Chapter 6

1 The Corinthians must not vex their brethren, in going to law with them: 6 especially under infidels. 9 The unrighteous shall not inherit the kingdom of God. 15 Our bodies are the members of Christ, 19 and temples of the Holy Ghost. 16, 17 They must not therefore be defiled.

1. Dare any of you. Paul now deals with another serious error in the church, that of church members going to law before heathen judges instead of settling their differences among themselves. Such a course was contrary to the teachings of Christ (see Matt. 18:15–17) and hence out of harmony with the nature of Christianity. The feeling expressed in the phrase, “dare any of you,” is one of surprise that any church member would have the temerity to take a fellow believer to a heathen court to settle a quarrel. Do you not fear, suggested the apostle, to expose the weaknesses of church members before those who do not love the Lord?

Having a matter. As long as we are in this sinful world there will be differences of opinion among men, even in the church of God. These cannot be avoided, but care must be exercised in selecting the right method for settling them, and in manifesting the proper spirit when such a settlement is sought. The existence of serious differences of opinion in the church indicates an absence of that spirit of unity and love that Christ prayed for shortly before His crucifixion (see John 17:11, 21–26).

Against another. Obviously the responsibility for taking the matter before unbelievers is laid upon the plaintiff. He has the privilege of selecting the tribunal before which he would have his case examined. “Another” here has reference to another believer. It would not be practical to bring unbelievers before the church for trial. This discussion deals with difficulties between church members.

Unjust. Gr. adikoi, “unrighteous.” The term is here contrasted with “saints” and refers to non-Christians. It does not necessarily imply that heathen courts were always unjust in their decisions, or that one could never hope to obtain justice from them.

The saints. The Jews did not permit their disputes to go before Gentile courts. It was a law among them that differences between Jews should be referred to the consideration of approved men of their own faith and nation (see Talmud Gittin 88b, Soncino ed., pp. 429, 430). Gallio, the Roman deputy at Corinth, apparently knew this when he refused to listen to the accusations made by the Jews against Paul (see Acts 18:15). Christians who took their differences to heathen tribunals thereby admitted that their communal loyalty to the church was inferior to that of the Jews.

The Lord Himself gave instruction concerning the procedure to be followed for settling troubles between church members (see Matt. 18:15–18). For brother to go to law against brother brings dishonor to the church and belittles the power of God to guide and control His people in all the affairs of their lives (see AA 306).

2. Do ye not know? In other words, Have you not received the information I am about to impart; or have your senses become so dulled by your departure from right principles that you do not perceive the truth in this matter? There are those who are extremely sensitive concerning what they are pleased to call their “rights.” Such persons take offense easily, when no offense is intended. The true cause for this jealous regard for their rights is self-love. When the repentant sinner really surrenders self to Christ, he no longer seeks to defend self, but is continually concerned about doing the will of God. Pride is at the root of most disputes that arise in the church; but there is no room for pride in the heart of him who understands his great indebtedness to Jesus. The truly converted child of God will be on the alert to see what he can do to help his brother along life’s road, rather than to spend time cherishing imagined insults and offenses (see Isa. 57:15; Rom. 12:10; 15:1–3; Gal. 5:14; Phil. 3:7, 8; see on Matt. 7:12; 18:1–35).

Judge the world. This is a reference to a period following the second advent of Christ. The saints ascend to heaven with Christ at His second advent (John 14:1–3; 1 Thess. 4:16, 17); there they are seated on thrones to share with Jesus His authority and power to judge and execute judgment (Rev. 20:4; cf. on Dan. 7:22). The saints will judge the fallen angels (1 Cor. 6:3) and unrepentant human beings who have not made peace with God through Jesus Christ. This work will be done during the millennium, that is, the thousand years that elapse before Christ, with the saints, comes back to this earth (Rev. 20:4, 6). The judgment of the wicked will take the form of an examination of the records of their lives, and the apportioning of the punishment to be meted out to them. Their destruction has already been settled by their voluntary rejection of God’s offer of salvation through Christ, by which rejection they have deliberately chosen eternal death. The examination of the life records of the wicked will enable the righteous to see the justice of God and the appropriateness of His dealings with those who remain rebellious to the end (Rev. 15:3; see GC 661; cf. 544).

