1 Coríntios 6
Charles Spurgeon · Citado em PreceptAustin
1 Coríntios 6
Spurgeon - Sitting with Christ, at the last great day of judgment, we shall give our “Amen” to the condemnation of the fallen spirits. If the world is judged (krino) by you - IF marks this as a first class conditional sentence, which assumes that saints will participate in some way as judges in the end-time events. Are you not competent (not worthy, unworthy) to constitute the smallest law courts -
1 Coríntios 6
Spurgeon - In those days, the courts of law were utterly unjust. It was all a matter of who could bribe the most, for he would gain the suit. I think that we cannot say that it is quite like this at the present time in our law courts, neither can this verse be strictly a rule for the guidance of men in these days, except that, in the spirit of Paul’s words, all lawsuits among Christians should be avoided if possible. Dare (5111) tolmao rom tólma = courage in turn from tlao = to sustain, support, endure) means to have courage, to be bold, to dare to do something. To be courageous enough to try or to do something. Louw-Nida - "to be so bold as to challenge or defy possible danger or opposition." BDAG says tolmao means "to show boldness or resolution in the face of danger, opposition, or a problem." The meaning "dare" is used mostly in the negative, indicating the sense of "being unwilling to act through moral conviction, fear, or embarrassment." In order to avoid public humiliation, people often "dared not" ask Jesus any more questions. Go to law (go to be judged)(2919)(krino and its cognates [see below] is a root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, although that is often what is usually involved. The basic meaning of krino is to form an opinion after separating and considering the particulars in the case. Krino means to evaluate and determine what is right, proper, and expedient for correction. Wuest gives an excellent sense of the progression of meaning of this Greek word - The word krino meant originally to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge. The act of judgment was therefore that of forming an accurate and honest opinion of someone, thus, appraising his character, and placing him in a certain position with respect to the law of God. The result of such a judgment is commonly condemnation.(Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Uses in the Corinthian letters 1 Co. 2:2; 1 Co. 4:5; 1 Co. 5:3; 1 Co. 5:12; 1 Co. 5:13; 1 Co. 6:1; 1 Co. 6:2; 1 Co. 6:3; 1 Co. 6:6; 1 Co. 7:37; 1 Co. 10:15; 1 Co. 10:29; 1 Co. 11:13; 1 Co. 11:31; 1 Co. 11:32; 2 Co. 2:1; 2 Co. 5:14 Unrighteous (unjust, wicked)(94) adikos from a = without + dike = justice) is an adjective which in general generally describes that which is characterized by violation of divine law (USED AGAIN IN THIS CHAPTER IN 1 Cor 6:9+ = "do you not know that the unrighteous [adikos] shall not inherit the kingdom of God?"). It means acting in a way that is contrary to what is right (unjust, crooked) ultimately as defined by God. Adikos is what God is NOT (Heb 6:10+, Ro 3:5+). As in the Old Testament, the “unrighteous” (adikos) are a class of people who stand over against the “righteous,” or the people of God. The “righteous” will be “rescued” (cf. Ps 1:6, Ps 18:48; 120:2; 140:1 and 2 Pe 2:9), while the “unrighteous” will be punished and judged (2 Pe 2:9+) Peter writes "For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;" (1 Pe 3:18+) Adikos 12x in 11v - Mt. 5:45; Lk 16:10; Lk. 16:11; Lk. 18:11; Acts 24:15; Ro 3:5; 1 Co. 6:1; 1 Co. 6:9; Heb. 6:10; 1 Pet. 3:18; 2 Pet. 2:9 Case (matter) (4229) pragma from prásso = to do, perform where suffix –ma = the result of; English = pragmatic [dealing with things in a way that is based on practical rather than theoretical considerations: practical as opposed to idealistic]; Pragma - used 11x in NT - Mt. 18:19; Lk. 1:1; Acts 5:4; Ro 16:2; 1 Co. 6:1; 2 Co. 7:11; 1 Th 4:6; Heb. 6:18; Heb. 10:1; Heb. 11:1; Jas 3:16 J
1 Coríntios 6
Spurgeon - For they will be better judges than the best of worldly men. Do you set such people to judge your difficult matters? And if you do not, then why do you go to those who are even worse fitted to give a right decision? Schreiner - In this verse Paul summons the church to action, though the precise course of action prescribed is debated. The KJV represents one interpretation, in which Paul calls upon social inferiors—those disrespected in the church—to resolve the matter: ‘set them to judge who are least esteemed in the church’. This reading is quite attractive, for once again Paul would be reminding the Corinthians that their pretensions for status are contrary to the cross. According to this reading, those of lower status in the church should adjudicate the issue before the church. It is more likely, however, that Paul asks a question here, which is reflected well by the NIV: do you ask for a ruling from those whose way of life is scorned in the church? This second option is more likely, since what concerns Paul in this paragraph is that the believers are taking their legal cases to unbelievers. The word for those … scorned (exouthenēmenous) is a strong one, and Paul uses it for shock effect. The social elite of the world, before whom the Corinthians act so obsequiously, are ‘despised’ before God. The term used here for unbelievers is rhetorical and hyperbolic, since the intent is to galvanize the church to rethink its ways and to resolve matters internally. (Ibid) No account (1848)(exoutheneo from ek = an intensifies + outhenéo = bring to naught) is a strong verb which means to despise someone or something on basis that it is worthless or of no value. To consider as nothing. Ryrie on appoint them - Better, are you appointing them . . . (expressing irony that believers would prefer to take their cases to unbelievers)? 1 Corinthians 6:5 I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren, Amplified -I say this to move you to shame. Can it be that there really is not one man among you who [in action is governed by piety and integrity and] is wise and competent enough to decide [the private grievances, disputes, and quarrels] between members of the brotherhood, Wuest's Paraphrase - I am saying this to you with a view to arousing your sense of shame. Is it thus, that you do not have one among you who is wise, who will be able to arbitrate between brother and brother? (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? NLT 1 Corinthians 6:5 I am saying this to shame you. Isn't there anyone in all the church who is wise enough to decide these issues? ESV 1 Corinthians 6:5 I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, NIV 1 Corinthians 6:5 I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? GNT 1 Corinthians 6:5 πρὸς ἐντροπὴν ὑμῖν λέγω. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφός, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ; KJV 1 Corinthians 6:5 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? YLT 1 Corinthians 6:5 unto your shame I speak: so there is not among you one wise man, not even one, who shall be able to discern in the midst of his brethren! ASV 1 Corinthians 6:5 I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren, CSB 1 Corinthians 6:5 I say this to your shame! Can it be that there is not one wise person among you who is able to arbitrate between his brothers? NKJ 1 Corinthians 6:5 I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? NRS 1 Corinthians 6:5 I say this to your shame. Can it be that there is no one among you wise enough to decide between one believer and another, NAB 1 Corinthians 6:5 I say this to shame you. Can it be that there is not one among you wise enough to be able to settle a case between brothers? NJB 1 Corinthians 6:5 I say this to make you ashamed of yourselves. Can it really be that it is impossible to find in the community one sensible person capable of deciding questions between brothers, GWN 1 Corinthians 6:5 You should be ashamed of yourselves! Don't you have at least one wise person who is able to settle disagreements between believers? BBE 1 Corinthians 6:5 I say this to put you to shame. Is there not among you one wise man who may be able to give a decision between his brothers? to your shame: 1Co 4:14 11:14 15:34 there is not among you: 1Co 3:18 1 Cor 4:10 Pr 14:8 Jas 1:5 3:13-18 1 Corinthians 6 Resources - Multiple Sermons and Commentaries PAUL SHAMES THE "WISE" CORINTHIANS! I say this to your shame - Wuest = "I am saying this to you with a view to arousing your sense of shame" This statement (some see it as a question) is calculated to move the Corinthian saints to a state of humiliation. Schreiner - If Paul wrote earlier about not shaming them (1 Cor. 4:14), now he informs them that he writes about lawsuits to shame them. In an honour—shame society such a remark would wound deeply, but Paul is audacious enough to say this because he is scandalized by their lawsuits. He continues to reprove the Corinthians with another shaming remark (Ibid) Shame (1791)(entrope from entrepo = put to shame) state of shame or humiliation as caused by a sense of failure. Only other use 1 Cor 15:34. Is it so (houtos) means something like "Has it come to this that,” “is it to such a degree true that?” That there is not among you one wise (sophos) man who will be able (dunamai - have the inherent capability) to decide between (diakrino - judge between) his brethren - Paul is being sarcastic, tongue in cheek. Why so? What were the Corinthians so proud of in earlier chapters (cf 1 Corinthians 1:18–31+)? Their attainment of sophisticated wisdom (cf 1 Cor 4:18+). Paul is saying in essence "You have all this wisdom in your midst and they could not find even on wise man to judge! Shame on you!" Arnold - If a brother has wronged or defrauded you, then go to your elders and ask them to set up a court of law within the church to arbitrate the matter. This would have a phenomenal impact upon our society if Christians settled all their disputes between themselves in such a fashion. It can be documented that the early church did set up courts to arbitrate disputes between Christians. The courts were set up in the early part of the week. It was the elders or some particularly wise man who arbitrated in these sessions. By holding court in the early part of the week, decisions could be rendered before Sunday so that the fellowship of the assembly would not be disrupted and the parties could sit down together at the Lord’s Table. This practice stopped when Constantine made Christianity the official religion in Rome and church and state were wedded. The result was that the church thought they no longer needed to handle their own problems and turned over lawsuits to the state. ( The Case Against Lawsuits) 1 Corinthians 6:6 but brother goes to law with brother, and that before unbelievers? Amplified -But brother goes to law against brother, and that before [Gentile judges who are] unbelievers [without faith or trust in the Gospel of Christ]? Wuest's Paraphrase - But brother goes to law with brother, and this before unbelievers. (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:6 Instead, does a Christian sue a Christian, and do this before unbelievers? NLT 1 Corinthians 6:6 But instead, one believer sues another-- right in front of unbelievers! ESV 1 Corinthians 6:6 but brother goes to law against brother, and that before unbelievers? NIV 1 Corinthians 6:6 But instead, one brother goes to law against another--and this in front of unbelievers! GNT 1 Corinthians 6:6 ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται καὶ τοῦτο ἐπὶ ἀπίστων; KJV 1 Corinthians 6:6 But brother goeth to law with brother, and that before the unbelievers. YLT 1 Corinthians 6:6 but brother with brother doth go to be judged, and this before unbelievers! ASV 1 Corinthians 6:6 but brother goeth to law with brother, and that before unbelievers? CSB 1 Corinthians 6:6 Instead, believer goes to court against believer, and that before unbelievers! NKJ 1 Corinthians 6:6 But brother goes to law against brother, and that before unbelievers! NRS 1 Corinthians 6:6 but a believer goes to court against a believer-- and before unbelievers at that? NAB 1 Corinthians 6:6 But rather brother goes to court against brother, and that before unbelievers? NJB 1 Corinthians 6:6 and that this is why brother goes to law against brother, and that before unbelievers? GWN 1 Corinthians 6:6 Instead, one believer goes to court against another believer, and this happens in front of unbelievers. BBE 1 Corinthians 6:6 But a brother who has a cause at law against another takes it before Gentile judges. brother: 1Co 6:1,7 Ge 13:7-9 45:24 Ne 5:8,9 Ps 133:1-3 Ac 7:26 Php 2:14,15 1Jn 2:9-11 3:11-15 1 Corinthians 6 Resources - Multiple Sermons and Commentaries "Family Feud" between Christian Brethren in Corinth! SAINTS SUE BEFORE SECULAR JUDGES but - Term of contrast. "Apparently not one such wise man was available, since a Christian brother was going to law against his own brother in Christ." (MacDonald) brother (adelphos) goes to law (krino) with brother and that before unbelievers? - The Corinthians remind me of the old Television program "Family Feud". This is like having one's family quarrels out in a public place, so that all the lost can see the fleshly behavior of those who should by now be spiritual men (1 Cor 3:1)! What a poor testimony to the lord! Family matters should have been resolved in the church family!
