<hi type="bold">4. In the name of our Lord Jesus Christ--</hi>By His authority and as representing His person and will (<reference osisRef="2Cor.2.10">2Co 2:10</reference>). Join this with "to deliver such a one unto Satan" (<reference osisRef="1Cor.5.5">1Co 5:5</reference>). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' <reference osisRef="1Cor.5.3">1Co 5:3</reference>), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with His Church "gathered together in His name" (<reference osisRef="Matt.18.18-Matt.18.20">Mt 18:18-20</reference>): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," <reference osisRef="1Cor.5.3">1Co 5:3</reference>), as though he were present in person (<reference osisRef="John.20.21-John.20.23">Joh 20:21-23</reference>; <reference osisRef="2Cor.13.3-2Cor.13.10">2Co 13:3-10</reference>). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former (<reference osisRef="2Cor.12.2">2Co 12:2</reference>). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (<reference osisRef="Acts.8.13">Ac 8:13</reference>, <reference osisRef="Acts.8.23">23</reference>; <reference osisRef="Gal.2.11-Gal.2.14">Ga 2:11-14</reference>).

4. In the name of our Lord Jesus Christ-- By His authority and as representing His person and will (2Co 2:10). Join this with "to deliver such a one unto Satan" (1Co 5:5). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' 1Co 5:3), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with His Church "gathered together in His name" (Mt 18:18-20): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," 1Co 5:3), as though he were present in person (Joh 20:21-23; 2Co 13:3-10). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former (2Co 12:2). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Ac 8:13, 23; Ga 2:11-14).


5. Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Ac 5:1-11; 13:11; <reference osisRef="1Tim.1.20">1Ti 1:20</reference>. As Satan receives power at times to try the godly, as Job (<reference osisRef="Job.2.4-Job.2.7">Job 2:4-7</reference>) and Paul (<reference osisRef="2Cor.12.7">2Co 12:7</reference>; compare also as to Peter, <reference osisRef="Luke.22.31">Lu 22:31</reference>), much more the ungodly. Satan, the "accuser of the brethren" (<reference osisRef="Rev.12.10">Re 12:10</reference>) and the "adversary" (<reference osisRef="1Pet.5.8">1Pe 5:8</reference>), demands the sinner for punishment on account of sin (<reference osisRef="Zech.3.1">Zec 3:1</reference>). When God lets Satan have his way, He is said to "deliver the sinner unto Satan" (compare <reference osisRef="Ps.109.6">Psa 109:6</reference>). Here it is not finally; but for the affliction of the body with disease, and even death (<reference osisRef="1Cor.11.30">1Co 11:30</reference>, <reference osisRef="1Cor.11.32">32</reference>), so as to destroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (<reference osisRef="Rom.8.23">Ro 8:23</reference>); but of the corrupt "flesh" which "cannot inherit the kingdom of God," and the lusts of which had prompted this offender to incest (<reference osisRef="Rom.7.5">Ro 7:5</reference>; <reference osisRef="Rom.8.9">8:9</reference>, <reference osisRef="Rom.8.10">10</reference>). The "destruction of the flesh" answers to "mortify the deeds of the body" (<reference osisRef="Rom.8.13">Ro 8:13</reference>), only that the latter is done by one's self, the former is effected by chastisement from God (compare <reference osisRef="1Pet.4.6">1Pe 4:6</reference>):

<hi type="bold">the spirit ... saved--</hi>the spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation (<reference osisRef="Ps.83.16">Psa 83:16</reference>).

5. Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Ac 5:1-11; 13:11; 1Ti 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (2Co 12:7; compare also as to Peter, Lu 22:31), much more the ungodly. Satan, the "accuser of the brethren" (Re 12:10) and the "adversary" (1Pe 5:8), demands the sinner for punishment on account of sin (Zec 3:1). When God lets Satan have his way, He is said to "deliver the sinner unto Satan" (compare Psa 109:6). Here it is not finally; but for the affliction of the body with disease, and even death (1Co 11:30, 32), so as to destroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (Ro 8:23); but of the corrupt "flesh" which "cannot inherit the kingdom of God," and the lusts of which had prompted this offender to incest (Ro 7:5; 8:9, 10). The "destruction of the flesh" answers to "mortify the deeds of the body" (Ro 8:13), only that the latter is done by one's self, the former is effected by chastisement from God (compare 1Pe 4:6): the spirit... saved-- the spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation (Psa 83:16).


6. Your glorying in your own attainments and those of your favorite teachers (<reference osisRef="1Cor.3.21">1Co 3:21</reference>; <reference osisRef="1Cor.4.19">4:19</reference>; <reference osisRef="1Cor.5.2">5:2</reference>), while all the while ye connive at such a scandal, is quite unseemly.

<hi type="bold">a little leaven leaveth ... whole lump--</hi>(<reference osisRef="Gal.5.9">Ga 5:9</reference>), namely, with present complicity in the guilt, and the danger of future contagion (<reference osisRef="1Cor.15.33">1Co 15:33</reference>; <reference osisRef="2Tim.2.17">2Ti 2:17</reference>).

6. Your glorying in your own attainments and those of your favorite teachers (1Co 3:21; 4:19; 5:2), while all the while ye connive at such a scandal, is quite unseemly. a little leaven leaveth... whole lump-- (Ga 5:9), namely, with present complicity in the guilt, and the danger of future contagion (1Co 15:33; 2Ti 2:17).


<hi type="bold">7. old leaven--</hi>The remnant of the "old" (<reference osisRef="Eph.4.22-Eph.4.24">Ep 4:22-24</reference>) heathenish and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover (<reference osisRef="Deut.16.3">De 16:3</reference>, <reference osisRef="Deut.16.4">4</reference>). So Christians are continually to search and purify their hearts (<reference osisRef="Ps.139.23">Psa 139:23</reference>, <reference osisRef="Ps.139.24">24</reference>).

<hi type="bold">as ye are unleavened--</hi>normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (<reference osisRef="1Cor.6.11">1Co 6:11</reference>). Paul often grounds exhortations on the assumption of Christian professors' normal state as realized (<reference osisRef="Rom.6.3">Ro 6:3</reference>, <reference osisRef="Rom.6.4">4</reference>) [Alford]. Regarding the Corinthian Church as the Passover "unleavened lump" or mass, he entreats them to correspond in fact with this their normal state. "For Christ our Passover (Ex 12:5-11, 21-23; <reference osisRef="John.1.29">Joh 1:29</reference>) has been (English Version, "is") sacrificed for us"; that is, as the Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or three weeks before kept by the Jewish Christians (<reference osisRef="1Cor.16.8">1Co 16:8</reference>): the Gentile Christians probably also refraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare <reference osisRef="Prov.15.15">Pr 15:15</reference>) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted.

<hi type="bold">For even--</hi>an additional reason, besides that in <reference osisRef="1Cor.5.6">1Co 5:6</reference>, and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrificed, whereas the old leaven is yet unremoved, which ought to have been long ago purged out.

7. old leaven-- The remnant of the "old" (Ep 4:22-24) heathenish and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover (De 16:3, 4). So Christians are continually to search and purify their hearts (Psa 139:23, 24). as ye are unleavened-- normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (1Co 6:11). Paul often grounds exhortations on the assumption of Christian professors' normal state as realized (Ro 6:3, 4) [Alford]. Regarding the Corinthian Church as the Passover "unleavened lump" or mass, he entreats them to correspond in fact with this their normal state. "For Christ our Passover (Ex 12:5-11, 21-23; Joh 1:29) has been (English Version, "is") sacrificed for us"; that is, as the Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or three weeks before kept by the Jewish Christians (1Co 16:8): the Gentile Christians probably also refraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pr 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted. For even-- an additional reason, besides that in 1Co 5:6, and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrificed, whereas the old leaven is yet unremoved, which ought to have been long ago purged out.