Are ye unworthy? In view of the part the saints will have in the judgment of the wicked, should they not be able to settle the differences that arise in the church without exposing their quarrels to unbelievers? Troubles among church members should certainly be small compared with those of the wicked. Surely the believers, guided by the Holy Spirit, should be competent to deal with these. If a church member refuses to respond to the counsel of the brethren when he is approached in the manner described in Matt. 18:15–17, he automatically places himself outside the circle of the believers, and is to be treated as an unbeliever (v. 17). When a church member allows his faith to decrease to the point where he loses hold on Christ and permits his unregenerate heart stubbornly to refuse to be reconciled to his brother, he is not worthy to be called a Christian. He should be regarded as in need of conversion. Such a person should be labored with in the spirit of Jesus, and every effort put forth to win him back to the fold (see Gal. 6:1; Heb. 12:12–15; James 5:19, 20).

Matters. Gr. kriteµria, “tribunals,” or perhaps “cases” (cf. on v. 4).

3. We shall judge angels. The angels referred to in this verse must be those who rebelled and later were cast out of heaven along with their leader (Rev. 12:7–9; 2 Peter 2:4; Jude 6). There is no reason why unfallen angels should be judged. This judging will take place during the millennium (see on 1 Cor. 6:2).

How much more. Men who were created lower than angels, but have been raised by redemption to a condition superior to the angels who feel, are well able to make decisions relating to the affairs of this life.

To this life. In comparison with the responsibility of sharing in a work of judgment that affects the eternal destiny of fallen angels and wicked men, the question of settling problems related to worldly matters is relatively simple. This weighty argument is enough to prove that the saints ought to be capable of making just decisions relative to differences that occur between church members concerning temporal matters.

4. Judgments. Or, “tribunals.” Accordingly, the first clause of this verse could read: “If you find it necessary to hold tribunals [or courts] for the settlement of secular matters related to your private lives.”

Set. Gr. kathizoµ, “to cause to sit,” “to appoint.” The sentence may be either interrogative, “do ye set?” or imperative, as in the KJV. In the light of the context, especially v. 5, the translation “do ye set?” seems preferable. There seems to be a trace of sarcasm in Paul’s question, which may be paraphrased thus: “Will you choose as judges heathen, unbelieving magistrates, who have no respect for the true God, and who are treated with contempt by the church?” It is not likely that the church would be instructed to select the least capable members to serve as judges of everyday difficulties that arise between brethren. In v. 5 the apostle implies that the church should seek out a “wise man” to handle such situations. In order to appreciate the advice found in v. 4, it is necessary to know something about the heathen law courts of Paul’s day. It is not to be expected that men outside the pale of Christianity would consistently dispense justice fairly. The courts of the heathen were often exceedingly corrupt. Many of the judges were abandoned characters, who lived dissolute lives, and who were easily bribed. Surely Christians could not place any confidence in their judgment. The church at Corinth was reproved for taking their cases to such men.

5. To your shame. Paul has dealt with the situation regarding lawsuits between brethren as plainly and forcefully as possible, in order to move the church members to a feeling of shame. He desired them to realize that they were not setting an example of victorious Christian living before the heathen. Church members should keep personal feelings and desires in subjection and give priority to the things that concern the welfare of the church. Differences between brethren must not be allowed to overshadow the good of the church.

Wise man. The Corinthians boasted of their wisdom and intelligence, and considered themselves superior to other people around them. If that was so, then surely they would be able to find someone in the church who could make wise and just decisions concerning differences between brethren. If their city was as refined and enlightened as they claimed it to be, it would indeed be strange if they could not appoint one of the church members to settle their troubles, one in whom the brethren would have confidence, one whose judgments would be accepted by the contending parties. It is not hard to see the somewhat sarcastic reproof that Paul here administers.

6. Brother goeth to law. See on v. 1. It was bad enough for brethren to quarrel to the extent that they could not be reconciled to one another and must take their troubles to court, but it was much worse to go to a court composed of “unbelievers.” This was a striking demonstration of the believers’ loss of vision of their high and holy calling as sons and daughters of the Creator of the universe (see Heb. 3:1; 1 John 3:1, 2). They allowed the old sinful, unregenerate heart to assert itself and demand compensation for some injury to self, instead of exalting Christ, forgetting their differences, and covering everything with silent love (see Prov. 10:12; 17:9; 1 Cor. 13:4; 1 Peter 4:8).