1 Coríntios 6
Spurgeon - So, on the one hand, do not make too much of abstaining from this or that, for these things, after all, are but small matters to glory in; but, on the other hand, let no man ever call himself a Christian while he is a slave to any evil habit. What says Paul? “God shall destroy both it and them.” In the previous verse, he says, “I will not be brought under the power of any.” The immortal spirit under the power of materialism? ay, that must never be. NET Note - All things are lawful for me. In the expressions in vv. 12–13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas. Ryrie on are lawful - Apparently some of the Corinthians were trying to use their Christian freedom to justify their sins. Paul here insists that Christian liberty is limited by two considerations: Is the practice expedient (helpful) and will it enslave? Hodge on is it profitable - The first limitation of the principle is expediency. Not all permissible things are expedient. It is both absurd and wicked to do anything that is injurious to ourselves or others simply because it is not sinful in its own nature. The apostle enforces this principle of expediency at length in Romans 14:15–23 and 1 Corinthians 8:7–13 and 10:23–33. Glenn Spencer - all things are not expedient. (1 Corinthians 6:12KJV) The word expedient means "beneficial, profitable and advantageous." Webster says, "that which serves to promote or advance." It comes from the word expedite and carries the idea of "hastening forward toward a destination." The thought is that of going on a trip. When we leave our place of departure we move forward toward our destination. Therefore, we utilize the thing that help us along the way—a road map, gas, etc. These are things that expedite our trip and help us to move "forward toward a destination." The same principle is true in the Christian life. We have a destination. The destination of every believer is to be like Christ—to be conformed to His image (Romans 8:29). Therefore, anything that does not serve to make us more like Christ and move us forward in His service should be off limits. The real issue is not, is it lawful, but is it expedient? Will it move me forward for the cause of Christ? There are many things, though lawful, they are not beneficial to our Christian life. (ED: COMPARE - "lay aside every encumbrance" - Hebrews 12:1+). Arnold - While a Christian does have liberty within the area of questionable practices, the exercise of that liberty may not always be profitable or beneficial. Even Christian liberty when taken to extremes can be hurtful. The moment the use of our Christian liberty begins to hurt us or someone else, we have fallen off into license, and we are as bad off as the legalist. The key word in Christian liberty is balance. Some things may not be wrong in themselves but it may not be wise for one’s body, social life or spiritual life to practice them. For instance, a Christian is free to eat anything he wants and as much as he wants and whenever he wants, but that freedom may cause great hurt and not be beneficial. If a person has a sickness, it may not be good for him to eat sugar, although he is free to do so. If we are concerned about our health and the use of our bodies for God, then it is not wise to eat whatever and whenever we want. Just because we have Christian liberty does not mean we insist upon using that liberty. Christians willingly and gladly set aside their liberty to have a positive testimony before the unsaved world and to keep a brother or sister in Christ from stumbling. The mature Christian is never thinking about himself only but also about the winning of people to Christ and the spiritual growth of the church. Lawful (permitted)(1832)(exesti from from ek = out + eimí = to be) is an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"). Exesti occurs most frequently in the synoptic Gospels and the Acts, especially in Jesus' conflicts with the Pharisees over His actions (and those of His disciples) on the Sabbath (Matt. 12:2; 12:4; 12:10; 12:12, etc). BDAG - 1. to be authorized for the doing of something - it is right, is authorized, is permitted, is proper. 2. to be within the range of possibility, it is possible (Acts 2:29) TDNT on exesti - “It is free,” denoting a. an action that is possible because there is occasion for it or no obstacle to it, b. an action that is not prevented by a higher norm or court, and c. an action to which there is no psychological or ethical block. Uses in the Corinthian letters - 1 Co. 6:12; 1 Co. 10:23; 2 Co. 12:4 Profitable (good, advantage, expedient)(4851) sumphero from sún = together + phéro = bring) means literally to bring together (literally - as in Acts 19:19+). Then sumphero means bears together for good and thus worthwhile, to confer a benefit, to be profitable, to be advantageous (Mt. 5:29, 30; Mt 18:6; Mt 19:10; John 11:50; Jn 16:7) or useful. The idea is to bring together for the benefit, profit or advantage of another. And so in Heb 12:10 sumphero describes the dividends of discipline, aka "the profit of punishment!" Paul uses sumphero to describe another advantage of discipline declaring that "when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world. (1Co 11:32+) Sumphero - 15v in NT - Mt. 5:29; Mt. 5:30; Mt. 18:6; Mt. 19:10; Jn. 11:50; Jn. 16:7; Jn. 18:14; Acts 19:19; Acts 20:20; 1 Co. 6:12; 1 Co. 10:23; 1 Co. 12:7; 2 Co. 8:10; 2 Co. 12:1; Heb. 12:10 Alan Redpath - “All things are lawful unto me,” writes Paul, “and there is not a single faculty or appetite of the body which is not for me to use lawfully.” But because we are Christians there are two things we must bear in mind as we exercise our liberty. The first is this: “All things are not expedient.” That word means “bearing together,” “helping together.” Paul is saying, therefore, that he no longer lives to himself; as a Christian he is one of a fellowship, and he can only use the appetites of the body so long as he is not hurting another. He is governed by the effect upon other people, not upon himself. Not only that, says Paul, but “I will not be brought under the power [authority] of any.” If through the unrestrained use of the body he is mastered by these things, then he is denying the right of Jesus Christ to the sovereignty of his life. All things are