<hi type="bold">8. not ... old leaven--</hi>of our unconverted state as Jews or heathen.

<hi type="bold">malice--</hi>the opposite of "sincerity," which allows no leaven of evil to be mixed up with good (<reference osisRef="Matt.16.6">Mt 16:6</reference>).

<hi type="bold">wickedness--</hi>the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.

8. not... old leaven-- of our unconverted state as Jews or heathen. malice-- the opposite of "sincerity," which allows no leaven of evil to be mixed up with good (Mt 16:6). wickedness-- the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.


<hi type="bold">9. I wrote ... in an epistle--</hi>rather, "in the Epistle": a former one not now extant. That Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or, the) epistle," could not have been added if he meant, "I have just written" (<reference osisRef="2Cor.10.10">2Co 10:10</reference>). "His letters" (plural; not applying to merely one) confirm this. <reference osisRef="2Cor.7.8">2Co 7:8</reference> also refers to our first Epistle, just as here a former letter is referred to by the same phrase. Paul probably wrote a former brief reply to inquiries of the Corinthians: our first Epistle, as it enters more fully into the same subject, has superseded the former, which the Holy Spirit did not design for the guidance of the Church in general, and which therefore has not been preserved. See my Introduction.

9. I wrote... in an epistle-- rather, "in the Epistle": a former one not now extant. That Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or, the) epistle," could not have been added if he meant, "I have just written" (2Co 10:10). "His letters" (plural; not applying to merely one) confirm this. 2Co 7:8 also refers to our first Epistle, just as here a former letter is referred to by the same phrase. Paul probably wrote a former brief reply to inquiries of the Corinthians: our first Epistle, as it enters more fully into the same subject, has superseded the former, which the Holy Spirit did not design for the guidance of the Church in general, and which therefore has not been preserved. See my Introduction.


10. Limitation of the prohibition alluded to in <reference osisRef="1Cor.5.9">1Co 5:9</reference>. As in dissolute Corinth to "company with no fornicators," &c., would be almost to company with none in the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, &c., of the unbelieving world (compare <reference osisRef="1Cor.10.27">1Co 10:27</reference>; <reference osisRef="John.17.15">Joh 17:15</reference>; <reference osisRef="1John.5.18">1Jo 5:18</reference>, <reference osisRef="1John.5.19">19</reference>). As "fornicators" sin against themselves, so "extortioners" against their neighbors, and "idolaters" against God. The attempt to get "out of the world," in violation of God's will that believers should remain in it but keep themselves from its evil, led to monasticism and its consequent evils.

10. Limitation of the prohibition alluded to in 1Co 5:9. As in dissolute Corinth to "company with no fornicators," &c., would be almost to company with none in the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, &c., of the unbelieving world (compare 1Co 10:27; Joh 17:15; 1Jo 5:18, 19). As "fornicators" sin against themselves, so "extortioners" against their neighbors, and "idolaters" against God. The attempt to get "out of the world," in violation of God's will that believers should remain in it but keep themselves from its evil, led to monasticism and its consequent evils.


<hi type="bold">11. But now--</hi>"Now" does not express time, but "the case being so," namely, that to avoid fornicators, &c., of the world, you would have to leave the world altogether, which would be absurd. So "now" is used in <reference osisRef="Heb.11.16">He 11:16</reference>. Thus we avoid making the apostle now retract a command which he had before given.

<hi type="bold">I have written--</hi>that is, my meaning in the letter I wrote was "not to keep company," &c.

<hi type="bold">a brother--</hi>contrasted with a "fornicator ... of the world" (<reference osisRef="1Cor.5.10">1Co 5:10</reference>). There is less danger in associating with open worldlings than with carnal professors. Here, as in <reference osisRef="Eph.5.3">Ep 5:3</reference>, <reference osisRef="Eph.5.5">5</reference>, "covetousness" is joined with "fornication": the common fount of both being "the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense" [Trench, Greek Synonyms of the New Testament]. Hence "idolatry" is associated with them: and the covetous man is termed an "idolater" (<reference osisRef="Num.25.1">Nu 25:1</reference>, 2). The Corinthians did not fall into open idolatry, but ate things offered to idols, so making a compromise with the heathen; just as they connived at fornication. Thus this verse prepares for the precepts in <reference osisRef="1Cor.8.4">1Co 8:4</reference>, &c. Compare the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel with the Midianites (<reference osisRef="Rev.2.14">Re 2:14</reference>).

<hi type="bold">no not to eat--</hi>not to sit at the same table with such; whether at the love-feasts (agapæ) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "are not as children in one family, but like a heterogeneous crowd of strangers in an inn" [Bengel] (compare <reference osisRef="Gal.2.12">Ga 2:12</reference>; 2Jo 10, 11).

11. But now-- "Now" does not express time, but "the case being so," namely, that to avoid fornicators, &c., of the world, you would have to leave the world altogether, which would be absurd. So "now" is used in He 11:16. Thus we avoid making the apostle now retract a command which he had before given. I have written-- that is, my meaning in the letter I wrote was "not to keep company," &c. a brother-- contrasted with a "fornicator... of the world" (1Co 5:10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Ep 5:3, 5, "covetousness" is joined with "fornication": the common fount of both being "the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense" [Trench, Greek Synonyms of the New Testament]. Hence "idolatry" is associated with them: and the covetous man is termed an "idolater" (Nu 25:1, 2). The Corinthians did not fall into open idolatry, but ate things offered to idols, so making a compromise with the heathen; just as they connived at fornication. Thus this verse prepares for the precepts in 1Co 8:4, &c. Compare the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel with the Midianites (Re 2:14). no not to eat-- not to sit at the same table with such; whether at the love-feasts (agapæ) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "are not as children in one family, but like a heterogeneous crowd of strangers in an inn" [Bengel] (compare Ga 2:12; 2Jo 10, 11).


<hi type="bold">12. what have I to do--</hi>You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it.

<hi type="bold">also--</hi>Implying, Those within give me enough to do without those outside.

<hi type="bold">do not ye, &c.--</hi>Ye judge your fellow citizens, not strangers: much more should I [Bengel]. Rather, Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home [Grotius]. God is the Judge of the salvation of the heathen, not we (<reference osisRef="Rom.2.12-Rom.2.16">Ro 2:12-16</reference>). Paul here gives an anticipatory censure of their going to law with saints before heathen tribunals, instead of judging such causes among themselves within.

12. what have I to do-- You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it. also-- Implying, Those within give me enough to do without those outside. do not ye, &c.-- Ye judge your fellow citizens, not strangers: much more should I [Bengel]. Rather, Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home [Grotius]. God is the Judge of the salvation of the heathen, not we (Ro 2:12-16). Paul here gives an anticipatory censure of their going to law with saints before heathen tribunals, instead of judging such causes among themselves within.


<hi type="bold">13. put away from among yourselves that wicked--</hi>Sentence of excommunication in language taken from <reference osisRef="Deut.24.7">De 24:7</reference>. <chapter eID="1Cor.5"/>

13. put away from among yourselves that wicked-- Sentence of excommunication in language taken from De 24:7.


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="1Cor.6.1-1Cor.6.11">1Co 6:1-11</reference>. Litigation of Christians in Heathen Courts Censured: Its Very Existence Betrays a Wrong Spirit: Better to Bear Wrong Now, and Hereafter the Doers of Wrong Shall Be Shut Out of Heaven.

<hi type="bold">1. Dare--</hi>This word implies treason against Christian brotherhood [Bengel].

<hi type="bold">before the unjust--</hi>The Gentile judges are here so termed by an epithet appropriate to the subject in question, namely, one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice which has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of justice, should not expect justice from them.

