Verse-by-Verse Bible Commentary
1 Corinthians 6:11

Clarke's Commentary

Verse 1 Corinthians 6:11. And such were some of you — It was not with the prospect of collecting saints that the apostles went about preaching the Gospel of the kingdom. None but sinners were to be found over the face of the earth; they preached that sinners might be converted unto God, made saints, and constituted into a Church; and this was the effect as well as the object of their preaching.

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

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

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

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

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

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

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

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

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

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

Bridgeway Bible Commentary

Lawsuits before heathen judges (6:1-11)

If a dispute arises between believers, it should be settled within the church, not in a public court of law (6:1). If Christians are to share in the future judgment of the world, surely they can judge everyday affairs of the present life (2-3). The Corinthians boast of their wisdom, yet not one among them is wise enough to decide the matter. Instead they shame themselves by taking Christian problems to non-Christian people for a decision (4-6).
Christians should not have lawsuits at all. They should be willing to suffer ill-treatment, as Jesus taught, but at Corinth they attack and cheat each other (7-8). They behave like the sorts of people they were before they became Christians. God has declared them righteous and holy through Jesus Christ, and therefore they should be righteous and holy in their conduct (9-11).

Coffman's Commentaries on the Bible

And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.

Such were some of you … This was intended by Paul to call attention to the conditions from which they had been rescued by Christ.

But ye are washed … sanctified … justified … This refers to the conversion of the Corinthians. "By `sanctified' is meant, not the progressive course of sanctification, but the consecration to God by baptism." F. W. Farrar, op. cit., p. 193. As always, however, the scholars who deny baptism's necessity in any true conversion strive to soften the impact of these words, as in: "Nothing in the context identifies this with baptism." Paul W. Marsh, A New Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 386. "(They) submitted to baptism as THE SIGN OF THE WASHING away of sin." J. R. Dummelow, op. cit., p. 901. Etc.

Two considerations require the understanding of this place as a reference to Christian baptism, along with the sanctification and justification accomplished in the ceremony itself, when performed Scripturally upon a believing penitent: (1) There is the use of "the middle voice for WASHED, as in Acts 22:16, carrying the meaning of `you had yourselves washed.'" Paul W. Marsh, op. cit., p. 386. (2) There is the appearance in the verse itself of the trinitarian formula for the administration of baptism. As Guthrie noted:

"In the name of … Christ … Spirit … God …" Note the unconscious Trinitarianism. The words may recall the actual formula used in baptism and the complementary baptism of the Spirit … There is a reference here to the external and internal essential of baptism. Donald Guthrie, op. cit., p. 1059.

Justification has reference to the status of the believer "in Christ" who by virtue of his identity with the Saviour does not deserve any punishment whatever; it is a total and complete justification bestowed upon the believer when he is baptized "into Christ."

Barnes' Notes on the Whole Bible

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

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

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

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

(a)Humility,

(b)Gratitude,

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

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

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

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

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

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

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

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

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

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

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

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

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

Living By Faith: Commentary on Romans & 1st Corinthians

6:11: And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.

“Some” tells us at least a few of the Corinthians had been previously involved with the sins listed in verses 9-10. “Paul narrows the picture to some, not all” (Rienecker and Rogers, p. 402). Some may have committed every wrong listed by Paul while others only engaged in one or two of the listed sins. Still others may not have committed any of the sins in the preceding two verses. Just as with people today, Christians have different backgrounds and different degrees of involvement with sin before becoming Christians. People often pursue sin because it seems attractive and it can provide pleasure (Hebrews 11:25). When a person is exposed to the gospel of Christ, they learn about the “abundant life” (John 10:10) and realize there is a better way. When people “come to a knowledge of the truth” (1 Timothy 2:4), they can then repent (Acts 17:30). This means turning from a life of sin and embracing the life described in the New Testament (this is what the Corinthians had done, 11a).

Paul’s use of the past tense (“were”) in verse 11 (see the ASV, NKJV, NASB, and NIV) shows that God wants people to forsake sin. The past tense also helps answer some common questions. It has been asked if God would really require someone involved in fornication or adultery to abandon a relationship. If two people are truly in love, would God require them to separate? What if children are part of a sinful relationship? Would God require a “family breakup”? Questions such as these cannot be answered apart from the fact that God has a “pattern” (2 Timothy 1:13). If a set of circumstances is inconsistent with God’s pattern, it is wrong. This is vividly illustrated in verse 11 with the conjunction “but” (notice how it is used three times). Paul strongly emphasized that people cannot continue in sin.

If two men or two women have been legally joined together by a local or state government, their friends and associates may well regard them as “married.” Two men or two women may eventually become parents. Although the household might be one in which everyone is happy and the two men or two women believe they are bound together by an undying love, a same-sex relationship is a violation of God’s divine pattern (Matthew 19:5-6). Continuing in this type of relationship will prevent people from inheriting the kingdom of God (10b). Just as an alcoholic is not allowed to keep drinking or a user of illegal drugs is prohibited from continuing to abuse his body and break the law, repentance calls people to a new way of life. Giving up any sin or improper relationship is difficult, but it is not impossible (Ezra 10:2; Ezra 10:10-19; Ezra 10:44).

Willis (p. 157) noted how Koine Greek (the language of the New Testament) sometimes uses the neuter gender to show contempt for things. Verse 11 is an example of this technique. The pronoun tauta (“such”) is in the neuter gender while the antecedents for this pronoun (i.e. the sins in verses 9 and 10) are in the masculine gender. This grammatical formation means Paul showed his disgust for the sins formerly practiced by Corinthians. He hated the sins but loved the sinners (compare Judges 1:23). The Expositor’s Greek Testament (2:817) also took note of this special grammatical point and said Paul viewed these sins as “contemptuous-‘such abominations!’”

Two other useful points are taught in these verses. First, God can literally save every type of sinner (compare 1 Timothy 1:15). Second, people can forsake any sin. Contrary to some modern theories (one of which is homosexuals are born with a desire for same sex relations and this desire cannot be changed), people can abandon this way of life and any other sin. Many men and women who became involved in same sex relationships have left that lifestyle just as some of the Corinthians left it. It may be difficult (leaving behind any sin will be hard), but lives were changed in the first century and are still being changed today.

The verbs in verse 11 are in the past tense (this is reflected in the ASV but not the KJV). The KJV uses the perfect tense (“are washed; are sanctified; are justified”). The ASV rightly translates the thought as past: “were washed; were sanctified; were justified.” All these actions had happened to the Corinthians in the past (i.e. at the time of conversion).

Washed (apolouo) is a verb, and it is used only used here and Acts 22:16. “The Greeks used it to describe a ritual washing of an idol” (CBL, GED, 1:386). Here it means “to wash thoroughly” (Rienecker and Rogers, p. 402). Washed “points to the complete washing away” of sin (ibid, 402-403). Gingrich and Danker (p. 96) said the word’s use in Acts 22:16 means “wash away one’s sins.” The Exegetical Dictionary of the New Testament offer a similar comment about Acts 22:16: “‘wash away your sins’ (through baptism).” Thayer’s definition (p. 65) for 1 Corinthians 6:11 is also insightful: “the sinner is unclean, polluted as it were by the filth of the flesh of his sins. Whoever obtains remission of sins has his sins put, so to speak, out of God’s sight,-is cleansed from them in the sight of God. Remission is [represented as] obtained by undergoing baptism; hence those who have gone into the baptismal bath.” The Corinthians were washed when they were baptized (at least some of their baptisms are referred to in Acts 18:8). Paul had this same experience (the Corinthians were converted in the same way). It had to be the same for him and the Corinthians because Jude described salvation as “common” (Judges 1:3).

It is not accidental that the apostle put washed before justification and sanctification because baptism precedes (comes before) salvation. Jesus also affirmed this in Mark 16:16: He that believes and is baptized shall be saved. By using the word washed Paul shows the effect (consequence) of baptism. Since washing is an effect (consequence of baptism), one is inclined to suspect that it may be associated with other things in the New Testament. This is indeed what we find and this information is easily illustrated in chart form.

When Paul described the first part of the Corinthian’s experience (they were washed) he used the middle voice. The middle voice means both God and the Corinthians had a part in the salvation process. If Paul had used the passive voice, he would have meant only one party (God) was involved in saving the Corinthians. The middle voice shows that both God and the Corinthians did something. This is consistent with Romans 1:5 and James 2:26 (a person’s faith before and after conversion must be active. No one is saved by a dead or inactive faith. Faith alone- James 2:24 -does not save). The middle voice also reveals how the Corinthians accepted the washing (i.e. they wanted to be baptized and they allowed it to occur). Those who became Christians at Corinth were not immersed against their will or somehow forced into converting. Their experience was similar to the one described in Acts 8:36. By using the middle voice of washed, Paul left us with a powerful argument against the erroneous practice of “infant baptism.” Since infants cannot willingly participate in the decision making process, they are not suitable candidates for baptism.

The Corinthians were first baptized (washed) and then received “sanctification” (notice that sanctification came after the baptism). Sanctification (hagiazo) meant “set apart.” Because Paul described the washing and the sanctification with the aorist tense (a tense that describes action at a specific point in time), these acts occurred at a definite time in the past. These two actions occurred the moment they were saved. Sanctification is rightly pictured as a “one time event” because when people become Christians they enter into Christ and have all spiritual blessings (Ephesians 1:3).

Paul used the middle voice to describe the washing, but described the Corinthians’ sanctification with the passive voice (this means they did not participate in their sanctification). God alone set them apart when they obeyed Jesus (Hebrews 5:9). Sanctification comes after men and women comply with His conditions for salvation. This word may be viewed negatively (it is the cleansing and purifying from sin) as well as positively (it is the growth in righteous attitudes and behavior). Sanctification allows us to have peace with God (Romans 5:1).

The other act mentioned in verse 11 is being “justified” (dikaioo). Justified is a verb and it is in the passive voice (i.e. God alone justified the Corinthians). The book of Romans reveals how this term usually means “to declare someone righteous or just” (this is the meaning of the word in this passage). We are “justified ‘by his grace’ (Romans 3:24), ‘by his blood’ (Romans 5:9), ‘in the name of the Jesus Christ’ (1 Corinthians 6:11), and ‘in Christ’ (Galatians 2:17), which are all ways of saying that it is the saving work of Jesus that brings about the justification of sinners” (Baker’s Theological Dictionary of the Bible, p. 443). Like the washing and sanctification, justified is in the aorist tense (i.e. a specific act that occurred at a specific time-the moment of salvation). Justified can be understood as JUST AS IF I’D never sinned.

At the very end of verse 11 Paul claimed the “Spirit” of God is involved in the justification process. The Holy Spirit is a member of the Godhead; He was responsible for revealing the gospel to the apostles and preserving that word through the centuries (Ephesians 6:17). His work in converting people is described in several passages. As the following chart shows, a person cannot become a Christian without the work of the Holy Spirit. The Spirit’s work is not supernatural; He converts people through His word (Ephesians 5:25-26). James said, “Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls” (we are saved “by the word”). Peter said, “having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.”

When Paul described God, He referred to “our” God. This is an “emphatic distinction from the gods in whose service the Corinthians had been defiled” (Expositor’s Greek Testament, 2:818).

In addition to the Father and Holy Spirit being involved in our redemption, Jesus is also involved (the ASV says “Jesus Christ” and the KJV says “Jesus” because of a manuscript variation). In verse 11 we find all three members of the Godhead mentioned, and all three members having a part in man’s salvation (it is especially interesting to compare this to Matthew 28:19). Jesus’ part is expressed as: “in the name of the Lord Jesus Christ.” It is in the name of Jesus that people find salvation (Acts 4:12). It is only after someone believes in the name of Jesus that he or she has the “right” to become a child of God (John 1:12). It is only through the name of Christ that people can have the forgiveness of sins (Acts 10:43; 1 John 2:12). “The whole content of the saving truth revealed in Jesus is comprised in his name (Acts 4:12; 1 Corinthians 6:11)” (Brown, 2:654). After becoming Christians people are to “do all in Jesus name” (i.e. use His authority, Colossians 3:17) and “give thanks” in Jesus’ name (Ephesians 5:20).

About midway through this book (chapters 8-10) there is information about individual liberties (freedoms) and matters of personal judgment. Paul provides a small introduction to this subject in verse 12, and this accomplished two things. First, it opened up the subject for discussion at a later time. Second, the subject of freedom is related to some of the previous material. Some of the Corinthian Christians were guilty of sexual sin. Members engaged in fornication (various types of sexual wrongdoing) and some of the Christians said the sexual escapades were morally neutral! That is, sexual activity fell into the area of liberty and personal judgment; people could “do what they wanted.”

Although some were under the impression Christians could decide what was sexually right and wrong for them and God would not mind their choice, Paul let them know this viewpoint was wrong. In verses 9-11 he plainly said that sexual sin will keep people from the kingdom of God. He was trying to tell his brethren that although they thought they were free, “their actions had brought them under the power of sin” (CBL, First Corinthians, p. 323). Beginning in verse 12 we are introduced to one of the arguments made by the Corinthians. These Christians proposed that all things are lawful (lawful in verse 12 is a present tense verb). If anyone asked them about a matter of morality (and this certainly included their sexual practices) their response was “All things are lawful.” Saying this was a type of “shield for many questionable and even wrong actions” (Lenski, First Corinthians, p. 254). Perhaps this error was based on a misunderstanding of information found in Romans 14:14. In verse 12 Paul states the Corinthians’ all things are lawful argument two times and offers two reasons why it is untrue. Believing there are no rules usually leads to untold chaos and confusion.

Calvin's Commentary on the Bible

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

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

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

— not that all are sanguinary and cruel, or that all are treacherous or revilers; but that, previously to our being formed anew by God, one is inclined to cruelty, another to treachery, another to impurity, another to deceit; so that there is no one in whom there does not exist some trace of the corruption common to all; and we are all of us, to a man, by an internal and secret affection of the mind, liable to all diseases, unless in so far as the Lord inwardly restrains them from breaking forth openly. ⁽³⁴²⁾ The simple meaning, therefore, is this, that prior to their being regenerated by grace, some of the Corinthians were covetous, others adulterers, others extortioners, others effeminate, others revilers, but now, being made free by Christ, they were such no longer.

The design of the Apostle, however, is to humble them, by calling to their remembrance their former condition; and, farther, to stir them up to acknowledge the grace of God towards them. For the greater the misery is acknowledged to be, from which we have escaped through the Lord’s kindness, so much the more does the magnitude of his grace shine forth. Now the commendation of grace is a fountain ⁽³⁴³⁾ of exhortations, because we ought to take diligent heed, that we may not make void the kindness of God, which ought to be so highly esteemed. It is as though he had said: “It is enough that God has drawn you out of that mire in which you were formerly sunk;” as Peter also says,

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

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

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

(342) “Suiets a toutes sortes de vices, sinon entant que le Seigneur les reprime au dedans, afin qu’ils ne sortent dehors, et vienent “a estre mis en effet;” — “Liable to all kinds of vices, unless in so far as the Lord inwardly restrains them, that they may not break forth outwardly, and come to be put in practice.”

(343) “Vne fontnine abondante;” — “An abundant fountain.”

Smith's Bible Commentary

Chapter 6

Now Paul brings up another issue, and that was the taking of a brother before the pagan courts.

Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do you not know that the saints shall judge the world? and if you are going to be judging the world, are you unworthy to judge in the smallest matters? ( 1 Corinthians 6:1-2 )

Now, there were those within the church of Corinth that were going to the pagan courts in Corinth with judgments against a brother within the church. And Paul is saying ideally your differences should be resolved within the church, by the church, for God has committed judgment to the church; the church will be judging the world.

Now, we know that Christ will be the one that judges the world, but we are one in Christ. And so in Him we will be participating in the judgment of the world. Now, if that awesome responsibility is to be placed upon the church in Christ, then surely we should be able to judge in these small matters that exist between brothers. And differences should be resolved, if possible, within the church.