Unbelievers. Gr. apistoi, literally, “ones without faith.” In v. 1 they are termed “unjust,” that is, unrighteous. Those who do not have faith in the only true God, and who, by virtue of their lack of knowledge of God and the principles of His kingdom, do not understand or practice righteousness are not fit persons to settle differences between Christian brethren. Therefore it is inexcusable for the believers to air their grievances before those “unbelievers.” This principle is as applicable today as it was in Paul’s time. It is ever a shame for the people of God to turn away from the divine plan for the adjustment of their differences, and to seek guidance from unbelievers (see 5T 242, 243).

7. Fault. Gr. heµtteµma, “defeat.” The course the Corinthian Christians were following was a defeat for them. Personal differences are frequently prompted by the old, carnal nature that was supposedly crucified with Christ when the sinner was converted (see Gal. 2:20; 3:27). These promptings should be instantly repressed. Unfortunately they are frequently not immediately dismissed, but are allowed to develop into resentment, injured pride, and ungodly desire for revenge and recompense. The relationship with God is interrupted and the soul is alienated from Him, its source of peace. By bringing lawsuits against each other Christians show that they have lost the mutual forbearance, patience, and love that are the guiding motives in the hearts of true followers of the Master. The prayer of Christ for perfect unity among His followers (John 17:11, 21–23) positively forbids them to allow their selfish feelings to develop into quarrels that call for settlement by courts of law.

Rather take wrong. Paul has been presenting the Christian way whereby a member of the church should seek equity when the one who he believes has wronged him is also a church member. There is no sin in seeking to secure that which rightfully belongs to one; for example, for a laborer to seek to secure the wages he has lawfully earned from an employer. But, as Paul has declared, there is a wrong in going before secular tribunals to secure adjudication of differences between brethren. Members of the church are answerable to its authority, and should look to it to adjudicate their differences.

If a member brings a matter to the church and the church gives its judgment, he should be willing to abide by that judgment, even though he is not satisfied with it. For him to come before the church for adjudication of a matter, with a mental reservation that he will abide by the judgment only if it is in his favor, is to be guilty of failing to act in harmony with the obvious intent of Paul’s counsel.

If a member has brought a matter to the church, and the church declines to exercise its judicial duty, then he has exhausted the possibilities of the procedure that Paul here outlines. What he shall do beyond that point is a matter for his individual conscience. Christian leadership through the centuries has never felt clear to declare that a member is a sinner before God, because, under these circumstances, he seeks adjudication of his case before a secular tribunal.

However, the whole tenor of Christian teaching suggests that it would be much better for a church member, patiently and quietly, to suffer insult, injury, or loss from another member than to seek satisfaction by going to law about the matter. The example of Jesus Himself is sufficient for every truly consecrated Christian. The Saviour was wronged more than any man, but the record says, “he opened not his mouth” (Isa. 53:7; cf. Matt. 27:12). The spirit of retaliation and self-justification is a direct denial of Christ, and all who adopt it place themselves in that class of whom Jesus said, “him will I also deny before my Father” (Matt. 10:33; cf. Mark 8:38; 2 Tim. 2:12). The Lord teaches His children to be willing to suffer wrong with patience and without complaint (see Prov. 20:22; Matt. 5:39–41; Rom. 12:17, 19–21; 1 Thess. 5:15). The inconvenience and suffering of an individual member would be a lesser evil than the injury that the church would suffer by lawsuits between Christian brethren before civil courts. Christians should love the cause of their Saviour more than their own personal interests. They ought to be more anxious that the cause of Christ be not injured or hindered than that they themselves be spared loss.

Defrauded. Gr. apostereoµ, “to rob,” “to deprive,” “to despoil.” Whether it be a matter of personal insult or loss of material possessions, Paul counsels that it is better for a church member to permit himself to be unjustly deprived of property or to suffer falsely than to expose his trouble with another member before unbelievers (see on Matt. 5:10–12; cf. 1 Peter 4:14).

