groans that bought us; by the agonies of the cross, and the bitter pains of the death of God's own Son, we are bound to live to God, and to him alone. When we are tempted to sin, let us think of the cross. When Satan spreads out his allurements, let us recall the remembrance of the sufferings of Calvary, and remember that all these sorrows were endured that we might be pure. Oh, how would sin appear were we beneath the cross, and did we feel the warm blood from the Saviour's open veins trickle upon us! Who would dare indulge in sin there? Who could do otherwise than devote himself, body and soul and spirit, unto God?

Observe here, 1. That it was not simply and absolutely their going to law which the apostle condemns, but their impleading one another at pagan tribunals, and before heathen judges; the law is good, if used lawfully; but the best thing may be abused; so is oft the law itself. Most evident it is, that the apostle, who was offended at their using the law before infidels, allows it before Christians, as the first verse implies.

Observe, 2. The title given to the Corinthian converts: they are all called saints, because they were all so by outward profession, and many of them so by inward sanctification.

Whence learn, (1) That all those who take upon them the profession of Christianity, are obliged to be saints, and may be so called, being such by visible profession.

(2) That the true and real Christian is a true and real saint: his heart is inwardly renewed and sanctified, his life thoroughly reformed and changed.

Observe, 3. The several errors enumerated by our apostle in the Corinthians, going to law,

(1.) In regard of the adversary, Brother goeth to the law with brother; not infidel with infidel, nor infidel with Christian; but Christian with Christian, brother with brother: which seems both unnatural and unchristian.

(2.) In regard of the judges chosen to decide and umpire their controversies; they were infidels and unbelievers, not saints. If brother will go to law with brother, let them make choice of Christian judges; but for Christians to refuse Christians, and to choose to be judged by infidels, was highly scandalous! What will heathens say, when Christians are together by the ears, and infidels live in unity.

Observe, 4. The great argument used by the apostle to dissuade them from this practice; he argues a majore ad minus, from the greater to the less. The saints shall judge the world, the wicked world; yea, the apostate angels in another world: are they not fit then to judge and determine trivial matters between man and man, between one Christian and another, here in this world?

Learn hence, That the saints, as assessors with Christ, and approvers of his righteous judgment, shall at the great day judge the wicked world, and the apostate angels.

O ye wicked world! you that now revile and scorn, that injure and wrong the saints and servants of the most high God, know, that they shall one day be your judges.

O ye saints! who shall be judges of the world, know that your time of judging in this world is not yet: do not anticipate your work, nor antedate your commission: Judge nothing before the time, till the Lord comes.

It must be still obsreved, that the apostle, doth not go about to abolish the use of secular judgments, or condemn going to law; but only reproves the abuses that were found among them therein. Brother going to law with brother; that is, one Christian with another: and this not before a Christian but an heathen magistrate; by means whereof the Gentiles became acquainted with the covetousness, ambition, and revenge, which was among Christians, to the dishonour of God, and to the discredit of the gospel.

More particularly, the apostle farther censures and reproves them, first, for going to law about trifles and small matters; Are ye unworthy to judge the least matters? Should Christians thus implead one another before infidels for mere trifles? It seems it has been an ancient and too common fault, that every petty difference has pestered the tribunal.

Secondly, for their impleading and persecuting one another; it was with heat and passion, with impatience and impetuous anger. Going to law is one of those duties which is difficultly managed without sin; it is an hard matter for a man to right his estate, and not wrong his soul.

Thirdly, He reproves them, because they did not choose rather to put up with some wrongs, than right themselves by going to law? Why do ye not rather take wrong? why do ye not suffer yourselves to be defrauded?

Teaching us, that something should not only be hazarded, but parted with, for peace sake. Peace is a jewel worth our buying at a dearer rate than most men are willing to give for it; and a peaceable Christian will put up with many injuries patiently, rather than use extremity, referring his cause to Him that judgeth righteously; who very often in this life repays us what we part with for peace sake twice over. Blessed are the meek, they shall inherit the earth.

Fourthly, The apostle blames them for their precipitation and haste, in going to law one with another; the law should have been their last refuge after trial of all other means.

First, they should have referred it to their brethren; if they could not end it, then the law was open. But instead of this, as soon as any difference arose, they sent presently for a writ to the heathenish courts of judicature.