Now Paul is not saying that, if necessary, that we should not take legal recourse. He is dealing, first of all, with a situation within the church itself. There are those that perhaps you have a legal problem with who are outside of the church and they would not submit to the authority of the church's decision. And thus, it is sometimes necessary to take legal recourse in order that you might obtain justice.

Paul himself, when he was getting the old political runaround before Festus, when Festus said, "Are you willing to go up to Jerusalem and face these charges?" And he'd already spent two years waiting for justice to be done there in the prison in Caesarea. And Paul realizing this is just one more little political go-round, and he said, "I appeal unto Caesar." And he exercised his right as a Roman citizen, made his appeal to Caesar.

So that Paul himself took a legal recourse to save himself further manipulating by the politicians. But as much as God has placed judgment within the church, we should be able to judge in the matters that deal with those within the church.

Know ye not that we shall judge angels? ( 1 Corinthians 6:3 )

Now, there are angels which did not keep their first estate. Who probably with Satan rebelled against the authority of God, for Revelation would indicate that as many as perhaps one third of the angels joined Satan's conspiracy against the authority of God. And Jude tells us that they are being reserved in chains awaiting the day of judgment.

Now again, Christ will be, no doubt, the one figure of judgment against the angels, but we are in Christ and we are associated with Christ. We are together with Him, joined with Him in the kingdom age as one with Him. And so we join in Him even in the judgment of angels.

Now, it doesn't mean that you're going to have a chance to say to your guardian angel, "Hey, where were you on the sixteenth of October when I ran into that guy? Why weren't you there to hold me back?"

But those angels which kept not their first principals are to be judged. They are awaiting the day of judgment in chains of darkness, awaiting the day of judgment. But if we're going to be judging in these spiritual issues,

how much more should we be able to judge in things that pertain to this life? If then you have judgment of things pertaining to this life, set those to judge who are least esteemed in the church ( 1 Corinthians 6:3-4 ).

You know, the least esteemed Christian is more capable of honest, true judgment than the smartest judge in the superior court, as far as able to render righteous judgment. Now, more and more as I read of some of the judgments coming out of the superior courts, I wonder concerning the competency to judge. I am alarmed; I'm shocked at how light a sentence or non-sentences some of those convicted of terrible crimes are receiving.

So the least esteemed. You see, the courts of the land know nothing of the laws of the Spirit. Paul was talking about the natural man does not know the things of the Spirit, or does not understand the things of the Spirit, neither can he know them; they are spiritually discerned. But he which is spiritual understands all things, though he is not understood by the world. So in dealing with issues within the church, especially issues that involve spiritual things, the least of the saints are more competent to judge than the wisest of the world. In the same token, you can learn more divine truth from an uneducated, simple, Spirit-filled believer, you can learn more spiritual truth from them than you can the wisest Ph.D. or Th.D. in the country who is not born again.

Scholarship has nothing to do with the understanding of things of the Spirit because the natural man cannot understand them, neither does he know them. And thus, they cannot be a guide to spiritual truth nor can they be competent to judge in spiritual matters. These issues should all be settled within the church. Paul said,

I'm speaking to your shame ( 1 Corinthians 6:5 ).

I'm hoping to shame you by your actions.

Is it so, that there is not a wise man among you? not one that shall be able to judge between his brethren? ( 1 Corinthians 6:5 )

Don't you have one person there who is wise enough to deal with these issues?

But a brother goes to law with a brother, and that before the pagans. Now therefore there is utterly a fault among you, because you go to law with one another. Why do you not rather take wrong? Why do you not rather allow yourselves to be defrauded? No, you do wrong, and you defraud, and that your own brethren ( 1 Corinthians 6:6-8 ).

Tragic, tragic that it hasn't stopped. There are still those who are within the church today who would defraud even their own brothers. It's a shame. And so Paul is speaking of the shameful condition. Now again, this does not at all dictate against going to court with a person who is not a brother; that is sometimes our only recourse. And it is not a prohibition, nor is it to my knowledge or understanding a prohibition of going to court with a brother if the brother is not willing to settle it within the church. You see, if he's unwilling to submit to the arbitration within the church, then you may have to take other recourse, but Paul said that's a shame. It would be better if you would just be defrauded. Allow it. If a man sues you to get your coat, give him your cloak also, Jesus said.

Know ye not that the unrighteous shall not inherit the kingdom of God? ( 1 Corinthians 6:9 )

Now we're getting down to some very serious issues. Those who are going to inherit the kingdom of God. Paul declares, "Don't you realize that the unrighteous are not going to inherit the kingdom of God?

Don't be deceived: neither fornicators ( 1 Corinthians 6:9 ),

The word here in Greek is male prostitutes.

nor idolaters, nor adulterers, nor the effeminate, nor [the homosexuals] the abusers of themselves with mankind [is the Greek word for homosexuals], nor thieves, nor covetous, nor drunkards, nor revelers, nor extortioners, shall inherit the kingdom of God ( 1 Corinthians 6:9-10 ).

Paul, writing to the Galatians in chapter 5, declares, "For the flesh lusts against the Spirit, and the Spirit against the flesh. And these are contrary one to the other so that you cannot do the things that you would. But if you are led by the Spirit, you are not under the law. Now the works of the flesh which are manifest are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft [which is in the Greek pharmachia, the use of drugs], hatred, variance, emulations, wrath, strife, heresies, envyings, murders, drunkenness, revelings, and such like, of the which I've told you before, as I've also told you in time past, that they which do such things shall not inherit the kingdom of God" ( Galatians 5:17-21 ).

Is that plain? Paul said don't be deceived. A lot of people are deceived into thinking that they can live however they please and still inherit the kingdom of God. Not so. And thus, these words should come as a searchlight to our own hearts. If I desire to inherit the kingdom of God, these things should be searching my own soul. For the unrighteous are not going to inherit the kingdom of God, neither fornicators, nor idolaters, nor adulterers, nor effeminate, not abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

And such were some of you: but you have been washed, but you are sanctified [that is, set apart for God's use], you are justified in the name of the Lord Jesus, and by the Spirit of our God ( 1 Corinthians 6:11 ).

Though that may have been a part of your past life, that's where it should be, in the past life. If any man is in Christ, he is a new creation, and the old things are passed away. But what do I say if the old things are not passed away? Then obviously you're not a new creation. Don't be deceived. Do not be deceived in taking the grace of God as a cloak for lasciviousness, thinking, "Because the grace of God is covering my life, I can live as I please after the flesh."

There is a lot of clamor today, even within the church, to broaden the road to eternal life, to open the doors to all kinds of lifestyles, to a toleration of ungodly lifestyles within the family of God. For are we not all seeking the same goal? Are we not all walking the same path? For all roads lead to God. And that endeavor to broaden the road.

But let me remind you that Jesus said, "Strive to enter in at the straight gate, for straight is the gate and narrow is the way that leads to eternal life and few there be that find it. But broad is the gate and broad is the way that leads to destruction and many go in thereat. Beware then," He said, "of false prophets." Right after warning about these two gates. "Beware of false prophets, who will be there as wolves in sheep's clothing" ( Matthew 7:13-15 ). The false prophets who say, "Hey, it doesn't matter. God loves everybody. It doesn't matter how you live." Beware of false prophets. They may have reversed collars. They may be there in ministerial garb, but many of them are wolves in sheep's clothing. "But, Grandma, what a big mouth you have."

I get so totally upset with men who purport themselves to be ministers of Jesus Christ. They seem to love to take the title of Reverend. And do you know that in a suit filed against President Reagan by the ACLU, that they have several ministers from the Southern California area here who have joined in the suit against President Reagan for declaring 1983 as the Year of the Bible? And they have filed a civil suit against the President, several ministers. They must be ministers because they have Reverends in front of their names. Hey, they are wolves in sheep's clothing. They're disguising themselves as servants of Christ, but as Satan is able to transform himself into an angel of light in order to deceive, so are his ministers.

And these are servants of Satan disguised as ministers of Jesus Christ, and they are working to destroy the body of Christ and the church. The communists have planted many men in places of position in some of the major denominations across the United States. The World Counsel of Churches is close to a communist front organization and espouses almost every communist cause and supports every crooked thing going. I could get carried away with this. I'll tell you, I would not give one dime to any church that is a part of the World Counsel of Churches or the National Counsel of Churches. When they support the guerrillas that are killing the missionaries in Zimbabwe and the little children over there, when these militant groups are supported by the World Counsel of Churches. Your money would be used when they support PLO, when they support Angela Davis.

Some of you were such, but thank God we've been washed. Washed, first of all, then sanctified, then justified. Oh, that glorious work of God in my heart through Jesus Christ by the power of the Holy Spirit. I have been changed. I no longer am what I was. My life has been changed through the power of the Holy Spirit and faith in Jesus Christ. And it is a new life and the old things have passed away and all things are become new. Now,

All things are lawful unto me ( 1 Corinthians 6:12 ),

That is a very, very broad statement. It is as about as broad an ethic as any man could ever express. The Epicurean philosophy came close to it; they said, "All things are lawful for me if they bring me pleasure." It doesn't matter what it is, as long as it brings me pleasure it's all right to do. So you talk to them about some horrible thing you did, "Well, did you enjoy it?" "Oh, yes." "Well, it's all right as long as it brought you pleasure."

Paul said,

All things are lawful for me, but all things are not expedient ( 1 Corinthians 6:12 ):

Again, as a child of God I'm a goal-oriented person. My goal is to be found in Him, not having my own righteousness which is by the law, but the righteousness which is of Christ through faith. My goal, one day I'm going to stand before Jesus Christ, and you are going to stand before Him. For we must all appear before the judgment seat of Christ to receive for the things that we have done while we are in these bodies, to receive the rewards for our faithfulness for our stewardship in our lives, what I have done for the Lord. Because I have only one life and it soon will be past, and only what I do for Jesus Christ is going to last.

And I'm going to stand before Him to receive the things done in my body. My works will be judged by fire, what sort they were. And my goal is that when I stand before Jesus in that day of judgment, He will look upon me and say, "Well done, thou good and faithful servant. You've been faithful in a few things, now enter into the joy of the Lord. I'll make you ruler over Kauai. Have thou rule over five cities, or ten cities, or whatever." I don't care what I've done in life, what I've accomplished, what I've gained for myself, none of that will matter when I stand before Jesus. At that point, to receive His words of approval and commendation are all important. That's what I'm living for; that's what I'm looking towards.

Now, there are things that I can do that would be all right. They're not going to damn me. I am saved because of my trust and faith in Jesus Christ. But there are things that I could get caught up in, very easily caught up in them, that would impede my progress towards my goal, that would rob my time and my energies so that I would not have time or energy to do the work of the Lord or the things for the Lord. I could become so involved, oh they're perfectly all right, there's nothing wrong with it. But yet, it takes me away from my primary goal. It's an impediment in my movement towards my desired end. And thus, though it is lawful, though it is all right, I don't do it because it's not expedient. It doesn't expedite my journey towards my goal.

So it is important as a Christian that I learn to prioritize my life lest I get caught up and I'm spending an inordinate amount of time in nonessentials. Because that's a very easy trap for people to fall in, where you get so involved in things that really don't count eternally. And you can spend months in these projects and then watch the whole thing go down the tube. And then, "Hey, what have you been doing for the last six months?" "Nothing, it all blew up last week." Six months of labor.

Yet, Paul tells us at the end of the epistle, "Know this, that your labor for the Lord is never in vain." One day we're going to stand before the judgment seat of Christ. Oh, to hear Him say, "Good job, well done. Enter into the joy of the Lord."

all things are lawful for me, but I will not be brought under the power of any ( 1 Corinthians 6:12 ).

Only a Christian knows what it is to be free. The man who is living in sin is not free at all. Paul, writing to Timothy, said, "That we might take them from the captivity of the enemy who has taken them captives against their will" ( 2 Timothy 2:26 ). Paul writes, "That the god of this world has blinded their eyes that they cannot see the truth." So he's holding them captive against their will, blinding their eyes, and you can't say he's really free.

Don't tell me that fellow snorting coke every weekend is free. Don't tell me the alcoholic is free. Or a person who is bound by any kind of a habit, "Oh I've just got to go out, man. I gotta have it," you know. That's not freedom; that's bondage. Only the child of God knows what it is to be free. I appreciate my freedom. I love my freedom.

You see, it isn't really the freedom to do those things that's so exciting to me, it's the freedom not to have to do them. That's the kind of freedom I enjoy. I have the freedom not to have to do them. I don't have to do those things to get kicks. I don't have to do those things to feel a sense of well being or get excitement, or whatever else. Thank God I don't have to do them. I'm free.

Now, being free, it is possible to exercise that freedom in such a way as to bring myself into bondage. Being free to drink if I so desire. By the exercising of that freedom, if I drink to the point that my mind is now influenced by the alcohol that I've ingested into my system, that my judgment is now fuzzy or impaired that I am no longer able to think clearly, then I am not free; I am under the power or the influence of the alcohol that is numbing a part of my brain cells. Free to snort coke. But what I am doing is putting an insulator between the synapse gaps so that in my thinking now I can't make those connections, the synapse gap doesn't snap across. And though it may prolong a pleasurable sensation, I cannot make the proper connection in the synapse gaps. And thus, I don't think rationally and I can get addicted where I have to have it, and then I am not free. I've been brought under the power of it.

So it is foolish to exercise your freedom in such a way as to bring you into bondage, because you're no longer free. And some people have unwisely exercised their freedom in such a way as to bring themselves into bondage. So, though all things are lawful for me, I will not be brought under the power of any, because of my love for freedom that I have received through the power of Jesus Christ, that glorious freedom not to do those things that are destructive.

Meats are for the belly, and the belly for meats ( 1 Corinthians 6:13 ):

That's a part of the body itself. So if I eat meat, it doesn't matter. That's not the issue that's being dealt with. The meat that I eat is going to be destroyed.

God will destroy both it and them. But the body is not for fornication ( 1 Corinthians 6:13 ),

God didn't give you this beautiful instrument, God didn't place that strong sex drive in you, nor the pleasurable delight that you might use the body for fornication.

Your body is not for fornication, but it is for the Lord; and the Lord is for the body. And God hath both raised up the Lord, and will also raise up us by his own power ( 1 Corinthians 6:13-14 ).

Now, I'm to have a new body. Even as God raised up Jesus Christ, so He's going to raise me up. And my body is not for living after the flesh or after the things of the flesh, after fornication. It isn't just to satisfy the desires of my body that I live in this body. But it becomes a beautiful, delicate instrument in the hands of God to do His will and to do His work.

Know you not that your bodies are the members of Christ? shall I then take the members of Christ [or the instruments of Christ], and make them members of a harlot [or a prostitute]? God forbid. Don't you realize that he which is joined to a prostitute is one body with her? for the scripture says the two shall become one ( 1 Corinthians 6:15-16 ).

Through the act of intercourse the two become one. Now, your body is a member of Christ, or an instrument of Jesus Christ. And if you use your body for fornication or to be joined with a prostitute, you are actually joining Christ together, if such could be the case, with that relationship.

But he that is joined unto the Lord is one spirit ( 1 Corinthians 6:17 ).

We are joined to Jesus Christ, one spirit with Him, and thus, we are not to take our bodies and use them in an animalistic way.

Flee fornication ( 1 Corinthians 6:18 ).

Paul, writing to Timothy, said, "Flee youthful lust. Run from them, Timothy."

Oh, God help us to run from temptation, to be like Joseph who, when Potiphar's wife grabbed hold of him and said, "You're going to go to bed with me," wriggled loose and ran naked out of the house rather than to succumb to her charms. God help us to flee fornication.

