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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges, ver. 1-8. II. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted, ver. 9-11. III. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments, ver. 12 to the end.
Adam Clarke: Commentary on the Bible - 1831
The Corinthians are reproved for their litigious disposition; brother going to law with brother, and that before the heathen, Co1 6:1-6. They should suffer wrong rather than do any, Co1 6:7, Co1 6:8. No unrighteous person can enter into the glory of God, Co1 6:9, Co1 6:10. Some of the Corinthians had been grievous sinners, but God had saved them, Co1 6:11. Many things may be lawful which are not at all times expedient, Co1 6:12. Meats are for the belly, and the belly for meats; but the body is not for uncleanness, Co1 6:13. Christ's resurrection a pledge of ours, Co1 6:14. The bodies of Christians are members of Christ, and must not be defiled, Co1 6:15-17. He that commits fornication sins against his own body, Co1 6:18. Strong dissuasives from it, Co1 6:19, Co1 6:20.
Albert Barnes: Notes on the Bible - 1834
6:0: The main design of this chapter is to reprove the Corinthians for the practice of going to law before pagan courts, or magistrates, instead of settling their differences among themselves. It seems that after their conversion they were still in the habit of carrying their causes before pagan tribunals, and this the apostle regarded as contrary to the genius and spirit of the Christian religion, and as tending to expose religion to contempt in the eyes of the people of the world. He, therefore, Co1 6:1-7, reproves this practice, and shows them that their differences should be settled among themselves. It seems also that the spirit of litigation and of covetousness had led them in some instances to practice fraud and oppression of each other, and he, therefore, takes occasion Co1 6:8-11 to show that this was wholly inconsistent with the hope of heaven and the nature of Christianity.
It would seem, also, that some at Corinth had not only indulged in these and kindred vices, but had actually defended them. This was done by plausible, but sophistical arguments, drawn from the strong passions of people; from the fact that the body was made for eating and drinking, etc. To these arguments the apostle replies in the close of the chapter, Co1 6:12-20, and especially considers the sin of fornication, to which they were particularly exposed in Corinth, and shows the heinousness of it, and its entire repugnance to the pure gospel of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 6:1, The Corinthians must not vex their brethren, in going to law with them; Co1 6:6, especially under infidels; Co1 6:9, The unrighteous shall not inherit the kingdom of God; Co1 6:15, Our bodies are the members of Christ, and temples of the Holy Ghost. they must not therefore be defiled.
Geneva 1599
Dare (1) (a) any of you, having a matter against another, go to law (b) before the unjust, (2) and not before the saints?
(1) The third question is of civil judgments. Whether it is lawful for one of the faithful to draw another of the faithful before the judgment seat of an infidel? He answers that is not lawful because it is an offence for the faithful to do this, for it is not evil in itself that a matter be brought before the judgment seat, even of an infidel.
(a) As if he said, "Have you become so impudent, that you are not ashamed to make the Gospel a laughing stock to profane men?"
(b) Before the unjust. (2) He adds that he does not forbid that one neighbour may go to law with another, if need so require, but yet under holy judges.
John Gill
INTRODUCTION TO 1 CORINTHIANS 6
The principal view of this chapter is to dissuade Christians from going to law with one another before Heathens, and also from fornication: the apostle begins with the first of these, and argues against it, from its being a daring, dangerous, and scandalous practice; and from the different characters of the persons, before whom controversies about civil things among Christians should and should not be brought; the one being saints, and so conscientious persons, and would do the right thing; the other unjust, and so justice could not be expected to be done by them, 1Cor 6:1, and that the former, and not the latter, should be appointed judges in such cases, is argued from the greater to the lesser; that seeing these will judge the world, much more then should they be employed in matters of less consequence, 1Cor 6:2 and by the same sort of argument it is further urged, that even angels themselves shall be judged by the saints; then much more might affairs appertaining to this life, be brought before them, and be decided by them, 1Cor 6:3 yea, even the things that were litigated by them, and which they had power of judging in, were such as might be determined by the men of the least capacity among them, and therefore had no need to bring them before Heathen magistrates, 1Cor 6:4 besides, it could not be spoken of, but to their shame, that after all their boast of their gifts, learning, and eloquence, there was not one man of wisdom and ability among them, to judge in matters of civil property, 1Cor 6:5 and this evil of commencing law suits in Heathen courts of judicature, is aggravated by its being done, not between Christians and heathens, but between one Christian brother and another, and that before men that were infidels, 1Cor 6:6 and which to do, showed a great deficiency of love, wisdom, and care; and much better it was to take and suffer wrong, than to be guilty of such criminal conduct, 1Cor 6:7 yea, those, that drew their brethren before such judgment seats, did them wrong, both by bringing them thither, and by getting their cause in an unjust manner, 1Cor 6:8 wherefore, to deter from such unrighteous procedures, the apostles declares, that all injurious persons, and wicked men in any way, and of any sort, should not inherit the kingdom of God, 1Cor 6:9 and whereas some of those the apostle writes to had been such, but now through the grace of God were otherwise, this should be considered as an argument, why they should not contend with one another before persons destitute of the grace they were partakers of, 1Cor 6:11 and now the apostle having mentioned fornication as a sin which excluded from the kingdom of God, and this being reckoned by the Gentiles an indifferent thing; he first observes of indifferent things in general, that are really so, that though they are lawful to be used, it is not expedient to use them at all times, and under all circumstances; and especially care should be taken, that by the use of them, we do not become slaves unto them, 1Cor 6:12 and then particularly instances in meats, which without distinction might be lawfully eaten, they being made for the belly, and the belly for them; which was answering the original design of them, though hereafter both will be destroyed; yet fornication must not be put upon a level with them, and reckoned indifferent as they are; since the body was not made to be abused and defiled, or for fornication: but to be redeemed and sanctified by the Lord, and to serve him, and who was appointed for the redemption and sanctification of that, 1Cor 6:13 moreover, the sin of fornication is dissuaded from, by the consideration of the resurrection of the body as a glorious one, by the power of God, of which Christ's resurrection is a pledge; and therefore should not be defiled with this sin, 1Cor 6:14 as also from the bodies of the saints being the members of Christ; and therefore should not be made the members of an harlot by fornication, these things being utterly absurd and inconsistent, 1Cor 6:15. Which is illustrated by observing, that he that is joined in unlawful copulation with an harlot, becomes one flesh with her, 1Cor 6:16 which is confirmed by a passage cited out of Gen 2:24 which regards carnal copulation in general; but one that is in union with Christ, and is become a member of him, is one spirit with him; and therefore since there is such a spiritual union between them, fornication, which joins, unites, and makes a man one with an harlot, should be carefully avoided, 1Cor 6:17 and in order the more to deter from this sin, the apostle observes, that it is not like some other sins, which are without the body, but this is by it, and with it, and against it; it is dishonourable, and may be hurtful to it, 1Cor 6:18 to which he adds, that the bodies of the saints are the temples of the Holy Ghost, where he dwells, and therefore should not be polluted with fornication, 1Cor 6:19 and closes all with an argument, taken from their bodies not being their own property, to use and abuse at pleasure, but the purchase of Christ's blood; and therefore it was incumbent upon them to glorify him with them, as well as with their spirits, and not defile them with fornication.
John Wesley
The unjust - The heathens. A Christian could expect no justice from these. The saints - Who might easily decide these smaller differences in a private and friendly manner.
Robert Jamieson, A. R. Fausset and David Brown
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. (1Cor 6:1-11)
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.
6:16:1: Իշխէ՞ ոք ՚ի ձէնջ՝ եթէ ի՛րք ինչ իցեն ընդ ընկերի՛ իւրում, դատել առաջի անիրաւաց, եւ ո՛չ առաջի սրբոց[3707]։ [3707] Ոմանք. Առաջի անօրինաց։
1 Ձեզնից մէկը, եթէ խնդիր ունենայ իր ընկերոջ հետ, կը համարձակուի՞ դատուել անիրաւների առաջ, թէ՞ սրբերի առաջ.
6 Ձեզմէ մէկը, եթէ բան մը ունենայ իր ընկերին հետ, կը համարձակի անիրաւներո՞ւն առջեւ դատուիլ, թէ սուրբերուն առջեւ։
Իշխէ՞ ոք ի ձէնջ, եթէ իրք ինչ իցեն ընդ ընկերի իւրում, դատել առաջի անիրաւաց, եւ ոչ առաջի սրբոց:

6:1: Իշխէ՞ ոք ՚ի ձէնջ՝ եթէ ի՛րք ինչ իցեն ընդ ընկերի՛ իւրում, դատել առաջի անիրաւաց, եւ ո՛չ առաջի սրբոց[3707]։
[3707] Ոմանք. Առաջի անօրինաց։
1 Ձեզնից մէկը, եթէ խնդիր ունենայ իր ընկերոջ հետ, կը համարձակուի՞ դատուել անիրաւների առաջ, թէ՞ սրբերի առաջ.
6 Ձեզմէ մէկը, եթէ բան մը ունենայ իր ընկերին հետ, կը համարձակի անիրաւներո՞ւն առջեւ դատուիլ, թէ սուրբերուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Как смеет кто у вас, имея дело с другим, судиться у нечестивых, а не у святых?
6:1  τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων;
6:1. Τολμᾷ (It-ventureth-unto,"τις (a-one) ὑμῶν (of-ye,"πρᾶγμα (to-a-practicing-to) ἔχων (holding) πρὸς (toward) τὸν (to-the-one) ἕτερον (to-different) κρίνεσθαι (to-be-separated) ἐπὶ (upon) τῶν (of-the-ones) ἀδίκων , ( of-un-coursed ,"καὶ (and) οὐχὶ (unto-not) ἐπὶ (upon) τῶν (of-the-ones) ἁγίων ; ( of-hallow-belonged ?"
6:1. audet aliquis vestrum habens negotium adversus alterum iudicari apud iniquos et non apud sanctosDare any of you, having a matter against another, go to be judged before the unjust: and not before the saints?
1. Dare any of you, having a matter against his neighbour, go to law before the unrighteous, and not before the saints?
Dare any of you, having a matter against another, go to law before the unjust, and not before the saints:

1: Как смеет кто у вас, имея дело с другим, судиться у нечестивых, а не у святых?
6:1  τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων;
6:1. audet aliquis vestrum habens negotium adversus alterum iudicari apud iniquos et non apud sanctos
Dare any of you, having a matter against another, go to be judged before the unjust: and not before the saints?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: Продолжая речь о нежелательных явлениях в нравственной жизни Коринфской Церкви, Ап. обличает коринфян за то, что они ищут управы в своих делах у языческих судей (1-6), а потом выставляет положение, что и вообще распри по делам об имуществе недопустимы между христианами, потому что свидетельствуют об ослаблении в них братской любви (7-11).