Fifthly, He blames the ignorance which was found amongst them, that there was no wise person found with them, who could compromise and compose differences before they went too far; ver. 5. I speak it to your shame. Is it so, that there is not a wise man amongst you, that is able to judge between his brethren?

As if he had said, "What, will ye all stand and look on these unkind bickerings; and is there not one among you, that has so much skill as to quiet and compose them? I am really ashamed of it."

Sixthly, He rebukes their slothfulness, together with their ignorance, that they were lazy as well as unskillful, and unwilling to interpose for the composing of their brethren's differences. A little pains timely taken by us, may prevent abundance of strife and dissension between contending brethren. These are the principal faults which the apostle condemns in these Corinthians going to law: it is not the action, or thing itself, but the circumstances attending it, and the mismanagement of it, that is here condemned; which being rectified, law is no doubt lawful, whatever some erroneous persons have affirmed to the contrary.

Observe here, 1. Our apostle's positive assertion, and categorical proposition, That the unrighteous shall not inherit the kingdom of God; where by unrighteousness, is meant injustice and injuriousness towards our neighbour, as appears by the context, which speaks of defrauding: unrighteousness will as certainly shut out of heaven, as ungodliness.

Observe next, The large catalogue of sins which the apostle reckons up, that will shut out of heaven: uncleanness, idolatry, inordinate love of this world, drunkenness, &c. For the confirmation of his proposition, he proceedeth to the enumeration of the several sins destructive of salvation: which are not to be understood copulatively, but disjunctively: not as if he only who is guilty of all these shall miss of heaven, but he that lives in any one of these unrepented of; if he doth not forsake his wicked course of life, he shall never see the kingdom of God: whoever allows and tolerates himself in any one sin, is certainly in a state of damnation.

Lord, how many thousand vain hopes are laid in the dust, and how many thousand of impenitently wicked souls are sentenced to hell, by this one scripture!

Observe lastly, The caution or cautionary direction given by St. Paul to the Corinthians, not to deceive themselves with a contrary expectation, (though one would think men could hardly be deceived in so plain a case,) as if their bare profession of Christianity would save them, whilst they allowed themselves to live in the practice of any of the aforementioned wickedness: Be not deceived.

Learn thence, That men are very prone to deceive themselves in this, that though they live wickedly, yet they shall die happily, and go to heaven gloriously. They have such unlimited apprehensions of the pardoning grace and mercy of God, that they bound it not to faith, and repentance, and an holy life; never considering whether they are qualified subjects or no for that grace and mercy. God is a merciful God, says the wicked man, therefore I shall not go to hell; God is a merciful God, says the devil, therefore I hope to come out of hell. No, say you, that doth not follow, for God has decreed and declared the contrary. And has he not decreed and determined, has he not said and sworn, That the impenitent sinner shall never enter into his rest? Be not then deceived, oh sinner; whilst thou continuest unreformed, thou canst not inherit the kingdom of God.

Here we have another argument, which our apostle uses to dissuade them from all gross wickedness in general, and from such unchristian behaviour one towards another, as he had before reproved in particular: namely, that great and mighty change which had been wrought upon several of them by means of their conversion to the Christian religion, or the faith of Christ; Such were some of you; but ye are now washed. As if the apostle had said, "You are no longer swine, but sheep, and therefore must not wallow in the mire of sin as you formerly did."

Note here, 1. The black and filthy condition of a sinner, before conversion; the apostle had reckoned up the vilest and worst of sins that could be mentioned, and then says, Such were some of you. The original word is in the neuter, not in the masculine gender; not dtoi, such persons, but tanta, such sins; as emphatically demonstrating their wickedness, that they were not so much peccatores, sinners, as ipsa peccata, the very sins themselves.

Learn hence, That the converting grace of God is sometimes vouchsafed to the vilest and worst of men; and where it is vouchsafed, makes a very great and mighty change.

Note, 2. The particular expressions by which this change is represented: ye are washed, sacramentally washed in baptism; ye are sanctified, purified in your hearts and natures by the sanctifying influences of divine grace; ye are justified, that is, acquitted from guilt, and approved as righteous.