Every sin that a man does is without the body; but he that commits fornication sins against his own body ( 1 Corinthians 6:18 ).

Most of the rest of the sins are done without the body, outside of the body. But fornication is a sin done against your own body.

What? know ye 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 Corinthians 6:19 )

"Don't you realize this?" Paul said. Your body is the temple, and again, this is the Greek word naos, which is the Holy of Holies. It's the dwelling place of God. It's a place of divine activity. It's not the hieron, the whole temple precinct. It's the naos, the inner sanctuary. Your body is the inner sanctuary of the Holy Spirit, which you have of God. You are not your own.

For you have been bought with a price ( 1 Corinthians 6:20 ):

That's what redemption is all about. You see, I was a slave to sin. I was a slave to my own flesh. I did those things because I was bound by my flesh. But Jesus Christ set me free, free so that I don't have to do those things anymore. And my body, which I once abused, I now offer to Him as the instrument through which He might work, the temple in which He might dwell. And thus, it becomes a holy place, a sanctuary.

For you see, Jesus redeemed me. He paid the price. He purchased me from my slavery to sin in order that I now might be His servant. But as His servant, I must obey Him. I've been bought with a price. I belong not to me. He didn't redeem me so that I could be my own man. He redeemed me so that I would belong to Him. I've been bought with a price; I am not my own to do with as I please. My life now belongs to Him to do as He pleases.

therefore we are to glorify God both in our bodies, and our spirits, which are his ( 1 Corinthians 6:20 ).

Again, "If any man defiles the temple of God, him will God destroy" ( 1 Corinthians 3:17 ), Paul said. We need to respect our bodies. They are marvelous instruments created by God.

I was reading the other day that your brain in one day makes more connections than all of the telephone systems in the entire world. No wonder you're tired at night. The operator up there is putting all these lines together, all day long. More connections are made in your brain in a single day than in all of the telephone systems of the world.

As David said, "We are fearfully and wonderfully made." A beautiful instrument, my body, given to me by God that it might be the medium of expression for my spirit. That it might become the medium of expression for God. That God might express Himself through my body, and that's the divine ideal. God revealing Himself through you, through your body, as His instrument, revealing His love, revealing His work, revealing His plan.

And so we need to hold our bodies as instruments of God and respect them as such and not do that which would destroy or harm the temple of God. Oh yes, it may be lawful. You may be able to prove that it's all right, but that's not the question. Is it expedient? Does it bring you under its power? Does it build you up or tear you down?

Father, we thank You for Thy Word. May it be like a light shining in the dark recesses of our lives, illuminating, bringing to light those hidden things. That if there be in us, oh God, a wicked heart, an evil desire, a covetousness, an envy, bitterness, that these things, oh Lord, might be exposed by the light of Your Word and brought unto the cross and placed there. That we might renounce those hidden works of darkness and walk in the light as He is in the light. Knowing this beautiful union and fellowship with Him as our lives are being cleansed by the blood of Jesus Christ. Thank You, Lord, for Thy Word and for the privilege of fellowshipping together with your children. Thank You, Lord, for making us one together, to share in Thy kingdom and in the joy of Your kingdom forever. Bless us now. Help us now. In Jesus' name we pray. Amen.

May the blessing of the Lord rest upon your life and may you be enriched in all things in Christ Jesus as you grow in grace and in knowledge of His love and of His way and of His goodness. And may your body become truly an instrument through which God works as He seeks to reveal Himself to a lost world. God bless you and strengthen you in your walk with Him and give you discernment and help you in using your time well as you redeem the time in this present evil age. In Jesus' name. "

Contending for the Faith

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

And such were some of you: By the word "some," Paul indicates that everyone is not guilty of the sins mentioned in verses 9 and 10. The word "such" (tauta) means "these things" (Strong #5023); therefore, Paul is saying that those who were guilty of "these things" are no longer guilty and should never involve themselves in these sins again. They have put off the old man of sin and have put on the new man (Ephesians 4:22; Ephesians 4:24); now they must be cautious that they do not become as "the sow that was washed to her wallowing in the mire" (2 Peter 2:22). They are no longer held accountable for these sins because they changed their lives from sin to righteousness by giving up the sins of the flesh through faith, confession, and baptism.

but ye are washed: The term "ye are washed" (apolouo) is in the middle voice, indicating they permitted themselves to be washed. However, the terms "sanctified" and "justified" are in the passive voice, showing that sanctification and justification came from their act of being "washed."

Being "washed" has reference to baptism as it did when Ananias said to Saul, "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16). The one act of baptism, therefore, causes a person’s sins to be "washed" away; the person is then "sanctified" and "justified."

Thus, baptism is essential to salvation because it removes sins. In the first gospel sermon, Peter preaches, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins..." (Acts 2:38). Again Peter says, "The like figure whereunto even baptism doth also now save us..." (1 Peter 3:21). The water in baptism has no special power. The power is in man’s obedience to God when he is baptized for the remission of his sins. (For the importance of baptism, see notes on 1:17.)

but ye are sanctified: The term "sanctified" (hagiazo) means "to purify by expiation" (Thayer 6-2-37); that is, they have been freed from the slavery of sin by repentance and baptism. Sanctification involves a separation from past sins with the determination to be obedient to God’s law. Sanctification was made possible when Christ died on the cross for our sins. Paul says, "By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10).

but ye are justified: By being "justified" (dikaioo), the Corinthians had been "pronounced...to be just, righteous, or such as he ought to be" (Thayer 150-2-1344). Paul says, "Much more then, being now justified by his blood, we shall be saved from wrath through him" (Romans 5:9). In baptism, the blood of Jesus Christ washes away sins and, therefore, justifies. This justification is made possible when a person develops faith in Christ as the Corinthians did. Paul says, "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed" (Galatians 3:8). This is not faith only, but a faith that leads to obedience of God’s will.

in the name of the Lord Jesus: "The definite article (the) is used because the subject applies to God’s grace toward all believers" (Vine 85). Because of His grace, God has provided a way that man can be saved. The word "name" (onoma) suggests that sanctification and justification came by man’s "acknowledging, embracing, (and) professing, the name of Christ" (Thayer 448-1-3686). It is only through the name of Christ, through His authority, that man can be saved. The Apostle Peter teaches, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

and by the Spirit of our God: This is the only New Testament scripture that states "the Spirit of our God." The "Spirit of our God" refers to the Holy Spirit. The Holy Spirit is a promise for those obedient to God. Paul says,

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith (Galatians 3:13-14).

Having been forgiven and, therefore, saved from their past sins, the Corinthians must now remain faithful; otherwise, the consequences are terrible. Peters says, "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them" (2 Peter 2:21).

Dr. Constable's Expository Notes

2. Litigation in the church 6:1-11

The apostle continued to deal with the general subject of discipline in the church that he began in 1 Corinthians 5:1. He proceeded to point out some other glaring instances of inconsistency that had their roots in the Corinthians’ lax view of sin. Rather than looking to unsaved judges to solve their internal conflicts, they should have exercised discipline among themselves in these cases. Gallio had refused to get involved in Jewish controversies in Corinth and had told the Jews to deal with these matters themselves (Acts 18:14-16). Paul now counseled a similar approach for the Christians.

"In this section Paul is dealing with a problem which specially affected the Greeks. The Jews did not ordinarily go to law in the public law-courts at all; they settled things before the elders of the village or the elders of the Synagogue; to them justice was far more a thing to be settled in a family spirit than in a legal spirit. . . . The Greeks were in fact famous, or notorious, for their love of going to law." [Note: Barclay, The Letters . . ., pp. 55, 56.]

"Roman society was notoriously litigious, and Corinth, with its rising class of nouveau riche, was even more so." [Note: Keener, p. 52.]

". . . the congregation’s root problem lies in its lack of theological depth. It shames itself by not understanding itself as an eschatological community (’Do you not know that we are to judge angels?’) and as a community redeemed by Christ." [Note: Cousar, "The Theological . . .," pp. 98-99.]

"Paul has not finished with the theme of church discipline in regard to sexual life; see vi. 12 and chapter vii; but in 1 Corinthians 6:12 f. he had spoken of judgement [sic], and this brings to his mind another feature of Corinthian life of which he had heard . . ." [Note: Barrett, p. 134.]

Dr. Constable's Expository Notes

Paul’s judgment in the matter 6:7-11

The apostle now addressed the two men involved in the lawsuit but wrote with the whole church in view.

Dr. Constable's Expository Notes

Some of the Corinthian Christians had been fornicators and had practiced the other sins Paul cited before they trusted in Christ. However the blood of Christ had cleansed them, and God had set them apart to a life of holiness (1 Corinthians 1:2). The Lord had declared them righteous through union with Christ by faith (cf. 1 Corinthians 1:30) and through the sanctifying work of the Holy Spirit who indwelt them. He had made them saints. Consequently they needed to live like saints.

"The quite unconscious Trinitarianism of the concluding words should be noted: the Lord Jesus Christ, the Spirit, our God. Trinitarian theology, at least in its New Testament form, did not arise out of speculation, but out of the fact that when Christians spoke of what God had done for them and in them they often found themselves obliged to use threefold language of this kind." [Note: Barrett, p. 143.]

This verse does not support the idea that once a person has experienced eternal salvation he will live a life free of gross sin. Normally this is the consequence of conversion thanks to the sanctifying work of the Holy Spirit. However believers can grieve and quench the Holy Spirit’s ministry in their lives. In this letter we have seen that not only were some of the Corinthian saints fornicators before their conversion, but one of them had continued in or returned to that sin (1 Corinthians 5:1).

Paul’s point in this whole section (1 Corinthians 6:1-11) was that genuine Christians should not continue in or return to the sinful practices that mark unbelievers. We should become what we are because of what Jesus Christ has done for us. This appeal runs throughout the New Testament and is latent in every exhortation to pursue godliness. It is especially strong in this epistle. Rather than assuming that believers will not continually practice sin, the inspired writers constantly warned us of that possibility.

This passage does not deal with how Christians should respond when pagans defraud or sue us. But if we apply the principles Paul advocated in dealing with fellow believers, we should participate in public litigation only as a last resort.

Barclay's Daily Study Bible

Chapter 6

THE FOLLY OF THE LAW COURTS ( 1 Corinthians 6:1-8 )

6:1-8 When any of you has a ground of complaint against his fellow, does he dare to go to law before unrighteous men, and not before God's dedicated people? Are you not aware that God's dedicated people will one day judge the world? And if the world is to be judged by you, are you unfit to deal with the smallest matters of judgment? Are you not aware that we will judge angels--let alone things which have to do with ordinary everyday life? If then you have questions of judgment which have to do with ordinary everyday life, put those who are of no consequence in the eyes of the Church in charge of them. It is to shame you that I speak. Do you go on like this because there is not a wise man among you who will be able to arbitrate between one brother and another? Must brother really go to law with brother, and that before unbelievers? If it comes to that there is a grave defect among you that you have court cases with each other at all. Why not rather submit to injury? Why not rather submit to being deprived of something? But you injure others and you deprive others of things--and brothers at that!

Paul is dealing with a problem which specially affected the Greeks. The Jews did not ordinarily go to law in the public law courts at all; they settled things before the elders of the village or the elders of the synagogue; to them justice was far more a thing to be settled in a family spirit than in a legal spirit. In fact the Jewish law expressly forbade a Jew to go to law at all in a non-Jewish court; to do so was considered blasphemy against the divine law of God. It was far otherwise with the Greeks; they were characteristically a litigious people. The law courts were one of their chief entertainments.

When we study the details of Athenian law we see what a major part the law courts played in the life of any Athenian citizen; and the situation in Corinth would not be so very different. If there was a dispute in Athens, the first attempt to settle it was by private arbitrator. In that event one arbitrator was chosen by each party, and a third was chosen by agreement between both parties to be an impartial judge. If that failed to settle the matter, there was a court known as The Forty. The Forty referred the matter to a public arbitrator and the public arbitrators consisted of all Athenian citizens in their sixtieth year; and any man chosen as an arbitrator had to act whether he liked it or not under penalty of disfranchisement. If the matter was still not settled, it had to be referred to a jury court which consisted of 201 citizens for cases involving less than about 50 British pounds and 401 citizens for cases involving more than that figure. There were indeed cases when juries could be as large as anything from 1,000 to 6,000 citizens. Juries were composed of Athenian citizens over 30 years of age. They were actually paid 3 obols a day for acting as jurymen, 1 obol being worth about 1/2 pence. The citizens entitled to act as jurymen assembled in the mornings and were allocated by lot to the cases on trial.

It is plain to see that in a Greek city every man was more or less a lawyer and spent a very great part of his time either deciding or listening to law cases. The Greeks were in fact famous, or notorious, for their love of going to law. Not unnaturally, certain of the Greeks had brought their litigious tendencies into the Christian Church; and Paul was shocked. His Jewish background made the whole thing seem revolting to him; and his Christian principles made it even more so. "How," he demanded, "can anyone follow the paradoxical course of looking for justice in the presence of the unjust?"

What made the matter still more fantastic to Paul was that, in the picture of the golden age to come, the Messiah was to judge the nations and the saints were to share in that judgment. The Book of Wisdom says, "They shall judge the nations and have dominion over the people" ( Wis_3:8 ). The Book of Enoch says, "I will bring forth those who have loved my name clad in shining light, and I will set each on the throne of his honour" (Wis 108:12). So Paul demands, "If some day you are going to judge the world, if even the angels, the highest created beings, are going to be subject to your judgment, how, in the name of all that is reasonable, can you go and submit your cases to men and to heathen men at that?" "If you must do it," he says, "do it inside the Church, and give the task of judging to the people of whom you think least, for no man who is destined to judge the world could possibly be bothered getting himself involved in petty everyday squabbles."

Then suddenly Paul seizes on the great essential principle. To go to law at all, and especially to go to law with a brother, is to fall far below the Christian standard of behaviour. Long ago Plato had laid it down that the good man will always choose to suffer wrong rather than to do wrong. If the Christian has even the remotest tinge of the love of Christ within his heart, he will rather suffer insult and loss and injury than try to inflict them on someone else--still more so, if that person is a brother. To take vengeance is always an unchristian thing. A Christian does not order his dealings with others by the desire for recompense and the principles of crude justice. He orders them by the spirit of love; and the spirit of love will insist that he live at peace with his brother, and will forbid him to demean himself by going to law.

SUCH WERE SOME OF YOU ( 1 Corinthians 6:9-11 )

6:9-11 Are you not aware that the unrighteous will not inherit the Kingdom of God? Make no mistake--neither fornicators, nor idolaters, nor adulterers, nor sensualists, nor homosexuals, nor thieves, nor rapacious men, nor drunkards, nor slanderers, nor robbers shall inherit the Kingdom of God--and such were some of you. But you have been washed; you have been consecrated; you have been put into a right relationship with God through the name of our Lord Jesus Christ and through the Spirit of our God.

Paul breaks out into a terrible catalogue of sins that is a grim commentary on the debauched civilization in which the Corinthian Church was growing up. There are certain things which are not pleasant to talk about, but we must look at this catalogue to understand the environment of the early Christian Church; and to see that human nature has not changed very much.

There were fornicators and adulterers. We have already seen that sexual laxity was part of the background of heathen life and that the virtue of chastity was well-nigh unknown. The word used for fornicators is specially unpleasant; it means a male prostitute. It must have been hard to be a Christian in the tainted atmosphere of Corinth.

There were idolaters. The greatest building in Corinth was the Temple of Aphrodite, the goddess of love, where idolatry and immorality flourished side by side. Idolatry is a grim example of what happens when we try to make religion easier. An idol did not begin by being a god; it began by being a symbol of a god; its function was to make the worship of the god easier by providing some object in which his presence was localized. But very soon men began to worship not the god behind the idol but the idol itself. It is one of the chronic dangers of life that men will come to worship the symbol rather than the reality behind it.

