Tags: 1 Corinthians 6, commentary on 1 Corinthians, homosexuality, immorality, Justification, righteousness, sanctification, sexual sin, Sunday School lessons on 1 Corinthians, unrighteousness
Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
I Corinthians 6:1
This was another problem in the Corinthian church. The Knows were taking their legal disputes before the Know-Nots instead of resolving them within the church. This is one of the ways in which we can tell that the letter from Paul to the Corinthians that we call “I Corinthians” was not an instance of Paul simply giving out general information. He was responding to specific situations in Corinth. His reasons for rebuking them remind us, that as Knows, we must:
I. Know our future
Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
I Corinthians 6:2
If we know our future, we will know our privilege. In the regeneration the “saints” (the Knows) will “rule the world.” Having this tremendous privilege, how unworthy it seems of our calling not to be able to handle such relatively petty squabbles.
Know ye not that we shall judge angels? how much more things that pertain to this life?
I Corinthians 6:3
There is some disagreement about the statement that we will “judge angels,” but this is probably referring to ruling over angels, rather than sitting in judgment over the condemnation of the demons. These are eternal responsibilities, but we must demonstrate that we know our responsibility here and now.
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
I Corinthians 6:4
This may be a somewhat sarcastic statement, because Paul was not saying that those with the least honor ought to be given this responsibility. He was saying that, in light of their boasting over spiritual gifts (highlighted both earlier and later in the letter), even the least of them should be competent to handle earthly matters.
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
I Corinthians 6:5
Paul was trying to make them feel ashamed of hurting their testimony in front of the Know-Nots (the lost world) around them. They were acting as petty as the world acts, when they were supposed to be the ones with the true wisdom. Such behavior was the opposite of glorifying God – it brought shame to His name.
But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
I Corinthians 6:6-7
The Holy Spirit inspired Paul to use the term “utterly” because this was a clear, without-out-a-doubt, extreme fault. It would be better for them to give up their legal rights and to lose worldly possessions and prestige, than to drag their bickering and evidence of their lack of love out before the sight of those who ought to be impressed with Christians because of how different from this world’s system their attitudes are.
Knows, in addition to knowing our future, ought to:
II. Know our past
Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
I Corinthians 6:9
The “unrighteous” is a reference to the behavior listed in the preceding verses on lawsuits. The Knows were appealing to an unjust “justice” system and unjust judges by going before the heathen courts. It is also a reference to their own pre-Christian behavior, delineated in the latter part of the verse, which was “unrighteous” in the sense that it is the type of behavior which you would expect to see practiced by the those who are “unjustified,” theologically speaking. These sins prohibit anyone who commits them from inheriting the Kingdom of God unless the guilty sinners are justified by the receipt of a substituted alien righteousness.
As an aside, note that homosexual activity is explicitly condemned in this verse, both the “effeminate” (the person playing the role of the “woman” in a homosexual relationship) and “abusers of themselves with mankind” (the person playing the role of the “man” in a homosexual relationship).
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
I Corinthians 6:10
“Extortioners” included swindlers and coercers by intimidation or influence, as well as by force.
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
I Corinthians 6:11
Knows know their past. They know who they were and who they are; they do not kid themselves. They are new creatures with their sins forgiven, no longer condemned by their past deeds, but they are allowed to remember where they were without God, how that was working out for them, and where they were headed before He rescued them. These verses remind true believers of what kind of behavior they should not be doing. In fact, they should hate the sins listed in these verses both when they are tempted to engage in them, and when they stumble and find themselves involved in them again, as they are convicted and chastened by the Holy Spirit. This means that we have legitimate grounds for being suspicious about the sincerity of the professions of those who practice these delineated sinful behaviors without repentance.
III. Know our present
All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.
I Corinthians 6:12
This indicates that the doctrine of Christian liberty was also an issue in Corinth, or that, possibly, someone had asked a specific question about it. “All things” is an expression referring to non-sinful things. Paul was free in Christ from trying to work for his righteousness, but there were many things which were not at all helpful, convenient, or profitable for him in his walk with Christ, and it is the same for us – especially those things which prove to be addictive or have a propensity to be addictive.
Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.
I Corinthians 6:13
“Meats for the belly, and the belly for meats” was probably intended as mockery of one of the Corinthians’ common expressions as they used their “freedom” as an excuse for gluttony or hedonism. So, while it is true that food is given by God to feed the body (meats for the belly), and that He has designed our bodies not only to incorporate and use food, but to enjoy food (the belly for meats), it is likewise true that the human body was never intended by God to be used in the worship of any created thing (such as food). In fact, our bodies have both temporal and eternal purposes, so that, while we have some freedom to experience pleasure with them, they must never be used as tools or instruments of sin. See the distinction between flesh-body (“belly”) and the sanctified body (“body”). The Apostle was criticizing and condemning their faulty logic: “If eating is okay, and if eating feels good to the body, then fornication, which also feels good to the body, is likewise permissible.” He reminded them that:
And God hath both raised up the Lord, and will also raise up us by his own power.