<hi type="bold">before ... saints--</hi>The Jews abroad were permitted to refer their disputes to Jewish arbitrators [Josephus, Antiquities, 14.10,17]. So the Christians were allowed to have Christian arbitrators.

CHAPTER 6 1Co 6:1-11. Litigation of Christians in Heathen Courts Censured: Its Very Existence Betrays a Wrong Spirit: Better to Bear Wrong Now, and Hereafter the Doers of Wrong Shall Be Shut Out of Heaven. 1. Dare-- This word implies treason against Christian brotherhood [Bengel]. before the unjust-- The Gentile judges are here so termed by an epithet appropriate to the subject in question, namely, one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice which has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of justice, should not expect justice from them. before... saints-- The Jews abroad were permitted to refer their disputes to Jewish arbitrators [Josephus, Antiquities, 14.10,17]. So the Christians were allowed to have Christian arbitrators.


<hi type="bold">2. Do ye not know--</hi>as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (<reference osisRef="1Cor.1.4">1Co 1:4</reference>, <reference osisRef="1Cor.1.5">5</reference>; <reference osisRef="1Cor.8.1">8:1</reference>). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," &c.

<hi type="bold">saints ... judge--</hi>that is, "rule," including judgment: as assessors of Christ. <reference osisRef="Matt.19.28">Mt 19:28</reference>, "judging," that is, "ruling over." (Compare <reference osisRef="Ps.49.14">Psa 49:14</reference>; <reference osisRef="Dan.7.22">Da 7:22</reference>, <reference osisRef="Dan.7.27">27</reference>; <reference osisRef="Rev.2.26">Re 2:26</reference>; 3:21; 20:4). There is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there is between the elected (<reference osisRef="Matt.20.23">Mt 20:23</reference>) twelve apostles who sit on thrones judging, and the twelve tribes of Israel that are judged by them. To reign, and to be saved, are not necessarily synonymous. As Jehovah employed angels to carry the law into effect when He descended on Sinai to establish His throne in Israel, so at His coming the saints shall administer the kingdom for, and under, Him. The nations of the earth, and Israel the foremost, in the flesh, shall, in this view, be the subjects of the rule of the Lord and His saints in glorified bodies. The mistake of the Chiliasts was that they took the merely carnal view, restricting the kingdom to the terrestrial part. This part shall have place with the accession of spiritual and temporal blessings such as Christ's presence must produce. Besides this earthly glory, there shall be the heavenly glory of the saints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the flesh at the transfiguration (<reference osisRef="2Tim.2.12">2Ti 2:12</reference>; <reference osisRef="2Pet.1.16-2Pet.1.18">2Pe 1:16-18</reference>). But here the "world" seems to be the unbelieving world that is to be "condemned" (<reference osisRef="1Cor.11.22">1Co 11:22</reference>), rather than the whole world, including the subject nations which are to be brought under Christ's sway; however, it may include both those to be condemned, with the bad angels, and those about to be brought into obedience to the sway of Christ with His saints. Compare <reference osisRef="Matt.25.32">Mt 25:32</reference>, <reference osisRef="Matt.25.40">40</reference>, "all nations," "these my brethren" on the thrones with Him. The event will decide the truth of this view.

<hi type="bold">judged by you--</hi>or, before you (compare <reference osisRef="1Cor.3.22">1Co 3:22</reference>).

<hi type="bold">smallest matters--</hi>The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.

2. Do ye not know-- as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (1Co 1:4, 5; 8:1). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," &c. saints... judge-- that is, "rule," including judgment: as assessors of Christ. Mt 19:28, "judging," that is, "ruling over." (Compare Psa 49:14; Da 7:22, 27; Re 2:26; 3:21; 20:4). There is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there is between the elected (Mt 20:23) twelve apostles who sit on thrones judging, and the twelve tribes of Israel that are judged by them. To reign, and to be saved, are not necessarily synonymous. As Jehovah employed angels to carry the law into effect when He descended on Sinai to establish His throne in Israel, so at His coming the saints shall administer the kingdom for, and under, Him. The nations of the earth, and Israel the foremost, in the flesh, shall, in this view, be the subjects of the rule of the Lord and His saints in glorified bodies. The mistake of the Chiliasts was that they took the merely carnal view, restricting the kingdom to the terrestrial part. This part shall have place with the accession of spiritual and temporal blessings such as Christ's presence must produce. Besides this earthly glory, there shall be the heavenly glory of the saints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the flesh at the transfiguration (2Ti 2:12; 2Pe 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (1Co 11:22), rather than the whole world, including the subject nations which are to be brought under Christ's sway; however, it may include both those to be condemned, with the bad angels, and those about to be brought into obedience to the sway of Christ with His saints. Compare Mt 25:32, 40, "all nations," "these my brethren" on the thrones with Him. The event will decide the truth of this view. judged by you-- or, before you (compare 1Co 3:22). smallest matters-- The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.


<hi type="bold">3. judge angels--</hi>namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jude 6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.

3. judge angels-- namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jude 6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.


<hi type="bold">4. judgments--</hi>that is, cases for judgment.

<hi type="bold">least esteemed--</hi>literally, "those of no esteem." Any, however low in the Church, rather than the heathen (<reference osisRef="1Cor.1.28">1Co 1:28</reference>). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.

4. judgments-- that is, cases for judgment. least esteemed-- literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1Co 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.


<hi type="bold">5. your shame--</hi>Thus he checks their puffed-up spirit (<reference osisRef="1Cor.5.2">1Co 5:2</reference>; compare <reference osisRef="1Cor.15.34">1Co 15:34</reference>). To shame you out of your present unworthy course of litigation before the heathen, I have said (<reference osisRef="1Cor.6.4">1Co 6:4</reference>), "Set the least esteemed in the Church to judge." Better even this, than your present course.

<hi type="bold">Is it so?--</hi>Are you in such a helpless state that, &c.?

<hi type="bold">not a wise man--</hi>though ye admire "wisdom" so much on other occasions (<reference osisRef="1Cor.1.5">1Co 1:5</reference>, <reference osisRef="1Cor.1.22">22</reference>). Paul alludes probably to the title, "cachain," or wise man, applied to each Rabbi in Jewish councils.

<hi type="bold">no, not one--</hi>not even one, amidst so many reputed among you for wisdom (<reference osisRef="1Cor.3.18">1Co 3:18</reference>; <reference osisRef="1Cor.4.6">4:6</reference>).

<hi type="bold">shall be able--</hi>when applied to.

<hi type="bold">brethren--</hi>literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.

5. your shame-- Thus he checks their puffed-up spirit (1Co 5:2; compare 1Co 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1Co 6:4), "Set the least esteemed in the Church to judge." Better even this, than your present course. Is it so?-- Are you in such a helpless state that, &c.? not a wise man-- though ye admire "wisdom" so much on other occasions (1Co 1:5, 22). Paul alludes probably to the title, "cachain," or wise man, applied to each Rabbi in Jewish councils. no, not one-- not even one, amidst so many reputed among you for wisdom (1Co 3:18; 4:6). shall be able-- when applied to. brethren-- literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.


<hi type="bold">6. But--</hi>emphatically answering the question in the end of <reference osisRef="1Cor.6.5">1Co 6:5</reference> in the negative. Translate, "Nay," &c.

6. But-- emphatically answering the question in the end of 1Co 6:5 in the negative. Translate, "Nay," &c.


<hi type="bold">7. utterly a fault--</hi>literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it.

<hi type="bold">rather take wrong--</hi>(<reference osisRef="Prov.20.22">Pr 20:22</reference>; <reference osisRef="Matt.5.39">Mt 5:39</reference>, <reference osisRef="Matt.5.40">40</reference>); that is, "suffer yourselves to be wronged."