There were sensualists. The word (malakos, G3120) literally means those who are soft and effeminate, those who have lost their manhood and live for the luxuries of recondite pleasures. It describes what we can only call a kind of wallowing in luxury in which a man has lost all resistance to pleasure. When Ulysses and his sailors came to the island of Circe they came to the land where the lotus flower grew. He who ate of that flower forgot his home and his loved ones and wished to live forever in that land where "it was always afternoon." He had no more any of the stern joy that comes from "climbing up the climbing wave." The sensualist desires this life in which it is always afternoon.

There were thieves and robbers. The ancient world was cursed with them. Houses were easy to break into. The robbers particularly haunted two places--the public baths and the public gymnasia where they stole the clothes of those who were washing or exercising themselves. It was common to kidnap slaves who had special gifts. The state of the law shows how serious this problem was. There were three kinds of theft punishable by death: (1) Theft to the value of more than 50 drachmae, that is, about 2 British pounds. (ii) Theft from the baths, the gymnasia and the ports and harbours to the value of 10 drachmae, that is about 40 pence. (iii) Theft of anything by night. The Christians lived in the middle of a pilfering population.

There were drunkards. The word used comes from a word (methos, compare G3178) which signifies uncontrolled drinking. Even little children in ancient Greece drank wine; the name for breakfast is akratisma and it consisted of bread dipped in wine. The universality of wine drinking was of course due to the inadequate water-supplies. But normally the Greeks were sober people, for their drink was three parts of wine mixed with two of water. But in luxury-loving Corinth uncontrolled drunkenness abounded.

There were rapacious men and robbers. Both words are interesting. The word used for rapacious is pleonektes ( G4123) . It describes, as the Greeks defined it, "the spirit which is always reaching after more and grabbing that to which it has no right." It is aggressive getting. It is not the miser's spirit, for it aimed to get in order to spend, so that it could live in more luxury and greater pleasure; and it cared not over whom it took advantage so long as it could get. The word translated "robbers" is harpax ( G727) . It means grasping. It is interesting to note that it is used for a certain kind of wolf and also for the grappling irons by which ships were boarded in naval battles. It is the spirit which grasps that to which it has no right with a kind of savage ferocity.

We have left the most unnatural sin to the end--there were homosexuals. This sin had swept like a cancer through Greek life and from Greece, invaded Rome. We can scarcely realize how riddled the ancient world was with it. Even so great a man as Socrates practised it; Plato's dialogue The Symposium is always said to be one of the greatest works on love in the world, but its subject is not natural but unnatural love. Fourteen out of the first fifteen Roman Emperors practised unnatural vice. At this very time Nero was emperor. He had taken a boy called Sporus and had him castrated. He then married him with a full marriage ceremony and took him home in procession to his palace and lived with him as wife. With an incredible viciousness, Nero had himself married a man called Pythagoras and called him his husband. When Nero was eliminated and Otho came to the throne one of the first things he did was to take possession of Sporus. Much later, the Emperor Hadrian's name was associated with a Bithynian youth called Antinous. He lived with him inseparably, arid, when he died, he deified him and covered the world with his statues and immortalised his sin by calling a star after him. In this particular vice, in the time of the Early Church, the world was lost to shame; and there can be little doubt that this was one of the main causes of its degeneracy and the final collapse of its civilization.

After this dreadful catalogue of vices, natural and unnatural, comes Paul's shout of triumph "and such were some of you." The proof of Christianity lay in its power. It could take the dregs of humanity and make them into men. It could take men lost to shame and make them sons of God. There were in Corinth, and all over the world, men who were living proofs of the re-creating power of Christ.

The power of Christ is still the same. No man can change himself, but Christ can change him. There is the most amazing contrast between the pagan and the Christian literature of the day. Seneca, a contemporary of Paul, cries out that what men want is "a hand let down to lift them up." "Men," he declared, "are overwhelmingly conscious of their weakness in necessary things." "Men love their vices," he said with a kind of despair, "and hate them at one and the same time." He called himself a homo non tolerabilis, a man not to be tolerated. Into this world, conscious of a tide of decadence that nothing could stop, there came the radiant power of Christianity, which was triumphantly able to make all things new.

BOUGHT WITH A PRICE ( 1 Corinthians 6:12-20 )

6:12-20 True, all things are allowed to me; but all things are not good for me. All things are allowed to me, but I will not allow any thing to get control of me. Foods were made for the stomach and the stomach was made for foods; but God will obliterate both it and them. The body is not made for fornication but for the Lord, and the Lord is for the body. God raised up the Lord, and by his power he will raise us too. Are you not aware that your bodies are the limbs of Christ? Am I then to take away the limbs which belong to Christ and make them the limbs which belong to a harlot? Or, are you not aware that he who has intercourse with a harlot is one body with her? For these two, it says, will become one flesh. But he who unites himself to the Lord is of one spirit with him. Strenuously avoid fornication at all times. Every sin which a man may commit is external to his body; but the man who commits fornication sins against his own body. Or, are you not aware that your body is the temple of the Holy Spirit who is within you, the Spirit which you have received from God? So you are not your own, for you have been bought with a price. So then glorify God with your body.

In this passage Paul is up against a whole series of problems. It ends with the summons, "Glorify God with your body." This is Paul's battle cry here.

The Greeks always looked down on the body. There was a proverbial saying, "The body is a tomb." Epictetus said, "I am a poor soul shackled to a corpse." The important thing was the soul, the spirit of a man; the body was a thing that did not matter. That produced one of two attitudes. Either it issued in the most rigorous asceticism in which everything was done to subject and humiliate the desires and instincts of the body. Or--and in Corinth it was this second outlook which was prevalent--it was taken to mean that, since the body was of no importance, you could do what you liked with it; you could let it sate its appetites. What complicated this was the doctrine of Christian freedom which Paul preached. If the Christian man is the freest of all men, then is he not free to do what he likes, especially with this completely unimportant body of his?

So, the Corinthians argued, in a way that they thought very enlightened, let the body have its way. But what is the body's way? The stomach was made for food and food for the stomach, they went on. Food and the stomach naturally and inevitably go together. In precisely the same way the body is made for its instincts; it is made for the sexual act and the sexual act is made for it; therefore let the desires of the body have their way.

Paul's answer is clear. Stomach and food are passing things; the day will come when they will both pass away. But the body, the personality, the man as a whole will not pass away; he is made for union with Christ in this world and still closer union hereafter. What then happens if he commits fornication? He gives his body to a harlot, for scripture says that intercourse makes two people into one united body ( Genesis 2:24). That is to say, a body which rightly belongs to Christ has been prostituted to someone else.

Remember that Paul is not writing a systematic treatise; he is preaching, pleading with a heart on fire and a tongue that will use whatever arguments it can find. He says that of all sins fornication is the one that affects a man's body and insults it. That is not strictly true--drunkenness might do the same. But Paul is not writing in order to satisfy an examiner in logic, but in order to save the Corinthians in body and in soul; and so he pleads that other sins are external to a man, but in this he sins against his own body, which is destined for union with Christ.

Then he makes one last appeal. Just because God's Spirit dwells in us we have become a temple of God; and so our very bodies are sacred. And more--Christ died to save not a bit of a man, but the whole man, body and soul. Christ gave his life to give a man a redeemed soul and a pure body. Because of that a man's body is not his own to do with as he likes; it is Christ's and he must use it, not for the satisfaction of his own lusts, but for the glory of Christ.

There are two great thoughts here.

(i) It is Paul's insistence that, though he is free to do anything, he will let nothing master him. The great fact of the Christian faith is, not that it makes a man free to sin, but that it makes a man free not to sin. It is so easy to allow habits to master us; but the Christian strength enables us to master them. When a man really experiences the Christian power, he becomes, not the slave of his body, but its master. Often a man says, "I will do what I like," when he means that he will indulge the habit or passion which has him in its grip; it is only when a man has the strength of Christ in him that he can really say, "I will do what I like," and not, "I will satisfy the things that have me in their power."

(ii) It is Paul's insistence that we are not our own. There is no such thing in this world as a self-made man. The Christian is a man who thinks not of his rights but of his debts. He can never do what he likes, because he never belongs to himself; he must always do what Christ likes, because Christ bought him at the cost of his life.

In the section of our letter which stretches from the beginning of 1 Corinthians 7:1-40 to the end of 1 Corinthians 15:1-58, Paul sets himself to deal with a set of problems concerning which the Corinthian Church had written to him, asking advice. He begins the section by saying, "With regard to what you wrote to me about...." In modern language, we might say, "With reference to your letter...." We shall outline each problem as we come to it. 1 Corinthians 7:1-40 deals with a whole series of problems regarding marriage. Here is a summary of the areas in which the Corinthian Church sought and obtained advice from Paul.

1 Corinthians 7:1-2: Advice to those who think that Christians

should not marry at all.

1 Corinthians 7:3-7: Advice to those who urge that even those who

are married should abstain from all sexual relations

with each other.

1 Corinthians 7:8-9: Advice to the unmarried and to widows.

1 Corinthians 7:10-11: Advice to those who think that married

people should separate.

1 Corinthians 7:12-17: Advice to those who think that, if the

marriage is one in which one of the partners is a

Christian and one a pagan, it should be broken up

and dissolved.

1 Corinthians 7:18; 1 Corinthians 7:24: Instruction to live the Christian life in

whatever state they happen to be.

1 Corinthians 7:25: Advice regarding virgins.

1 Corinthians 7:36-38: Advice regarding virgins.

1 Corinthians 7:26-35: Exhortation that nothing should interfere

with concentration upon serving Christ because the

time is short and he will very soon come again.

1 Corinthians 7:38-40: Advice to those who wish to remarry.

We must study this chapter with two facts firmly in our minds. (i) Paul is writing to Corinth which was the most immoral town in the world. Living in an environment like that, it was far better to be too strict than to be too lax. (ii) The thing which dominates every answer Paul gives is the conviction that the Second Coming of Christ was about to happen almost immediately. This expectation was not realized; but Paul was convinced that he was giving advice for a purely temporary situation. We can be quite certain that in many cases his advice would have been quite different if he had visualized a permanent, instead of a temporary, situation. Now let us turn to the chapter in detail.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Corinthians 6:11

    Lesson: All kinds of sinners can be forgiven. v. 11 See Romans 1:27 note on GAYS (Homosexuals, Sodomites) and Lesbians In The Bible

    Life in Christ is different from the way of the world.

Sanctified -- Titus 3:5; John 3:3-5; John 15:3; Ephesians 5:26; Hebrews 10:22;

Gill's Exposition of the Whole Bible

And such were some of you,.... Not all, but some of them; and of these everyone was not guilty of all these crimes; but some had been guilty of one, and others of another; so that they had been all committed by one or another of them. The Corinthians were a people very much given to uncleanness and luxury, without measure i, which was the ruin of their state: and among these wicked people God had some chosen vessels of salvation; who are put in mind of their former state, partly for their present humiliation, when they considered what they once were, no better than others, but children of wrath, even as others; and partly to observe to them, and the more to illustrate and magnify the grace of God in their conversion, pardon, justification, and salvation; as also to point out to them the obligations that lay upon them to live otherwise now than they formerly did.

But ye are washed; which is not to be understood of external washing, of corporeal ablution, or of their being baptized in water; so they might be, and yet not be cleansed from their filthiness, either by original or actual transgressions; nor of the washing of regeneration, which more properly comes under the next head; but of their being washed from their sins by the blood of Christ, through the application of it to them, for the remission of them; which supposes them to have been polluted, as they were originally, being conceived in sin, and shapen in iniquity; naturally, for who can bring a clean thing out of an unclean? and internally, in heart, mind, and conscience; also universally, both as to persons, and as to the powers and faculties of their souls, and members of their bodies; and that they could not wash and cleanse themselves by any ceremonial purifications, moral duties, or evangelical performances; but that this was a blessing of grace they enjoyed through the blood of Christ, by which they were washed from their sins, both in the sight of God, his justice being satisfied for them, they were all pardoned and done away, so as to be seen no more, and they appeared unblamable and irreprovable in his sight; and also in their own apprehensions, for being convinced of their pollution, and being directed to Christ for cleansing, the Spirit of God took his blood, and sprinkled it on their consciences, to the appeasement of them, the removal of sin from thence, and a non-remembrance of it.

But ye are sanctified; which designs not their sanctification by God the Father, which is no other than the eternal separation of them from himself, or his everlasting choice of them to eternal happiness; nor the sanctification of them, or the expiation of their sins by the blood of Christ, this is meant in the former clause; nor their sanctification in Christ, or the imputation of his holiness with his obedience and death for their justification, which is intended in the following one; but the sanctification of the Spirit, which lies in a principle of spiritual life infused into the soul, in a spiritual light in the understanding, in a flexion of the will to the will of God, both in grace and providence, in a settlement of the affections on divine objects, and in an implantation of every grace; which is a gradual work, as yet not perfect, but will be fulfilled in all in whom it is begun.

But ye are justified; not by the works of the law, but by the righteousness of Christ. Justified they were from all eternity, as soon as Christ became a surety for them; and so they were when he rose from the dead, who were justified as their head and surety, and they in him; but here it is to be understood of their being justified in the court of conscience, under the witnessings of the Spirit of God; who having convinced them of the insufficiency of their own righteousness, and having brought near the righteousness of Christ unto them, and wrought faith in them to lay hold on it, pronounced them justified persons in their own consciences; whence followed joy, peace, and comfort.

In the name of the Lord Jesus; which may refer, as the following clause, to all that is said before: by "the name of the Lord Jesus" may be meant he himself; and the sense be, that they were washed by his blood, sanctified by his Spirit, and justified by his righteousness; or it may intend the merit and efficacy of Christ's blood, sacrifice, and righteousness; as that their sins were pardoned, and they cleansed from them through the merit of the blood of Christ shed for the remission of their sins; and that they were regenerated and sanctified through the efficacy of Christ's resurrection from the dead; and were instilled by the grace of God, through the redemption that is in Christ: or else the name of Christ may design his Gospel, through which they received the knowledge of God's way of pardoning sinners, and justifying them, and the Spirit of God, as a spirit of regeneration and sanctification:

and by the Spirit of our God; who sprinkled the blood of Christ upon them, to the cleansing of them; who sanctified their hearts, and revealed the righteousness of Christ unto them for their justification, and pronounced the sentence of it upon them. It is to be observed, that all the three persons, Father, Son, and Spirit, are here mentioned, as being jointly concerned in those acts of grace.

i Aelian. Hist. var. l. 1. c. 19.

Henry's Complete Commentary on the Bible

      9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,   10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.   11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

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

      I. He puts it to them as a plain truth, of which they could not be ignorant, that such sinners should not inherit the kingdom of God. The meanest among them must know thus much, that the unrighteous shall not inherit the kingdom of God (1 Corinthians 6:9; 1 Corinthians 6:9), shall not be owned as true members of his church on earth, nor admitted as glorious members of the church in heaven. All unrighteousness is sin; and all reigning sin, nay, every actual sin committed deliberately, and not repented of, shuts out of the kingdom of heaven. He specifies several sorts of sins: against the first and second commandments, as idolaters; against the seventh, as adulterers, fornicators, effeminate, and Sodomites; against the eighth, as thieves and extortioners, that by force or fraud wrong their neighbours; against the ninth, as revilers; and against the tenth, as covetous and drunkards, as those who are in a fair way to break all the rest. Those who knew any thing of religion must know that heaven could never be intended for these. The scum of the earth are no ways fit to fill the heavenly mansions. Those who do the devil's work can never receive God's wages, at least no other than death, the just wages of sin,Romans 6:23.