I Corinthians 6:14
God has both temporal and eternal plans and uses for the body. We will receive glorified bodies, but they will be resurrected bodies, so they will be “our” bodies – the same ones we dragged through the physical trials, and, sadly, sins of this world. The Knows must know the present – the present importance of how we are living and how we are using our bodies. We are joined together as the body of Christ – not only with each other – but with Christ Himself.
Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
I Corinthians 6:15
When we join our bodies with other human beings in sinful sexual unions we are, in a sense, bringing part of Christ Himself into this union. This is a horrendous, defiling, blasphemous, sacrilegious, abomination before God. “God forbid” is the strongest rebuke and warning – it is like saying this must never happen.
Continuing in that vein of outrage or at least righteous indignation, Paul says:
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
I Corinthians 6:16
Physical intercourse does not make a marriage, although this is sometimes erroneously taught, but it is true that the physical sexual union is only proper within the “one-flesh” joining-together by God in actual marriage.
Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
I Corinthians 6:18
“Flee fornication” describes a desperate flight of avoidance or separation. Sexual sin is a special category of sin in which the sinner sins against God, against one of God’s image-bearers, and even against himself – his own body.
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.
I Corinthians 6:19-20
We have been purchased – by an Owner and for a purpose. We do not “belong to ourselves.” This is a reminder that our bodies must be clean (kept from defilement as typified by the Old Testament Tabernacle and Temple), and must be viewed, in a sense, as the place where God lives as Owner and Ruler. My body is where God is to be served – not where I am to be served. I must not connect it to a pagan temple. I must not let pagans enter in and defile it with sin. The consequences are harsh – God does not lightly allow His temple be defiled with unholiness.
Tags: children's catechism, Christian living, Christianity, Ephesians 2, good works, Jesus Christ, John 14, living for Christ, Micah 6, righteousness
Question 22: How will you live for Jesus?
Answer: By loving Him and doing what He says.
If ye love me, keep my commandments.
A person who has not trusted Christ unto salvation may perform acts of kindness, exercise some manner of admirable restraint, exhibit a life that speaks of comparative morality, and even accomplish what appear to be acts of self-sacrifice. However, underneath the visible exterior, no one is able to accomplish true righteousness in his or her own power, and, apart from the grace of God, every non-Christian’s deeds are tainted by self-interest and sullied by the fact that they are not done with a pure motivation of giving God glory.
One of the many varied blessings of receiving the salvation of the Lord in Christ is the creation of a new heart which is capable of responding to God’s love, and of being able to love Him back in true obedience. Our children, and we ourselves, must all remember that true conversion is not the permission to lapse into spiritual inactivity. Instead, it is the beginning of our call to serve our Master, King, Lord, Older Brother, and Best Friend, the Lord Jesus Christ.
Other verses to consider:
For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
Tags: commentary on Matthew, Hebrews 10, Hebrews 8, Jesus Christ, Matthew 5, righteousness, Sermon on the Mount, Sunday School lessons on Matthew, the beatitudes, the Law of Moses
Matthew Chapter 5 contains the first part of the “Sermon on the Mount,” and includes the “Beatitudes.” Since we know that Matthew stresses Christ Jesus in His role as King, we may read this sermon as the King’s creed – the guiding and foundational principles of His Kingdom.
Since we also know that the book of Matthew was written primarily to the Jewish people, we may now unlock the significance of Matthew Chapter 5, Verse 1: “And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:” The Holy Spirit inspired Matthew to make a point of saying that Jesus “went up into a mountain” in order to call to mind the differences between the law that Christ the King was about to pronounce, and the law that Moses gave on Mount Sinai.
And, like everything in the Old Testament which is a shadow (Hebrews 10:1) or a type of the New Covenant, the law of Christ is “more perfect” than the law of Moses (Hebrews 8:5-7). Examples: Moses said, give God a tithe (one tenth); Christ says, surrender everything you have to God; Moses said, do not kill; Christ says, do not even hate your enemies; Moses said, do not commit adultery; Christ says, do not even look at a woman with lust in your heart; Moses said, give God a day (the Sabbath); Christ says, give God every moment of every day of your life.