lawful for me, but I will not be mastered by anything - Amplified = "I will not become the slave of anything or be brought under its power." NET = "I will not be controlled by anything." Paul repeats the statement that alludes to Christian freedom, and gives his second qualification regarding all things. So now he says that the all things should not only be profitable (primarily in a spiritual sense), but also things that do not master him, things that do not make him a slave, that do not exert authority over him. In other words whatever things he chooses should not be such that it brings him under the power of that particular thing. While this could refer to a number of things, in context it clearly refers to illicit sex. If one experiences sex the way God intended it to be used, it is profitable and it does not bring a person into bondage to sexual sin. However, if one flaunts his or her Christian freedom in this area of sexual activity, the experience, while momentarily gratifying, eventually brings untoward consequences that are not beneficial ("euphemism!"), but in fact are detrimental and even destructive, to one's body, one's relationships and one's overall spiritual well-being. Paul implies that sinful sex will master you "hook, line and sinker," like a fish who takes the bait that hides the hook and ends up on as the evening meal. Given the fact that the sex drive in human beings is one of the strongest drives of all, once a person begins to capitulate to the sin of immorality (in manifold forms from mistresses to internet pornography), they will be mastered by this seductive, ensnaring sin (cf Romans 6:14+ Psalm 19:13+) ! Christian liberty treated as license Leads to sin becoming one's lord! Hodge on not be mastered by anything - The second limitation of our liberty is self-respect. Because it is permissible to eat, that is no reason why I should make myself a slave to my appetite. “I will not be brought under the power of anything,” says Paul. “I will not make myself its slave.” It is of great importance to the moral health of the soul that it should preserve its self-control and not be in subjection to any appetite or desire, however innocent that desire may be in itself. This is a scriptural rule that Christians often violate. They are slaves to certain forms of indulgence, which they defend on the basis that they are not wrong in themselves, forgetting that it is wrong to be in bondage to any appetite or habit. In qualifying the phrase all things are lawful with the addendums (so to speak) of profitable and mastered by, Paul was taking dead aim at the sexual immorality in the saints at Corinth who said they could practice it because "all things are lawful." The Corinthians did not understand how harmful immorality was to everyone involved (i.e., it was NOT profitable), and they did not understand how immorality will gains control over those who practice it (i.e, they would BE mastered by it). ILLUSTRATION - Sex outside of marriage is like a man robbing a bank who gets money, but it is not his and he will eventually have to pay the consequences for robbing the bank, consequences that are anything but gratifying! Conversely, healthy, normal sexual relations in the covenant of marriage are like putting money into a bank where it will be safe and will earn interest (at least when the interest rates were higher). Gilbrant adds this note on lawful - "If the Christian is free to do all things, he is still not free to sin. Limitations to a Christian's liberty are set by consequences and what is right."
1 Coríntios 6
Spurgeon - Sermon Notes - 1 Cor. 6:19, 20—“And ye are not your own, for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” With what ardour does the apostle pursue sin to destroy it! He is not so prudish as to let sin alone, but cries out, in plainest language, “Flee fornication.” The shame is not in the rebuke, but in the sin which calls for it. He chases this foul wickedness with arguments. See verse 18. He drags it into the light of the Spirit of God. “What? Know ye not that your body is the temple of the Holy Ghost?” Verse 19. He slays it at the cross. “Ye are bought with a price.” Let us consider this last argument, that we may find therein death for our sins. I. A BLESSED FACT. “Ye are bought with a price.” “Ye are bought.” This is that idea of Redemption which modern heretics dare to style mercantile. The mercantile redemption is the Scriptural one; for the expression, “bought with a price,” is a double declaration of that idea. Redemption is a greater source of obligation than creation or preservation. Hence it is a well-spring of holiness. “With a price.” This indicates the greatness of the cost. The Father gave the Son. The Son gave himself; his happiness, his glory, his repose, his body, his soul, his life. Measure the price by the bloody sweat, the desertion, the betrayal, the scourging, the cross, the heart-break. Our body and spirit are both bought with the body and spirit of Jesus. 1. This is either a fact or not. “Ye are bought,” or ye are unredeemed. Terrible alternative. 2. If a fact, it is the fact of your life. A wonder of wonders. 3. It will remain to you eternally the grandest of all facts. If true at all, it will never cease to be true, and it will never be outdone in importance by any other event. 4. It should therefore operate powerfully upon us both now and ever. II. A PLAIN CONSEQUENCE. “Ye are not your own.” NEGATIVE. It is clear that if bought, ye are not your own. 1. This involves privilege. You are not your own provider: sheep are fed by their shepherd. You are not your own guide: ships are steered by their pilot. You are not your own father: children loved by parents. 