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

      III. He puts them in mind what a change the gospel and grace of God had made in them: Such were some of you (1 Corinthians 6:11; 1 Corinthians 6:11), such notorious sinners as he had been reckoning up. The Greek word is tauta--such things were some of you, very monsters rather than men. Note, Some that are eminently good after their conversion have been as remarkably wicked before. Quantum mutatus ab illo!--How glorious a change does grace make! It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. You are washed, you are sanctified, you are justified in the name of Christ, and by the Spirit of our God. Note, The wickedness of men before conversion is no bar to their regeneration and reconciliation to God. The blood of Christ, and the washing of regeneration, can purge away all guilt and defilement. Here is a rhetorical change of the natural order: You are sanctified, you are justified. Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God are made holy by the grace of God.

Kelly Commentary on Books of the Bible

As usual, the introductory words (1 Corinthians 1:1-3) of the epistle give us no little intimation of that which is to follow. The apostle speaks of himself as such "called [to be ] an apostle of Jesus Christ through the will of God," but coupling a brother with him, "and Sosthenes our brother," he writes to "the church of God at Corinth" not to the saints, as was the case in the epistle to the Romans, but to the church at Corinth "to them that are sanctified in Christ Jesus," as in the former epistle "called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

This will be found to lead the way into the main subject of the present communication. Here we must not look for the great foundations of Christian doctrine. There is the unfolding of the assembly in a practical way; that is, the church of God is not viewed here in its highest character. There is no more than an incidental glance at its associations with Christ. No notice is here taken of the heavenly places as the sphere of our blessing; nor are we given to hear of the bridal affections of Christ for His body. But the assembly of God is addressed, those sanctified in Christ Jesus, saints called, "with all that in every place call upon the name of Jesus Christ our Lord." Thus room is left for the profession of the Lord's name. It is not, as in Ephesians, "to the saints which are in Ephesus, and to the faithful in Christ Jesus." There is no such closeness of application, nor intimacy, nor confidence in a really intrinsically holy character. Sanctified they were in Christ Jesus. They had taken the place of being separate, "calling upon the name of the Lord;" but the remarkable addition should be noticed by the way "with all that in every place call upon the name of the Lord, both theirs and ours." And this is the more notable, because if there be an epistle which the unbelief of Christendom tries more than another to annul in its application to present circumstances, it is this first letter to the Corinthians. Nor need we wonder. Unbelief shrinks from that which calls, now rather recalls, the saints to a due sense of their responsibility in virtue of their position as the church of God here below. Those at Corinth had forgotten it. Christendom has not merely forgotten but denied it, and so would fain treat a large part of that which will come before us tonight as a bygone thing. It is not disputed that God did thus work in times past; but they have not the smallest serious thought of submitting to its directions as authoritative for present duty. Yet who can deny that God has taken more care to make this plain and certain in the very frontispiece of this epistle than anywhere else? He is wise and right: man is not. Our place is to bow and believe.

There is another point also to be weighed in the next verses (4-8). The apostle tells them how he thanks his God always on their behalf, but refrains from any expression of thankfulness as to their state. He recognises their rich endowments on God's part. He owns how they had been given all utterance, and all knowledge, the working of the Spirit of God, and His power. This is exceedingly important; for there is a disposition often to consider that difficulties and disorder among the saints of God are due to a want of government and of ministerial power. But no amount of gift, in few or many, can of itself produce holy spiritual order. Disorder is never the result of weakness alone. This, of course, may be taken advantage of, and Satan may tempt men to assume the semblance of a strength they do not possess. No doubt assumption would produce disorder; but weakness simply (where it leads souls, as it should, to spread out their need before the Lord) brings in the gracious action of the Holy Ghost, and the unfailing care of Him who loves His saints and the assembly. It was not so at Corinth. Theirs was rather the display of conscious strength; but at the same time they lacked the fear of God, and the sense of responsibility in the use of what God had given them. They were like children disporting themselves with not a little energy that wrought in vessels which altogether failed in self-judgment. This was a source, and a main source, of the difficulty and disorder at Corinth. It is also of great importance to us; for there are those that continually cry out for increase of power as the one panacea of the church. What reflecting spiritual mind could doubt that God sees His saints are not able to bear it? Power in the sense in which we are now speaking of it that is, power in the form of gift is far from being the deepest need or the gravest desideratum of the saints. Again, is it ever the way of God to display Himself thus in a fallen condition of things? Not that He is restrained, or that He is not Sovereign. Not, moreover, that He may not give, and liberally as suits His own glory; but He gives wisely and holily, so as to lead souls now into exercise of conscience and brokenness of spirit, and thus keep and even deepen their sense of that to which God's church is called, and the state into which it has fallen.

At Corinth there was a wholly different state of things. It was the early rise of the church of God, if I may so say, among the Gentiles. And there was not wanting an astonishing sample of the power of the Spirit in witness of the victory that Jesus had won over Satan. This was now, or at least should have been, manifested by the church of God, as at Corinth. But they had lost sight of God's objects. They were occupied with themselves, with one another, with the supernatural energy which grace had conferred on them in the name of the Lord. The Holy Ghost in inspiring the apostle to write to them in no way weakens the sense of the source and character of that power. He insists on its reality, and reminds them that it was of God; but at the same time he brings in the divine aim in it all. "God," says he, "is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." Immediately after he alludes to the schisms that were then at work among them, and calls on them to be perfectly joined together in the same mind and in the same judgment; informing them of the tidings which had reached him through the house of Chloe, that there were contentions among them, some saying, "I am of Paul," others "I am of Apollos;" some, "I am of Cephas," and others "I am of Christ himself." There is no abuse to which flesh cannot degrade the truth. But the apostle knew how to introduce the Lord's name and grace with the grandly simple but weighty facts of His person and work. It was unto His name that they were baptized; it was He that had been crucified. And be it observed, that from the first of this epistle it is the cross of Christ that has the prominence. It is not so much His blood-shedding, nor even His death and resurrection, but His cross. This would have been as much out of place in the beginning of Romans as the putting forward of propitiation would be out of place here. Expiation of sins by Christ, His death and resurrection, are given of God to be displayed before the saints, who needed to know the firm, immutable foundation of grace; but what the saints wanted most was to learn the gross inconsistency of turning to selfish ease, honour, and aggrandisement the privileges of God's church, and the power of the Spirit of God that wrought in its members.

It is the cross which stains the pride of man, and puts all his glory in the dust. Hence the apostle brings Christ crucified before them. This to the Jew was a stumbling-block, and to the Greek foolishness. These Corinthians were deeply affected by the judgment of both Jews and Greeks. They were under the influence of man. They had not realized the total ruin of nature. They valued those that were wise, scribes, or disputers of this world. They were accustomed to the schools of their age and country. They conceived that if Christianity did such great things when those who possessed it were poor and simple, what might it not do if it could only be backed by the ability, and the learning, and the philosophy of men! How it must ride triumphantly to victory! How the great must bow, and the wise be brought in! What a glorious change would result when not the unlettered poor only, but the great and the noble, the wise and the Prudent, were all joined in the confession of Jesus!

Their thoughts were fleshly, not of God. The cross writes judgment on man, and folly on his wisdom, as it is itself rejected by man as folly; for what could seem more egregiously unreasonable to a Greek than the God that made heaven and earth becoming a man, and, as such, crucified by the wicked hands of His creatures here below? That God should use His power to bless man was natural; and the Gentile could coalesce as to it with the Jew. Hence too, in the cross, the Jew found his stumbling-block; for he expected a Messiah in power and glory. Though the Jew and the Greek seemed opposite as the poles, from different points they agreed thoroughly in slighting the cross, and in desiring the exaltation of man as he is. They both, therefore, (whatever their occasional oppositions, and whatever their permanent variety of form,) preferred the flesh, and were ignorant of God the one demanding signs, the other wisdom. It was the pride of nature, whether self-confident or founded on religious claims.

Hence the apostle Paul, in the latter part of chap. 1, brings in the cross of Christ in contrast with fleshly wisdom, as well as religious pride, urging also God's sovereignty in calling souls as He will. He alludes to the mystery (1 Corinthians 2:1-16), but does not develop here the blessed privileges that flowed to us from a union with Christ, dead, risen, and ascended; but demonstrates that man has no place whatever, that it is God who chooses and calls, and that He makes, nothing of flesh. There is glorying, but it is exclusively in the Lord. No flesh should glory in his presence."

This is confirmed in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, where the apostle reminds them of the manner in which the gospel had entered Corinth. He had come there setting his face against all things that would commend himself. No doubt, to one of such eminent ability and such varied gifts as the apostle Paul, it was hard, to speak after the manner of men, to be nothing. How much it must have called for self-denial utterly to decline that which he could have handled so well, and which people at Corinth would have hailed with loud acclamation. Just think of the great apostle of the Gentiles, on the immortality of the soul, giving free rein to the mighty spirit that was in him! But not so. What absorbed his soul, in entering, the intellectual and dissolute capital of Achaia, was the cross of Christ. He determined therefore, as he says, to know nothing else not exactly to know the cross alone, but "Jesus Christ and him crucified." It was emphatically, though not exclusively, the cross. It was not simply redemption, but along with this another order of truth. Redemption supposes, undoubtedly, a suffering Saviour, and the shedding of that precious blood which ransoms the captives. It is Jesus who in grace has undergone the judgment of God, and brought in the full delivering power of God for the souls that believe. But the cross is more than this. It is the death of shame pre-eminently. It is utter opposition to the thoughts, feelings, judgments, and ways of men, religious or profane. This is the part accordingly that he was led in the wisdom of God to put forward. Hence the feelings of the apostle were distrust of self, and dependence on God according to that cross. As he says, "I was with you in weakness, and in fear, and in much trembling." Thus, as Christ Himself is said in 2 Corinthians 13:1-14 to be crucified in weakness, such was also the servant here. His speech and his preaching was "not in enticing words of man's wisdom, but in demonstration of the Spirit and of power." Accordingly, in this chapter he proceeds to supplement the application of the doctrine of the cross to the state of the Corinthians by bringing in the Holy Ghost; for this again supposes the incapacity of man in divine things.

All is opened out in a manner full of comfort, but at the same time unsparing to human pride. Weigh from the prophecy of Isaiah the remarkable quotation "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit." There is first the great standing fact before our eyes. Such is the Saviour to the saved. Christ crucified is the death-knell on all man's wisdom, and power, and righteousness. The cross writes total condemnation on the world. It was here the world had to say to Jesus. All that it gave Him was the cross. On the other hand, to the believer it is the power of God and the wisdom of God, because he humbly but willingly reads in the cross the truth of the judgment of his own nature as a thing to be delivered from, and finds Him that was crucified, the Lord Himself, undertaking a deliverance just, present, and complete; as he says, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Flesh is absolutely put down. Man cannot go lower for weakness and ignominy than the cross on which hangs all the blessedness God gives the believer. And therein God is glorified as He is nowhere else. This in both its parts is exactly as it should be; and faith sees and receives it in Christ's cross. The state of the Corinthians did not admit of Christ risen being brought in, at least here. It might have drawn a halo, as it were, round human nature this presenting the risen man in the first instance. But he points to God as the source, and Christ as the channel and means, of all the blessing. "Of him," says he, "are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." But then, as he shows, there was not only this great source of blessing in Christ, but there is the power that works in us. Never is it the spirit of man that lays hold of this infinite good which God vouchsafes him. Man requires a divine power to work within him, just as he needs the Saviour outside himself

Accordingly, in 1 Corinthians 2:1-16, still carrying on the thought of Christ crucified, and connecting it with their condition, he intimates that he was in no wise limited to it. If persons were grounded in Christianity, he was prepared to go into the greatest depths of revealed truth; but then the power of entering safely was not human, but of the Holy Ghost. Man is no more capable of fathoming the depths of divine things than a brute can comprehend the works of human wit or science. This doctrine was utterly repulsive to the pride of the Greeks. They might admit man to have need of pardon, and of moral improvement. They fully admitted his want of instruction, and refinement, and, so to speak, of spiritualization, if it only might be. Christianity deepens our estimate of every want. Man not only wants a new life or nature, but the Holy Ghost. It is not merely His grace in a general sense, but the power of the Holy Ghost personally dwelling in him. It is this alone which can lead us into the deep things of God. And this, he lets us see, affects not merely this particular or that, but the whole working of divine grace and power in man. The whole and sole means of communicating blessing to us must be the Holy Ghost. Hence he insists, that as it is the Spirit of God in the first place who reveals the truth to us, so it is the same Spirit who furnishes suitable words, as, finally, it is through the Holy Ghost that one receives the truth revealed in the words He Himself has given. Thus, from first to last, it is a process begun, carried on, and completed by the Holy Ghost. How little this makes of man!

This introduces 1 Corinthians 3:1-23 and gives point to his rebukes. He taxes them with walking as men. How remarkable is such a reproach! Walking as men! Why, one might ask, how else could they walk? And this very difficulty as no doubt it would be to many a Christian now (that walking as men should be a reproach) was no doubt a clap of thunder to the proud but poor spirits at Corinth. Yes, walking as men is a departure from Christianity. It is to give up the distinctive power and place that belongs to us; for does not Christianity show us man judged, condemned, and set aside? On the faith of this, living in Christ, we have to walk. The Holy Ghost, besides, is brought in as working in the believer, and this, of course, in virtue of redemption by our Lord Jesus. And this is what is meant by being not in the flesh, but in the Spirit, which is proved by the Holy Ghost dwelling in us.

Here the apostle does not explain all this, and he gives a very withering reason for his reticence. These Corinthians had an uncommonly good opinion of themselves, and so they must be told plainly the reason why he does not open out these deep things. They themselves were not fit; they were but babes. What! the polished Greek believers no more than babes! This was rather what they would have said of the apostle or of his teaching. They thought themselves far in advance. The apostle had dwelt on the elementary truths of the gospel. They yearned after the fire of Peter and the rhetoric of Apollos. No doubt they might easily flatter themselves it was to carry on the work of God. How little many a young convert knows what will best lead him on! How little the Corinthians dreamt of depreciating the Second man, or of exalting the first! Hence the apostle tells them that he could not speak unto them as unto spiritual, but as unto carnal, even as unto babes in Christ. "I have fed you with milk, and not with meat." Far from denying, he owns that their insinuation was true he had only brought before them elementary truths. They were not in a condition to bear more. Now this is full of meaning and importance practically at all times. We may damage souls greatly by presenting high truths to those that want the simplest rudiments of divine truth.

The apostle, as a wise master-builder, laid the foundation. The state of the Corinthians was such that he could not build on the foundation as he would have desired. His absence had given occasion for the breaking out of their carnal wishes after the world's wisdom. They were making even the ardour of a Peter and the eloquence of an Apollos to be a reason for dissatisfaction with one that, I need not say, was superior to both of them. But the apostle meets them in a way most unexpected to their self-satisfaction and pride, and lets them know that their carnality was the real reason why he could not go on with them into deeper things.

This leads him to point out the seriousness of the work or building; for he presents the church of God under this figure. What care each servant needs to take how and what he builds! What danger of bringing in that which would not stand the fire or judgment of God nay, further, of bringing in that which was not simply weak and worthless, but positively corrupting; for it was to be feared there were such elements even then at Corinth! Again he brings in another principle to bear upon them. Their party spirit, their feeling of narrowness, the disposition to set up this servant of Christ or that, was not only a dishonour to the Master, but a real loss to themselves. Not that there is any ground to suppose it was the fault of Peter or Apollos any more than of Paul. The evil was in the saints themselves, who indulged in their old zeal of the schools, and allowed their natural partiality to work. In point of fact this never can be without the most grievous impoverishment to the soul, as well as a hindrance to the Holy Ghost. What faith must learn is, that "all things are yours, whether Paul, or Apollos, or Cephas; . . . . . all are yours." Thus the subject enlarges, as is his wont, taking in an immense breadth of the Christian's possessions life, death, things present, and things to come. "All are yours, and ye are Christ's, and Christ is God's."