It quickly becomes clear in Matthew Chapter 5 that the kind of rule-keeping and regulation-following it would take to truly achieve “righteousness” under God’s law is impossible for man to obtain. Only Christ’s righteousness is sufficient for the Kingdom of Heaven. Has that righteousness been imputed to you by faith? If not, trust and obey Jesus Christ the King right now. (Romans 4:22-25)
Tags: 2 Corinthians 5, circumcision, circumspect, commentary on Romans, Justification, praise of God, Proverbs 6, Psalm 149, respect of persons, Revelation 12, righteousness, Romans 1, Romans 2, Sunday School lessons on Romans
R.espect: With God there is no respect of persons. (Romans 2:11)
O.utward appearance: We think we will be judged on our outward appearance. (Romans 2:28)
M.en: We seek the praise of men, rather than the praise of God. (Romans 2:29)
A.ccuse: We accuse each other of things we do ourselves. (Romans 2:1; 16)
N.onsense: When our actions don’t match our words, we preach and teach nonsense. (Psalm 149:1; Romans 2:21-22)
S.ecrets: We think we can keep secrets from God. (Romans 2:16)
In Romans Chapter One the Holy Spirit had Paul introduce himself to his readers, and had him show his care and concern for them. When the preaching part of the epistle begins he takes the gentiles as his subject.
Chapter 2 starts off with the verdict that someone is guilty: “thou art inexcusable, O man” (Romans 2:1). Jews and gentiles are both guilty before God, but the Jews had been very specific in knowing God’s laws and judging others for breaking them.
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
The Holy Spirit does a great job of laying out the facts, using rhetorical devices, asking questions before they are raised by His opponents, and proving His case.
The Holy Spirit proves in Romans 2 that we can not achieve righteousness on our own.
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Cain asked God, “Am I my brother’s keeper?” God might ask us today, “Are you your brother’s – or sister’s – accuser?” Satan is the foremost accuser of your brethren.
And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
The Jews were not more righteous than the Gentiles just because of their lineage. This would have been a shocking statement to the Jews. We won’t be judged on what our ethnicity or nationality or heritage is, and we won’t be judged on what it looked like we were doing. We need to be careful of appearing to be something we are not.
Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.
The vocal expression of many modern church congregants during an enthusiastic time of worshiping in song might be, “I worship You with all my might. You are my everything. All I want is You…” While the reality is, “All I want is You… right after hunting and fishing and football, and making sure my yard work is done… maybe a nap, a snack, and a cold drink… then all I want is You.” The “new song” is referring to worshiping God intelligently, and it is pointing to the new person – the new man, the new woman you are – when old things are passed away, behold all things are become new.
Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
For the Jews circumcision was of the utmost importance, but outward appearance will not serve as righteousness.
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Circumcision of the heart – of the spirit – comes when we seek the praise of God (not God praising us, but seeking to cause others to give God praise.)
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Circumcision involves a sharp cutting instrument. If we are to have our heart circumcised (spiritually), we’re going to need something sharper than a scalpel. The Word of God is sharper than any scalpel. “Circumcision” comes from two words. The second part (“cision”), obviously, means “to cut.” “Circum” means “around.” “Circumspect,” means to “look around,” to make sure everything’s okay, or nobody is looking, before we do something. We should bind the Word of God around our hearts the way that Old Testament Jewish leaders sometimes bound actual passages of Scripture around their necks.
Bind them continually upon thine heart, and tie them about thy neck.
We should bind Romans Chapter 2 around our hearts and remember that there we are guilty before God, and that we can’t use our heritage, our religious rituals, how we look, or anything outward, to achieve righteousness before God.
Tags: eyes of God, humility, imputed righteousness, Jesus the Savior, justice, mercy, Micah 6, Psalm 11, righteousness, What God loves
The Lord is truly righteous. In Him is no sin at all. He desires to look at His creatures with love. But therein lies the problem. Human beings, created by God, are sinful. How does a completely righteous God look with favor upon an unrighteous people? The answer is that He doesn’t. Instead He first declares His people to be righteous.
For the righteous LORD loveth righteousness; his countenance doth behold the upright.
God’s creatures also reach a point (deep down, whether they admit it or not) where they desire to know that God’s countenance is facing toward them, and not away from them. Therefore, they ask, what does God require of us that he may look upon us in love?
He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
If God will look with favor upon a man, He first requires that that man treat people fairly and obey God’s laws. However, man can never do this in and of himself. He can only love mercy if he himself has experienced the mercy of God. He can only walk humbly with God if he has first humbled himself before God. God requires righteousness, and God-pleasing righteousness can never be achieved by man until it has been imputed to him by God Himself.
If you have received Christ Jesus as your Savior, you have humbled yourself before God, and experienced His mercy. Now you are righteous in God’s sight, and may “do justly,” with God’s help and with His loving eyes upon you.