7. utterly a fault-- literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it. rather take wrong-- (Pr 20:22; Mt 5:39, 40); that is, "suffer yourselves to be wronged."


<hi type="bold">8. ye--</hi>emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.

8. ye-- emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.


<hi type="bold">9. unrighteous--</hi>Translate, "Doers of wrong": referring to <reference osisRef="1Cor.6.8">1Co 6:8</reference> (compare <reference osisRef="Gal.5.21">Ga 5:21</reference>).

<hi type="bold">kingdom of God--</hi>which is a kingdom of righteousness (<reference osisRef="Rom.14.17">Ro 14:17</reference>).

<hi type="bold">fornicators--</hi>alluding to <reference osisRef="1Cor.5.1-1Cor.5.13">1Co 5:1-13</reference>; also below, <reference osisRef="1Cor.6.12-1Cor.6.18">1Co 6:12-18</reference>.

<hi type="bold">effeminate--</hi>self-polluters, who submit to unnatural lusts.

9. unrighteous-- Translate, "Doers of wrong": referring to 1Co 6:8 (compare Ga 5:21). kingdom of God-- which is a kingdom of righteousness (Ro 14:17). fornicators-- alluding to 1Co 5:1-13; also below, 1Co 6:12-18. effeminate-- self-polluters, who submit to unnatural lusts.


<hi type="bold">11. ye are washed--</hi>The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used <reference osisRef="1Cor.7.14">1Co 7:14</reference>; <reference osisRef="John.17.19">Joh 17:19</reference>. Compare <reference osisRef="1Pet.1.2">1Pe 1:2</reference>, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith (<reference osisRef="Rom.1.17">Ro 1:17</reference>). So Paræus. The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life (<reference osisRef="John.3.5">Joh 3:5</reference>; <reference osisRef="Eph.5.26">Ep 5:26</reference>; <reference osisRef="Titus.3.5">Tit 3:5</reference>; <reference osisRef="Heb.10.22">He 10:22</reference>). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (<reference osisRef="Gal.3.27">Ga 3:27</reference>). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good (<reference osisRef="1Cor.6.8-1Cor.6.10">1Co 6:8-10</reference>), leaving it to God to decide who are the really "washed," while he only decides on broad general principles.

<hi type="bold">in the name of ... Jesus, and by the Spirit--</hi>rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three--"washed, sanctified, justified."

<hi type="bold">our God--</hi>The "our" reminds the that amidst all his reproofs God is still the common God of himself and them.

 <reference osisRef="1Cor.6.12-1Cor.6.20">1Co 6:12-20</reference>. Refutation of the Antinomian Defense of Fornication as if It Was Lawful Because Meats Are So.

11. ye are washed-- The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used 1Co 7:14; Joh 17:19. Compare 1Pe 1:2, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith (Ro 1:17). So Paræus. The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life (Joh 3:5; Ep 5:26; Tit 3:5; He 10:22). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Ga 3:27). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good (1Co 6:8-10), leaving it to God to decide who are the really "washed," while he only decides on broad general principles. in the name of... Jesus, and by the Spirit-- rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three--"washed, sanctified, justified." our God-- The "our" reminds the that amidst all his reproofs God is still the common God of himself and them. 1Co 6:12-20. Refutation of the Antinomian Defense of Fornication as if It Was Lawful Because Meats Are So.


<hi type="bold">12. All things are lawful unto me--</hi>These, which were Paul's own words on a former occasion (to the Corinthians, compare <reference osisRef="1Cor.10.23">1Co 10:23</reference>, and <reference osisRef="Gal.5.23">Ga 5:23</reference>), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (<reference osisRef="Acts.15.29">Ac 15:29</reference>), "fornication" (perhaps in the letter of the Corinthians to Paul, <reference osisRef="1Cor.7.1">1Co 7:1</reference>). Paul's remark had referred only to things indifferent: but they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of their gratification.

<hi type="bold">me--</hi>Paul giving himself as a sample of Christians in general.

<hi type="bold">but I--</hi>whatever others do, I will not, &c.

<hi type="bold">lawful ... brought under the power--</hi>The Greek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (<reference osisRef="1Cor.6.15">1Co 6:15</reference>; compare <reference osisRef="1Cor.7.4">1Co 7:4</reference>). The "power" ought to be in the hands of the believer, not in the things which he uses [Bengel]; else his liberty is forfeited; he ceases to be his own master (<reference osisRef="John.8.34-John.8.36">Joh 8:34-36</reference>; <reference osisRef="Gal.5.13">Ga 5:13</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>; <reference osisRef="2Pet.2.19">2Pe 2:19</reference>). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.

12. All things are lawful unto me-- These, which were Paul's own words on a former occasion (to the Corinthians, compare 1Co 10:23, and Ga 5:23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Ac 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Co 7:1). Paul's remark had referred only to things indifferent: but they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of their gratification. me-- Paul giving himself as a sample of Christians in general. but I-- whatever others do, I will not, &c. lawful... brought under the power-- The Greek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (1Co 6:15; compare 1Co 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [Bengel]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Ga 5:13; 1Pe 2:16; 2Pe 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.


13. The argument drawn from the indifference of meats (<reference osisRef="1Cor.8.8">1Co 8:8</reference>; <reference osisRef="Rom.14.14">Ro 14:14</reference>, <reference osisRef="Rom.14.17">17</reference>; compare <reference osisRef="Mark.7.18">Mr 7:18</reference>; <reference osisRef="Col.2.20-Col.2.22">Col 2:20-22</reference>) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the "belly" for which they are created are to be "destroyed" in the future state. But "the body is not (created) for fornication, but for the Lord; and the Lord for the body" (as its Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (that is our bodies): therefore the "body" is not, like the "belly," after having served a temporary use, to be destroyed: Now "he that committeth fornication, sinneth against his own body" (<reference osisRef="1Cor.6.18">1Co 6:18</reference>). Therefore fornication is not indifferent, since it is a sin against one's own body, which, like the Lord for whom it is created, is not to be destroyed, but to be raised to eternal existence. Thus Paul gives here the germ of the three subjects handled in subsequent sections: (1) The relation between the sexes. (2) The question of meats offered to idols. (3) The resurrection of the body.

<hi type="bold">shall destroy--</hi>at the Lord's coming to change the natural bodies of believers into spiritual bodies (<reference osisRef="1Cor.15.44">1Co 15:44</reference>, <reference osisRef="1Cor.15.52">52</reference>). There is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body incorruptible.

13. The argument drawn from the indifference of meats (1Co 8:8; Ro 14:14, 17; compare Mr 7:18; Col 2:20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the "belly" for which they are created are to be "destroyed" in the future state. But "the body is not (created) for fornication, but for the Lord; and the Lord for the body" (as its Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (that is our bodies): therefore the "body" is not, like the "belly," after having served a temporary use, to be destroyed: Now "he that committeth fornication, sinneth against his own body" (1Co 6:18). Therefore fornication is not indifferent, since it is a sin against one's own body, which, like the Lord for whom it is created, is not to be destroyed, but to be raised to eternal existence. Thus Paul gives here the germ of the three subjects handled in subsequent sections: (1) The relation between the sexes. (2) The question of meats offered to idols. (3) The resurrection of the body. shall destroy-- at the Lord's coming to change the natural bodies of believers into spiritual bodies (1Co 15:44, 52). There is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body incorruptible.


14. (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">raised up--</hi>rather, "raised," to distinguish it from "will raise up us"; the Greek of the latter being a compound, the former a simple verb. Believers shall be raised up out of the rest of the dead (see on <reference osisRef="Phil.3.11">Php 3:11</reference>); the first resurrection (<reference osisRef="Rev.20.5">Re 20:5</reference>).