This again brings in another point before the subject closes. He is not content with the pressing of responsibility on others; he had a solemn sense of his own place, which made him wonderfully independent of the judgments of men. Obedience gives firmness as well as humility. Not in the smallest degree was the pride of the Corinthians met by pride on his part, but by keeping the Lord and His will before his soul. Yet this is certainly true that this effect of faith looks like pride to a man who merely views things on the surface. The calm going on in the service of Christ, the endurance of this spirit or that, as no more than the idle wind, was no doubt exceedingly unpleasant to such as were wise in their own conceit, and valued the criticism they freely bestowed on the different servants of the Lord. But Paul sees all in the light of the eternal day. They had forgotten this, and were in a sense trafficking with these powers of the Spirit of God. They were making them the counters of a game they were playing in this world. They had forgotten that what God gives He gives in time, but in view of eternity. The apostle puts the truth of the case before their souls as he had it vividly before his own. (1 Corinthians 4:1-21)

Another thing is noticeable here. He had reproached them with walking not as Christians but as men (that is, with their habitual life and conversation formed on human principles instead of divine). On the other hand, it would appear from what follows, that they reproached the apostle in their hearts, not, of course, in so many words, with not being enough of a gentleman for their taste. This seems to me the gist of the fourth chapter. It was a thing that they considered quite beneath a Christian minister to work from time to time with his hands, often poor, occasionally in prison, knocked about by crowds, and so on. All this they thought the fruit of indiscretion and avoidable. They would have preferred respectability, public and private, in one who stood in the position of a servant of Christ. This the apostle meets in a very blessed way. He admitted that they were certainly not in such circumstances; they were reigning as kings. As for him it was enough to be the off-scouring of all men, this was his boast and blessedness. He wished that they did indeed reign that he might reign with them (that the blessed time might really arrive). How his heart would rejoice in that day with them! And surely the time will come, and they would all reign together when Christ reigns over the earth. But he quite admits that for the present the fellowship of Christ's sufferings was the place he had chosen. Of honour in the world, and ease for the flesh, he at least could not, if they could, boast. Present greatness was what he in no wise coveted; to suffer great things for His sake was what the Lord had promised, and what His servant expected in becoming an apostle. If his own service was the highest position in the church, his was certainly the lowest position in the world. This was as much an apostle's boast and glory as anything that God had given them. No answer can I conceive more telling to any one of his detractors at Corinth who had a heart and conscience.

In 1 Corinthians 5:1-13 we enter on another and more painful part of the epistle. A fearful instance of sin had come to light, so gross, indeed, that the like was not even named among the Gentiles. In fact it was a case of incest, and this among those called of God, and sanctified in Christ Jesus! The question is not in the least raised whether the guilty person was a saint or not; still less does he allow that which one so often and painfully heard pleaded in extenuation, "Oh, but he [or she] is a dear Christian." Christian affection is most excellent; as brethren we should love even to laying down life for each other; as it is also very right that we should own the work God has wrought, above all what He has wrought in grace. But when one bearing the name of the Lord has, through unwatchfulness, fallen into wickedness, which of course grieves the Holy Ghost and stumbles the weak, it is not the time to talk thus. It is the time, in the very love that God implants, to deal sternly with that which has disgraced the name of the Lord. Is this to fail in love to the person? The apostle showed ere long that he had more love for this evildoer than any of them. The second epistle to the Corinthians entreats them to confirm their love to him whom they had put away. They were too hard against him then, as they were too loose now. Here their consciences needed to be roused. To deal with the matter they owed to the Lord Jesus. It was not merely getting rid of the obnoxious man. They had to prove themselves clear in the matter certainly; but he puts before them another course, whenever the guilty one had repented.

"I verily, as absent in body, but present in spirit, have judged already," etc. The case was most gross, and there was no question about it. The facts were indisputable; the scandal was unheard of. "I have judged already, as though present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh." There was no discussion raised whether the person might be converted. The fact is, church discipline supposes and goes on the ground that those on whom it is exercised are Christians; but when it is a question of discipline, it is not the season for the display of Christian affection. This would falsify the conscience and turn the eye from off the point to which the Holy Ghost was directing attention. There was wickedness in their midst; and while known and unjudged, all were implicated; none could be clean till it was put away. Accordingly the apostle, while he expresses the desire that the spirit of the man should be saved in the day of the Lord, flesh being destroyed, at the same time rouses the saints to that which became the name of the Lord on the very ground that they were unleavened. If they were free from evil, let them act consistently. Let them preserve that purity in practice which was theirs in principle. They were unleavened, and therefore should be a new lump. Notoriously there was old leaven among them. What business had it there? "Put away from" not the table of the Lord merely, this he does not say, but "Put away from among yourselves." This is much stronger than expelling from the table. Of course, it implies exclusion from the Lord's table, but from their table too "with such an one, no, not to eat." An ordinary meal, or any such act expressive even in natural things of fellowship with the person thus dishonouring the Lord, is forbidden.

Mark, they must put away. It is not the apostle acting for them; for God took particular care that this case, demanding discipline to the uttermost, should be where the apostle was not. What an admirable instruction for us who have no longer an apostle! None can pretend that it was an assembly where there was a high degree of knowledge or spirituality. The very reverse was the case. The responsibility of discipline depends on our relationship as an assembly to the Lord, not on its changing states. The Corinthians were babes; they were carnal. He who loved them well could not speak of them as spiritual. Nevertheless, this responsibility attached to the very fact that they were members of Christ His body. If saints are gathered to the name of the Lord, and so are God's assembly, if they have faith to take such a position here below, and have the Holy Ghost owned as in their midst, this, and nothing short of this, is their responsibility; nor does the ruined state of the church touch the question, nor can it relieve them from their duty to the Lord. The church at Corinth had soon failed most gravely far and wide. This was the more shameful, considering the brightness of the truth vouchsafed to them, and the striking manifestation of divine power in their midst. The presence of apostles elsewhere in the earth, the beautiful display of Pentecostal grace at Jerusalem, the fact that so short a time had elapsed since they had been brought out of heathenism into their standing in God's grace, all made the present state of the Corinthians so much the more painful; but nothing can ever dissolve the responsibility of saints, whether as individuals or as an assembly. "Put away from among yourselves that wicked person."

Another thing is to be observed, that the Holy Spirit's scale of sin is not that of man. Which of you, my brethren, would have thought of classing a railer with an adulterer? A railer is one who uses abusive language for the purpose of injuring another, not the transient out-breaking of flesh, sad as it is, but provoked it may be, or at any rate, happening through unwatchfulness. The habit of evil speaking stamps him who practises it as a railer; and such a man is unfit for the company of the saints, for God's assembly. It is the old leaven of malice and wickedness. He is unclean. Doubtless the world would not so judge; but this is not the world's judgment. The Corinthians were under the influence of the world. The apostle had already shown that to walk as men is beneath the Christian. Now we see that to walk as the world, no matter how refinedly, ever exposes Christians to act worse than men of the world. God has stamped upon His children the name of Christ; and what does not express His name is inconsistent, not only with the Christian, but with His assembly. They are all as such held responsible, according to the grace and holiness and glory of Christ, for the sin done in their midst, of which they are cognisant. They are bound to keep themselves pure in ways.

There was another case also: brother was going to law with brother. (1 Corinthians 6:1-20) We have no reason to think they had fallen so far as to go to law with those that were not brethren; this would seem to be a lower step still. But brother was going to law with brother, ,and this before the unjust. How often now-a-days one hears, "Well, one expects something better from a brother; and surely he ought to suffer the consequences of his ill-doing." This was just the feeling of the Corinthian plaintiff. What, then, is the weapon that the apostle uses in this case? The dignified place in the glory that God designs for the Christian: "Know ye not that we shall judge the world judge angels?" Were such going before the Gentiles? Thus is seen how practical all truth is, and how God casts the bright light of the approaching day on the smallest matters of the life of today.

Again, there was no quarter in the world where personal purity was more unknown than at Corinth. Indeed, such were the habits of the ancient world, it would only defile the ears and minds of God's children to have any proofs of the depravity in which the world then lay, and that too in its best estate, the wisest and the greatest not excepted, those, alas. whose writings are in the hands of the youth of our day, and more than ever, perhaps, in their hands. Those wits, poets, and philosophers of heathen antiquity lived in habitual, yea, often in unnatural grossness, and thought nothing of it. It is a danger for the saints of God to be tinctured by the atmosphere of the world outside when the first fervour of grace cools, and they begin to take up their old habits. It was certainly so at Corinth.

Accordingly the believers there were betrayed into their former uncleanness of life when the heavenly light got dim. And how does the apostle deal with this? He recalls to them the Holy Spirit's dwelling in them. What a truth, and of what force to the believer! He does not say simply that they were redeemed, though he brings it in also; still less does he merely reason on the moral heinousness of the sin; neither does he cite the law of God that condemned it. He presses upon them that which was proper to them as Christians. It was no question of man, let him be Gentile or Jew, but of a Christian. Thus he sets before them the distinctive Christian blessing the Holy Ghost dwelling in the believer, and making his body (not his spirit but his body) a temple of the Holy Ghost; for here was precisely where the enemy seems to have misled these Corinthians. They affected to think they might be pure in spirit, but do what they liked with their bodies. But, answers the apostle, it is the body which is the temple of the Holy Ghost. The body belongs to the Lord and Saviour; the body, therefore, and not the spirit only, He claims now. No doubt that the spirit be occupied with Christ is a grand matter; but the licentious flesh of man would talk, at any rate, about the Lord, and at the same time indulge in evil. This is set aside by the blessed fact that the Holy Ghost even now dwells in the Christian, and this on the ground of his being bought with a price. Thus the very call to holiness ever keeps the saint of God in the sense of his immense privileges as well as of his perfect deliverance.

1 Corinthians 7:1-40 naturally leads from this into certain questions that had been proposed to the apostle touching marriage and slavery questions which had to do with the various relationships of life. The apostle accordingly gives us what he had learned from the Lord, as well as what he could speak of as a commandment of the Lord, distinguishing in the most beautiful manner, not between inspired and non-inspired, but between revelation and inspiration. All the word is inspired; there is no difference as to this. There is no part of Scripture that is less inspired than another. " All (every) scripture is given by inspiration of God;" but all is not His revelation. We must distinguish between parts revealed and the whole inspired. When a thing is revealed of God, it is absolutely new truth, and of course is the commandment of the Lord. But the inspired word of God contains the language of all sorts of men, and very often the conversation of wicked men nay, of the devil I need not say that all this is not a revelation; but God communicates what Satan and wicked men say (as for instance Pilate's words to our Lord and the Jews). None of these evidently was that which is called a revelation; but the Holy Ghost inspired the writers of the book to give us exactly what each of these said, or revealed what was in the mind of God about them. Take, for example, the book of Job, in which occur the sayings of his friends. What intelligent reader could think that they were in any way authorised communicators of the mind of God? They say sometimes very wrong things, and sometimes wise, and often things that do not in the smallest degree apply to the case. Every word of the book of Job is inspired; but did all the speakers utter necessarily the mind of God? Did not one of the speakers condemn one or other of the rest? Need one reason on such facts? This, no doubt, makes a certain measure of difficulty for a soul at the first blush; but on maturer consideration all becomes plain and harmonious, and the word of God is enhanced in our eyes.

And so it is in this chapter, where the apostle gives both the commandment of the Lord, and his own matured spiritual judgment, which he expressly says was not the commandment of the Lord. Still he was inspired to give his judgment as such. Thus the whole chapter is inspired, one part of it just as much as another. There is no difference in inspiration. What was written by the different inspired instruments is of God as absolutely as if He had written it all without them. There is no degree in the matter. There can be no difference in inspiration. But in the inspired word of God there is not always revelation. Sometimes it is a record which the Spirit gave a man to make of what he had seen and heard, sometimes he recorded by the Spirit what no man could have seen or heard. Sometimes it was a prophecy of the future, sometimes a communication of God's present mind according to His eternal purpose. But all is equally and divinely inspired.

The apostle then lays down at least as far as may be here briefly sketched that while there are cases where it is a positive duty to be married, undisguisedly there was a better place of undivided devotedness to Christ. Blessed is he who is given. thus to serve the Lord without let: still it must be the gift of God. The Lord Jesus had laid down the same principle Himself. InMatthew 19:1-30; Matthew 19:1-30, it is needless to say, you have the selfsame truth in another form.

Again, while the Lord employs the apostle thus to give us both His own commandment and His mind, the general principle is stated as to the relationships of life. It is broadly laid down that one should remain in that condition in which he is called, and for a very blessed reason. Supposing one were a slave even, he is already, if a Christian, a freeman of Christ. You must remember that in these days there were everywhere bondmen: those that then ruled the. world took them from all classes and all countries There were bondmen highly educated, and once in a high position of life. Need it be said that often these bondmen rose up against their cruel masters? The very knowledge of Christ, and the possession of conscious truth, if grace did not counteract mightily, would tend to increase their sense of horror at their position. Suppose, for instance, a refined person, with the truth of God communicated to his soul, was the slave of one living in all the filth of heathenism, what a trial it would be to serve in such a position! The apostle urges the truth of that liberty in Christ which Christendom has well-nigh forgotten that if I am Christ's servant I am emancipated already. Match if you can the manumission he has got. Twenty millions will procure no such emancipation. At the same time, if my master allows me liberty, let me use it rather. Is it not a remarkable style of speech and feeling? The Christian, even if a slave, possesses the best freedom after all: anything else is but circumstantial. On the other hand, if you are a freeman, take care how you use your liberty: use it as the Lord's bondman. The freeman is reminded of his bondmanship; the bondman is reminded of his freedom. What a wonderful antithesis of man is the Second Man! How it traverses all the thoughts, circumstances, and hopes of flesh!

Then he brings before us the different relationships at the end of the chapter, as they are affected by the coming of the Lord. And there is nothing which shows more the importance of that hope as a practical power. There is not only the direct but the indirect allusion when the heart is filled with an object; and the indirect is a yet stronger witness of the place it holds than the direct. A mere hint connects itself with that which is your joy and constant expectation; whereas when a thing is little before the heart you require to explain, prove, and insist upon it. But this chapter brings vividly before them how all outward things pass away, even the fashion of this world. Time is short. It is too late either to make much of scenes so changing, or to seek this thing or that here below with such a morrow before our eyes. Hence he calls on those who had wives to be as those who had none, on those who were selling and buying to be above all the objects that made up the sum of business. In short, he puts Christ and His coming as the reality, and all else as the shadows, transitions, movements of a world that even now crumbles underneath us. No wonder that he follows all up at the end with his own judgment, that the man most blessed is he who has the least entanglement, and is the most thoroughly devoted to Christ and His service.

Next in 1 Corinthians 8:1-13 he begins to take up another danger for the Corinthian saints. They had the sound of the truth ringing in their ears; and assuredly there are few sounds sweeter than the liberty of the Christian. But what is more liable to abuse? They had abused power to self-exaltation; they were now turning liberty to license. But there is a solemn fact which none can afford to forget as to both power and liberty that without responsibility nothing is more ruinous than either. Herein lay the sad failure of these saints. In the sense of responsibility they were utterly wanting They seem to have forgotten completely that the Lord from whom the liberty had come is the One in whose sight, and for whose glory, and according to whose will, all power was to be used. The apostle recalls them to this; but he takes up their license in going into heathen temples, and eating things offered to idols, not first of all on the high ground of the Lord, but on account of their brethren. In their boasted liberty, and because they knew an idol was nothing, they considered that they might go anywhere, and do what they pleased. Nay, not so, cries the apostle; you must consider your brother. There is many a disciple who, far from knowing how vain idolatry is, thinks a good deal of the idol. Thus, you that know so much, if you make light of going here and there, will induce other disciples to follow your steps who may slip into idolatry through it, and thus a brother perish for whom Christ died; and what is the liberty of one who is instructed may prove the extreme ruin of one who is equally a believer in the Lord. Thus he looks at the thing in its full character and ultimate tendency if unchecked. Grace, as we know, can arrest these tendencies, and avert the evil results.