2. This also involves responsibility. We are not our own to injure. Neither body nor soul. Not our own to waste, in idleness, amusement, or speculation. Not our own to exercise caprice, and follow our own prejudices, depraved affections, wayward wills, or irregular appetites. Not our own to lend our service to another master. Not our own to serve self. Self is a dethroned tyrant. Jesus is a blessed husband, and we are his. POSITIVE. “Your body and your spirit, which are God’s.” We are altogether God’s. Body and spirit include the whole man. We are always God’s. The price once paid, we are for ever his. We rejoice that we know we are God’s, for thus We have a beloved owner. We pursue an honoured service. We fill a blessed position. We are in Christ’s keeping. III. A PRACTICAL CONCLUSION. “Glorify God in your body, and in your spirit, which are God’s.” Glorify God in your body By cleanliness, chastity, temperance, industry, cheerfulness, self-denial, patience, etc. Glorify God— In a suffering body by patience unto death. In a working body by holy diligence. In a worshipping body by bowing in prayer. In a well-governed body by self-denial. In an obedient body by doing the Lord’s will with delight. Glorify God in your spirit By holiness, faith, zeal, love, heavenliness, cheerfulness, fervour, humility, expectancy, etc. Remember, O redeemed one, that— 1. You will be closely watched by Christ’s enemies. 2. You will be expected to be more gracious than others; and rightly so, since you claim to be Christ’s own. 3. If you are not holy, the sacred name of your Redeemer, your Proprietor, and your Indweller will be compromised. 4. But if you live a redeemed life, your God will be honoured. Let the world see what Redemption can do. Let the world see what sort of men “God’s Own” are. PIECES OF MONEY But why should so vast a price be required? Is man worth the cost? A man may be bought in parts of the world for the value of an ox. It was not man simply, but man in a certain relation, that had to be redeemed. See one who has been all his days a drunken, idle, worthless fellow. All appropriate to him the epithet “worthless”—worth nothing. But that man commits a crime for which he is sentenced to be hanged, or to be imprisoned for life. Go and try to buy him now. Redeem him and make him your servant. Let the richest man in Cambridge offer every shilling he possesses for that worthless man, and his offer would be wholly vain. Why? Because now there is not only the man to be considered, but the law. It needs a very great price to redeem one man from the curse of the law of England; but Christ came to redeem all men from the curse of the Divine law.—William Robinson. Does not justice demand the dedication of yourself to your Lord? God has not only procured a title for you, but a title to you: and unless you devote yourself to his service, you rob him of his right. What a man has bought, he deems his own; and especially when the purchase has been costly. And has not God bought you with a price of infinite value? And would you rob him of a servant from his family; of a vessel from his sanctuary? To take what belongs to a man is robbery, but to take what belongs to God is sacrilege.—William Jay. The Lord Jesus is everything in redemption, for he is both the Buyer and the price. A silly child when he plays at selling would like to take the price and keep the article too; but everybody knows that this cannot be. If you keep the goods you cannot have the price, and if you accept the price the goods are no longer yours. You may have either the one or the other, but not both. So you may be your own, if you wish; but then the redemption price is not yours. If you accept the ransom, then the thing redeemed is no longer yours, but belongs to him who bought it. If I am redeemed, I am Christ’s. If I am resolved to be my own, I must renounce my Redeemer, and die unransomed. 1 Corinthians 6:20 For you have been bought with a price: therefore glorify God in your body. Amplified - You were bought with a price [purchased with a preciousness and paid for, made His own]. So then, honor God and bring glory to Him in your body.
1 Coríntios 6:18
Spurgeon - Brethren and sisters, it is no slight thing to be holy. A man must not say, “I have faith,” and then fall into the sins of an unbeliever; for, after all, our outer life is the test of our inner life; and if the outer life be not purified, rest assured the heart is not changed. That faith which does not bring forth the fruit of holiness is the faith of devils. The devils believe and tremble. Let us never be content with a faith which can live in hell, but rise to that which will save us — the faith of God’s elect, which purifies the soul, casting down the power of evil, and setting up the throne of Jesus Christ, the throne of holiness within the spirit. (Sermon - 1Corinthians 6:19-20 Bought with a Price) John MacArthur… You have no business indulging (thoughts of sexual sins). Put them away at once. You yourself must do this; it cannot be done for you. There is no point waiting for some heavenly power to erase this sin automatically from your life. You are to stop it, and stop it immediately (Ed: Think "Flee"!). Martyn Lloyd-Jones said, I do not know of a single scripture—and I speak advisedly—which tells me to take my sin, the particular thing that gets me down, to God in prayer and ask him to deliver me from it and then trust in faith that he will. Now that teaching is also often put like this: you must say to a man who is constantly defeated by a particular sin, “I think your only hope is to take it to Christ and Christ will take it from you.” But what does Scripture say in Ephesians 4:28 to the man who finds himself constantly guilty of stealing, to a man who sees something he likes and takes it? What am I to tell such a man? Am I to say, “Take that sin to Christ and ask him to deliver you?” No, what the apostle Paul tells him is this: “Let him that stole, steal no more.” Just that. Stop doing it. And if it is fornication or adultery or lustful thoughts, again: Stop doing it, says Paul. He does not say, “Go and pray to Christ to deliver you.” No. You stop doing that, he says, as becomes children of God. Here is perhaps the most straightforward, obvious means of mortifying our sin: stop doing it. Too many people think they must wait for an extraordinary experience, a miracle from heaven, a sign from the Lord, or whatever. They think some special divine intervention is necessary to free them from a sinful practice or pattern of thinking. No, that is precisely the error Romans 6 refutes. You are free from sin; now stop doing it. You are dead to sin; now put to death the sin that remains. How? “Abstain.” Reckon yourself dead to sin, and don’t do it anymore. “Resist the devil and he will flee from you” (Jas 4:7-note). It is as simple as that. (MacArthur, J., F., Jr. The Vanishing Conscience