<hi type="bold">us--</hi>Here he speaks of the possibility of his being found in the grave when Christ comes; elsewhere, of his being possibly found alive (<reference osisRef="1Thess.4.17">1Th 4:17</reference>). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (<reference osisRef="Rom.8.19">Ro 8:19</reference>).

14. (Ro 8:11). raised up-- rather, "raised," to distinguish it from "will raise up us"; the Greek of the latter being a compound, the former a simple verb. Believers shall be raised up out of the rest of the dead (see on Php 3:11); the first resurrection (Re 20:5). us-- Here he speaks of the possibility of his being found in the grave when Christ comes; elsewhere, of his being possibly found alive (1Th 4:17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Ro 8:19).


15. Resuming the thought in <reference osisRef="1Cor.6.13">1Co 6:13</reference>, "the body is for the Lord" (<reference osisRef="1Cor.12.27">1Co 12:27</reference>; <reference osisRef="Eph.4.12">Ep 4:12</reference>, 15, 16; <reference osisRef="Eph.5.30">5:30</reference>).

<hi type="bold">shall I then--</hi>such being the case.

<hi type="bold">take--</hi>spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [Bengel]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [Conybeare and Howson].

15. Resuming the thought in 1Co 6:13, "the body is for the Lord" (1Co 12:27; Ep 4:12, 15, 16; 5:30). shall I then-- such being the case. take-- spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [Bengel]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [Conybeare and Howson].


16. Justification of his having called fornicators "members of an harlot" (<reference osisRef="1Cor.6.15">1Co 6:15</reference>).

<hi type="bold">joined--</hi>by carnal intercourse; literally, "cemented to": cleaving to.

<hi type="bold">one body--</hi>with her.

<hi type="bold">saith he--</hi>God speaking by Adam (<reference osisRef="Gen.2.24">Ge 2:24</reference>; <reference osisRef="Matt.19.5">Mt 19:5</reference>). "He which made them at the beginning said," &c. (<reference osisRef="Eph.5.31">Ep 5:31</reference>).

16. Justification of his having called fornicators "members of an harlot" (1Co 6:15). joined-- by carnal intercourse; literally, "cemented to": cleaving to. one body-- with her. saith he-- God speaking by Adam (Ge 2:24; Mt 19:5). "He which made them at the beginning said," &c. (Ep 5:31).


<hi type="bold">17. one spirit--</hi>with Him. In the case of union with a harlot, the fornicator becomes one "body" with her (not one "spirit," for the spirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with what is sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one spirit" with Him (<reference osisRef="John.15.1-John.7.17">Joh 15:1-7; 17</reference>:21; <reference osisRef="2Pet.1.4">2Pe 1:4</reference>; compare <reference osisRef="Eph.5.23-Eph.5.32">Ep 5:23-32</reference>; <reference osisRef="John.3.6">Joh 3:6</reference>).

17. one spirit-- with Him. In the case of union with a harlot, the fornicator becomes one "body" with her (not one "spirit," for the spirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with what is sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one spirit" with Him (Joh 15:1-7; 17:21; 2Pe 1:4; compare Ep 5:23-32; Joh 3:6).


<hi type="bold">18. Flee--</hi>The only safety in such temptations is flight (<reference osisRef="Gen.39.12">Ge 39:12</reference>; <reference osisRef="Job.31.1">Job 31:1</reference>).

<hi type="bold">Every sin--</hi>The Greek is forcible. "Every sin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and self-murder are "without," that is, comparatively external to the body (<reference osisRef="Mark.7.18">Mr 7:18</reference>; compare <reference osisRef="Prov.6.30-Prov.6.32">Pr 6:30-32</reference>). He certainly injures, but he does not alienate the body itself; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the "belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, designed "for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's body, and so "sinneth against his own body," that is, against the verity and nature of his body; not a mere effect on the body from without, but a contradiction of the truth of the body, wrought within itself [Alford].

18. Flee-- The only safety in such temptations is flight (Ge 39:12; Job 31:1). Every sin-- The Greek is forcible. "Every sin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and self-murder are "without," that is, comparatively external to the body (Mr 7:18; compare Pr 6:30-32). He certainly injures, but he does not alienate the body itself; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the "belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, designed "for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's body, and so "sinneth against his own body," that is, against the verity and nature of his body; not a mere effect on the body from without, but a contradiction of the truth of the body, wrought within itself [Alford].


<hi type="bold">19. What? know ye not? &c.--</hi>Proof that "he that fornicates sinneth against his own body" (<reference osisRef="1Cor.6.18">1Co 6:18</reference>).

<hi type="bold">your body--</hi>not "bodies." As in <reference osisRef="1Cor.3.17">1Co 3:17</reference>, he represented the whole company of believers (souls and bodies), that is, the Church, as "the temple of God," the Spirit; so here, the body of each individual of the Church is viewed as the ideal "temple of the Holy Ghost." So <reference osisRef="John.17.23">Joh 17:23</reference>, which proves that not only the Church, but also each member of it, is "the temple of the Holy Ghost." Still though many the several members form one temple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sense all Christian churches and individual believers form one temple only. Thus "YOUR [plural] body" is distinguished here from "HIS OWN [particular or individual] body" (<reference osisRef="1Cor.6.18">1Co 6:18</reference>). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (<reference osisRef="1Cor.6.15">1Co 6:15</reference>). In this consists the sin of fornication, that it is a sacrilegious desecration of God's temple to profane uses. The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice. Chastity is the guardian of the temple to prevent anything unclean entering which might provoke the indwelling God to abandon it as defiled [Tertullian, On the Apparel of Women]. None but God can claim a temple; here the Holy Ghost is assigned one; therefore the Holy Ghost is God.

<hi type="bold">not your own--</hi>The fornicator treats his body as if it were "his own," to give to a harlot if he pleases (<reference osisRef="1Cor.6.18">1Co 6:18</reference>; compare <reference osisRef="1Cor.6.20">1Co 6:20</reference>). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not his own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (<reference osisRef="1Kgs.21.20">1Ki 21:20</reference>; <reference osisRef="Rom.7.14">Ro 7:14</reference>). Christ buys him to Himself, to serve Him (<reference osisRef="Rom.6.16-Rom.6.22">Ro 6:16-22</reference>).

19. What? know ye not? &c.-- Proof that "he that fornicates sinneth against his own body" (1Co 6:18). your body-- not "bodies." As in 1Co 3:17, he represented the whole company of believers (souls and bodies), that is, the Church, as "the temple of God," the Spirit; so here, the body of each individual of the Church is viewed as the ideal "temple of the Holy Ghost." So Joh 17:23, which proves that not only the Church, but also each member of it, is "the temple of the Holy Ghost." Still though many the several members form one temple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sense all Christian churches and individual believers form one temple only. Thus "YOUR [plural] body" is distinguished here from "HIS OWN [particular or individual] body" (1Co 6:18). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (1Co 6:15). In this consists the sin of fornication, that it is a sacrilegious desecration of God's temple to profane uses. The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice. Chastity is the guardian of the temple to prevent anything unclean entering which might provoke the indwelling God to abandon it as defiled [Tertullian, On the Apparel of Women]. None but God can claim a temple; here the Holy Ghost is assigned one; therefore the Holy Ghost is God. not your own-- The fornicator treats his body as if it were "his own," to give to a harlot if he pleases (1Co 6:18; compare 1Co 6:20). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not his own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1Ki 21:20; Ro 7:14). Christ buys him to Himself, to serve Him (Ro 6:16-22).


<hi type="bold">20. bought with a price--</hi>Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in Christ for our redemption (<reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Acts.20.28">Ac 20:28</reference>; <reference osisRef="Gal.3.13">Ga 3:13</reference>; <reference osisRef="Heb.9.12">He 9:12</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>; <reference osisRef="2Pet.2.1">2Pe 2:1</reference>; <reference osisRef="Rev.5.9">Re 5:9</reference>). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (<reference osisRef="1Cor.7.22">1Co 7:22</reference>, <reference osisRef="1Cor.7.23">23</reference>). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (<reference osisRef="Isa.26.13">Is 26:13</reference>).