In 1 Corinthians 9:1-27 he interrupts the course of his argument by an appeal to his own place as an apostle. Some were beginning to question his apostolate. It was not that he in the slightest degree forgot his call by God's will to that special service; neither was he insensible to the blessed liberty in which he was serving the Lord. He could lead about a sister-wife like another; he had foregone this for the Lord's sake. He could look for support from the church of God; he preferred to work with his own hands. So in the second epistle to the Corinthians he begs them to forgive the wrong; for he would not accept anything from them. They were not in a condition to be entrusted with such a gift. Their state was such, and God had so overruled it in His ways, that the apostle had received nothing from them. This fact he uses in order to humble them because of their pride and licentiousness.

The course of this chapter then touches on his apostolic place, and at the same time his refusal to use the rights of it. Grace can forego all questions of right. Conscious of what is due, it asserts rights for others, but refuses to use them for itself. Such was the spirit and the faith of the apostle. And now he shows what he felt as to practical state and walk. Far from being full of his knowledge, far from only using his place in the church for the assertion of his dignity and for immunity from all trouble and pain here below, he on the contrary was as one under the law to meet him that was under it; he was as a Gentile to meet him that was free from law (that is, a Gentile). Thus he was a servant of all that he might save some. Besides, he lets them know the spirit of a servant, which was so lacking in the Corinthians in spite of their gifts; for it is not the possession of a gift, but love which serves and delights in service. The simple fact of knowing that you have a gift may and often does minister to self-complacency. The grand point is to have the Lord before you, and when others are thought of, it is in the love which has no need to seek greatness, or to a et it. The love of Christ proves its greatness by serving others.

This, then, was the spirit of that blessed servant of the Lord. He reminds them of another point that he was himself diligent in keeping his body in subjection. He was like a man with a race that was going to be run, and who gets his body into training. He puts this in the strongest way, "Lest that by any means, when I have preached to others, I myself should be a castaway." Mark the tact of the apostle. When he has something discreditable to say, he prefers to say it about himself; when he has something pleasing to say, he loves to put it with regard to others. So here he says, "Lest I myself become a castaway," not " you." He meant their profit, no doubt; his aim was for them to have their own consciences searched by it. If Paul even was exercising himself to have a conscience void offence; if Paul was keeping his body in subjection, how much more did these men need it? They were abusing all the comfort that Christianity brings, to live at ease and play the gentleman, if one may speak according to modern language. They had not entered in the smallest degree into the spirit of the moral glory of Christ humbled here below. They had dislocated the cross from Christianity. They had severed themselves from the power of service. Thus they were in the utmost possible jeopardy; but the apostle, who had the blessedness of Christ before him, and the fellowship of His sufferings is scarce another had like him, even he used all diligence of heart, and held a tight rein over himself. Faithful man as he was, he allowed himself none of these licenses. Liberty indeed he prized, but it was not going here and there to feasts of idols. He was free to serve Christ, and time was short: what had such an one to do with heathen temples?

Thus he wants them to feel their danger, but first of all he begins with himself. He was free but watchful; and he was jealous over himself, the greater the grace shown him. It was not that he in the smallest degree doubted his security in Christ, as some so foolishly say; or that such as have eternal life may lose it again. But it is plain that men who merely take the place of having eternal life may, and often do, abandon that place. Those who have eternal life prove it by godliness; those who have it not prove the lack of it by indifference to holiness, and lack of that love which is of God. So the apostle shows that all his knowledge of the truth, far from making him careless, prompted him to yet greater earnestness, and to daily denial of himself. This is a very important consideration for us all (I press it more especially on the young in such a day as this); and the greater the knowledge of the saints, the more they need to keep it in view.

The apostle draws their attention to another warning in the history of Israel. These had eaten of the same spiritual meat, for so he calls it; they had the heaven-sent manna, had drunk of the same spiritual drink; yet what became of them? How many thousands of them perished in the wilderness? The apostle is approaching far closer to their state. He began with application to his own case, and now he points to Israel as a people sanctified to Jehovah. At length the word is, "Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man; but God is faithful." This was a great comfort, but it was also a serious caution. "God is faithful who will not suffer you to be tempted above that ye are able." It is in vain, therefore, to plead circumstances as an excuse for sin. "But [He] will, with the temptation, also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry." He makes it plain that he is, with characteristic address, dealing with their little-exercised consciences from the statement of his own earnest vigilance over his ways, and then from the sad and solemn history of Israel judged of the Lord. Thus, too, he goes forward into new ground, the deeper spiritual motives, the appeal to Christian affection as well as to faith. The cup of blessing which we bless, is it not the communion of the blood of Christ? He begins with that which most nearly touches the heart. It would have been an order more natural, if one may so say, to speak of the body of Christ; as we know in the Lord's supper habitually, there is that which brings before us first the body and then the blood. The departure from what may be called the historical order makes the emphasis incomparably greater. More than that, the first appeal is founded on the blood of Christ, the answer of divine grace to the deepest need of a soul found in its guilt before God and covered with defilement. Was this to be slighted? "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" He does not here say, "the blood" or the "body of the Lord." This we find in 1 Corinthians 11:1-34; but it is here Christ, because it becomes a question of grace. "The Lord" brings in the idea of authority. This, then, is evidently an immense advance in dealing with the subject. Accordingly he now develops it, not on the ground of injury to a brother, but as a breach of fellowship with such a Christ, and indifference to His immense love. But he does not forget His authority: "Ye cannot drink the cup of the Lord and the cup of demons; ye cannot be partakers of the Lord's table and of the table of demons." It is not simply the love of Christ, but His full authority as the Lord. The apostle contrasts two mighty powers that were contesting demons, on the one hand, a power stronger than man, struggling as to him here below; and, on the other hand, there was the Lord that had shed His blood for them, but the Lord of all who should judge quick and dead. Hence he follows up with a comprehensive and simple principle, but full of liberty withal, that in going into the market you need ask no questions. If I do not know that the food has been connected with idols, the idol is nothing to me; but the moment I know it, it is no longer the question of an idol but a demon; and a demon, be assured, is a very real being indeed. Thus what the apostle insists on amounts to this, that their vaunted knowledge was short indeed. Whenever a person boasts, you will in general find. that he particularly fails precisely where he boasts most. If you set up for great knowledge, this will be the point in which you may be expected to break down. If you set up for exceeding candour, the next thing we may well dread to hear is that you have played very false. The best thing is to see that we give ourselves credit for nothing. Let Christ be all our boast. The sense of our own littleness and of His perfect grace is the way, and the only way, to go on well. "This is the victory that overcometh the world, even our faith. Who is he that overcometh, but he that believeth that Jesus is the Son of God?"

Then in 1 Corinthians 11:1-34 we enter on another point. It would seem that the sisters at Corinth gave them a deal of trouble, and that they had forgotten entirely their due relative place. No doubt the men were at least as much to blame. It is hardly possible that women should ever put themselves forward in the church unless Christian men have deserted their true, responsible position and public action. It is the man's place to guide; and although women may assuredly be far more useful in certain cases, still, unless the man guides, what an evident departure from the order God has assigned to them both! How complete a desertion of the relative position in which they were placed from the first! Thus it was at Corinth. Among the heathen, women played a most important part, and in no quarter of the world, perhaps, so prominent a one as there. Need it be said that this was to their deep shame? There was no city in which they were so degraded as that in which the attained such conspicuous and unnatural prominence. And how does the apostle meet this new feature? He brings in Christ. This is what decides all. He affirms the everlasting principles of God, and he adds that which has so brightly been revealed in and by Christ. He points out that Christ is the image and the glory of God, and that the man stands in an analogous place as connected with and distinguished from the woman. That is to say, the woman's place is one of unobtrusiveness, and in fact, she is most effective where she is least seen. The man, on the contrary, has a public part a rougher and ruder task, no doubt one that may not at all bring into play the finer affections, but which demands a calmer and more comprehensive judgment. The man has the duty of the outward rule and administration.

Accordingly he marks the first departure from what was right by the woman's losing the sign of her subjection. She was to have a covering, on her head; she was to have that which indicated as a sign that she was subject to another. The man seemed to have failed just in the opposite way; and although this may seem a very little thing, what a wonderful thing it is, and what power it shows, to be able to combine in the same epistle eternal things and the very smallest matter of personal decorum, the wearing of long hair or short, the use of a covering on the head or not! How truly it marks God and His word!! Men. would scorn to combine them both in the same epistle; it seems so petty and so incongruous. But it is the littleness of man which calls for big matters to make him important; but the smallest things of God have significance when they bear on the glory of Christ, as they always do. In the first place, it was out of order that a woman should prophesy with her head uncovered; man's place was to do so. He was the image and the glory of God. The apostle connects it all with first principles, going up to the creation of Adam and Eve in a very blessed manner, and above all bringing in the second Man, the last Adam. Did they think to improve on both?

The latter part of the chapter takes up not the relative place of the man and the woman, but the supper of the Lord, and so the saints gathered together. The first part of it, as is evident, has nothing to do with the assembly, and thus does not dispose of the question whether a woman should prophesy there. In fact, nothing is said or implied in the early verses of the assembly at all. The point primarily mooted is of her prophesying after the manner of a man, and this is done with the greatest possible wisdom. Her prophesying is not absolutely shut out. If a woman has a gift for prophecy, which she certainly may have as well as a man, for what is it given of the Lord but for exercise? Certainly such an one ought to prophesy. Who could say the gift of prophecy given to a woman is to be laid up in a napkin? Only she must take care how she does exercise it. First of all, he rebukes the unseemly way in which it was done the woman forgetting that she was a woman, and the man that he is responsible not to act as a woman. They seem to have reasoned in a petty way at Corinth, that because a woman has a gift no less than a man, she is free to use the gift just as a man might. This is in principle wrong; for after all a woman is not a man, nor like one officially, say what you please. The apostle sets aside the whole basis of the argument as false; and we must never hear reasoning which overthrows what God has ordained. Nature ought to have taught them better. But he does not dwell on this; it was a withering rebuke even to hint at their forgetfulness of natural propriety.

Then, in the latter verses, we have the supper of the Lord, and there we find the saints expressly said to be gathered together. This naturally leads the way to the spiritual gifts that are treated of in1 Corinthians 12:1-31; 1 Corinthians 12:1-31. As to the supper of the Lord, happily I need not say many words to you. It is, by the great mercy of God, familiar to most of us; we live, I may say, in the enjoyment of it, and know it to be one of the sweetest privileges God vouchsafes us here below. Alas! this very feast had furnished occasion, in the fleshly state of the Corinthians, to a most humiliating abuse. What led to it was the Agape, as it was styled; for in those days there was a meal which the Christians used to take together. Indeed, the social character of Christianity never can be overlooked without loss, but in an evil state it is open to much abuse. Everything that is good may be perverted; and it never was intended to hinder abuse by extinguishing that which was only to be maintained aright in the power of the Spirit of God. No rules, no abstinence, no negative measures, can glorify God, or make His children spiritual; and it is only by the power of the Holy Ghost in producing a sense of responsibility to the Lord as well as of His grace that saints are duly kept. So it was then at Corinth, that the meeting for the Lord's Supper became mingled with an ordinary meal, where the Christians ate and drank together. They were glad to meet at any rate, originally it was so, when love was gratified with the company of each other. Being not merely young Christians, but unwatchful and then lax, this gave rise to sad abuse. Their old habits re-asserted their influence. They were accustomed to the feasts of the heathen, where people thought nothing whatever of getting drunk, if it was not rather meritorious. It was in some of their mysteries considered a wrong to the god for his votary not to get drunk, so debased beyond all conception were the heathen in their notions of religion.

Accordingly these Corinthian brethren had by little and little got on until some of them had fallen into intemperance on the occasion of the Eucharist; not, of course, simply by the wine drank at the table of the Lord, but through the feast that accompanied it. Thus the shame of their drunkenness fell upon that Holy Supper; and hence the apostle regulated, that from that time forward there should be no such feast coupled with the Lord's Supper. If they wished to eat, let them eat at home; if they came together in worship, let them remember it was to eat of the Lord's body, and to drink of the Lord's blood. He puts it in the strongest terms. He does not feel it needful or suitable to speak of "the figure" of the Lord's body. The point was to make its grace and holy impressiveness duly felt. It was a figure, no doubt; but .still, writing to men who were at least wise enough to judge aright here, he gives all its weight, and the strongest expression of what was meant. So Jesus had said. Such it was in the sight of God. He that partook undiscerningly and without self-judgment was guilty of the body and blood of the Lord Jesus. It was a sin against Him. The intention of the Lord, the true principle and practice for a saint, is to come, examining his ways, trying his springs of action, putting himself to the proof; and so let him eat (not stay away, because there is much discovered that is humbling). The guard and warning is, that if there be not self-judgment, the Lord will judge. How low is the state of things to which all saints tend, and not the Corinthians only! There ought to have been, I suppose, an interposition of the church's judgment between the Christian's lack of self-judgment and the Lord's chastenings; but, alas! man's duty was altogether lacking. It was from no want of gifts. They had no sense of the place God designed self-judgment to hold; but the Lord never fails.

In 1 Corinthians 12:1-31 accordingly, the apostle enters on a full statement of these spiritual powers. He shows that the distinctive feature of that which the Spirit of God leads to is the confession, not exactly of Christ, but of Jesus as Lord. He takes the simplest and most necessary ground that of His authority. This is observable in verse 3: "Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed, and that no man can say that Jesus is the Lord but by the Holy Ghost." Impossible that the Spirit should dishonour, yea, that He should not exalt, Him who humbled Himself for God's glory. "Now, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God that worketh all in all." They had forgotten all this. They were pre-occupied with human thoughts, with this clever Jew and that able Gentile. They had lost sight of God Himself working in their midst. The apostle points out that if there were different services, if distinct gifts to one and another, it was for the common good of all. He illustrates the nature of the church as a body with its various members subserving the interests of the body and the will of the head. "By one Spirit were we all baptized into one body;" it is not the Holy Ghost merely making many members, but "one body." Accordingly he confronts with this divine aim their misuse of their spiritual powers, independence one of another, disorder as to women, self-glorification, and the like, as we see in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 the detail. He presses that the least comely members, those that are least seen, may be of more importance than any others; just as in the natural body some of the most vital parts are not even visible. What would a man do without a heart, or liver, or lungs? So in the spiritual body there are members which are most important and not seen at all. But men are apt to value most those which make a showy appearance. Thus he rebukes the whole tenor and spirit of Corinthian vanity; at the same time he maintains their place of blessing and responsibility to the last. After all their faults he does not hesitate to, say, "Now ye are the body of Christ." This way of dealing with souls has been grievously enfeebled in the present day. Grace is so feebly known, that the first thought you will find amongst godly people is what they ought to be; but the ground and weapon of the apostle Paul is what they are by God's grace. "Ye are the body of Christ, and members in particular; and God hath set some in the church." It was far from his mind in the least to deny it. Observe here an important use of the expression, "the church." It cannot be the local assembly, because, looking at Corinth, no apostles were there. Whatever might be the providential arrangements outside in the world, he is looking at the assembly of God here on earth; and it is the assembly as a whole, the Corinthian assembly being, as every true assembly is, a kind, of representative, of the church universally. It is the church of God here below; not merely churches, though that was true also.