8. Your brethren. Their wrong was not confined to their dealings with unbelievers; they behaved deceitfully and unjustly with one another in the church. Fraud and injustice are always wrong, no matter who commits these sins, but they appear particularly detestable when practiced among brethren in the church. The offense in such a case seems exaggerated, because it reveals an absence of love and respect for those who should be regarded with particular affection and esteem. A church member has lost his love for God and his brethren when he descends to acts of injustice and unkindness to his fellow believers in the church.

9. Know ye not? The form of the question in Greek expects a positive answer: “Surely you know.” Have you departed so far from the teaching of the gospel and the principles of righteousness that you do not realize that there is no place in the kingdom of God for anyone guilty of these things?

Unrighteous. The unjust who seek to benefit themselves at the expense of their brethren will not enter into God’s kingdom. Their greedy, grasping, selfish character is altogether out of harmony with the selfless, humble love that characterizes the inhabitants of Paradise.

Inherit. The heavenly kingdom is mentioned in several places as an inheritance (see Matt. 19:29; 25:34; Luke 10:25; 18:18; 1 Cor. 15:50; Eph. 1:11, 14; Heb. 11:9, 10). The unjust, or unrighteous, who are so anxious to obtain material possessions that they are willing to bring the church into disrepute by taking their brethren into civil courts, are told that by so doing they are depriving themselves of an eternal inheritance of far greater value than any earthly possessions.

The kingdom of God. This could be applied to either the kingdom of grace here and now or the kingdom of glory that is to be revealed when Jesus comes (see on Matt. 3:2; 4:17; 5:3). An unrighteous man is not a fit subject for either. Men must qualify for entrance into God’s kingdom of grace on this earth now if they are to be candidates for the kingdom of glory in the hereafter.

Be not deceived. Sin blinds its devotees so that often they do not seem to realize they are doing wrong, or if they do, their senses are so dulled and benumbed by indulgence in evil that they seem unaware of the danger that threatens them (see Jer. 17:9; Matt. 13:14, 15; 2 Cor. 3:14; 4:4). Familiarity with sin frequently causes men to lose sight of its real nature, and they are led to believe that they can live in transgression of the law of God and at the same time confidently expect to be saved. God has made it plain that there can be no compromise between sin and righteousness, and that whoever clings to sin must reap the reward of such shortsighted folly (see Prov. 14:9; Gal. 6:7, 8; MB 91, 92). The Corinthian believers could not cherish ill will toward their brethren to the extent of taking them to the courts of unbelievers, and still expect to be saved.

Neither fornicators. Verses 9, 10 present a list of vices that were common among the heathen people of Corinth. Fornication may be listed first because of the flagrant case of incest (ch. 5).

Idolaters. Idolatry is here classed with a group of sensual sins. Among heathen people licentiousness is usually connected with idol worship. Another reason for including idolatry in this list of fearsome sins of immorality may be suggested: licentiousness centers in the sexual abuse of the human body, and those who practice it may be said to make an idol of the means by which their lust is gratified.

Adulterers. See on Matt. 5:27–32.

Effeminate. Gr. malakoi, meaning basically “soft of nature,” “delicate,” or “tender.” When used in connection with terms expressive of sensual vice as those found in v. 9, it designates homosexuals, more particularly those who yield themselves to be used for such immoral purposes.

Abusers of themselves among mankind. Gr. arsenokoitai, another term describing homosexuals.

The list of sins found in vs. 9, 10 includes most of the common sins of the flesh (see Gal. 5:19–21; Eph. 5:3–7). If a man persists in cherishing any of these evil habits, he will be excluded from the kingdom of God. He who lives a life of slavery to the sins of the flesh not only forfeits his own chance of a share in the glorious inheritance of the saints but passes on to his offspring a legacy of weakness, both physical and spiritual (see 4T 30, 31; CD 118; 3SG 291; 1T 304).

10. Thieves. Gr. kleptai (see on John 10:1).

Revilers. Or, “slanderers.” See on ch. 5:11.

11. Some of you. Prior to conversion the Corinthians had indulged in the vices here mentioned.

Washed. That is, washed from sin. Baptism is the outward sign or recognition or ratification of the inward experience of removal of sin that has taken place in the repentant sinner. The washing mentioned in this verse is the miracle of regeneration experienced by the individual whose sins have been forgiven and washed away by the blood of Christ, in whose atoning sacrifice the sinner has placed his faith (see Matt. 26:28; Eph. 1:7; Heb. 9:14, 22; 1 John 1:7, 9; Rev. 1:5). Although a man may have been polluted and corrupted by the most debasing sins, he can find complete salvation in Jesus. When such a person repents and calls upon the Lord for deliverance, a mighty miracle is performed in his life, and he is transformed by the Holy Spirit into a grateful, humble, sincere follower of Christ (see Rom. 7:24, 25; 8:1–4, 11; 12:1, 2).