or see his excellent paper Mortification of Sin) EVERY OTHER SIN THAT A MAN COMMITS IS OUTSIDE THE BODY: pan hamartema o ean poiese (3SAAS) anthropos ektos tou somatos estin, (3SPAI): 1 Corinthians 6 Resources - Multiple Sermons and Commentaries 1 Corinthians 6:12-20 Christian Liberty and Sexual Freedom - John MacArthur 1 Corinthians 6:12-20 Christian Liberty and Sexual Freedom - Study Guide - John MacArthur SIN… Will take you farther than you ever thought you’d stray Will leave you so lost, you think you’ll never find your way Will keep you longer than you ever thought you’d stay Will cost you more than you ever thought you’d pay! Playing with any sin in your life, especially sexual sin, even if it seems relatively innocent, is like staying on the sand bar when the tide is coming in. You know the tide always comes in, and you think you’ll know before its too late. But it creeps up on you, and before you know it, you’re trapped. Every other sin… outside the body - This introduces a clause that is somewhat enigmatic and difficult to interpret so that needless to say there are a number of thoughts on what Paul intends to convey. John MacArthur feels that "although sexual sin is not necessarily the worst sin, it is the most unique in its character. It rises from within the body bent on personal gratification. It drives like no other impulse and when fulfilled affects the body like no other sin. It has a way of internally destroying a person that no other sin has. Because sexual intimacy is the deepest uniting of two persons, its misuse corrupts on the deepest human level. That is not a psychological analysis but a divinely revealed fact. Sexual immorality is far more destructive than alcohol, far more destructive than drugs, far more destructive than crime… I explain it in this way, that Paul 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 as it does from fornication. My hand, it is true, is defiled by theft or murder, my tongue by evil speaking, or 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. (MacArthur, J: 1Corinthians. Chicago: Moody Press or Logos)
1 Coríntios 6:19
Spurgeon - “Know ye not that your body is the temple of the Holy Ghost?” Does this not make a man outstanding? Have you never stood in awe of your own self? Have you thought enough about how this poor body is sanctified, dedicated, and elevated into a sacred condition by being set apart as a temple of the Holy Ghost?… God Himself then dwells in you. The Spirit of Him who raised Christ from the dead is in you. You life is hidden with Christ in God and the Spirit seals you, anoints you, and abides in you. By the Spirit, we have access to the Father. By the Spirit, we perceive our adoption and learn to cry, “Abba, Father.” By the Spirit, we are made partakers of the divine nature and have communion with the threefold, holy Lord. Zodhiates - We see emphasis placed on the fact that the Holy Spirit in a very special way indwells the believer's body. Why? Because the body tends to obey the soul or psuche—man's instinctive tendencies—rather than to obey man's spirit that has been regenerated by the Spirit of God. Man's physical nature needs spiritual guidance. The absence of such guidance would be catastrophic, reducing him to the level of the animal… It is in the believers that God is localized as to His personal revelation. If people cannot see or find God manifesting Himself anywhere else, they ought to be able to see Him revealed in us. But do they? The second purpose served by a temple was as a place for the worship of God. "I will worship toward thy holy temple," declared David in Psalm 138:2. Today we see Muslims worshipping with their faces turned toward their chief temple in Mecca. In the Old Testament we read of Daniel opening his windows and praying toward Jerusalem. And Deuteronomy 12:11 says, "There shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you."… A temple was something detached, cut off, separated, taken out of the common, secular, corrupt world, and marked out for other and higher uses. It was not to be employed for any service that was low, vulgar, profane, but only for what was pure and divine. It was to be kept holy, undefiled, and perfumed with the incense of sweet thoughts and prayers. Is your body, are you, thus consecrated, set apart, as the temple of God was? Think what our lives would be like if we could do all things with the consciousness that God is within us, over us, and all about us (1 Corinthians Commentary) L M Grant - The Spirit of God dwells within our body in order to display in us the precious reality of His character in our practical lives. Notice that it is not said that our spirits or souls are His temple, but our bodies. Dwelling Places of God - In the Garden of Eden, God walked with Adam and Eve (cp Ge 3:8) and then man (Enoch, Noah) walked with God (Ge 5:22, 24; 6:9). Then God desired to dwell with him (Ex 25:8, 29:45, cp 1Ki 6:12, 13). His glory came to the tabernacle (Ex. 40:34), but when Israel sinned, the glory departed (1Sa 4:21, 22). The glory dwelt in the temple (1Ki 8:10,11), but then departed again because of the sins of the people (Ezek 11:22,23 - see related study on the Glory of the LORD: Past, Present, Future). God's promise to Israel was that He would dwell in their midst (Zech 2:10 partially fulfilled in Jn 1:14, but the complete fulfillment including Zec 2:11, 12 awaiting His glorious return to take His throne in Jerusalem, Mt 25:31, Rev 20:4+, Zech 8:21, 14:16, 17, Isa 2:3+). The glory came in the person of Jesus Christ (Jn 1:14) but His own rejected Him (Jn 1:11). Today He dwells in believers individually (1Co 6:19, 20+) and the church collectively (1Co 3:16, Ep 2:20, 21, 22+). In the Millennium Jehovah will reveal Himself as Jehovah Shammah - The LORD is There (Ezek 48:35) taking His throne in the earthly city of Jerusalem. And finally one wonderful day God’s glory will be revealed in the New Heaven and the New Earth and the perfect city, a heavenly Jerusalem, where His people will dwell forever (Rev. 21:3+, Re 21:22+). THE HOLY SPIRIT IN YOU Your body is a temple of the Holy Spirit Who is in you, Whom you have from God - This Scripture has no caveats, asterisks or exception clauses and thus makes it indubitably clear that the Holy Spirit indwells every believer.
