Bible Study - 1 Corinthians Chapter 6
Bible Study - 1 Corinthians Chapter 6
| 1 Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? |
In chapter 5 Paul began correcting the Corinthian church on how they were judging. He made it clear they had it completely backwards. They were judging those outside the church and ignoring or approving of the sin inside the church when they should be doing the opposite. Here Paul continued his correction of judging by addressing another thing they were getting wrong. They were turning to secular judges for secular matters between Christians. Paul emphasized how bad this was by opening the sentence in Greek with the verb tolma, which is Greek for dare. This is possible in Greek which uses case endings to show grammar. It can't be worded that way for us because English is word-order dependent for grammar. To reflect Paul's emphasis in English without adding a lot of extra words to the text one could put "dare" in bold and underline it. Regardless, it should be emphasized that Paul was saying something like "how dare you!" in his wording here. This doesn't seem like a big deal to modern western Christians. But Paul saw a big problem when one Christian sues another Christian in a secular court rather than have another Christian or the church judge the case. How can the ungodly judge Christians? They cannot judge by Christian morality because they do not believe in it. By definition they are unjust, and therefore cannot bring justice to Christians. |
| 2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? |
Verses 2-5 were addressed to the whole church, not just those directly involved in the lawsuits. Paul often uses "Do you not know" to emphasize things that Christians ought to already know. It's like he's saying "duh!" The ending of this verse could also be translated as "try the trivial cases." The reason for having our own courts is not because Christians are to be separate from secular society. It is because we as Christians are both equipped for and called to judge the greatest matters, the world itself. (This is spoken of in Daniel 7:22) Thus we shouldn't need pagan courts to decide trivial cases between Christians. |
| 3 Do you not know that we will judge angels? How much more matters of this life? | Again Paul said, "Do you not know" to foot-stomp what they ought to already be aware of. The point is clear. If we are fit to judge angels, then we can judge the much smaller issues in this life. |
| 4 So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? |
The secular courts are staffed by pagan judges that are unaccountable to the church. They have their purpose to deal with matters of this life. The implication is that they should not be used to judge disputes between Christians. As Paul pointed out in verse 1, they are unrighteous and by definition incapable of coming to righteous decision. The New Testament does not say how a church should be set up on things such as how it is governed, and so forth. (There are only narrative examples with minimal detail.) And I believe this is intentional as different cultures have different needs. Some, like many Asian cultures, need a rigid hierarchy to function in that culture. Whereas western cultures tend to respond better to a more representative church government structure. However, here Paul was saying that churches should have a mechanism for resolving disputes. Western churches do not do this. Southern churches usually have such a structure. Often this consists of individuals appointed to be arbitrators. After using them the people can appeal to the elders, and finally to the whole church. In Western churches, the best we have is for individuals to seek out someone in the church to act as arbitrator. However, this is very, very rare. If two people are capable of voluntarily agreeing to seek arbitration, and on who is to be the arbitrator, then they are capable of resolving disputes themselves without any of that in the first place. In other words, western churches are failing to follow this explicit and clearly explained biblical instruction. As such, this is a sin by the leadership that is hurting the church and its members. (Of course, there is no such thing as a perfect church, nor a perfect church leader. But that none in the west are even trying in this area is discouraging.) |
| 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, |
In 4:14 Paul said he wasn't trying to shame them, but implied they should be ashamed. In this verse he said he was trying to shame them. Their shame was that they didn't act like Christians who actually believed in judgement day. Worse, they had been claiming to be so wise they had superior spirituality. Their inability to judge for themselves and putting their trust in pagan courts proved they were not. The same goes for western churches today. Failing to even try to do this is to admit they have no one who is wise in their midst to do it. Any church that claims to be following the first century church example but doesn't set up some sort of arbitration system is lying to themselves and others. |
| 6 but brother goes to law with brother, and that before unbelievers? 7 Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? |
In addition to all the points made before, here Paul was upset that the dirty laundry of believers was aired in front of pagans. This hurts the witness of Christians. Just bringing the suit before pagans means we have already lost. It would be better to just be wronged or defrauded than do this in a secular court. Because that is unacceptable to most people in Western culture, some choose not to do business with Christians. I believe that is a mistake in interpretation. Paul is not saying to not seek justice, but to seek it within the church. Secular justice is an oxymoron. However, a church that refuses to step up is admitting that justice is not important to them. |
| 8 On the contrary, you yourselves wrong and defraud. You do this even to your brethren. |
In verses 1 and 6-7 Paul addressed from the one bringing the lawsuit. Here he pivoted to the one who did wrong to his brother. Paul is saying, how dare you! It's bad enough you sin against another, but against your Christian brother? You are sinning against Christ when you do that. This should not be tolerated in the church. |
| 9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, 10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. |
Here Paul tied chapter 5 with the beginning of chapter 6. He started with another "Do you not know" duh intro. We do not comprehend how bad our sin is. Then Paul said "Do not be deceived" because we are easily deceived, especially by deceiving ourselves. Paul was not referring to someone who falls into sin, admits it is sin, turns away from it and asks for forgiveness. Even if he falls into it again and again, and turns away from it again and again, he is still saved. Those who deny any of these are sins, who make one their identity, or who practice them without repentance are who Paul was referring to. They will not inherit the kingdom of God. To not inherit the Kingdom of God is to be left out of it. There is only one other option, and that is hell. Titus 2:11-14 For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. Grace: - Instructs us to deny ungodliness and live righteously now, (not just after Christ's return.) - Turns our perspective to the return of Christ. - Purifies us to be His people. - Makes us zealous for good deeds. Grace does not make us perfect in an instant, but there is a change. If we persist in our sin without any change, that is a danger zone. Worse, if we identify with the sin, then we deny grace. "This is just who I am" instead of "I have this temptation". Worse still is to deny it is sin. If we do not admit to sin, we cannot ask for forgiveness. 1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we confess... But if we say it's not a sin, then there is no confession or forgiveness. |