Sanctified. Gr. hagiazoµ (see on John 17:11, 17). The believers at Corinth had been called out of the world to serve God. They had been “washed” and made acceptable to the Father through faith in the cleansing blood of His Son. When sins have been forgiven, the Holy Spirit begins the work of developing in the converted believer a character like that of Christ. This process of sanctification is a continual growth in grace and the knowledge of God (see 1 Thess. 4:3; 2 Thess. 2:13; GC 469).

Justified. That is, reckoned as free from guilt, acquitted, held innocent (see on Rom. 4:8). This is the picture the repentant believer who has confessed his sins in the name of Christ, presents to God. Justification is possible because the faith of the believer is counted as righteousness (see on Rom. 3:24–26; 4:3, 5). The Father, looking upon the converted sinner, sees the beautiful garment of Christ’s righteousness with which the repentant one has been covered, and not the sin-stained rags of the sinner’s own corrupt life. This amazing transaction has been made possible by the sacrificial death of Jesus (see Rom. 5:19; 2 Cor. 5:17–19, 21; Heb. 9:15; 1 Peter 2:24; SC 62, 63). In view of the fact that the Holy Spirit works this transformation from sin to righteousness, believers are under moral obligation to live lives of continual surrender to the Lord’s will at all times.

12. All things. This expression must not be understood in its absolute sense. Moral evils such as those listed in vs. 9, 10 are certainly not included. Paul is referring to things that are not wrong in themselves. The Christian is at liberty to participate in everything that comes within the plan of life formed by God as that which is most beneficial for mankind. He may do anything that is in harmony with the will of God as it is set forth in His Word. God does not contradict Himself. What He commands in one place He does not set aside in another; what He forbids, no man is at liberty to do. Within the framework of all that is in harmony with the will of God, the individual Christian is free to do what he wishes, but there is one condition that must be observed: a believer is not to do anything that would cause someone to stumble. Jesus summarized all that is lawful for His followers to do, in His reply to the question asked by the lawyer (Matt. 22:36–40). Love to God and love to man are the principles that govern the life of the true Christian. He is at full liberty to do anything he wishes that will not in any way conflict with these two guiding principles. Compare 1 Cor. 10:23.

Lawful. Verse 12 has a play upon this word, and exousiastheµsomai, which is derived from it. The play can hardly be accurately conveyed to the English reader. The nearest approach to it is: “all things are in my power, but I shall not be brought under the power of any” (Vincent). This was apparently a proverbial saying.

Expedient. Gr. sumpheroµ, “to bring together,” hence, “to be profitable.” See on ch. 10:23. For examples of limitations to Christian liberty see on Rom. 14.

Power. Rather, “authority.”

Of any. That is, of anything. In the second half of the verse there is a repetition of the claim that the Christian is free to do all things, but another qualification is added that serves to limit this freedom. A wise man will not allow himself to be enslaved by that which he is at liberty to do. He will exercise self-control and be temperate in all things. He will not develop a habit that may gain control over his will or interfere in any way with his devotion to the service of God (see ch. 9:27). There are a number of things that the consecrated believer is at liberty to do, but it is not wise for him to engage in anything that would hinder the advancement of the work of God. Nothing must be done that will give offense to one who is seeking for the truth, even though the act may be perfectly innocent of itself (see Rom. 14:13; 1 Cor. 8:9; cf. 9T 215).

13. Meats. Gr. broµmata, “foods,” any kind of food, not necessarily flesh food, though this may be included. When the KJV was first published, the English word “meat” had this same meaning, “food,” and it is frequently used in this way in Scripture (see Gen. 1:29, 30; Ps. 42:3; Eze. 47:12; Dan. 4:12; Hab. 3:17; Matt. 9:10; 14:9; Luke 14:10; 1 Cor. 8:10; etc.). God provides food for man’s use, and He made man’s stomach for the digestion of food. Man has the right to satisfy his appetite for food. However, although God has given man the appetite for food and made provision for it to be satisfied, the Christian is not at liberty to eat whatever his appetite may desire, irrespective of quantity and quality. He is under obligation to remember that he is purchased by the blood of Christ, and it is his duty to keep his body in the best possible condition (see 1 Cor. 6:20; 1 Peter 1:18, 19; Rev. 5:9; CH 41).