Thus we can look at what the church will be by-and-by glorified and absolutely perfect. We can also look at a particular local assembly. Besides there is this most important sense of the church never to be forgotten namely, that divine institution viewed as a whole on. earth. Members of Christ no doubt compose it; but there is His body, the assembly as a whole, in which God works here below. Such is the reason why we do not find in this epistle evangelists or pastors, because it is not a question of what is needed to bring souls in or lead them on. He looks at the church as a thing already, subsisting as the witness of the power of God before men. Therefore it was not at all necessary to dwell on those gifts which are the fruit of Christ's love to and cherishing of the church. It is regarded as a vessel of power for the maintenance of God's glory, and responsible for this here below. Therefore tongues miracles, healings, the use of outward powers, are largely dwelt on here.

But we pass on to another and a still more important theme, a wonderfully full picture even for God's word, that most perfect and beautiful unfolding of divine love which we have in 1 Corinthians 13:1-13. After all, if the Corinthians had coveted gifts, they had not coveted the best But even if we may desire the best gifts, there is better still; and the best of all is charity love. Accordingly we have this in the most admirable manner brought out both in what it is and in what it is not, and that too as corrective of the wrong desires of the Corinthians, and the evil spirit which had manifested itself in the exercise of their gifts; so that what seems to be an interruption is the wisest of parentheses between chapter 12, which shows us the distribution of gifts and their character, and chapter 14, which directs the due exercise of gifts in the assembly of God. There is but one safe motive-power for their use, even love. Without it even a spiritual gift only tends to puff up its owner, and to corrupt those who are its objects.

Hence 1 Corinthians 14:1-40 thus opens: "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy." And why? Prophecy seemed to be somewhat despised amongst the Corinthians. Miracles and tongues were liked, because these made themselves of importance. Such wonders made men stare, and drew general attention to those who were invested evidently with a superhuman energy. But the apostle lays it down, that the gifts which suppose the exercise of spiritual understanding have a far higher place. He himself could speak more tongues than they all. It need hardly be added that he did more miracles than any of them. Still, what he valued most was prophesying. We must not suppose that this gift simply means a man preaching. Prophesying never means preaching. More than this, prophesying is not simply teaching. It, no doubt, is teaching; but it is a good deal more. Prophesying is that spiritual application of the word of God to the conscience which puts the soul in His presence, and makes manifest as light to the hearer the mind of God. There is a great deal of valuable teaching, exhortation, and application, that has no such character. It is all very true, but it does not put the soul in the presence of God; it gives no such absolute certainty of God's mind flashing on the condition and judging the state of the heart before Him. I do not speak now of the unconverted, though prophesying might affect such as well as the converted. The direct object of it was, of course, the people of God; but in the course of the chapter the unbeliever is shown coming into the assembly and falling on his face, and owning that God was among them of a truth. Such is the genuine effect. The man finds himself judged in the presence of God.

There is no need to enter into all that this chapter brings before us, but it may be well to observe that we have giving of thanks and blessing, as well as singing and prayer. Prophesying and the rest are brought in as all pertaining to the Christian assembly. What was not directly edifying, as speaking in a tongue, is forbidden unless one could interpret. I doubt very much whether there was any revelation after the scheme of Scripture was complete. To suppose anything revealed, when that which is commonly called the canon was closed, would be an impeachment of God's purpose in it. But till the last portion of His mind was written down in a permanent form for the church, we can quite understand His goodness in allowing a special revelation now and then. This gives no warrant to look for anything of the sort at any time subsequent to the completion of the New Testament. Again, it is plain from this that there are certain modifications of the chapter. Thus so far it is true that if anything has, through the will of God, terminated (for instance, miracles, tongues, or revelations), it is evident that such workings of the Spirit ought not to be looked for; but this does not in the smallest degree set aside the Christian assembly or the exercise according to God's will of what the Spirit still distinctly gives. And undoubtedly He does continue all that is profitable, and for God's glory, in the present state of His testimony and of His church here below. Otherwise the church sinks into a human institute.

In the end of the chapter a very important principle is laid down. It is vain for people to plead the mighty power of God as an excuse for anything disorderly. This is the great difference between the power of the Spirit and the power of a demon. A demon's power may be uncontrollable: chains, fetters, all the power of man outside, may utterly fail to bind a man who is filled with demons. It is not so with the power of the Spirit of God. Wherever the soul walks with the Lord, the power of the Spirit of God on the contrary is always connected with His word, and subject to the Lord Jesus. No man can rightly pretend that the Spirit forces him to do this or that unscripturally. There is no justification possible against Scripture; and the more fully the power is of God, the less will a man think of setting aside that perfect expression of God's mind. All things therefore are to be done decently and in order an order which Scripture must decide. The only aim, as far as we are concerned, that God endorses, is that all be done to edification, and not for self-display.

The next theme (1 Corinthians 15:1-58) is a most serious subject doctrinally, and of capital importance to all. Not only had the devil plunged the Corinthians into confusion upon moral points, but when men begin to give up a good conscience, it is no wonder if the next danger is making shipwreck of the faith. Accordingly, as Satan had accomplished the first mischief among these saints, it was evident the rest threatened soon to follow. There were some among them who denied the resurrection not a separate state of the soul, but the rising again of the body. In fact the resurrection must be of the body. What dies is to be raised. As the soul does not die, "resurrection" would be quite out of place; to the body it is necessary for God's glory as well as man. And how does the apostle treat this? As he always does. He brings Christ in. They had no thought of Christ in the case. They seem to have had no wish to deny the resurrection of Christ; but should not a Christian have at once used Christ to judge all by? The apostle at once introduces His person and work as a test. if Christ did not rise, there is no resurrection, and therefore no truth in the Gospel; "your faith is vain: you are yet in your sins." Even they were quite unprepared for so dreadful a conclusion. Shake the resurrection and Christianity goes. Having reasoned thus, he next points out that the Christian waits for the time of joy and glory and blessing for the body by-and-by. To give up resurrection is to surrender the glorious hope of the Christian, and to be the most miserable of men.. For what could be more cheerless than to give up all present enjoyment without that blessed hope, for the future at Christ's coming? Thus strongly was the whole complex nature of man before the apostle's mind in speaking of this hope of blessedness by-and-by.

Then, somewhat abruptly, instead of discussing the matter any more, he unfolds a most weighty revelation of truth "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the. resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." True, the kingdom is not yet come for which we are waiting, but it 'will come. See how all truth hangs together, and how Satan labours to make a consistency in error. He knows the weakness of man's mind. Nobody likes to be inconsistent. You may be dragged into it, but you are never comfortable when you have a sense of inconsistency about you. Hence, after one. error gains empire over the mind of man, he is ready to embrace others just to make all consistent.

Such was the danger here among the Corinthians. They had been offended by the apostle's supreme indifference to all that is of esteem among men. His habits of speech and life were not at all up to the mark that they supposed seemly before the world in a servant of God. Out of this fertile root of evil has the clergy grown. It has been the effort to acquire as much refinement as possible. Holy orders make a man a sort of gentleman if he was not so before. This seems to have been at work in, the minds of these critics of the apostle. Here we find what lay at the bottom of the matter. There is generally a root of evil doctrine where you find people wrong in practice. At any rate, where it is a deliberate, persistent, and systematic error, it will not be merely a practical one, but have a root deep underneath. And this was what now came out at Corinth. It was feebleness about that which, after all, lies at. the very foundation of Christianity. They did not mean to deny the person of Christ or His condition as risen from the dead; but, this is what the enemy meant, and into this their wrong notion tended to drift them. The next step, after denying resurrection for the Christian, would be to deny it about Christ. And here the apostle does not fail to rebuke them, and in a manner trenchant enough. He (exposes the stupidity of their questions, wise as they flattered themselves to be. How? It is always the danger of man that he is not content to believe; he would like first of all to understand. But this is ruinous in divine things, which are entirely outside sense and reason. All real understanding for the Christian is the fruit of faith.

The apostle does not hesitate in apostrophising the unbeliever, or at any rate, the errorist he has in view, to expose his folly. "Thou fool," says he, "that which thou sowest is not quickened except it die." Thus the strongest possible censure falls on these Corinthians, and this for the very matter in which they plumed themselves. Human reasoning is poor indeed outside its own sphere. However, he is not content merely with putting down their speculations; he brings in subsequent and special revelation. The previous part of the chapter had pointed out the connection of Christ's resurrection with our resurrection, followed by the kingdom which finally gives place in order that God may be all in all. In the latter part of the chapter he adds what had not been explained hitherto, From the early portion we should not have known but that all saints die, and that all rise at Christ's coming. But this would not be the full truth. It is most true that the dead in Christ rise, of course, but this does not explain about the living saints. He had vindicated the glorious character of the resurrection; he had proved how fundamental, and momentous, and practical, is the truth that the body is to be raised again, which they were disposed to deny as though it were a low thing, and useless even if possible. They imagined the true way to be spiritual was to make much of the spirit of man. God's way of making us spiritual is by a simple but strong faith in the resurrection-power of Christ; look to His resurrection as the pattern and spring of our own. Then at the last he adds that he would show them a mystery. On this I must just say a few words in order to develop its force.

The resurrection itself was not a mystery, The, resurrection of just and unjust was a well-known Old Testament truth. It might be founded on Scriptures comparatively few, but it was a fundamental truth of the Old Testament, as the apostle Paul lets us hear in his controversy with the Jews in the Acts of the Apostles. In fact, the Lord Jesus also assumes the same thing in the gospels. But if the raising of the dead saints was known, and even the raising of the wicked dead, the change of the living saints was a truth absolutely unrevealed. Up to this it was not made known, It was a New Testament truth, as this indeed is what is meant by a "mystery." It was one of those, truths that were kept secret in the Old Testament, but now revealed not so much a thing difficult to comprehend when stated, as a thing not revealed before. "And behold," says he, "I show you a mystery. We shall not all sleep, but we shall all be changed." Evidently this supports and confirms, while it might seem an exception to, the resurrection; but, in point of fact, it gives so much the more force and consistency to the rising of the dead in a very unexpected way. The general truth of the resurrection assuredly does put the sentence of death on all present things to the believer, showing that the earth cannot rightly be the scene of his enjoyment, where all is stamped with death, and that he must wait for the resurrection power of Christ to be applied before he enters the scene where the rest of God will be our rest, and where there will be nothing but joy with Christ, and even this earth will behold Christ and His saints reigning over it till the eternal day. The addition to this of the New Testament truth of the chance gives immense impressiveness to all, and a fresh force, because it keeps before the Christian the constant expectancy of Christ. "Behold, I show you a mystery" not now that the dead in Christ shall rise, but "we," beginning with the "we" "we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal shall put on immortality." And "therefore," as he closes with the practical deduction from it all, "my beloved brethren, be ye steadfast, unmovable, always abounding in the work, of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

The last chapter is now before us, in which the apostle lays down a weighty exhortation as to collections for the saints. He puts it on the ground of their being prospered in any degree, and connects it with the special day of Christian enjoyment, when they gather together for the communion of saints. "Upon the, first day of the week let every one of you lay by in store as he has been prospered, that there be no gatherings when I come." Need it be said how human influence has dislocated the truth there? No doubt this was precisely what the apostle, or the Holy Ghost rather, discerned to be at work at Corinth, the same mistake that has wrought so malignantly in Christendom; that is to say, personal rank, learning, eloquence, or a great name (as of an apostle for instance), invoked to call out the generosity of the saints (perhaps, even of the world), and increase the proceeds by all these or like means.

But is there not another danger? Is there no snare for you, beloved brethren? When persons are more or less free from the ordinary incubus of tradition, when they are not so much under the influence of excitement, and of those appeals to the love of being known and of pleasing this or that man, or the cause, or any of those human motives that often do operate, I apprehend that they are exposed to danger in a wholly opposite direction. Do we sufficiently make it a matter of personal responsibility to the Lord, everyone of us, to give, and that in connection with the first day of the week and its blessed surroundings and objects, when we meet at His table? Do we every one of us give as we are prospered by the way? It is very well to keep clear of human influence, but let us see to it that we do not forget that "the Lord has need" of our giving for the purposes He loves here below. And of this I am sure, that if we have rightly cast aside mere human calls, and if we do thank God for the deliverance from worldly influence, and from the power of custom, public opinion, etc., it would be a deep reproach if we did not do double as much now, under the grace that confides in us, as we used to do under the law that used to govern us. Your own consciences must answer whether you can meet the Lord about this matter. I believe that we are in no small danger of settling down in the conviction that our old way was quite wrong, and simply keeping the money in our pockets. It does seem to me, I confess, that bad as human pressure may be in order to raise money, bad as may be a variety of earthly objects in this way or that, bad as a worldly lavish expenditure is, after all, a selfish personal keeping to ourselves of what we have is the worst thing of all. I am quite persuaded that the danger of the saints of God who have been brought outside the camp lies here, lest, delivered from what they know to be wrong, they may not seek in this an exercised conscience. Standing in the consciousness of the power of God's grace, they need to be continually looking out that they be devoted to Him. To cease doing what was done in a wrong way, and sometimes for wrong ends too, is not enough. Let there be zealous and vigilant exercise of soul, and enquiry how to carry out right objects in right ways, and so much the more, if indeed a simpler, fuller knowledge of God's grace and of Christ's glory has been given us.

Then we have various forms of ministry noticed. It is not here gifts as such, but persons devoted to labouring in the Lord; for there is a difference between the two things, as this chapter shows us strikingly. For instance, the apostle himself comes before us in ministry with his especial gift and position in the church. Then again, Timothy is there, his own son in the faith, not only an evangelist, but with a charge over elders at length, to a certain extent acting occasionally for the apostle Paul. Again, we have the eloquent Alexandrian thus introduced: "As touching our brother Apollos I greatly desired him to come unto you, but his will was not at to come at this time." How delicate and considerate the grace of Paul who wished Apollos to go to Corinth then, and of Apollos who wished not to go under the circumstances! On the face of the case we have the working of liberty and responsibility in their mutual relations; and the apostle Paul is the very one to tell us that Apollos's will was not to go as he himself wished at this time. It was no question of one in a place of worldly superiority regulating the movements of another of subordinate degree. The apostle did express his strong desire for Apollos to go; but Apollos must stand to his Master, and be assured that he was using a wisdom greater than that of man's. Finally, we observe another character of service lower down in "the house of Stephanas." This was a simpler case and a humbler position, but very real before God, whatever the danger of being slighted of men. Hence, I think, the word of exhortation "I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,)" etc. They gave themselves up in an orderly manner to this work. "That ye submit yourselves," not merely to Timothy or to Apollos, but to such, to the simple-hearted Christian men whose desire was to serve the Lord with the measure of power they had, and this proved by their persevering labour. Undoubtedly, in the midst of the difficulties of the church, in the face of the oppositions and disappointment, manifold griefs, enemies, and sources of sorrow and shame, it requires the power of God to go on without being moved by any of these things. It is an easy thing to make a start; but nothing short of the power of God can keep one without wavering at the work in the face of everything to cast down. And this was the question. We may suppose that these Corinthians were troublesome enough. From the statements made in the early part of the epistle it is evident; and so the apostle calls upon them to submit themselves. Evidently there was an unsubject spirit, and those ministered to thought they were just as good as the house of Stephanas. It is good to submit ourselves "unto such, and to every one that helpeth with us and laboureth." I am persuaded, beloved brethren, that it is no impeachment of the blessedness of the brotherhood to maintain the speciality of ministry in the Lord. There can be in these matters no more deplorable error than to suppose that there is not to be this godly submission one toward another, according to the place and power that the Lord is pleased to entrust.

The Lord grant that our souls may hold fast the truth here revealed, and in no general or perfunctory way. All I pretend to now is to give a sketch or combination of the parts of the epistle. But may the word itself, and every part of it, sink into our souls and be our joy, that we may not only take the precious truth of such an epistle as the Romans for the peace and joy of our hearts in believing individually, but also may understand our place by faith as of God's assembly on earth, and with thankful praise as those that call on the name of the Lord ours as well as theirs as those that find ourselves practically in need of such exhortations. The Lord give us His own spirit of obeying the Father.