Note, 3. The means by which this change was wrought and effected; in the name of our Lord Jesus, and by the Spirit of God. In the name of our Lord Jesus, that is, through the sanctifying influences of the Holy Spirit.

1. Here we have the defiling nature of sin supposed; all men by nature are polluted and defiled, and stand in need of washing.

2. Our Lord Jesus Christ will not disdain or refuse to justify by his blood, and sanctify by his Spirit, the greatest sinners, and the filthiest souls, that apply unto him, by faith, for pardoning mercy and sanctifying grace: Such were you, but ye are washed.

4. Though justification and sanctification are distinct and different in their nature, yet are they always inseparable in their subject: no person is justified but he that is sanctified: Christ justifies none by his blood, whom he doth not sanctify by his spirit. Though justification and sanctification are not the same thing, yet are they always found in the same person: by the former there is a relative change in our condition; by the latter, a real change in our conversation.

Our apostle still proceeds in the reprehensory part of his epistle, and begins here to reprove the growing heresy of the Gnostics and Nicolaitans among them, who allowed the eating of things sacrificed to idols, and fornication, as things indifferent.

The apostle grants, that all indifferent things are lawful, and may be used, first, when they are expedient, that is, when they may be used without hurting ourselves and others: and, secondly, when they do not get such a dominion over us, as to enslave us to an intemperate and immoderate use of them; he instances particularly in meats, and grants that it is lawful to use any kind of meat, because God hath ordained it for the good of man's nature: meats are ordained for the belly also, as to the use it now hath; for in the resurrection men shall neither hunger nor thirst any more.

Learn hence, That Christianity doth not barely restrain us from the doing of what is unlawful, but from doing of what is inexpedient also: an action in itself lawful may by circumstances become sinful, and it is both wise and safe to forbear the use of our Christian liberty, when it becomes an occasion of offence unto our neighbour.

From this verse to the end of the chapter our apostle labours, by sundry arguments, to convince the Corinthians of the exceeding sinfulness of the sin of fornication; partly, because they reckon it amongst the number of indifferent things, and also because the Corinthians before their conversion to Christianity, were so notoriously addicted to this sin, that they consecrated a temple to Venus, at which a multitude of virgins prostituted themselves; for which reason St. Paul makes use of a six-fold argument here, to prevent the Corinthians' relapse into this sin of fornication after their conversion, which they had been so notoriously guilty of before conversion.

The first argument is in the words before us, Now the body is not for fornication, but for the Lord; and the Lord for the body.

As if he had said, "You put the body to a use for which it was never intended: the belly was made for meats, but the body was not made for fornication, but for the Lord, that is, for the Lord's use and service; and the Lord is for the body, that is, for the good and salvation of the body."

Whence note, That such is the wonderful goodness of God towards us, his creatures, that look in whatsoever we are for him, he is for us; as our bodies are for the Lord's service as well as our souls, so the Lord is for the good of our bodies as well as our souls, and therefore our bodies ought to be employed in his glory for every thing: this is the apostle's first argument against fornication.

Here a second argument against fornication is taken from the body's resurrection: Our bodies are to be raised, therefore not to be defiled; to be fashioned like unto Christ's glorious body in heaven, therefore not to be defiled with lusts here on earth.

As if he had said, "Were your bodies to be finally lost in the dust, then were it no great matter how you used them, or abused them: but as God hath raised up Christ's body, so he will raise up your body; and seeing your body is the garment which your soul is to wear to all eternity in heaven, keep it pure and undefiled here on earth."

A third argument here follows: "Our bodies are the members of Christ, as well as our souls; that is, the union is made between Christ and us, consisting of soul and body both.

Now, shall we dispose of our bodies, the members of Christ, to so base an use? Shall our bodies, which are joined to Christ, ever condescend to so base a conjunction, as that of being joined to an harlot? God forbid that such an indignity be done by us."

The sense is, "That as wedlock makes man and wife one body lawfully, so fornication makes the man and the harlot one body sinfully; all the difference is in the morality of the act, but the species or kind of act is the same: thus the fornicator and the harlot are one flesh; but he that is joined to the Lord, namely, by faith and love, hath a nearer and more noble union than that of flesh, for he is one spirit with Christ; not essentially and substantially one, but mystically and spiritually. Christ and the sincere believer are led and guided, actuated and influenced, by the same Spirit; therefore take heed what you do, for in making your bodies the members of an harlot, you dissolve the union betwixt Christ and them.