Destroy. Literally, “bring to nought.” Believers will not give their chief consideration to that which is to be destroyed, but will prepare themselves for eternal life by the cultivation of a character that will meet with the approval of God. Temperance will be practiced by those who are anxious to have clear minds and healthy bodies. Unlimited indulgence in eating, even of the best kinds of food, prevents one from enjoying good health, and also interferes with the understanding and appreciation of spiritual truth. He who is aware of the joy of communion with God will not permit his mental and spiritual faculties to be dulled by gluttonous gratification of the appetite for food (cf. ch. 9:27). Men ought to be thankful for the provision made by God to supply the body’s needs for food. Hence, they should eat intelligently, in order to obtain strength to serve the Lord efficiently and to discharge their duties in this world.

Not for fornication. Although the stomach is designed and intended to be used for the digestion of food, the body is not designed for licentiousness. It is to be devoted to the Lord’s service. The remaining portion of this chapter consists of an argument against immorality—an evil to which the Corinthians were specially exposed. No doubt the believers were conscious of the wickedness of licentiousness, but they lived among people who not only practiced it but considered it a part of their normal living (cf. Num. 25:1–8; Rev. 2:14). Hence the Scriptures present strong arguments against that vice. This instruction would, if heeded, (1) guard them against temptation, (2) enable them to oppose effectively those who defended it, and (3) settle the morality of the problem on an immovable basis. The argument presented in this epistle is as follows: Man was created in the image of God (Gen. 1:27), for His glory (see 1 Cor. 6:20; Rev. 4:11), to reflect the divine image (see Eph. 4:13; EW 71), and to demonstrate God’s power (see 1 Peter 2:9; 4:14); therefore the Christian is under obligation to preserve his body undefiled, that it may be a fitting offering to present to the Lord (see Rom. 12:1). Apparently there were those who argued that there is a parallel between the use of food by the stomach and the use of the body for sensual indulgence. However, although the stomach is intended by God for taking care of food, and must have a regular supply in order to function, the body was not made for the gratification of sensual desires, but for the Lord (see 1 Cor. 6:15; Eph. 5:23, 29, 30). This is Paul’s first of six arguments against impurity (see on 1 Cor. 6:14, 15, 18, 19).

14. Raised up the Lord. See Matt. 28:1–6.

Will also raise up. This verse presents the second argument against impurity (see on v. 13). By faith believers are united with Christ. God raised Him from the dead with a glorified body. The resurrected saints will have glorified bodies like His (see Phil. 3:21). Seeing that (1) the redeemed will be raised up by the power of God, (2) their bodies will be spotlessly pure and holy, like Christ’s glorified body, (3) and this will be brought about by the power of God, it is not right that the body should be given over to purposes of moral pollution and gratification of lust. Indulgence in licentiousness is altogether unworthy of the saints, for they belong to the pure and holy Saviour, who has been raised from the dead and who has raised us up to walk in newness of life (see Rom. 6:1–13). It is similarly unworthy in view of the glorious truth that the bodies of the believers will be raised up to perfect and eternal purity. A full realization of their union with the spotlessly pure resurrected Saviour, and their own hope of immortal purity, should do more than anything else to keep them from the degrading sin of licentiousness in all its forms.

15. Members of Christ. The church is the body of Christ, and He is the head of the body, the individual believers being members of the body (see 1 Cor. 12:27; Eph. 1:22, 23; 4:12, 13, 15, 16; 5:30). The believers are as closely and vitally united with Christ as the hand or foot is with the physical body. As the members of the physical body are controlled and guided in the performance of their respective functions by the head, so believers receive from Jesus, the spiritual head, guidance and strength to perform their Christian duties.