<hi type="bold">in your body--</hi>as "in" a temple (compare <reference osisRef="John.13.32">Joh 13:32</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="Phil.1.20">Php 1:20</reference>).

<hi type="bold">and in your spirit, which are God's--</hi>not in the oldest manuscripts and versions, and not needed for the sense, as the context refers mainly to the "body" (<reference osisRef="1Cor.6.16">1Co 6:16</reference>, 18, 19). The "spirit" is incidentally mentioned in <reference osisRef="1Cor.6.17">1Co 6:17</reference>, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text. <chapter eID="1Cor.6"/>

20. bought with a price-- Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in Christ for our redemption (Mt 20:28; Ac 20:28; Ga 3:13; He 9:12; 1Pe 1:18, 19; 2Pe 2:1; Re 5:9). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (1Co 7:22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Is 26:13). in your body-- as "in" a temple (compare Joh 13:32; Ro 12:1; Php 1:20). and in your spirit, which are God's-- not in the oldest manuscripts and versions, and not needed for the sense, as the context refers mainly to the "body" (1Co 6:16, 18, 19). The "spirit" is incidentally mentioned in 1Co 6:17, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="1Cor.7.1-1Cor.7.40">1Co 7:1-40</reference>. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short.

1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.

<hi type="bold">good--</hi>that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. <reference osisRef="Heb.13.4">He 13:4</reference>, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in <reference osisRef="1Cor.7.34">1Co 7:34</reference>, <reference osisRef="1Cor.7.35">35</reference>, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.

CHAPTER 7 1Co 7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever. good-- that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. He 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in 1Co 7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.


2. Here the general rule is given

<hi type="bold">to avoid fornication--</hi>More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [Bengel].

<hi type="bold">let every man have--</hi>a positive command to all who have not the gift of continency, in fact to the great majority of the world (<reference osisRef="1Cor.7.5">1Co 7:5</reference>). The dignity of marriage is set forth by Paul (<reference osisRef="Eph.5.25-Eph.5.32">Ep 5:25-32</reference>), in the fact that it signifies the mystical union between Christ and the Church.

2. Here the general rule is given to avoid fornication-- More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [Bengel]. let every man have-- a positive command to all who have not the gift of continency, in fact to the great majority of the world (1Co 7:5). The dignity of marriage is set forth by Paul (Ep 5:25-32), in the fact that it signifies the mystical union between Christ and the Church.


3-4. The duty of cohabitation on the part of the married.

<hi type="bold">due benevolence--</hi>The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare <reference osisRef="1Cor.7.4">1Co 7:4</reference>).

3-4. The duty of cohabitation on the part of the married. due benevolence-- The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare 1Co 7:4).


<hi type="bold">5. Defraud ... not--</hi>namely, of the conjugal duty "due" (<reference osisRef="1Cor.7.3">1Co 7:3</reference>; compare the Septuagint, <reference osisRef="Exod.21.10">Ex 21:10</reference>).

<hi type="bold">except it be--</hi>"unless perchance" [Alford].

<hi type="bold">give yourselves to--</hi>literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare <reference osisRef="Exod.19.15">Ex 19:15</reference>; <reference osisRef="Joel.2.16">Joe 2:16</reference>; <reference osisRef="Zech.7.3">Zec 7:3</reference>).

<hi type="bold">fasting and prayer--</hi>The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.

<hi type="bold">come together--</hi>The oldest manuscripts read, "be together," namely, in the regular state of the married.

<hi type="bold">Satan--</hi>who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.

<hi type="bold">for your incontinency--</hi>because of your inability to "contain" (<reference osisRef="1Cor.7.9">1Co 7:9</reference>) your natural propensities, which Satan would take advantage of.

5. Defraud... not-- namely, of the conjugal duty "due" (1Co 7:3; compare the Septuagint, Ex 21:10). except it be-- "unless perchance" [Alford]. give yourselves to-- literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare Ex 19:15; Joe 2:16; Zec 7:3). fasting and prayer-- The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics. come together-- The oldest manuscripts read, "be together," namely, in the regular state of the married. Satan-- who often thrusts in his temptations to unholy thoughts amidst the holiest exercises. for your incontinency-- because of your inability to "contain" (1Co 7:9) your natural propensities, which Satan would take advantage of.


<hi type="bold">6. by permission ... not of commandment--</hi>not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions, <reference osisRef="1Cor.7.2-1Cor.7.5">1Co 7:2-5</reference>.

6. by permission... not of commandment-- not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions, 1Co 7:2-5.


<hi type="bold">7. even as I--</hi>having tile gift of continence (<reference osisRef="Matt.19.11">Mt 19:11</reference>, <reference osisRef="Matt.19.12">12</reference>). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (<reference osisRef="1Cor.7.26">1Co 7:26</reference>).

7. even as I-- having tile gift of continence (Mt 19:11, 12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (1Co 7:26).


<hi type="bold">8. to the unmarried--</hi>in general, of both sexes (<reference osisRef="1Cor.7.10">1Co 7:10</reference>, <reference osisRef="1Cor.7.11">11</reference>).

<hi type="bold">and widows--</hi>in particular.

<hi type="bold">even as I--</hi>unmarried (<reference osisRef="1Cor.9.5">1Co 9:5</reference>).

8. to the unmarried-- in general, of both sexes (1Co 7:10, 11). and widows-- in particular. even as I-- unmarried (1Co 9:5).


<hi type="bold">9. if they cannot contain--</hi>that is, "have not continency."

<hi type="bold">burn--</hi>with the secret flame of lust, which lays waste the whole inner man. (Compare Augustine [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.

9. if they cannot contain-- that is, "have not continency." burn-- with the secret flame of lust, which lays waste the whole inner man. (Compare Augustine [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.


<hi type="bold">10. not I, but the Lord--</hi>(Compare <reference osisRef="1Cor.7.12">1Co 7:12</reference>, 25, 40). In ordinary cases he writes on inspired apostolic authority (<reference osisRef="1Cor.14.37">1Co 14:37</reference>); but here on the direct authority of the Lord Himself (<reference osisRef="Mark.10.11">Mr 10:11</reference>, <reference osisRef="Mark.10.12">12</reference>). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [Alford].

<hi type="bold">Let not the wife depart--</hi>literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.

10. not I, but the Lord-- (Compare 1Co 7:12, 25, 40). In ordinary cases he writes on inspired apostolic authority (1Co 14:37); but here on the direct authority of the Lord Himself (Mr 10:11, 12). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [Alford]. Let not the wife depart-- literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.


<hi type="bold">11. But and if she depart--</hi>or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (<reference osisRef="Matt.5.32">Mt 5:32</reference>).

<hi type="bold">be reconciled--</hi>by appeasing her husband's displeasure, and recovering his good will.

<hi type="bold">let not ... husband put away ... wife--</hi>In <reference osisRef="Matt.5.32">Mt 5:32</reference> the only exception allowed is, "saving for the cause of fornication."

11. But and if she depart-- or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Mt 5:32). be reconciled-- by appeasing her husband's displeasure, and recovering his good will. let not... husband put away... wife-- In Mt 5:32 the only exception allowed is, "saving for the cause of fornication."


<hi type="bold">12. to the rest--</hi>the other classes (besides "the married," <reference osisRef="1Cor.7.10">1Co 7:10</reference>, where both husband and wife are believers) about whom the Corinthians had inquired, namely, those involved in mixed marriages with unbelievers.

<hi type="bold">not the Lord--</hi>by any direct command spoken by Him.