1 Coríntios 6:19
Spurgeon - It is a great privilege not to be one’s own. Does any man think it would be a pleasure to be his own? Let me assure him that there is no ruler so tyrannical as self. He that is his own master has a fool and a tyrant to be his lord. God has a right to do whatever he wills with you. If we must suffer week after week bedridden with pain, he has a right to lay us there and chasten us in every limb. If the Lord says, “Go into your room and cough all the winter through, and then melt away,” we must bow before his decree, remembering these words, “Ye are not your own.” Or if he says, “Come down from your position of comfort into hard work and poverty,” again you must remember, “Ye are not your own.” Or if he says, “Migrate across the seas. Go to a new country. Cut every tie and break the fondest connections,” you must cheerfully obey, for “ye are not your own.” Cambridge Bible - Nothing can be more effectual than the thought of such an inhabitation, as being the result of our Christian calling, to restrain us from the sin here mentioned. The fact that our bodies "are not our own" means we cannot do with them whatever enters our mind. That's the way we used to act when we were non-believers but now we need to allow God to renew our minds in this area (cp Ro 12:2+, 2Co 3:18, 4:16, Ep 4:23+, Col 3:10+). Dear believer, don't be discouraged if you are experiencing a struggle in this area, for Paul says that such internal warfare is to be expected writing… But I say, walk (present imperative = not a suggestion for an elite few, but a command to all believers, one we need to seek to obey every moment of every day, even the obedience being enabled by God - Php 2:13NLT+, Ezek 36:27) by the Spirit, and you will not carry out the desire (epithumia) of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition (antikeimai is in the present tense = continually lining up face to face against) to one another, so that you may not do the things that you please (thelo = desire that comes from one's emotions, an active decision of one's will). (Gal 5:16+, Ga 5:17+) Note that (1) the fallen flesh in believers still has strong ungodly desires, drives, and passions ("desire of the flesh"); (2) the flesh continually sets its ungodly desires against the godly desires of the Spirit; and (3) because of these fleshly desires you will still desire to do what you want to do ("the things that you please"). The truths in 1Cor 6:18-20 are given to transform our mind and renew our thinking, so that now we might be motivated by the truth that we actually are a holy sanctuary (think "Holy of Holies"!) inhabited by the Holy Spirit wherever we go and that this same Holy Spirit is in us to enable a holy walk. As we learn to surrender our wills to His perfect will (in so called progressive sanctification, walking "step by step", not with the idea of an arrival but of a life long process, learning how to walk spiritually even as a child learns how to take one step after another) He empowers us so that we will not carry out the desire of the old sinful fallen flesh (Gal 5:16). Witherington - Paul thus reminds the Corinthians that they do not have the Spirit because of something they inherently are, or because of something they have accomplished. It is a gift from God. They are not their own persons. (Conflict and Community in Corinth : A Socio-Rhetorical Commentary on 1 and 2 Corinthians. Page 169. Grand Rapids, MI: Wm. B. Eerdmans) Paul taught a similar idea in Romans 14 writing that… if we (as believers) live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord’s. For to this end Christ died and lived again, that He might be Lord both of the dead and of the living. (Ro 14:8, 9+) In his epistle to Titus Paul reminds his young protégée that Christ… gave Himself for (huper = substitution = in our place, on our behalf) us, that He might redeem (lutroo - word study) us from every lawless deed and purify for Himself a people for His own possession (Wuest = "his own private possession"! Amplified = "a people to be peculiarly His own"), zealous for good deeds (BBE = "on fire with good works"). (Titus 2:14+) Peter also spoke of believers as no longer their own stating… But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession (Young's Literal = "a people acquired", Wesley = "a purchased people", Wycliffe = "God’s own purchased, special people"), (Why? What is the church's purpose in these last days?) so that you may proclaim the excellencies of Him who has called you out of (spiritual) darkness (we were "blind" 2Co 4:4) into His marvelous light (cp Jn 8:12); (1Pe 2:9+) All to Thee is yielded, I am not my own; Blissful, glad surrender, I am Thine alone. (The Quiet Hour) Writing to the believers at Ephesus who were primarily Gentiles and who had been captive to pagan idolatry, Paul taught them that the Holy Spirit was… given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory. (Eph 1:14+) Comment: "Possession" in both 1Pe 2:9+ and Ep 1:14+ is the noun peripoiesis [word study] from peripoieo = to acquire or purchase and thus describes an acquiring, an obtaining or a purchasing. Peripoiesis means that which is acquired by purchase with the corresponding idea of preservation of that which is purchased. If we truly understand that we are no longer our own, then we will begin to experientially live in the liberating truth that Christ… died for all, that they who live should no longer live for themselves (they are no longer their own!), but for Him Who died and rose again on their behalf. (2Co 5:15, cp 2Co 5:14)
1 Coríntios 6:20
Spurgeon - Bought With a Price 1 Corinthians 6:19-20 What? know you not that your body is the temple of the Holy Ghost which is in you, which you have of God, and you are not your own?… 1. With what ardour does the apostle pursue sin to destroy it! He is not so prudish as to let sin alone, but cries out, in plainest language, "Flee fornication!" The shame is not in the rebuke, but in the sin which calls for it. He chases this foul wickedness with arguments (ver. 18). 2. He drags it into the light of the Spirit of God (ver. 19). 3. He slays it at the Cross. "Ye are bought with a price." Let us consider this last argument, that we may find therein death for our sins. I. A BLESSED FACT. "Ye are bought with a price." 1. "Ye are bought." This is that idea of redemption which modern heretics dare to style mercantile. Redemption is a greater source of obligation than creation or preservation. Hence it is a well-spring of holiness. 2. "With a price." This indicates the greatness of the cost. The Father gave the Son. The Son gave Himself; His happiness, glory, body, soul. Measure the price by the bloody sweat, the Cross, the heart-break. 