The third argument against licentiousness is given in this verse (cf. on vs. 13, 14). It is that Christians are united to Christ, and it is unthinkable to take the members of Christ and pollute them by immorality. Christ is wholly pure. His followers, being united to Him, are bound to be pure as He is, and those who hope to meet Him at His second advent will continually strive to preserve that purity (see 1 John 3:3). Could a true Christian put what belongs to Christ, and is a part of Him, one of His members, to such a vile use? Christians have been called with a high and holy calling, and cannot accept the low standards of the unbelieving world as a standard for their behavior (see Phil. 3:14; 1 Thess. 1:4; 2 Tim. 1:9; Heb. 3:1). The believer is baptized “into Christ” (Gal. 3:27), and becomes a member of Christ, and is required to preserve that sacred relationship, keeping all his body consecrated to the Lord.

God forbid. See on Rom. 3:4, 31. This expression forcibly voices the hope that something suggested by a previous statement will never happen. The phrase is found 15 times in the NT, and 14 of these are in the writings of Paul. In this verse the phrase shows the apostle’s abhorrence of the very thought that members of Christ should be severed from Him and become “members of an harlot.”

16. Joined. In marriage a man and his wife are one in a lawful, holy union (Gen. 2:24), but in fornication a man and woman become one in an unlawful, unholy union. Only when it is according to God’s law can the union of the sexes be holy. The Corinthian believers would not question the statement that they were members of Christ, but they might doubt that by an act of fornication they would lose their high estate and become members of a harlot. They might be inclined to say that this would be an exaggeration of the effect of a moral lapse. Paul’s reasoning, based on Scripture, could not be successfully challenged.

17. Unto the Lord. Verses 16, 17 are in direct contrast to each other. They set forth two directly opposed conditions that are wholly incompatible with each other. He who loves and trusts the Lord seeks to unite himself with Him in every way possible. He actively rejects everything that displeases God, and accepts only that which is in harmony with His will. This joining of himself with Christ is a constant activity, one that becomes his all-absorbing interest. The act of fornication, whereby the body is joined to a harlot, is temporary. But the character is degraded by the act. Though the union is a physical one, it reduces the participants to the very lowest moral level. On the other hand, union with Christ lifts the believer to the highest moral and spiritual level. It is intended to be a lasting union in which the mind of Jesus becomes the mind of the believer, which is thus completely united with the will of God. He desires nothing more than to be the agent through which the will of God finds expression in human thought, word, and deed (see COL 312). This joining to the Lord, here described by Paul, is another way of defining righteousness by faith. It is a beautiful statement of the mysterious transformation that takes place when the sinner lifts his eyes to Christ and by faith lays hold of the promise found in Jer. 31:33, 34. Jesus described this union under the figure of a vine and its branches (see on John 15:1, 4, 5). The believer does not lose his identity and personality, but he joins himself to Christ in such a way that he thinks Christ’s thoughts with Him, and desires the things Christ desires and does the things Christ would do were He on earth. This experience is further likened to the marriage union (see Eph. 5:22–33). The union between a man and a woman in marriage should be regarded as sacred and unchangeable. The union between Christ and the believer is more intimate, rich, pure, and complete than any earthly marriage could be.

18. Flee. The Greek indicates a habitual, continuous attitude and action. That is, make it a habit to flee. Do not stop to parley with the temper when he confronts you with any kind of invitation to indulge in immorality. It is dangerous to hesitate and argue with conscience; determined, immediate flight from the temptation is the only safe course to take (see CH 587). This injunction to make no attempt to stand and argue with the temptation to impurity but to turn and flee from it cannot be disregarded with impunity. The temptation to fornication may often prove so subtle that a person is safe only by fleeing from it. He is free from pollution only when he refuses to harbor an immoral thought; secure only when he turns his eyes away from any object that might suggest an impure thought (see 2 Sam. 11:2–4; Job 31:1; Prov. 6:23–26; Matt. 5:27–29). There is no other way to avoid the pollution of fornication than that stated by Paul, and no one is safe who refuses to follow this instruction. Joseph demonstrated the importance of flight from this evil thing (see Gen. 39:7–12; 5T 596). Many individuals would be saved from tears, remorse, poverty, want, disease, and lifelong misery if only they would give heed to the words, “Flee fornication.”

Fornication. Gr. porneia, a general term for all forms of illicit sexual intercourse.