<hi type="bold">she be pleased--</hi>Greek, "consents": implying his wish in the first instance, with which hers concurs.

12. to the rest-- the other classes (besides "the married," 1Co 7:10, where both husband and wife are believers) about whom the Corinthians had inquired, namely, those involved in mixed marriages with unbelievers. not the Lord-- by any direct command spoken by Him. she be pleased-- Greek, "consents": implying his wish in the first instance, with which hers concurs.


<hi type="bold">13. the woman--</hi>a believer.

<hi type="bold">let her not leave him--</hi>"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in <reference osisRef="1Cor.7.12">1Co 7:12</reference>, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.

13. the woman-- a believer. let her not leave him-- "her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in 1Co 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.


<hi type="bold">14. sanctified--</hi>Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (compare <reference osisRef="1Tim.4.5">1Ti 4:5</reference>); nay, rather imparting to the former externally some degree of their own hallowed character, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faith.

<hi type="bold">by ... by--</hi>rather, "in ... in"; that is, in virtue of the marriage tie between them.

<hi type="bold">by the husband--</hi>The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union.

<hi type="bold">else ... children unclean--</hi>that is, beyond the hallowed pale of God's people: in contrast to "holy," that is, all that is within the consecrated limits [Conybeare and Howson]. The phraseology accords with that of the Jews, who regarded the heathen as "unclean," and all of the elect nation as "holy," that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his "seed after" him (<reference osisRef="Gen.17.7">Ge 17:7</reference>). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare <reference osisRef="Rom.11.16">Ro 11:16</reference>). Timothy, the bearer of this Epistle, is an instance in point (<reference osisRef="Acts.16.1">Ac 16:1</reference>). Paul appeals to the Corinthians as recognizing the principle, that the infants of heathen parents would not be admissible to Christian baptism, because there is no faith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Christian faith. Infant baptism tacitly superseded infant circumcision, just as the Christian Lord's day gradually superseded the Jewish sabbath, without our having any express command for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of the Gentiles was indeed expressly commanded by the apostles and Paul, but the substitution of infant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit mention of it occurs till Irenæus in the third century; but no society of Christians that we read of disputed its propriety till fifteen hundred years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is his, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it [Archbishop Whately].

14. sanctified-- Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (compare 1Ti 4:5); nay, rather imparting to the former externally some degree of their own hallowed character, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faith. by... by-- rather, "in... in"; that is, in virtue of the marriage tie between them. by the husband-- The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union. else... children unclean-- that is, beyond the hallowed pale of God's people: in contrast to "holy," that is, all that is within the consecrated limits [Conybeare and Howson]. The phraseology accords with that of the Jews, who regarded the heathen as "unclean," and all of the elect nation as "holy," that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his "seed after" him (Ge 17:7). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare Ro 11:16). Timothy, the bearer of this Epistle, is an instance in point (Ac 16:1). Paul appeals to the Corinthians as recognizing the principle, that the infants of heathen parents would not be admissible to Christian baptism, because there is no faith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Christian faith. Infant baptism tacitly superseded infant circumcision, just as the Christian Lord's day gradually superseded the Jewish sabbath, without our having any express command for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of the Gentiles was indeed expressly commanded by the apostles and Paul, but the substitution of infant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit mention of it occurs till Irenæus in the third century; but no society of Christians that we read of disputed its propriety till fifteen hundred years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is his, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it [Archbishop Whately].


<hi type="bold">15. if ... depart--</hi>that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it.

<hi type="bold">brother or a sister is not under bondage--</hi>is not bound to renounce the faith for the sake of retaining her unbelieving husband [Hammond]. So <reference osisRef="Deut.13.6">De 13:6</reference>; <reference osisRef="Matt.10.35-Matt.10.37">Mt 10:35-37</reference>; <reference osisRef="Luke.14.26">Lu 14:26</reference>. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the case of one with a believer. In the former case he is not bound not to separate, if the unbeliever separate or "depart," in the latter nothing but "fornication" justifies separation [Photius in Æcumenius].

<hi type="bold">but God hath called us to peace--</hi>Our Christian calling is one that tends to "peace" (<reference osisRef="Rom.12.18">Ro 12:18</reference>), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (<reference osisRef="1Cor.7.12-1Cor.7.14">1Co 7:12-14</reference>), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (<reference osisRef="Matt.5.32">Mt 5:32</reference>). Better still it would be not to enter into such unequal alliances at all (<reference osisRef="1Cor.7.40">1Co 7:40</reference>; <reference osisRef="2Cor.6.14">2Co 6:14</reference>).

15. if... depart-- that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it. brother or a sister is not under bondage-- is not bound to renounce the faith for the sake of retaining her unbelieving husband [Hammond]. So De 13:6; Mt 10:35-37; Lu 14:26. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the case of one with a believer. In the former case he is not bound not to separate, if the unbeliever separate or "depart," in the latter nothing but "fornication" justifies separation [Photius in Æcumenius]. but God hath called us to peace-- Our Christian calling is one that tends to "peace" (Ro 12:18), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (1Co 7:12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Mt 5:32). Better still it would be not to enter into such unequal alliances at all (1Co 7:40; 2Co 6:14).


16. What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? Enforcing the precept to stay with the unbelieving consort (<reference osisRef="1Cor.7.12-1Cor.7.14">1Co 7:12-14</reference>). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (<reference osisRef="1Pet.3.1">1Pe 3:1</reference>) [Calvin]. Or else (<reference osisRef="1Cor.7.15">1Co 7:15</reference>), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [Menochius and Alford].

<hi type="bold">save--</hi>be the instrument of salvation to (<reference osisRef="Jas.5.20">Jas 5:20</reference>).

16. What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? Enforcing the precept to stay with the unbelieving consort (1Co 7:12-14). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (1Pe 3:1) [Calvin]. Or else (1Co 7:15), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [Menochius and Alford]. save-- be the instrument of salvation to (Jas 5:20).


<hi type="bold">17. But--</hi>Greek, "If not." "Only." Caution that believers should not make this direction (<reference osisRef="1Cor.7.16">1Co 7:16</reference>; as Alford explains it) a ground for separating "of themselves" (<reference osisRef="1Cor.7.12-1Cor.7.14">1Co 7:12-14</reference>). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings.

<hi type="bold">so ordain I in all churches--</hi>Ye also therefore should obey.

17. But-- Greek, "If not." "Only." Caution that believers should not make this direction (1Co 7:16; as Alford explains it) a ground for separating "of themselves" (1Co 7:12-14). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings. so ordain I in all churches-- Ye also therefore should obey.


<hi type="bold">18. not become uncircumcised--</hi>by surgical operation (1 Maccabees 1:15; Josephus [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this.

<hi type="bold">let him not be circumcised--</hi>as the Judaizing Christians would have him (<reference osisRef="Acts.15.1">Ac 15:1</reference>, <reference osisRef="Acts.5.24">5, 24</reference>; <reference osisRef="Gal.5.2">Ga 5:2</reference>).

18. not become uncircumcised-- by surgical operation (1 Maccabees 1:15; Josephus [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this. let him not be circumcised-- as the Judaizing Christians would have him (Ac 15:1, 5, 24; Ga 5:2).


<hi type="bold">19. Circumcision ... nothing, but ... keeping of ... commandments of God--</hi>namely, is all in all. In <reference osisRef="Gal.5.6">Ga 5:6</reference> this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in <reference osisRef="Gal.6.15">Ga 6:15</reference>, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."

19. Circumcision... nothing, but... keeping of... commandments of God-- namely, is all in all. In Ga 5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in Ga 6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."


<hi type="bold">20. the same calling--</hi>that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.

20. the same calling-- that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.


<hi type="bold">21. care not for it--</hi>Let it not be a trouble to thee that thou art a servant or slave.