3. Our body and spirit are both bought with the body and spirit of Jesus. (1) This is either a fact or not. "Ye are bought," or ye are unredeemed. Terrible alternative. (2) If a fact, it is the fact of your life. A wonder of wonders. (3) It will remain to you eternally the grandest of all facts. (4) It should therefore operate powerfully upon us both now and ever. II. A PLAIN CONSEQUENCE. "Ye are not your own." 1. Negative. It is clear that if bought, ye are not your own. This involves — (1) Privilege. You are not your own — (a) Provider: sheep are fed by their shepherd. (b) Guide: ships are steered by their pilot. (c) Father: children loved by parents. (2) Responsibility. We are not our own — (a) To injure. (b) To waste, in idleness, amusement, or speculation. (c) To exercise caprice, and follow our own prejudices, depraved affections, wayward wills, or irregular appetites. (d) To lend our service to another master. (e) To serve self. Self is a dethroned tyrant. Jesus is a blessed husband, and we are His. 2. Positive. Your body and your spirit… are God's. (1) We are altogether God's. Body and spirit include the whole man. (2) We are always God's. The price once paid, we are for ever His. (3) We rejoice that we know we are God's, for thus — (a) We have a beloved owner. (b) We pursue an honoured service. (c) We fill a blessed position. We are in Christ's keeping. III. A PRACTICAL CONCLUSION. Glorify God. 1. In your body. (1) By cleanliness, chastity, temperance, industry, cheerfulness, self-denial, patience, &c. (2) In a suffering body by patience unto death. (3) In a working body by holy diligence. (4) In a worshipping body by bowing in prayer. (5) In a well-governed body by self-denial. (6) In an obedient body by doing the Lord's will with delight. 2. In your spirit. By holiness, faith, zeal, love, heavenliness, cheerfulness, fervour, humility, expectancy, &c.Conclusion: 1. Remember, O redeemed one, that — (1) You will be closely watched by Christ's enemies. (2) You will be expected to be more gracious than others; and rightly so, since you claim to be Christ's own. (3) If you are not holy, the sacred name of your Redeemer, your Proprietor, and your Indweller will be compromised. (4) But if you lead a redeemed life, your God will be honoured. 2. Let the world see what redemption can do. 3. Let the world see what sort of men "God's own" are. See also Spurgeon's - Redemption by Price and Redemption and Its Claims THEREFORE GLORIFY GOD IN YOUR BODY: doxasate (2PAAM) de ton theon en to somati humon: 1Cor 10:31; Mt 5:16; Ro 6:19; 12:1; Php 1:20; 1Pe 2:9 1 Corinthians 6 Resources - Multiple Sermons and Commentaries 1 Corinthians 6:12-20 Christian Liberty and Sexual Freedom - John MacArthur 1 Corinthians 6:12-20 Christian Liberty and Sexual Freedom - Study Guide - John MacArthur As a result of our priceless, precious redemption, may God grant that our short time on earth be a song of praise to God. Amen. The simple Maranatha chorus says… Father, I love You I praise You, I adore You Glorify Thy Name in all the earth. Glorify Thy Name, Glorify Thy Name, Glorify Thy Name in all the earth. (YouTube - Glorify Thy Name) Therefore (de) is a term of conclusion. Paul has just explained the truth that believers are no longer their own but at a costly price have been purchased by God and belong to Him as His possession (cp Titus 2:14-note). Based on this solemn truth, Paul issues a command to act concordant with that truth. As someone has said, the indicative (indicative mood = states a thing as being a fact, the mood of certainty), always precedes the imperative (imperative mood = calls for the recipient to perform a certain action by the order and authority of the one commanding). In other words God's commands are based on truth. Godet… Display positively in the use of our body the glory and especially the holiness of the heavenly Master who has taken possession of our person.
1 Coríntios 6:20
Spurgeon says that "redemption is our chief blessing—nothing better can be said of you than this, "Ye are bought with a price."… To every man of whom this may be said, it is the best news he ever heard. An angel sent from heaven could not bring to any man or woman here a more delightful message than this, "Thou art bought with a price, even with the precious blood of Christ."… To be bought with a price is the grandest distinction of our manhood, and lifts us above angels themselves… Redemption is a greater mercy than creation. It is no mean blessing to have been made, and to have been made a man rather than a dog or a toad, or a worm… But for all that, although man is highly elevated in the scale of being, and stands even at the very top of being as respects this world, having dominion over all the fowl of the air and the fish of the sea, and whatsoever passeth through the paths of the sea; yet if thou, O created man, be not redeemed, everything about thee will only be turned into course, so that it were better for thee that a millstone had been tied about thy neck, that thou hadst been thrown into the depths of the sea, or even better for thee that thou hadst never been born, if thou art not redeemed. "Bought with a price" makes existence life; to be unredeemed would make existence an endless death. Hodge - The verb is in the past tense, ye were bought, i.e. delivered by purchase. The deliverance of men from the power and condemnation of sin was not effected by power or by truth, but by a ransom. We were justly held in bondage. We were under the penalty of the law, and until that penalty was satisfied, we could not be delivered. The blood of Christ is our ransom, because it met all the demands of justice. The proprietorship in believers asserted at the close of the preceding verse, does not arise from creation or preservation, but from redemption. ‘Ye are not your own, for ye are bought with a price,' Romans 6:17; Galatians 3:13; Ephesians 3:13; Acts 20:28. The price of redemption is the blood of Christ, Matthew 20:28; Romans 3:24. Ephesians 1:7; 1 Peter 1:18, 1 Peter 1:19, and everywhere where the subject is spoken of in Scripture. Therefore, i.e. because redeemed, and because redeemed at such a price; glorify God, i.e. honor him, and so act as to cause him to be honored by others. In your body as a temple consecrated to his worship, and employed only in his service.(1 Corinthians Commentary)
1 Coríntios 6:20
Spurgeon - Oh, Christians, if only you would know this, and know it fully! You are Christ’s men and women, God’s men and women, servants of God through Jesus Christ. You are not to do your own works; you are not to live for your own objectives. You are to say at all times, “God forbid that I should glory, save in the cross of our Lord Jesus Christ” (Gal. 6:14). You are to take for your motto, “For to me to live is Christ, and to die is gain” (Php 1:21). Sometimes I fear that nine out of ten professing Christians have never recognized this fact. They think that if they were to devote a part of their possessions, a part of themselves, or a part of their time, that would be enough. Oh, but Christ did not buy a part of you! He bought you entire—body, soul, and spirit—and He must have you, the whole man. Oh, if you are to be saved partly by Him and partly by yourselves, then live to yourselves; but if God has wholly set you apart to be vessels of mercy (see Romans 9:23) fitted for His use, oh, do not rob the Lord; do not treat as common cups those things that are as the bowls of the altar. (The Key to Holiness) Price (5092) (time) refers to the worth of a person or the value ascribed to something. The amount at which something is valued. The price to purchase us in the slave market from our enslavement to our old "master" Sin is the precious blood of the spotless, unblemished Lamb of God (1Pe 1:18, 19-note, Heb 9:11, 12-note ) A T