Learn from hence, How closely and intimately believers are united unto Jesus Christ: they are nearer than one flesh; they are one spirit with him, they have both one Father, one house, one home, one heart, one interest, one acquaintance. Happy they who are thus joined to the Lord, for they are one spirit.

Flee fornication.

Note, 1. The apostle's advice to escape fornication; and that is, to flee it, namely, by shunning all occasions of it, all temptations leading to it, all incentives and provocations of it, not suffering our eye to wander, or our thoughts to muse, much less to dwell, upon any unlawful or ensnaring object.

Flee fornication.

Note, 2. The argument our apostle uses to flee fornication; because other sins are without the body.

Quest. But how is the apostle to be understood when he says, all other sins are without the body?

Ans. Thus, though all other outward sins, as drunkenness, murder, theft, &c. have the body as an instrument for committing them; yet in this sin of uncleanness the body is not only the instrument, but the object also, for the unclean person doth not only sin with his body, but he sins against his body.

Uncleanness leaves that blot and brand of ignominy and baseness upon the body which no other sin doth: degrading it from that excellent honour whereunto God advanced it in its natural condition, by making it the member of an harlot.

Here we have the apostle's fifth argument against fornication and uncleanness, and it runs thus: "Temples which are peculiarly consecrated unto God and his service, ought not to be profaned or polluted; but the bodies of Christians are the temples of God, the Holy Spirit dwelling in them, and therefore they ought to be kept pure and undefiled. Know you not that your bodies are the temples of the Holy Ghost, as well as your souls?"

Our bodies are called temples of the Holy Ghost, because he hath sanctified them for himself, for his habitation, and for his service: from whence the divinity of the Holy Ghost may be strongly inferred, a temple always supposing some deity to dwell in it; the tabernacle and temple are God's habitation. Now if the Holy Ghost dwells in good men as a temple, he is truly and really God.

In fine, since all Christians are become the temple of God, by virtue of his Holy Spirit sent into their hearts, consecrating their bodies to his sacred service, let us not desecrate or pollute this temple by defiling it with filthy lusts, but make chastity the keeper of this sacred house, and suffer nothing that defileth to enter into it, lest that God who dwelleth in it, being offended, should desert his house thus defiled.

Here we have the sixth and last argument which the apostle makes use of to flee fornication: Our bodies are not our own, but God's; they are his by creation, his by preservation, his by purchase and redemption. We are bought out of our own hands, as well as out of the hand of divine justice; therefore we sacrilegiously rob and wrong God, when we alienate any part of his own from him, and glorify him not, whose we wholly are, by the faithful service both of our souls and bodies, which are his.

Learn, 1. That Christians are not their own, but God's; not their own, and therefore not in their own power, not at their own disposal, not to live after their own will or by their own lusts, but according to the will and to the ends and uses of their principal Lord, whose they are.

Learn, 2. That as Christians are not their own, so must not act and live, and dispose of themselves, of their souls and bodies, as if they had an original propriety, a plenary possession, and a full dominion over themselves: a Christian must not make his own reason a supreme rule, nor his own will his chief law, nor his own interest his ultimate end, for he was made neither by himself, nor made for himself.

Learn, 3. That all of us are God's, and therefore we cannot without great sacrilege invade his right, and give that body to an harlot which is consecrated unto him.

Learn, 4. That though we are all God's, yet we have alienated ourselves from God, and withdrawn ourselves from his disposal.

Learn, 5. That being thus alienated form God, he has once more bought us, bought us with a price, a great and full price, the blood of his Son; and we are now God's own again by redemption and purchase.

Learn, 6. That our bodies and spirits being thus the Lord's, we should glorify him both in our souls and bodies which are his; glorify him in our bodies by external purity and exemplary sanctity, glorify him in our spirits by internal purity of heart.

Thus if we glorify him in our body, and in our spirits, in a way of obedience, he will at last fashion our vile bodies like unto his glorious body, and make our spirits as the spirits of just men made perfect, in that great day, when he shall come to be glorified in his saints, and admired in all them that believe.