Without the body. The exact meaning of the contrast here set forth is not clear, but the general meaning is apparent. No sin defiles the body as does fornication. No sin has its origin in, and is within, the body in the same dreadful way that fornication is. Paul here presents the fourth argument against licentiousness (cf. on vs. 13, 14, 15). The more immediate effect of sins such as theft, falsehood, covetousness, is on the mind, but impurity directly affects the body itself. Although things like drunkenness and gluttony are sins done in and by the body, they are introduced from without the body. But in committing fornication the body is used as the direct agent of the crime. This abominable sin is peculiarly hateful because it interferes with the beautiful and symbolic unity of marriage. God intends that marriage shall be a lifelong union of one man with one woman that nothing shall break (see Gen. 2:23, 24; Rom. 7:2, 3), which union represents the one between Christ and His church (see Eph. 5:25–32). See on Matt. 5:28–32; 19:5–9.

19. Temple. Gr. naos (see on ch. 3:16). This is the fifth argument against immorality (cf. on ch. 6:13, 14, 15, 18). Since the bodies of the believers are sacred shrines of the Holy Spirit, they must not be polluted by this vice. Because they are the members of Christ (v. 15) and temples of the Holy Spirit, which is given to us by God (see John 14:16, 17), every sin that is committed against our bodies is a sin against our Maker and against the Holy Spirit.

Not your own. This is the sixth argument against the vice of fornication (cf. on vs. 13, 14, 15, 18, 19). Man does not belong to himself; he has no right to use his powers according to the wishes and prompting of his unconverted body. He is the property of God by creation and by redemption. Man is bound to live mentally, physically, and spiritually as God directs, to the glory of His name, and not to the gratification of fleshly desires. The converted man is, indeed, a willing slave of Jesus Christ (see on Rom. 1:1; 6:18), who lives only to please his Master.

20. Price. God evaluates the human race highly, as shown by the fact that He paid an infinite price for man’s redemption. This fact reveals the importance of each individual human being. Jesus would have come to the earth and given His life for one sinner (see Matt. 18:12–14; 8T 73). Being thus purchased by God, the redeemed sinner is morally obligated to live for God only, to obey all His commands, and to “flee” from all forms of licentiousness (see 9T 104; GC 475).

In your body. Because men have been redeemed from eternal death, it is their duty to do all in their power to keep their bodies in the best condition, so that they may best glorify God by serving Him acceptably (see CH 40, 41, 73, 74). An understanding of physiology, anatomy, and the laws of health is necessary if the body is to be taken care of intelligently (see CH 38; FE 321; COL 348). Christ’s followers will not permit bodily appetites and desires to control them. Instead, they will make their bodies servants to regenerated minds that are constantly guided by divine wisdom (see Rom. 6:13; 12:1; 1 Cor. 9:25, 27; AA 311; MH 130; CH 622).

Spirit. Textual evidence favors (cf. p. 10) the omission of the words, “and in your spirit, which are God’s.” Paul’s emphasis in this chapter is particularly on the consecration of the body.

Ellen G. White comments

1–9AA 304

2, 3 GC 661

6     5T 242

7     AA 306

9, 10    AA 306; CS 26

10   GC 539; Te 291; 4T 30

11   DA 510; 6T 335

12   9T 215

13   CH 41, 586; MM 291

15   6T 369

17, 18  CH 587

19   CD 160; Ed 201; FE 426; MM 295; Te 216, 241; 3T 63

19, 20  AA 306, 566; CD 56, 166, 204; CG 448; CH 20, 40, 83, 121, 221, 586; CM 19; COL 348, 349; CS 72, 115; CT 494; CW 37; FE 367, 427, 461, 488; GC 475; MH 330; ML 125; MM 122, 276, 291; MYP 45, 68; PP 362; SL 26, 31; Te 61, 214, 245, 287; TM 320, 432; 1T 477, 550; 2T 70, 103, 352, 354, 475, 564; 3T 43, 372, 390; 4T 82, 119, 568, 596; 5T 115, 381, 571; 6T 369, 479; 7T 45, 64, 75; 8T 229; 9T 104

20   CH 38, 81, 84, 158, 316; COL 326; CT 159; FE 127, 261; Te 55; 1T 488, 619, 697; 2T 45, 65, 96, 364, 372, 374; 5T 220; 6T 277, 286; 7T 9; WM 309