| 11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. |
Paul clarified that Christians are not those things he listed in verses 9-10. We have been washed by the blood of the Lamb of God, Christ's sacrifice for our sins. We have been sanctified. The Greek word means separated from the profane and dedicated to God, and purified. We are justified. In Greek, to be made right, in this case, with God. This is done in the name of Jesus Christ and in the Holy Spirit. Jesus made a way, and the Spirit helps us walk it. In other words, if we are Christians we should be moving away from our sinful life and towards Christ. |
| 12 All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything. |
Here Paul started a theological argument approach rather than directly going after the bad behavior like he did in the previous two sections. "All things are lawful for me" is likely to have been a Corinthian theological slogan, which would explain why they thought they could do all these things. Lawful, exestin in Greek, literally means to "have the right to determine/authority". Paul has said that about nonessential things like food, drink, religious days, Jewish laws, etc. It appears that some took that and applied it to basic Christian morality, which Paul never did. Paul used the Corinthian phrase, then almost entirely negated it. That kind of freedom isn't freedom, it's the worst kind of bondage. It is becoming a slave to sin. |
| 13 Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. | Here Paul differentiated between the freedom Christians have from the dietary restrictions in the law of Moses and choosing to violate the basic morality of God. While we are free of the law of Moses, that does not mean we are free from morality. The law of Moses was for Israel, not for the other nations. The gentile nations were not judged by God for not following the law of Moses. However, they were judged by God for violating basic morality allowing murder, theft, sexual immorality, human sacrifice and such. |
| 14 Now God has not only raised the Lord, but will also raise us up through His power. | Our bodies are not our own. They are the creation of God and a gift to us. And God will resurrect us into new bodies, which will also be His creation and our gift. |
| 15 Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a prostitute? May it never be! |
Once again Paul opened with a "Do you not know" duh intro. And here we get to the heart of the problem Paul needed to address in this section. Many Corinthians were still in their pre-Christian habit of visiting the temple prostitutes. There were pagan temples to various idols where one could make a donation and have sex with a temple prostitute, who were often labeled as a "priestess." That our bodies are members, (part of the body,) of Christ is in Romans 12:5, 1 Corinthians 6:13, 12:27, and Ephesians 5:30. Becoming a Christian forms a union with Christ. That is incompatible with forming a union with a prostitute. |
| 16 Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, "The two shall become one flesh." |
Here is a second "Do you not know" duh intro on the same subject and argument. Paul was hammering this point hard. The quote Paul used is found in Genesis 2:24, Matthew 19:5, Mark 10:8, and Ephesians 5:31. These are not just teaching against going to prostitutes, but against all fornication. They ought to know this is wrong, but don't seem to. It is commonly understood that new Christians have to break off their pre-Christian habits. However, long time Christians hold onto such things as well, and even add new ones. To convince them and us of our need to put such things aside Paul argued using theology and logic to teach us the why so we won't do the wrong. |
| 17 But the one who joins himself to the Lord is one spirit with Him. |
It's not just that a Christian's body belongs to the Lord, it is that we form a union with the Lord when we become His disciples. Therefore, the union of sexual immorality is incompatible. To be clear, there are some who have taken verses 16 and 17 out of context to say that all sexual union is incompatible with being a Christian. Clearly that is not the case. It is sexual union outside the confines of marriage that is incompatible. |
| 18 Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. |
Here Paul put it in plain language. Flee sexual immorality, porneia in Greek. The Amplied Bible translation puts it "Shun immorality and all sexual looseness [flee from impurity in thought, word, or deed]." That is the full meaning Paul was saying here. While all sin is still sin, all the others are outside the body. Sexual immorality is against the body, and the consequences are against the body. This is not just referring to disease and pregnancy. It makes changes to the brain and body like taking drugs, and is addictive in the same way. It is far better to never fall into addictions in the first place than to have to battle them for life. Even pagan psychologists in this field know this to be true, including the ones who deny it. They will say that porn, masturbation, sex outside of marriage for both single and married people is not just normal, but can't be helped. Then if you ask them how they treat sex addicts, they say that it's with total abstinence in both action and what they watch. They even are kept from watching what is on television shows. So they contradict themselves as their treatment of addicts shows it can be helped. If addicts can be abstinent, then Christians can as well. |
| 19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? |
Here is a third "Do you not know" duh intro on the same subject and argument. Paul was practically grabbing us by the shirt to get our attention. This reinforces the argument that our body does not belong to us, but to God. As Christians filled with the Holy Spirit, we ought to treat our body as it is, a place where the Holy Spirit lives, the third person in the trinity. This is probably the third most misquoted scripture in the Bible. People try to argue that this means we have to engage in exercise and dieting, even to extremes. Paul is not talking about maintenance of the body, but about what we are doing when we engage in sexual immorality. The body is neither to be adored nor abused. It is part of the created order. It is a part of us given to us by God. |
| 20 For you have been bought with a price: therefore glorify God in your body. | Here Paul used the imagery of the slave market. God made us. We are His by right by that alone. We were already His but were lost by our turning away to the slavery of sin. Then Jesus Christ died on the cross to redeem us. He paid the price to reclaim what was already His own. God is like the parent buying their own child who sold themselves to the slave market. And the price this parent paid was His own life. Therefore we should respect that payment for our freedom by not becoming a slave to sexual immorality, and thus glorify God. |
Scripture quotations taken from the NASB © The Lockman Foundation.