<hi type="bold">use it rather--</hi>Continue rather in thy state as a servant (<reference osisRef="1Cor.7.20">1Co 7:20</reference>; <reference osisRef="Gal.3.28">Ga 3:28</reference>; <reference osisRef="1Tim.6.2">1Ti 6:2</reference>). The Greek, "But if even thou mayest be made free, use it," and the context (<reference osisRef="1Cor.7.20">1Co 7:20</reference>, <reference osisRef="1Cor.7.22">22</reference>) favors this view [Chrysostom, Bengel, and Alford]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (<reference osisRef="1Cor.7.24">1Co 7:24</reference>), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (<reference osisRef="1Cor.7.22">1Co 7:22</reference>). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (<reference osisRef="1Pet.2.13-1Pet.2.18">1Pe 2:13-18</reference>); as, for example, Onesimus did by fleeing (Phm 10-18). The precept (<reference osisRef="1Cor.7.23">1Co 7:23</reference>), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare <reference osisRef="Lev.25.42">Le 25:42</reference>). "Men stealers," or slave dealers, are classed in <reference osisRef="1Tim.1.10">1Ti 1:10</reference>, with "murderers" and "perjurers." Neander, Grotius, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.

21. care not for it-- Let it not be a trouble to thee that thou art a servant or slave. use it rather-- Continue rather in thy state as a servant (1Co 7:20; Ga 3:28; 1Ti 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (1Co 7:20, 22) favors this view [Chrysostom, Bengel, and Alford]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (1Co 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (1Co 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (1Pe 2:13-18); as, for example, Onesimus did by fleeing (Phm 10-18). The precept (1Co 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Le 25:42). "Men stealers," or slave dealers, are classed in 1Ti 1:10, with "murderers" and "perjurers." Neander, Grotius, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.


<hi type="bold">22. the Lord's freeman--</hi>(Phm 16)--rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, <reference osisRef="John.8.36">Joh 8:36</reference>; from the law, <reference osisRef="Rom.8.2">Ro 8:2</reference>; from "circumcision," <reference osisRef="1Cor.7.19">1Co 7:19</reference>; <reference osisRef="Gal.5.1">Ga 5:1</reference>.

<hi type="bold">Christ's servant--</hi>(<reference osisRef="1Cor.9.21">1Co 9:21</reference>). Love makes Christ's service perfect freedom (<reference osisRef="Matt.11.29">Mt 11:29</reference>, <reference osisRef="Matt.11.30">30</reference>; <reference osisRef="Gal.5.13">Ga 5:13</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>).

22. the Lord's freeman-- (Phm 16)--rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, Joh 8:36; from the law, Ro 8:2; from "circumcision," 1Co 7:19; Ga 5:1. Christ's servant-- (1Co 9:21). Love makes Christ's service perfect freedom (Mt 11:29, 30; Ga 5:13; 1Pe 2:16).


<hi type="bold">23. be not ye--</hi>Greek, "become not ye." Paul here changes from "thou" (<reference osisRef="1Cor.7.21">1Co 7:21</reference>) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (<reference osisRef="1Cor.6.20">1Co 6:20</reference>). "Become not servants to men," either externally, or spiritually; the former sense applying to the free alone: the latter to Christian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth (<reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>; <reference osisRef="Matt.23.8-Matt.23.10">Mt 23:8-10</reference>; <reference osisRef="2Cor.11.20">2Co 11:20</reference>); nor indeed slaves to men generally, so far as their condition admits. The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (compare <reference osisRef="1Cor.7.21">1Co 7:21</reference>, <reference osisRef="1Cor.7.32-1Cor.7.35">32-35</reference>).

23. be not ye-- Greek, "become not ye." Paul here changes from "thou" (1Co 7:21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (1Co 6:20). "Become not servants to men," either externally, or spiritually; the former sense applying to the free alone: the latter to Christian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth (1Co 3:21, 22; Mt 23:8-10; 2Co 11:20); nor indeed slaves to men generally, so far as their condition admits. The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (compare 1Co 7:21, 32-35).


<hi type="bold">24. abide with God--</hi>being chiefly careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept in <reference osisRef="1Cor.7.20">1Co 7:20</reference>. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favorable to his "abiding with God" (retaining holy fellowship with Him), he may use lawful means to change from it (compare Note, see on <reference osisRef="1Cor.7.21">1Co 7:21</reference>).

24. abide with God-- being chiefly careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept in 1Co 7:20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favorable to his "abiding with God" (retaining holy fellowship with Him), he may use lawful means to change from it (compare Note, see on 1Co 7:21).


<hi type="bold">25. no commandment of the Lord: yet ... my judgment--</hi>I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare <reference osisRef="1Cor.7.40">1Co 7:40</reference>; <reference osisRef="1Cor.14.37">1Co 14:37</reference>; <reference osisRef="1Thess.4.15">1Th 4:15</reference>). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (<reference osisRef="1Cor.7.10">1Co 7:10</reference>, <reference osisRef="1Cor.7.11">11</reference>) it was a positive command; for the Lord had already made known His will (Mal 2:14, 15; <reference osisRef="Matt.5.31">Mt 5:31</reference>, <reference osisRef="Matt.5.32">32</reference>). In the third case (<reference osisRef="1Cor.7.12">1Co 7:12</reference>), the Old Testament commandment of God to put away strange wives (<reference osisRef="Ezra.10.3">Ezr 10:3</reference>), Paul by the Spirit revokes.

<hi type="bold">mercy of the Lord--</hi>(<reference osisRef="1Tim.1.13">1Ti 1:13</reference>). He attributes his apostleship and the gifts accompanying it (including inspiration) to God's grace alone.

<hi type="bold">faithful--</hi>in dispensing to you the inspired directions received by me from the Lord.

25. no commandment of the Lord: yet... my judgment-- I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare 1Co 7:40; 1Co 14:37; 1Th 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (1Co 7:10, 11) it was a positive command; for the Lord had already made known His will (Mal 2:14, 15; Mt 5:31, 32). In the third case (1Co 7:12), the Old Testament commandment of God to put away strange wives (Ezr 10:3), Paul by the Spirit revokes. mercy of the Lord-- (1Ti 1:13). He attributes his apostleship and the gifts accompanying it (including inspiration) to God's grace alone. faithful-- in dispensing to you the inspired directions received by me from the Lord.


<hi type="bold">26. I suppose--</hi>"I consider."

<hi type="bold">this--</hi>namely, "for a man so to be," that is, in the same state in which he is (<reference osisRef="1Cor.7.27">1Co 7:27</reference>).

<hi type="bold">for--</hi>by reason of.

<hi type="bold">the present distress--</hi>the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (<reference osisRef="Matt.24.8-Matt.24.21">Mt 24:8-21</reference>; compare <reference osisRef="Acts.11.28">Ac 11:28</reference>).

26. I suppose-- "I consider." this-- namely, "for a man so to be," that is, in the same state in which he is (1Co 7:27). for-- by reason of. the present distress-- the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Mt 24:8-21; compare Ac 11:28).


27. Illustrating the meaning of "so to be," <reference osisRef="1Cor.7.26">1Co 7:26</reference>. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare <reference osisRef="1Cor.7.20">1Co 7:20</reference>, <reference osisRef="1Cor.7.24">24</reference>).

27. Illustrating the meaning of "so to be," 1Co 7:26. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare 1Co 7:20, 24).


<hi type="bold">28. trouble in the flesh--</hi>Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.

<hi type="bold">but I spare you--</hi>The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So Alford after Calvin, Bengel, and others. Estius from Augustine explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I ... you" and "such" favors the former.

28. trouble in the flesh-- Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit. but I spare you-- The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So Alford after Calvin, Bengel, and others. Estius from Augustine explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I... you" and "such" favors the former.