1: Как смеет... В судьи назначались в римской империи люди, исповедывавшие государственную религию, т. е. язычники. Хотя эти судьи судили по всем обычаям римского права, тем не менее, Ап. называет их нечестивыми - правильнее: неправедными(adica), потому что они на самом деле не знали высшей, Христовой, правды. Он считает для христианина единственно подходящим суд, состоящий из христиан, следов., суд не официальный, а просто посреднический, когда за решением спора люди обращаются к какому-нибудь уважаемому человеку из своей среды. Христиане называются святыми, не как отдельные личности, а как члены святой Церкви Христовой: у таких есть понимание высших задач жизни и правильных человеческих отношений. - Коринфяне обращались к языческим судьям, вероятно, по старой привычке и потому, что были уверены, что римский судья лучше разберет их дело. Апостол же не хочет, чтобы в христианскую жизнь вносились, путем судебных приговоров, начала чуждые христианству (напр. при разборах дел между господами и рабами). Это, однако, не мешало Апостолу требовать, чтобы христиане подчинялись языческих властям и, следов., также судьям тогда, когда они с своей стороны предъявляли христианам известные требования, как членам государства (Рим XIII:1-3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Causes of Litigation Censured.A. D. 57.
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 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? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 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? 6 But brother goeth to law with brother, and that before the unbelievers. 7 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? 8 Nay, ye do wrong, and defraud, and that your brethren.

Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe,

I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother (v. 6), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Prov. xviii. 19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints (v. 1), brought the controversy before unbelievers (v. 6), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, "Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law (v. 7), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious.

II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world (v. 2), shall judge angels? v. 3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, &c., Jude 14, 15. He will come to judgment with all his saints, 1 Thess. iii. 13. They themselves are indeed to be judged (see Matt. xxv. 31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, v. 4), heathen magistrates, exouthenemenous, the things that are not, ch. i. 28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" v. 5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," v. 5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.

III. He puts them on a method to remedy this fault. And this twofold:-- 1. By referring it to some to make it up: "Is it so that there is no wise man among you, no one able to judge between his brethren? v. 5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom. xiii. 10. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them.
Adam Clarke: Commentary on the Bible - 1831
6:1: Dare any of you, etc. - From the many things that are here reprehended by the apostle, we learn that the Christian Church at Corinth was in a state of great imperfection, notwithstanding there were very many eminent characters among them. Divided as they were among themselves, there was no one person who possessed any public authority to settle differences between man and man; therefore, as one party would not submit to the decisions of another, they were obliged to carry their contentions before heathen magistrates; and probably these very subjects of litigations arose out of their ecclesiastical divisions. The thing, and this issue of it, the apostle strongly reprehends.
Before the unjust, and not before the saints? - The heathen judges were termed δικασται from their presumed righteousness in the administration of justice; here the apostle, by a paronomasia, calls them αδικοι, unrighteous persons; and it is very likely that at Corinth, where such corruption of manners reigned, there was a great perversion of public justice; and it is not to be supposed that matters relative to the Christians were fairly decided. The Christians the apostle terms ἁγιοι saints, which they were all by profession; and doubtless many were so in spirit and in truth.
Albert Barnes: Notes on the Bible - 1834
6:1: Dare any of you - The reasons why the apostle introduced this subject here may have been:
(1) That he had mentioned the subject of judging Co1 5:13, and that naturally suggested the topic which is here introduced; and,
(2) This might have been a pRev_ailing evil in the church of Corinth, and demanded correction. The word "dare" here implies that it was inconsistent with religion, and improper. "can you do it; is it proper or right; or do you presume so far to violate all the principles of Christianity as to do it."
Having a matter - A subject of litigation; or a suit. There may be differences between people in regard to property and right, in which there shall be no blame on either side. They may both be desirous of having it equitably and amicably adjusted. It is not a difference between people that is in itself wrong, but it is the spirit with which the difference is adhered to, and the unwillingness to have justice done that is so often wrong.
Against another - Another member of the congregation. A Christian brother. The apostle here directs his reproof against the "plaintiff," as having the choice of the tribunal before which he would bring the cause.
Before the unjust - The pagan tribunals; for the word "unjust" here evidently stands opposed to the saints. The apostle does not mean that they were always unjust in their decisions, or that equity could in no case be hoped from them, but that they were classed in that division of the world which was different from the saints, and is synonymous with unbelieveRS, as opposed to believers.
And not before the saints - Before Christians. Can you not settle your differences among yourselves as Christians, by leaving the cause to your brethren, as arbitrators, instead of going before pagan magistrates? The Jews would not allow any of their causes to be brought before the Gentile courts. Their rule was this, "He that tries a cause before the judges of the Gentiles, and before their tribunals, although their judgments are as the judgments of the Israelites, so this is an ungodly man," etc. Maimon, Hilch, Sanhedrin, chapter 26 section 7. They even looked upon such an action as bad as profaning the name of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: having: Mat 18:15-17; Act 18:14, Act 18:15, Act 19:38
go: Co1 6:6, Co1 6:7
the saints: Co1 1:2, Co1 14:33, Co1 16:1, Co1 16:15
John Gill
Dare any of you, having a matter against another,...., Any thing in difference, an action, cause, or suit. The apostle having dispatched the affair of the incestuous person, and blamed this church for their conduct therein: and having given them instructions what they should do, proceeds to lay before them another evil among them he had to complain of; which was, when any difference arose among them about their worldly concerns, they would
go to law before the unjust, and not before the saints; a method of proceeding condemned by the Jews, who would not suffer any causes of theirs to be tried before Gentiles, only before Israelites; their canon runs thus (u),
"he that tries a cause before the judges of the Gentiles, and before their tribunals, although their judgments are as the judgments of the Israelites, lo, this is an ungodly man; and it is as if he blasphemed and reproached, and lift up his hand against the law of Moses our master, as it is said, Ex 21:1 now these are the judgments which thou shalt set before them, , "and not before the Gentiles"; , "and not before idiots", private or illiterate men.''
They looked upon such an action as bad as profaning the name of God; hence they say (w),
"we must not try a cause in the courts of the Gentiles, for they come from the strength of judgment; this is Esau an hairy man, for they have no concord nor mercy--and he that comes before thee , "profanes the name of God", who is gracious and merciful, and honours the name of an idol--wherefore he that brings a cause before the Gentiles, is the occasion of spreading the property of judgment in the world----therefore let a cause be tried before the Israelites, for they are the secret of mercy, and not before the Gentiles, nor before idiots:''
they affirm (x) it to be a greater sin than murder, and that not only profanations of the name of God, but rapine and violence are comprehended in it; and that to give evidence in an Heathen court against an Israelite, deserves excommunication; for so it is said, (y).
"he that bears witness against an Israelite , "in the courts of the Gentiles", and by his testimony gets money from him, which is not according to the judgment of the Israelites, they excommunicate him until he repays it.''
Again (z).
"it is forbidden to order causes in the courts of (the rest of the nations) idolaters, for they have no part in the side of our faith.''
The apostle here dissuades from this practice, of going to law before Heathen magistrates, not only from its being an imprudent, but an impudent, "daring", rash and adventurous action; and seems surprised that any should attempt it, when it must unavoidably expose their weaknesses and faults to their enemies; nor could they expect justice to be done them by men of such a character, as "unjust", who neither feared God, nor regarded men; were not only destitute of righteousness, but filled with all unrighteousness, and had not so much as the principles of common justice and equity in them; when on the contrary, from the saints, men who have the principles of grace and holiness wrought in them, and live soberly, righteously, and godly, who have the fear of God before their eyes, and upon their hearts; they might reasonably conclude, were matters brought before them, they would be adjusted according to judgment and truth, without exposing the sin and weakness of any party to the world.
(u) Maimon. Hilch. Sanhedrin, c. 26. sect. 7. Vid. T. Bab. Gittin, fol. 38. 2. (w) R. Abraham Seba in Tzeror Hammor, fol. 80. 4. (x) R. Bechai in Kad Hakkemach, fol. 21. 4. apud Buxtorf, Lex. Talm. col. 1666. (y) Maimon. Talmud Tora, c. 6. sect. 14. (z) Zohar in Exod. fol. 103. 3.
6:26:2: Եթէ ո՞չ գիտէք՝ զի սուրբք զաշխարհ դատին. եւ եթէ ձե՛ւք դատի աշխարհ, ապա ո՛չ էք արժանի անարգ ատենից[3708]։ [3708] Ոմանք. Եթէ սուրբք զաշխարհս դա՛՛։
2 չգիտէ՞ք, թէ սրբերն են դատում աշխարհը: Եւ եթէ ձեզնով է դատւում աշխարհը, ապա արժանի չէ՞ք չնչին բաներ դատելու:
2 Չէ՞ք գիտեր թէ սուրբերը պիտի դատեն աշխարհը. եթէ աշխարհ ձեզմէ կը դատուի, ուրեմն արժանի չէ՞ք այդ չնչին դատերը որոշելու։
Եթէ ո՞չ գիտէք զի սուրբք զաշխարհ դատին եւ եթէ ձեւք դատի աշխարհ, ապա [24]ոչ էք արժանի անարգ ատենից:

6:2: Եթէ ո՞չ գիտէք՝ զի սուրբք զաշխարհ դատին. եւ եթէ ձե՛ւք դատի աշխարհ, ապա ո՛չ էք արժանի անարգ ատենից[3708]։
[3708] Ոմանք. Եթէ սուրբք զաշխարհս դա՛՛։
2 չգիտէ՞ք, թէ սրբերն են դատում աշխարհը: Եւ եթէ ձեզնով է դատւում աշխարհը, ապա արժանի չէ՞ք չնչին բաներ դատելու:
2 Չէ՞ք գիտեր թէ սուրբերը պիտի դատեն աշխարհը. եթէ աշխարհ ձեզմէ կը դատուի, ուրեմն արժանի չէ՞ք այդ չնչին դատերը որոշելու։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Разве не знаете, что святые будут судить мир? Если же вами будет судим мир, то неужели вы недостойны судить маловажные [дела]?
6:2  ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων;
6:2. ἢ (Or) οὐκ (not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) ἅγιοι ( hallow-belonged ) τὸν (to-the-one) κόσμον (to-a-configuration) κρινοῦσιν; (they-shall-separate?"καὶ (And) εἰ (if) ἐν (in) ὑμῖν (unto-ye) κρίνεται (it-be-separated) ὁ (the-one) κόσμος, (a-configuration," ἀνάξιοί ( un-deem-belonged ) ἐστε (ye-be) κριτηρίων (of-separaterlets) ἐλαχίστων ; ( of-most-lackened ?"
6:2. an nescitis quoniam sancti de mundo iudicabunt et si in vobis iudicabitur mundus indigni estis qui de minimis iudicetisKnow you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?
2. Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?
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:

2: Разве не знаете, что святые будут судить мир? Если же вами будет судим мир, то неужели вы недостойны судить маловажные [дела]?
6:2  ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων;
6:2. an nescitis quoniam sancti de mundo iudicabunt et si in vobis iudicabitur mundus indigni estis qui de minimis iudicetis
Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Разве не знаете. Ап. здесь припоминает коринфянам то, что говорил им во время своего пребывания в Коринфе. - Святые будут судить мир. Восточные церковные толкователи говорили, что здесь разумеется суд в переносном смысле этого слова. На страшном суде Христовом христиане своим незапятнанным поведением будут служить живым и наглядным изобличением языческой порочности (Мф XXII:41). Но связь речи заставляет видеть здесь указание на действительный суд, которого участниками будут христиане. И Сам Господь Иисус Христос говорил Апостолам, что они, во время Его второго пришествия, будут сидеть на двенадцати престолах и судить двенадцать колен Израильских (Мф XIX:28). Св. Иоанн Богослов простирает это право на всех верующих (Откр II:26, 27; XX:4). - Будем судить ангелов. В Св. Писании нигде не говорится, что люди будут судить добрых ангелов. Но Ап. Павел в нашем же послании говорит, что при втором пришествии Христа на землю будут упразднены ангельские силы (XV:24). Конечно, здесь разумеются злые ангелы, миродержатели тьмы века сего (Еф VI:12), и этих же ангелов Ап. разумеет, конечно, в рассматриваемой главе. Из книги Еноха (апокриф) видно, что и у иудеев было верование в то, что Бог будет судить ангелов, - конечно злых (Ph. Bachmann, впрочем, видит здесь указание на ангелов вообще, как в III:9, и предполагает, что Ап. имеет в виду ответственность ангелов добрых, поскольку они являются хранителями царств и народов. Дан X).
Adam Clarke: Commentary on the Bible - 1831
6:2: The saints shall judge the world? - Nothing can be more evident than that the writers of the New Testament often use ὁ κοσμος, the world, to signify the Jewish people; and sometimes the Roman empire, and the Jewish state; and in the former sense it is often used by our Lord. When, says he, the Son of man shall sit on the throne of his glory, then shall ye sit on twelve thrones, judging the twelve tribes of Israel, Mat 19:28. It is supposed that he refers to the same subject as that mentioned here - the saints judging the world; and that St. Paul has his words in view in what he says here to the Corinthians. By judging the twelve tribes of Israel, some have imagined that having authority in the Church is merely intended; but Dr. Lightfoot contends that the words referred to the coming of our Lord to execute judgment on the Jews, and to destroy their state; and that the doctrine of the apostles, not themselves, was to judge and condemn that most disobedient people. The place before us is generally understood to imply, that the redeemed of the Lord shall be, on the great day, assessors with him in judgment; and shall give their award in the determinations of his justice. On reviewing this subject, I am fully of opinion that this cannot be the meaning of the words, and that no such assessorship as is contended for ever will take place; and that the interpretation is clogged with a multitude of absurdities.
1. The saints themselves are to appear before the judgment seat of Christ, and shall be judged by him, after which they shall reign with him; but it is never said in Scripture that they shall judge with him.
2. It would be absurd to suppose that thrones should be erected for the purpose of saints sitting on them to give their approbation in the condemnation of the wicked; of what use can such an approbation be? is it necessary to the validity of Christ's decision? and will not even the damned themselves, without this, acknowledge the justice of their doom? I therefore think with Dr. Lightfoot, that these words of the apostle refer to the prediction of Daniel, Dan 7:18, Dan 7:27, and such like prophecies, where the kingdoms of the earth are promised to the saints of the Most High; that is, that a time shall come when Christianity shall so far prevail that the civil government of the world shall be administered by Christians, which, at that time, was administered by heathens. And this is even now true of all those parts of the earth which may be considered of the greatest political consequence. They profess Christianity, and the kings and other governors are Christians in this general sense of the term.
Albert Barnes: Notes on the Bible - 1834
6:2: Do ye not know ... - The object of this verse is evidently to show that Christians were qualified to determine controversies which might arise among themselves. This the apostle shows by reminding them that they shall be engaged in determining matters of much more moment than those which could arise among the members of a church on earth; and that if qualified for that, they must be regarded as qualified to express a judgment on the questions which might arise among their brethren in the churches.
The saints - "Christians," for the word is evidently used in the same sense as in Co1 6:1. The apostle says that they knew this, or that this was so well established a doctrine that none could doubt it. It was to be admitted on all hands.
Shall judge the world - A great variety of interpretations has been given to this passage. Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the judgment, or join with him in condemning the wicked; and he appeals to Mat 19:28; Luk 22:30, where Christ says that they which have followed him should "sit on thrones judging the twelve tribes of Israel." See the note at Mat 19:28. Whitby supposes that it means that Christians are to judge or condemn the world by their example, or that there shall be Christian magistrates, according to the prophecy of Isaiah Isa 49:23, and Daniel Dan 7:18 - Rosenmuller supposes it means that Christians are to judge the errors and sins of people pertaining to religion, as in Co1 2:13, Co1 2:16; and that they ought to be able, therefore, to judge the smaller matters pertaining to this life. Bloomfield, and the Greek fathers, and commentators, suppose that this means, that the saints will furnish matter to condemn the world; that is, by their lives and example they shall be the occasion of the greater condemnation of the world. But to this there are obvious objections:
(1) It is an unusual meaning of the word "judge."
(2) it does not meet the case before us.
The apostle is evidently saying that Christians will occupy so high and important a station in the work of judging the world that they ought to be regarded as qualified to exercise judgment on the things pertaining to this life; but the fact that their holy lives shall be the occasion of the deeper condemnation of the world does not seem to furnish any plain reason for this - To the opinion, also, of Whitby, Lightfoot, Vitringa, etc. that it refers to the fact that Christians would be magistrates, and governors, etc. according to the predictions of Isaiah and Daniel, there are obvious objections:
(1) The judgment to which Paul in this verse refers is different from that pertaining to things of this life Co1 6:3, but the judgment which Christian magistrates would exercise, as such, would relate to them.
(2) it is not easy to see in this interpretation how, or in what sense, the saints shall judge the angels, Co1 6:3, the common interpretation, that of Grotius, Beza, Calvin, Doddridge, etc. is that it refers to the future judgment, and that Christians will on that day be employed in some manner in judging the world.
That this is the true interpretation, is apparent for the following reasons:
(1) It is the obvious interpretation - that which will strike the great mass of people, and is likely, therefore, to be the true one.
(2) it accords with the account in Mat 19:28, and Luk 22:30.
(3) it is the only one which gives a fair interpretation to the declaration that the saints should judge angels in Co1 6:3. If asked "in what way" this is to be done, it may be answered, that it may be meant simply that Christians shall be exalted to the right hand of the Judge, and shall encompass his throne; that they shall assent to, and approve of his judgment, that they shall be elevated to a post of honor and favor, as if they were associated with him in the Judgment. They shall then he regarded as his friends, and express their approbation, and that "with a deep sense of its justice," of the condemnation of the wicked. Perhaps the idea is, not that they shall "pronounce" sentence, which will be done by the Lord Jesus, but that they shall then be qualified to see the justice of the condemnation which shall be passed on the wicked; they shall have a clear and distinct view of the case; they shall even see the propriety of their everlasting punishment, and shall not only approve it, but be qualified to enter into the subject, and to pronounce upon it intelligently. And the argument of the apostle is, that if they would be qualified to pronounce on the eternal doom of men and angels; if they had such views of justice and right, and such integrity as to form an opinion and express it in regard to the everlasting destiny of an immense host of immortal beings, assuredly they ought to be qualified to express their sense of the smaller transactions in this life, and pronounce an opinion between man and man.
Are ye unworthy - Are you disqualified.
The smallest matters - Matters of least consequence - matters of little moment, scarcely worth naming compared with the great and important realities of eternity. The "smallest matters" here mean, the causes, suits, and litigations relating to property, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the saints: Psa 49:14, Psa 149:5-9; Dan 7:18, Dan 7:22; Zac 14:5; Mat 19:28; Luk 22:30; Th1 3:13; Jde 1:14, Jde 1:15; Rev 2:26, Rev 2:27, Rev 3:21, Rev 20:4
the smallest: Co1 6:4; Co2 4:18; Jo1 2:16, Jo1 2:17
Geneva 1599
(3) 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?
(3) He gathers by a comparison that the faithful cannot seek to be judged by infidels, without great injury done to the saints, seeing that God himself will make the saints judges of the world, and of the devils, with his Son Christ. Much more ought they to judge these light and final causes which may be by equity, and good conscience determined.
John Gill
Do ye not know that the saints shall judge the world,.... The apostle appeals to them concerning this matter, as a thing well known unto them, or might easily be known by them; for this was either a traditional notion among the Jews, many of whom were in this church, that good men should judge the world; as is said of the righteous in the apocryphal book:
"They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.'' (Wisdom 3:8)
and so the Jews say (a), that
"the first day of the month is the beginning of judgment in the whole world, and Isaac sat on a throne, , "to judge the world":''
or this might be collected, as Dr. Lightfoot observes, out of Dan 7:18, but the difficulty is, in what sense the apostle means the saints shall judge the world; not merely in a comparative sense, for so even will the Heathens, the men of Nineveh, and the queen of Sheba, judge and condemn the Jews; nor as assessors on the throne with Christ, for though they shall sit on the same throne with him as reigning, yet not as judging with him, all judgment is solely committed to him: nor merely as approving that judiciary sentence, that will be pronounced by him on the world; for even wicked men themselves, and devils, will be obliged to own the justice of it; but his meaning is, that in a little time the saints, Christian men, men under a profession of Christianity at least, should be governors in the world, and bear the office of civil magistracy in it; which came to pass in a few centuries after the writing of this, and has been more or less the case ever since; and will be more so in the latter day, when kings shall be nursing fathers, and queens nursing mothers to the church; and when the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High: upon which the apostle strongly argues,
and if the world shall be judged by you; if such men as you shall bear sway in it, fill up all civil offices in it, even the highest; shall sit upon the benches of judges, and on the thrones of kings, and at last have the government of the whole world; since such honour the saints shall have, and be abundantly capable of it,
are ye unworthy to judge the smallest matters? is it too high a post, and can you be thought to be unqualified for, and unfit to have such trivial things, of little or no moment and importance, things relating to the common affairs of life, brought before you, and be tried, and judged by you?
(a) Ibid. in Lev. fol. 13. 4.
John Wesley
Know ye not - This expression occurs six times in this single chapter, and that with a peculiar force; for the Corinthians knew and gloried in it, but they did not practise. That the saints - After having been judged themselves. Shall judge the world - Shall be assessors with Christ in the judgment wherein he shall condemn all the wicked, as well angels as men, Mt 19:28; Rev_ 20:4.
Robert Jamieson, A. R. Fausset and David Brown
Do ye not know--as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (1Cor 1:4-5; 1Cor 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 Ps 49:14; Dan 7:22, Dan 7:27; Rev_ 2:26; Rev_ 3:21; Rev_ 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 (Ti2 2:12; 2Pet 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (1Cor 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, Mt 25:40, "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 1Cor 3:22).
smallest matters--The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.
6:36:3: Ո՞չ գիտէք եթէ զհրեշտակս դատիմք, թո՛ղ թէ զերկրաւորս[3709]։ [3709] Ոմանք. Թո՛ղ թէ զերկրաւորքս։
3 Չգիտէ՞ք, թէ մենք հրեշտակներին էլ ենք դատելու, ուր մնաց թէ՝ երկրաւորներին:
3 Չէ՞ք գիտեր թէ մենք հրեշտակներ պիտի դատենք. ո՞ւր կը մնան հապա աշխարհայինները։
Ո՞չ գիտէք եթէ զհրեշտակս դատիմք, թող թէ զերկրաւորս:

6:3: Ո՞չ գիտէք եթէ զհրեշտակս դատիմք, թո՛ղ թէ զերկրաւորս[3709]։
[3709] Ոմանք. Թո՛ղ թէ զերկրաւորքս։
3 Չգիտէ՞ք, թէ մենք հրեշտակներին էլ ենք դատելու, ուր մնաց թէ՝ երկրաւորներին:
3 Չէ՞ք գիտեր թէ մենք հրեշտակներ պիտի դատենք. ո՞ւր կը մնան հապա աշխարհայինները։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Разве не знаете, что мы будем судить ангелов, не тем ли более [дела] житейские?
6:3  οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτι γε βιωτικά;
6:3. οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ἀγγέλους (to-messengers) κρινοῦμεν, (we-shall-separate,"μήτιγε (lest-to-a-one-too) βιωτικά ; ( to-substain-belonged-of ?"
6:3. nescitis quoniam angelos iudicabimus quanto magis saeculariaKnow you not that we shall judge angels? How much more things of this world?
3. Know ye not that we shall judge angels? how much more, things that pertain to this life?
Know ye not that we shall judge angels? how much more things that pertain to this life:

3: Разве не знаете, что мы будем судить ангелов, не тем ли более [дела] житейские?
6:3  οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτι γε βιωτικά;
6:3. nescitis quoniam angelos iudicabimus quanto magis saecularia
Know you not that we shall judge angels? How much more things of this world?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Know ye not that we shall judge angels? - Dr. Lightfoot observes that "the apostle does not say here, as he said before, the saints shall judge the angels, but We shall judge them. By angels, all confess that demons are intended; but certainly all saints, according to the latitude with which that word is understood, i.e. all who profess Christianity, shall not judge angels. Nor is this judging of angels to be understood of the last day; but the apostle speaks of the ministers of the Gospel, himself and others, who, by the preaching of the Gospel, through the power of Christ, should spoil the devils of their oracles and their idols, should deprive them of their worship, should drive them out of their seats, and strip them of their dominion. Thus would God subdue the whole world under the Christian power, so that Christian magistrates should judge men, and Christian ministers judge devils."
Albert Barnes: Notes on the Bible - 1834
6:3: Shall judge angels - All the angels that shall be judged, good or bad. Probably the reference is to fallen angels, as there is no account that holy angels will then undergo a trial. The sense is, "Christians will be qualified to see the justice of even the sentence which is pronounced on fallen angels. They will be able so to embrace and comprehend the nature of law, and the interests of justice, as to see the propriety of their condemnation. And if they can so far enter into these important and eternal relations, assuredly they ought to be regarded as qualified to discern the nature of justice 'among men,' and to settle the unimportant differences which may arise in the church." Or, perhaps, this may mean that the saints shall in the future world be raised to a rank in some respects more elevated than even the angels in heaven. (Prof. Stuart.) In what respects they will be thus elevated, if this is the true interpretation, can be only a matter of conjecture. It may be supposed that it will be because they have been favored by being interested in the plan of salvation - a plan that has done so much to honor God; and that "to have been" thus saved by the "immediate and painful" intervention of the Son of God, will be a higher honor than all the privileges which beings can enjoy who are innocent themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: judge: Mat 25:41; Pe2 2:4; Jde 1:6
pertain: Co1 6:4; Psa 17:14; Luk 8:14, Luk 21:34; Ti2 2:4, Ti2 4:10
John Gill
Know ye not that we shall judge angels,.... Meaning not the ministers of the Gospel, and pastors of churches, called "angels", Rev_ 1:20 whose doctrines are examined, tried, and judged by the saints, according to the word of God; nor the good angels, who, were it possible that they could, or should publish a Gospel contrary to what has been preached by the apostle, would be contradicted, condemned, and accursed by him, see Gal 1:8 but the evil angels, the devil and his angels: and this is to be understood not of their future final judgment and condemnation at the last day, when saints will subscribe unto, and approve of the sentence pronounced upon them, and will triumph over them in their destruction; but of the judgment of them, and of their ejection out of the Gentile world, out of their oracles, idols, and idol temples, to which Christ refers, Jn 12:31 and calls the judgment of this world, and the casting out of the prince of it by the ministry of his apostles; and which was now already begun, and ere long would be fully accomplished: accordingly the Syriac version renders it, "know ye not , that we are about to judge angels?" and the Arabic, "know ye not that we judge angels?" from whence the apostle infers very justly,
how much more things that pertain to this life? this animal life; to the trade and business of life; to pecuniary matters, to estates and possessions in this world, about which differences may arise between one saint and another.
Robert Jamieson, A. R. Fausset and David Brown
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 1:6). 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.
6:46:4: Զերկրաւոր ատեանս եթէ յանձն առնուցուք, զանա՛րգս եկեղեցւոյ դատաւո՛րս նստուցանէ՛ք[3710]։ [3710] Ոմանք. Զանարգսն... դատաւոր նս՛՛։ Ոսկան. Դատաւորս նստուցէք։
4 Իսկ դուք, երբ այս հարցերի մասին վէճեր ունէք, որպէս եկեղեցու դատաւորներ նստեցնում էք մարդկանց, որոնք անարժէք են:
4 Ուրեմն եթէ ձեր մէջ աշխարհային դատեր ունիք, եկեղեցիին անարգները ձեզի դատաւոր դրէք։
Զերկրաւոր ատեանս եթէ յանձն առնուցուք, [25]զանարգս եկեղեցւոյ դատաւորս նստուցանէք:

6:4: Զերկրաւոր ատեանս եթէ յանձն առնուցուք, զանա՛րգս եկեղեցւոյ դատաւո՛րս նստուցանէ՛ք[3710]։
[3710] Ոմանք. Զանարգսն... դատաւոր նս՛՛։ Ոսկան. Դատաւորս նստուցէք։
4 Իսկ դուք, երբ այս հարցերի մասին վէճեր ունէք, որպէս եկեղեցու դատաւորներ նստեցնում էք մարդկանց, որոնք անարժէք են:
4 Ուրեմն եթէ ձեր մէջ աշխարհային դատեր ունիք, եկեղեցիին անարգները ձեզի դատաւոր դրէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: А вы, когда имеете житейские тяжбы, поставляете [своими судьями] ничего не значащих в церкви.
6:4  βιωτικὰ μὲν οὗν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ τούτους καθίζετε;
6:4. βιωτικὰ ( To-substain-belonged-of ) μὲν (indeed) οὖν (accordingly) κριτήρια (to-separaterlets) ἐὰν (if-ever) ἔχητε, (ye-might-hold) τοὺς (to-the-ones) ἐξουθενημένους ( to-having-had-come-to-be-not-from-oned-out-unto ) ἐν (in) τῇ (unto-the-one) ἐκκλησίᾳ, (unto-a-calling-out-unto,"τούτους (to-the-ones-these) καθίζετε; (ye-sit-down-to?"
6:4. saecularia igitur iudicia si habueritis contemptibiles qui sunt in ecclesia illos constituite ad iudicandumIf therefore you have judgments of things pertaining to this world, set them to judge who are the most despised in the church.
4. If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church:

4: А вы, когда имеете житейские тяжбы, поставляете [своими судьями] ничего не значащих в церкви.
6:4  βιωτικὰ μὲν οὗν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ τούτους καθίζετε;
6:4. saecularia igitur iudicia si habueritis contemptibiles qui sunt in ecclesia illos constituite ad iudicandum
If therefore you have judgments of things pertaining to this world, set them to judge who are the most despised in the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: А вы... поставляете. - Правильнее: поставляйте, выбирайте (kaqixete - по смыслу речи должно признавать за повел. наклонение). - Своими судьями. Речь идет не о языческих судьях-чиновниках, потому что сам Ап. учил уважать их (Рим XIII:4) и потому, что не христиане же их ставили! Вся речь Апостола здесь, очевидно, ироническая: "при таких ничтожных делах, из-за которых вы ведете между собою спор, не ищите себе посредниками людей важных - эти дела в состоянии решить и самые незначительные, с вашей точки зрения, лица в Церкви!" - Житейские тяжбы(biwtika) - правильнее: споры из-за материальных благ.
Adam Clarke: Commentary on the Bible - 1831
6:4: Things pertaining to this life - They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived.
Who are least esteemed in the Church - Τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz.: -
1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem.
2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem.
3. The Bench of Three in every synagogue.
4. The Authorized, or Authentic Bench.
5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says, -
Albert Barnes: Notes on the Bible - 1834
6:4: Ye have judgments - Causes; controversies; suits.
Things pertaining to this life - Property, etc.
Set them to judge ... - The verb translated set καθίζετε kathizete may be either in the imperative mood, as in our translation, and then it will imply a command; or it may be regarded as in the indicative, and to be rendered interrogatively, "Do ye set or appoint them to judge who are of little repute for their wisdom and equity?" that is, pagan magistrates. The latter is probably the correct rendering, as according to the former no good reason can be given why Paul should command them to select as judges those who had little repute for wisdom in the church. Had he designed this as a command, he would doubtless have directed them to choose their most aged, wise and experienced men, instead of those "least esteemed." It is manifest, therefore, that this is to he read as a question: "Since you are abundantly qualified yourselves to settle your own differences, do you employ the pagan magistrates, in whom the church can have little confidence for their integrity and justice?" It is designed, therefore, as a severe reproof for what they had been accustomed to do; and an implied injunction that they should do it no more.
Who are least esteemed - (ἐξουθενημένους exouthenē menous). Who are "contemned," or regarded as of no value or worth; in whose judgment and integrity you can have little or no confidence. According to the interpretation given above of the pRev_ious part of the verse this refers to the pagan magistrates - to people in whose virtue, piety and qualifications for just judgment Christians could have little confidence; and whose judgment must be regarded as in fact of very little value, and as very little likely to be correct. That the pagan magistrates were in general very corrupt, there can be no doubt. Many of them were people of abandoned character, of dissipated lives, men who were easily bribed, and people, therefore, in whose judgment Christians could repose little confidence. Paul reproves the Corinthians for going before them with their disputes when they could better settle them themselves. Others, however, who regard this whole passage as an instruction to Christians to appoint those to determine their controversies who were least esteemed, suppose that this refers to the "lowest orders" of judges among the Hebrews; to those who were least esteemed, or who were almost despised; and that Paul directs them to select even them in preference to the pagan magistrates. See Lightfoot. But the objection to this is obvious and insuperable. Paul would not have recommended this class of people to decide their causes, but would have recommended the selection of the most wise and virtuous among them. This is proved by Co1 6:5, where, in directing them to settle their matters among themselves, he asks whether there is not a "wise man" among them, clearly proving that he wished their difficulties adjusted, not by the most obscure and the least respected members of the church, but by the most wise and intelligent members.
In the church - By the church. That is, the pagan magistrates evince such a character as not to be worthy of the confidence of the church in settling matters of controversy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: ye: Co1 5:12
who: Act 6:2-4
least: The apostle perhaps meant that the meanest persons in the church were competent to decide the causes which they brought before the heathen magistrates.
Geneva 1599
(4) If then ye have (c) judgments of things pertaining to this life, set them to judge who are (d) least esteemed in the church.
(4) The conclusion, in which he prescribes a remedy for this wrong: that is, if they end their private affairs between themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, he says, is sufficient. Therefore he does not condemn judgment seats, but shows what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate. For he does not speak of judgments, which are practised between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.
(c) Courts and places of judgments.
(d) Even the most abject among you.
John Gill
If then ye have judgments of things pertaining to this life,.... Not judgements relating to life and death, for these were not in the power of a Jewish sanhedrim now, and much less of a Christian community, but were wholly in the power of the Roman magistrates; but judgments relating to the common affairs of life, or what the Jews call , "pecuniary judgments" (b), in distinction from , "judgments of souls", or capital ones. The Jews say (c),
"that forty years before the destruction of the temple, capital judgments were taken from Israel; and in the days of R. Simeon ben Jochai, pecuniary judgments were taken away from Israel.''
Now this Rabbi lived many years after the times of the apostles, so that as yet the Jews had a power of exercising such judgments; and no doubt the Christian's also, who as yet were very little, if at all, distinguished from the Jews by the Romans: and therefore since such judgments were within the compass of their authority, the apostle advises
to set them to judge who are least esteemed in the church; meaning, not those of the lowest circumstances of life, and of the meanest abilities and capacities; for in the next verse he requires a wise man for such a business; but private persons, laymen, who were not in any office and authority in the church, in distinction from pastors, elders, and rulers, that were in office, power, and high esteem, whom he would not have troubled with cases of this nature; but should rather choose out from among the laity persons of the best judgment and capacity, to be umpires and arbitrators in such worldly matters, which do not so properly come under the notice and cognizance of spiritual guides. The phrase, "to judge", is not in the original text, where it is only "set", or "put in the chair"; but is added in the Vulgate Latin version; and to which agree both the Syriac and Arabic versions; the former reading the words, "they that are despised in the church, set for you in judgment"; and the latter, "make them to sit judges". The Jews, as Dr. Lightfoot observes, besides their great sanhedrim of seventy one persons, and that other of twenty three in their cities of note, and their triumvirate in every synagogue, had also two sorts of benches, who judged of lesser matters; the one was called , "the bench of authorized persons", experienced men, that were approved of, and had their authority from the sanhedrim; and the other was called , "the bench of idiots" (d), or private persons, or , "the bench of those who were not authorized" (e), or had not their authority, from the higher courts; but being judged proper persons, were chosen by the people to arbitrate matters in difference between them; and these are the men the apostle means, at least alludes to, before whom he would have the causes brought.
(b) Misn Sanhedrin, c. 1. sect. 1. (c) T. Hieros. Sanhedrin. fol. 24. 2. (d) T. Bab. Bava Metzia, fol. 32. 1. (e) Maimon. Hilch. Ishot, c. 17. sect. 13. T. Bab. Gittin, fol. 88. 2. Gloss. in. ib.
John Wesley
Them who are of no esteem in the church - That is, heathens, who, as such, could be in no esteem with the Christians.
Robert Jamieson, A. R. Fausset and David Brown
judgments--that is, cases for judgment.
least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1Cor 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.
6:56:5: Առ ամօթոյ ձերոյ ասեմ. այնչափ ո՛չ գոյ ոք իմաստուն ՚ի ձեզ, որ կարիցէ իրաւունս ընտրել ՚ի մէջ եղբօր իւրոյ[3711]. [3711] Օրինակ մի. Ձերոյ ասեմք... եղբօր իւրում։
5 Յամօթ ձեզ եմ ասում: Ձեր մէջ չկա՞յ այնչափ իմաստուն մէկը, որ կարողանայ արդար դատ անել իր եւ եղբօր միջեւ:
5 Ձեզ ամչցնելու համար կ’ըսեմ. իրա՞ւ ձեր մէջ իմաստուն մը չկայ, որ կարող ըլլայ իրաւունքը որոշել իր եղբայրներուն մէջ։
Առ ամօթոյ ձերոյ ասեմ. այնչափ ո՞չ գոյ ոք իմաստուն ի ձեզ, որ կարիցէ իրաւունս ընտրել ի մէջ եղբօր իւրոյ:

6:5: Առ ամօթոյ ձերոյ ասեմ. այնչափ ո՛չ գոյ ոք իմաստուն ՚ի ձեզ, որ կարիցէ իրաւունս ընտրել ՚ի մէջ եղբօր իւրոյ[3711].
[3711] Օրինակ մի. Ձերոյ ասեմք... եղբօր իւրում։
5 Յամօթ ձեզ եմ ասում: Ձեր մէջ չկա՞յ այնչափ իմաստուն մէկը, որ կարողանայ արդար դատ անել իր եւ եղբօր միջեւ:
5 Ձեզ ամչցնելու համար կ’ըսեմ. իրա՞ւ ձեր մէջ իմաստուն մը չկայ, որ կարող ըլլայ իրաւունքը որոշել իր եղբայրներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: К стыду вашему говорю: неужели нет между вами ни одного разумного, который мог бы рассудить между братьями своими?
6:5  πρὸς ἐντροπὴν ὑμῖν λέγω. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ;
6:5. πρὸς (Toward) ἐντροπὴν (to-a-turning-in) ὑμῖν (unto-ye) λέγω. (I-forth) οὕτως (Unto-the-one-this) οὐκ (not) ἔνι (it-be-in) ἐν (in) ὑμῖν (unto-ye) οὐδεὶς (not-moreover-one) σοφὸς (wisdomed) ὃς (which) δυνήσεται ( it-shall-able ) διακρῖναι (to-have-separated-through) ἀνὰ (up) μέσον (to-middle) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ, (of-it,"
6:5. ad verecundiam vestram dico sic non est inter vos sapiens quisquam qui possit iudicare inter fratrem suumI speak to your shame. Is it so that there is not among you any one wise man that is able to judge between his brethren?
5. I say to move you to shame. Is it so, that there cannot be among you one wise man, who shall be able to decide between his brethren,
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:

5: К стыду вашему говорю: неужели нет между вами ни одного разумного, который мог бы рассудить между братьями своими?
6:5  πρὸς ἐντροπὴν ὑμῖν λέγω. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ;
6:5. ad verecundiam vestram dico sic non est inter vos sapiens quisquam qui possit iudicare inter fratrem suum
I speak to your shame. Is it so that there is not among you any one wise man that is able to judge between his brethren?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Ап. хочет сказать: "я ничего не имею против того, чтобы вы выбирали подходящих людей для решения своих тяжб. Если я сказал, что ваши дела могут быть решены и самыми незначительными лицами, то сказал это только для того, чтобы пристыдить вас: ведь я показал вам, как мало значения имеют в моих глазах те интересы, из-за которых вы жертвуете честью Церкви".
Adam Clarke: Commentary on the Bible - 1831
6:5: Is it so, that there is not a wise man among you? - Have you none among yourselves that can be arbitrators of the differences which arise, that you go to the heathen tribunals?
Albert Barnes: Notes on the Bible - 1834
6:5: I speak to your shame - I declare that which is a reproach to you, that your matters of dispute are carried before pagan tribunals.
Is it so ... - Can it be that in the Christian church - the church collected in refined and enlightened Corinth - there is not a single member so wise, intelligent and prudent that his brethren may have confidence in him, and refer their causes to him? Can this be the case in a church that boasts so much of its wisdom, and that prides itself so much in the number and qualifications of its intelligent members?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: to your: Co1 4:14, Co1 11:14, Co1 15:34
Is it: Co1 3:18, Co1 4:10; Pro 14:8; Jam 1:5, Jam 3:13-18
Geneva 1599
(5) 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?
(5) He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.
John Gill
I speak to your shame,.... Not that they did set such persons to judge, but that they did not; and instead of so doing went to law with their brethren before the unjust:
is it so that there is not a wise man among you? this also the apostle speaks to their shame, who had so much gloried in their wisdom, and boasted of their parts and abilities to the contempt of others, and even of the apostle himself; and yet acted as if there was not a wise man among them capable of judging and determining trivial matters, but they must carry them before unconverted persons:
no not one that shall be able to judge between his brethren? for though the above mentioned benches consisted of three persons, yet the contending parties might choose one man to be an arbitrator and judge between them. The rule with the Jews was this (f);
"pecuniary judgments are by three, but if he is authorised or approved by the majority, , "he may judge alone". Says R. Nachman, as I judge pecuniary judgments alone; and so says R. Chaijah, as I judge pecuniary punishments alone.''
(f) T. Bab. Sanhed. fol. 5. 1. Maimon. Hilch. Sanhed. c. 5. sect. 8.
John Wesley
Is there not one among you, who are such admirers of wisdom, that is wise enough to decide such causes?
Robert Jamieson, A. R. Fausset and David Brown
your shame--Thus he checks their puffed-up spirit (1Cor 5:2; compare 1Cor 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1Cor 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 (1Cor 1:5, 1Cor 1:22). 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 (1Cor 3:18; 1Cor 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.
6:66:6: այլ եղբայր ընդ եղբօր դատի, եւ զայն ՚ի մէ՛ջ անհաւատից[3712]։ [3712] Ոմանք. Եղբայր ընդ եղբայր դա՛՛։
6 Բայց եղբայրը եղբօր դէմ է դատւում, այն էլ՝ անհաւատների առջեւ:
6 Պէ՞տք է եղբօր հետ դատի մտնել, այն ալ անհաւատներուն առջեւ։
այլ եղբայր ընդ եղբօր դատի, եւ զայն` ի մէջ անհաւատից:

6:6: այլ եղբայր ընդ եղբօր դատի, եւ զայն ՚ի մէ՛ջ անհաւատից[3712]։
[3712] Ոմանք. Եղբայր ընդ եղբայր դա՛՛։
6 Բայց եղբայրը եղբօր դէմ է դատւում, այն էլ՝ անհաւատների առջեւ:
6 Պէ՞տք է եղբօր հետ դատի մտնել, այն ալ անհաւատներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: Но брат с братом судится, и притом перед неверными.
6:6  ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων;
6:6. ἀλλὰ (other) ἀδελφὸς (brethrened) μετὰ (with) ἀδελφοῦ (of-brethrened) κρίνεται, (it-be-separated,"καὶ (and) τοῦτο (the-one-this) ἐπὶ (upon) ἀπίστων ; ( of-un-trusted ?"
6:6. sed frater cum fratre iudicio contendit et hoc apud infidelesBut brother goeth to law with brother: and that before unbelievers.
6. but brother goeth to law with brother, and that before unbelievers?
But brother goeth to law with brother, and that before the unbelievers:

6: Но брат с братом судится, и притом перед неверными.
6:6  ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων;
6:6. sed frater cum fratre iudicio contendit et hoc apud infideles
But brother goeth to law with brother: and that before unbelievers.
6. but brother goeth to law with brother, and that before unbelievers?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:6: Brother goeth to law with brother - One Christian sues another at law! This is almost as great a scandal as can exist in a Christian society. Those in a religious community who will not submit to a proper arbitration, made by persons among themselves, should be expelled from the Church of God.
Albert Barnes: Notes on the Bible - 1834
6:6: But brother ... - One Christian goes to law with another. This is designed as a reproof. This was wrong:
(1) Because they ought rather to take wrong and suffer themselves to be injured Co1 6:7;
(2) Because they might have chosen some persons to settle the matter by arbitration without a formal trial; and,
(3) Because the civil constitution would have allowed them to have settled all their differences without a lawsuit.
Josephus says that the Romans (who were now masters of Corinth) permitted the Jews in foreign countries to decide private affairs, where nothing capital was in question, among themselves. And Dr. Lardner observes, that the Christians might have availed themselves of this permission to have settled their disputes in the same manner. Credibility, vol. 1:p. 165.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: brother: Co1 6:1, Co1 6:7; Gen 13:7-9, Gen 45:24; Neh 5:8, Neh 5:9; Psa 133:1-3; Act 7:26; Phi 2:14, Phi 2:15; Jo1 2:9-11, Jo1 3:11-15
John Gill
But brother goeth to law with brother,.... The relation meant is spiritual; it was usual for members of churches to be called brethren, they professing to be born again of the same Father, and belonging to the same family under Christ, the son, firstborn, and master of it: and a very wicked and shameful thing it was, that persons in such a relation, being of such a family, should go to law with one another at all:
and that before the unbelievers; which is an aggravation of their sin and folly. The apostle before calls them "unjust", now "infidels", such as had no faith in Christ, disbelieved the Messiah, and denied the whole Gospel, and therefore no faith or confidence should be put in them; for, generally speaking, such as have no faith, are not only wicked, but unreasonable men, men of no reason, conscience, justice, and equity; and therefore very improper persons for believers to bring their causes before.
Robert Jamieson, A. R. Fausset and David Brown
But--emphatically answering the question in the end of 1Cor 6:5 in the negative. Translate, "Nay," &c.
6:76:7: Եւ արդ՝ ամենեւին իսկ վատթարութի՛ւն է ՚ի ձեզ, զի՞ դատաստանք իսկ գոն ՚ի միջի ձերում. ընդէ՞ր ոչ դուք զրկիք, եւ ո՞չ դուք առաւել նեղիք[3713]։ [3713] Ոմանք. Եւ ընդէր դուք ոչ զր՛՛։
7 Եւ արդ, բոլորովին վատթար բան է ձեզ համար, որ դատաստաններ էլ կան ձեր մէջ: Ինչո՞ւ ինքներդ զրկանք չէք կրում եւ առաւել եւս ինքներդ նեղութիւն չէք քաշում.
7 Արդարեւ բոլորովին յանցանք մըն է որ իրարու հետ դատեր կ’ունենաք. ինչո՞ւ դուք անիրաւութիւն չէք կրեր, ինչո՞ւ դուք զրկանք չէք քաշեր։
Եւ արդ ամենեւին իսկ վատթարութիւն է ի ձեզ, զի դատաստանք իսկ գոն ի միջի ձերում. ընդէ՞ր ոչ դուք զրկիք, եւ ոչ դուք առաւել նեղիք:

6:7: Եւ արդ՝ ամենեւին իսկ վատթարութի՛ւն է ՚ի ձեզ, զի՞ դատաստանք իսկ գոն ՚ի միջի ձերում. ընդէ՞ր ոչ դուք զրկիք, եւ ո՞չ դուք առաւել նեղիք[3713]։
[3713] Ոմանք. Եւ ընդէր դուք ոչ զր՛՛։
7 Եւ արդ, բոլորովին վատթար բան է ձեզ համար, որ դատաստաններ էլ կան ձեր մէջ: Ինչո՞ւ ինքներդ զրկանք չէք կրում եւ առաւել եւս ինքներդ նեղութիւն չէք քաշում.
7 Արդարեւ բոլորովին յանցանք մըն է որ իրարու հետ դատեր կ’ունենաք. ինչո՞ւ դուք անիրաւութիւն չէք կրեր, ինչո՞ւ դուք զրկանք չէք քաշեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: И то уже весьма унизительно для вас, что вы имеете тяжбы между собою. Для чего бы вам лучше не оставаться обиженными? для чего бы вам лучше не терпеть лишения?
6:7  ἤδη μὲν [οὗν] ὅλως ἥττημα ὑμῖν ἐστιν ὅτι κρίματα ἔχετε μεθ᾽ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;
6:7. ἤδη (Which-then) μὲν (indeed) οὖν (accordingly) ὅλως (unto-whole) ἥττημα (an-inferioring-to) ὑμῖν (unto-ye) ἐστὶν (it-be,"ὅτι (to-which-a-one) κρίματα (to-separatings-to) ἔχετε (ye-hold) μεθ' (with) ἑαυτῶν: (of-selves) διὰ (through) τί (to-what-one) οὐχὶ (unto-not) μᾶλλον (more-such) ἀδικεῖσθε; (ye-be-un-coursed-unto?"διὰ (Through) τί (to-what-one) οὐχὶ (unto-not) μᾶλλον (more-such) ἀποστερεῖσθε; (ye-be-stabled-off-unto?"
6:7. iam quidem omnino delictum est in vobis quod iudicia habetis inter vos quare non magis iniuriam accipitis quare non magis fraudem patiminiAlready indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?
7. Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?
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:

7: И то уже весьма унизительно для вас, что вы имеете тяжбы между собою. Для чего бы вам лучше не оставаться обиженными? для чего бы вам лучше не терпеть лишения?
6:7  ἤδη μὲν [οὗν] ὅλως ἥττημα ὑμῖν ἐστιν ὅτι κρίματα ἔχετε μεθ᾽ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;
6:7. iam quidem omnino delictum est in vobis quod iudicia habetis inter vos quare non magis iniuriam accipitis quare non magis fraudem patimini
Already indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Уже в 6-м ст. апостол дал понять, что нехорошо поступают христиане судясь между собою - ведь они братья (брат с братом судится). Теперь он эту мысль о неприличии тяжебных дел среди христиан раскрывает обстоятельнее, указывая, что христианину подобает скорее терпеть обиду и лишения, чем отнимать что-нибудь у братьев даже и путем суда. - Ап. не говорит этим, что христианин совсем не должен защищаться против причиняемой ему несправедливости, но все-таки советует не доводить дела до судебного разбирательства. К этому побуждает христианина его любовь к братьям, которая идет на всякие уступки (ср. Мф V:39-42).
Adam Clarke: Commentary on the Bible - 1831
6:7: There is utterly a fault among you - There is a most manifest defect among you,
1. Of peaceableness;
2. Of brotherly love;
3. Of mutual confidence; and
4. Of reverence for God, and concern for the honor of his cause.
Why do ye not rather take wrong? - Better suffer an injury than take a method of redressing yourselves which must injure your own peace, and greatly dishonor the cause of God.
Albert Barnes: Notes on the Bible - 1834
6:7: There is utterly a fault - There is ALtogether a fault; or you are entirely wrong in this thing.
That ye go to law ... - That is, in the sense under discussion, or before pagan magistrates. This was the point under discussion, and the interpretation should be limited to this. Whatever may be the propriety or impropriety of going to law before Christian magistrates, yet the point which the apostle refers to was that of going to law before pagans. The passage, therefore, should not be interpreted as referring to all litigation, but only of that which was the subject of discussion. The apostle says that that was wholly wrong; that they ought by no means to go with their causes against their fellow Christians before pagan magistrates; that whoever had the right side of the question, and whatever might be the decision, "the thing itself" was unChristian and wrong; and that rather than dishonor religion by a trial or suit of this kind they ought to be willing to take wrong, and to suffer any personal and private injustice. The argument is, that greater evil would be done to the cause of Christ by the fact of Christians appearing before a pagan tribunal with their disputes than could result to either party from the injury done by the other - And this is probably always the case; so that although the apostle refers here to pagan tribunals the same reasoning, on the principle, would apply to Christians carrying their causes into the courts at all.
Why do ye not rather take wrong? - Why do ye not suffer yourself to be injured rather than to dishonor the cause of religion by your litigations? They should do this:
(1) Because religion requires its friends to be willing to suffer wrong patiently; Pro 20:22; Mat 5:39-40; Rom 12:17, Rom 12:19; Th1 5:15.
(2) because great injury results to the cause of religion from such trials. The private wrong which an individual would suffer, in perhaps all cases, would be a less evil on the whole than the public injury which is done to the cause of piety by the litigations and strifes of Christian brethren before a civil court.
(3) the differences among Christians could be adjusted among themselves, by a reference to their brethren. In 99 cases out of 100, the decision would be more likely to be just and satisfactory to all parties from an amicable reference, than from the decisions of a civil court. In "the very few" cases where it would be otherwise, it would be better for the individual to suffer, than for the cause of religion to suffer. Christians ought to love the cause of their Master more than their own individual interest. They ought to be more afraid that the cause of Jesus Christ would be injured than that they should be a few pounds poorer from the conduct of others, or than that they should individually suffer in their character from the injustice of others.
To be defrauded? - Receive injury; or suffer a loss of property. Grotius thinks that the word "take wrong" refers to personal insult; and the word "defrauded" refers to injury in property. Together, they are probably designed to refer to all kinds of injury and injustice. And the apostle means to say, that they had better submit to any kind of injustice than carry the cause against a Christian brother before a pagan tribunal. The doctrine here taught is that Christians ought by no means to go to law with each other before a pagan tribunal; that they ought to be willing to suffer any injury from a Christian brother rather than do it. And by implication the same thing is taught in regard to the duty of all Christians, "that they ought to suffer any injury to their persons and property rather than dishonor religion by litigations before civil magistrates." It may be asked then whether law suits are never proper; or whether courts of justice are never to be resorted to by Christians to secure their rights? To this question we may reply, that the discussion of Paul relates only to Christians, when both parties are Christians, and that it is designed to prohibit such an appeal to courts by them. If ever lawful for Christians to depart from this rule, or for Christians to appear before a civil tribunal, it is conceived that it can be only in circumstances like the following:
(1) Where two or more Christians may have a difference, and where they know not what is right, and what the law is in a case. In such instances there may be a reference to a civil court to determine it - to have what is called "an amicable suit," to ascertain from the proper authority what the law is, and what is justice in the case.
(2) when there are causes of difference between Christians and the people of the world. As the people of the world do not acknowledge the propriety of submitting the matter to the church, it may be proper for a Christian to carry the matter before a civil tribunal. Evidently, there is no other way, in such cases, of settling a cause; and this mode may be resorted to not with a spirit of Rev_enge, but with a spirit of love and kindness. Courts are instituted for the settlement of the rights of citizens, and people by becoming Christians do not alienate their rights as citizens. Even these cases, however, might commonly be adjusted by a reference to impartial people. better than by the slow, and expensive, and tedious, and often irritating process of carrying a cause through the courts.
(3) Where a Christian is injured in his person, character, or property, he has a right to seek redress. Courts, are instituted for the protection and defense of the innocent and the peaceable against the fraudulent, the wicked, and the violent. And a Christian owes it to his country, to his family, and to himself, that the man who has injured him should receive the proper punishment. The peace and welfare of the community demand it. If a man murders my wife or child, I owe it to the laws and to my country, to justice and to God, to endeavor to have the law enforced. So if a man robs my property, or injures my character, I may owe it to others as well as to myself that the law in such a case should be executed, and the rights of others also be secured. But in all these cases, a Christian should engage in such prosecutions not with a desire of Rev_enge, not with the love of litigation, but with the love of justice, and of God, and with a mild, tender, candid and forgiving temper, with a real desire that the opponent may be benefited, and that all his rights also should be secured; compare the notes on Rom. 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: there: Pro 2:5, Pro 2:8-10; Hos 10:2; Jam 4:1-3
Why: Pro 20:22; Mat 5:39-41; Luk 6:29; Rom 12:17-19; Th1 5:15; Pe1 2:19-23; Pe1 3:9
Geneva 1599
(6) Now therefore there is utterly a (e) fault among you, because ye go to law one with another. (7) Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?
(6) Now he goes further also, and even though by granting them private arbiters out of the congregation of the faithful, he does not simply condemn, but rather establishes private judgments, so that they are exercise without offence. Yet he shows that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy either.
(e) A weakness of mind which is said to be in those that allow themselves to be overcome by their lusts, and it is a fault that differs greatly from temperance and moderation: so that he nips those who could not endure an injury done to them. (7) This pertains chiefly to the other part of the reprehension, that is, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offence. But yet this is generally true, that we ought rather to depart from our right, than try the uttermost of the law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he says that they must repent, unless they will be shut out of the inheritance of God.
John Gill
Now therefore there is utterly a fault among you,.... Or a "defect": a want of brotherly love, or there would be no occasion to go to law at all; a want of wisdom and conduct, or proper persons would be pitched upon, and chosen out from among themselves to be arbitrators and judge between them; and a want of care among their leaders, who else would have pointed out to them such a method of accommodation, and not have suffered them to go the lengths they did:
because ye go to law one with another; which would never be, was there not a declension among you, a decay of your first love, and of the power of religion and true godliness:
why do ye not rather take wrong why do ye not rather suffer yourselves to be defrauded? than to go to law, especially before unjust persons and unbelievers, taking the advice of Christ, Mt 5:40 It is more advisable to a believer to suffer wrong than to go to law with any man, and especially with a brother. It is a petition in the Jewish liturgy (g),
"let it please thee, O Lord God, and the God of my fathers, to deliver me this day, and every day---from hard judgment, and a severe adversary, , "whether he be a Son of the covenant, or whether he be not a son of the covenant".''
(g) Seder Tephillot, fol. 3. 2. Ed. Basil. fol. 5. 2. Ed. Amst.
John Wesley
Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, "I will neither do wrong, nor suffer it." These are honest heathens, but no Christians.
Robert Jamieson, A. R. Fausset and David Brown
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-- (Prov 20:22; Mt 5:39-40); that is, "suffer yourselves to be wronged."
6:86:8: Այլ դուք զրկէ՛ք եւ նեղէ՛ք, եւ այդ զեղբա՛րս եւս[3714]։ [3714] Օրինակ մի. Եւ եթ զեղբարս եւս։
8 այլ դուք էք զրկում եւ նեղում. այն էլ՝ նոյնիսկ եղբայրներին:
8 Բայց դուք անիրաւութիւն ու զրկանք կ’ընէք եւ այն ալ եղբայրներո՞ւն։
Այլ դուք զրկէք եւ նեղէք. եւ այդ` զեղբարս եւս:

6:8: Այլ դուք զրկէ՛ք եւ նեղէ՛ք, եւ այդ զեղբա՛րս եւս[3714]։
[3714] Օրինակ մի. Եւ եթ զեղբարս եւս։
8 այլ դուք էք զրկում եւ նեղում. այն էլ՝ նոյնիսկ եղբայրներին:
8 Բայց դուք անիրաւութիւն ու զրկանք կ’ընէք եւ այն ալ եղբայրներո՞ւն։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Но вы [сами] обижаете и отнимаете, и притом у братьев.
6:8  ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς.
6:8. ἀλλὰ (Other) ὑμεῖς (ye) ἀδικεῖτε (ye-un-course-unto) καὶ (and) ἀποστερεῖτε, (ye-stable-off-unto,"καὶ (and) τοῦτο (to-the-one-this) ἀδελφούς . ( to-brethrened )
6:8. sed vos iniuriam facitis et fraudatis et hoc fratribusBut you do wrong and defraud: and that to your brethren.
8. Nay, but ye yourselves do wrong, and defraud, and that brethren.
Nay, ye do wrong, and defraud, and that [your] brethren:

8: Но вы [сами] обижаете и отнимаете, и притом у братьев.
6:8  ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς.
6:8. sed vos iniuriam facitis et fraudatis et hoc fratribus
But you do wrong and defraud: and that to your brethren.
8. Nay, but ye yourselves do wrong, and defraud, and that brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
6:8: Nay, ye do wrong - Far from suffering, ye are the aggressors; and defraud your pious, long-suffering brethren, who submit to this wrong rather than take those methods of redressing their grievances which the spirit of Christianity forbids. Probably the apostle refers to him who had taken his father's wife.
Albert Barnes: Notes on the Bible - 1834
6:8: Nay, ye do wrong ... - Instead of enduring wrong patiently and cheerfully. they were themselves guilty oi injustice and fraud.
And that your brethren - Your fellow Christians. As if they had injured those of their own family - those to whom they ought to be attached by most tender ties. The offence in such cases is aggravated, not because it is in itself any worse to injure a Christian than another man, but because it shows a deeper depravity, when a man overcomes all the ties of kindness and love, and injures those who are near to him, than it does where no such ties exist. It is for this reason that parricide, infanticide, etc. are regarded everywhere as crimes of special atrocity, because a child or a parent must have severed all the tenderest cords of virtue before it could be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Lev 19:13; Mic 2:2; Mal 3:5 *marg. Mar 10:19; Col 3:25; Th1 4:6; Jam 5:4
John Gill
Nay, you do wrong and defraud,.... So far were they from taking and acting up to the advice given, that instead of taking wrong, they did wrong; and instead of suffering themselves to be defrauded, they defrauded others:
and that your brethren; that were of the same faith, of the same religion, and in the same church and family: in short, neither party, not the plaintiff, nor the defendant, sought anything more or less than to wrong, trick, and defraud each other; such a sad corruption and degeneracy prevailed among them: hence the apostle thought to deal plainly and closely with them, as in the following verses.
John Wesley
Nay, ye do wrong - Openly. And defraud - Privately. O how powerfully did the mystery of iniquity already work!
Robert Jamieson, A. R. Fausset and David Brown
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.
6:96:9: Եթէ ո՞չ գիտէք՝ զի անիրաւք զարքայութիւն Աստուծոյ ո՛չ ժառանգեն. մի՛ խաբիք, ո՛չ պոռնիկք, ո՛չ կռապարիշտք, ո՛չ շունք[3715], [3715] Ոմանք. Թէ անիրաւք զարքայութիւնն Աստուծոյ։ Յօրինակին պակասէր. Ոչ կռա՛՛. ոչ շունք։
9 Չգիտէ՞ք, թէ անիրաւներն Աստծու արքայութիւնը չեն ժառանգում. մի՛ խաբուէք. ո՛չ պոռնիկներ, ո՛չ կռապաշտներ, ո՛չ շնացողներ,
9 Չէ՞ք գիտեր թէ անիրաւները Աստուծոյ արքայութիւնը պիտի չժառանգեն։ Մի՛ խաբուիք։ Ո՛չ պոռնիկները, ո՛չ կռապաշտները, ո՛չ շնացողները,
Եթէ ո՞չ գիտէք զի անիրաւք զարքայութիւն Աստուծոյ ոչ ժառանգեն. մի՛ խաբիք, ոչ պոռնիկք, ոչ կռապարիշտք, ոչ շունք:

6:9: Եթէ ո՞չ գիտէք՝ զի անիրաւք զարքայութիւն Աստուծոյ ո՛չ ժառանգեն. մի՛ խաբիք, ո՛չ պոռնիկք, ո՛չ կռապարիշտք, ո՛չ շունք[3715],
[3715] Ոմանք. Թէ անիրաւք զարքայութիւնն Աստուծոյ։ Յօրինակին պակասէր. Ոչ կռա՛՛. ոչ շունք։
9 Չգիտէ՞ք, թէ անիրաւներն Աստծու արքայութիւնը չեն ժառանգում. մի՛ խաբուէք. ո՛չ պոռնիկներ, ո՛չ կռապաշտներ, ո՛չ շնացողներ,
9 Չէ՞ք գիտեր թէ անիրաւները Աստուծոյ արքայութիւնը պիտի չժառանգեն։ Մի՛ խաբուիք։ Ո՛չ պոռնիկները, ո՛չ կռապաշտները, ո՛չ շնացողները,
zohrab-1805▾ eastern-1994▾ western am▾
6:99: Или не знаете, что неправедные Царства Божия не наследуют? Не обманывайтесь: ни блудники, ни идолослужители, ни прелюбодеи, ни малакии, ни мужеложники,
6:9  ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται
6:9. ἢ (Or) οὐκ (not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ἄδικοι ( un-coursed ) θεοῦ (of-a-Deity) βασιλείαν (to-a-ruling-of) οὐ (not) κληρονομήσουσιν; (they-shall-lot-parcelee-unto?"Μὴ (Lest) πλανᾶσθε: (ye-should-be-wandered-unto,"οὔτε (not-also) πόρνοι (harlots) οὔτε (not-also) εἰδωλολάτραι (image-servers) οὔτε (not-also) μοιχοὶ (adulterers) οὔτε (not-also) μαλακοὶ ( softed ) οὔτε (not-also) ἀρσενοκοῖται (male-situaters,"
6:9. an nescitis quia iniqui regnum Dei non possidebunt nolite errare neque fornicarii neque idolis servientes neque adulteriKnow you not that the unjust shall not possess the kingdom of God? Do not err: Neither fornicators nor idolaters nor adulterers:
9. Or 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 men,
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:

9: Или не знаете, что неправедные Царства Божия не наследуют? Не обманывайтесь: ни блудники, ни идолослужители, ни прелюбодеи, ни малакии, ни мужеложники,
6:9  ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται
6:9. an nescitis quia iniqui regnum Dei non possidebunt nolite errare neque fornicarii neque idolis servientes neque adulteri
Know you not that the unjust shall not possess the kingdom of God? Do not err: Neither fornicators nor idolaters nor adulterers:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: По поводу забвения коринфянами священной своей обязанности - любить братьев своих по вере, Ап. замечает, что и вообще среди коринфян стало утверждаться легкомысленное отношение к принятым ими на себя обязательствам вести чистую и праведную жизнь. Они стали воображать, что их религиозные, духовные дарования сами по себе уже могут открыть пред ними двери Царства Небесного, каково бы ни было их поведение. Нет, говорит Ап., этого быть не может! При этом он сначала перечисляет пять видов невоздержания, а потом пять видов нарушения чужих прав, как права на имущество, так и права на общественное уважение (злоречивые именно вредят чести других, их доброму имени).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solemn Warnings.A. D. 57.
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

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

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

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

III. He puts them in mind what a change the gospel and grace of God had made in them: Such were some of you (v. 11), such notorious sinners as he had been reckoning up. The Greek word is tauta--such things were some of you, very monsters rather than men. Note, Some that are eminently good after their conversion have been as remarkably wicked before. Quantum mutatus ab illo!--How glorious a change does grace make! It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. You are washed, you are sanctified, you are justified in the name of Christ, and by the Spirit of our God. Note, The wickedness of men before conversion is no bar to their regeneration and reconciliation to God. The blood of Christ, and the washing of regeneration, can purge away all guilt and defilement. Here is a rhetorical change of the natural order: You are sanctified, you are justified. Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God are made holy by the grace of God.
Adam Clarke: Commentary on the Bible - 1831
6:9: The unrighteous shall not inherit the kingdom - The unrighteous, αδικοι, those who act contrary to right, cannot inherit, for the inheritance is by right. He who is not a child of God has no right to the family inheritance, for that inheritance is for the children. If children, then heirs; heirs of God, and joint heirs with Christ, Rom 8:17. There are here ten classes of transgressors which the apostle excludes from the kingdom of God; and any man who is guilty of any one of the evils mentioned above is thereby excluded from this kingdom, whether it imply the Church of Christ here below, or the state of glory hereafter.
Several of the evils here enumerated will not bear to be particularly explained; they are, however, sufficiently plain of themselves, and show us what abominations were commonly practised among the Corinthians.
Albert Barnes: Notes on the Bible - 1834
6:9: Know ye not ... - The apostle introduces the declaration in this verse to show the evil of their course, and especially of the injustice which they did one to another, and their attempt to enforce and maintain the evil by an appeal to the pagan tribunals. He assures them, therefore, that the unjust could not be saved.
The unrighteous - The unjust ἄδικοι adikoi - such as he had just mentioned - they who did injustice to others, and attempted to do it under the sanction of the courts.
Shall not inherit - Shall not possess; shall not enter into. The kingdom of heaven is often represented as an "inheritance;" Mat 19:29; Mat 25:34; Mar 10:17; Luk 10:25; Luk 18:18; Co1 15:50; Eph 1:11, Eph 1:14; Eph 5:5.
The kingdom of God - Cannot be saved; cannot enter into heaven; see the note at Mat 3:2. This may refer either to the kingdom of God in heaven; or to the church on earth - most probably the former. But the sense is the same essentially, whichever is meant. The man who is not fit to enter into the one is not fit to enter into the other. The man who is fit to enter the kingdom of God on earth, shall also enter into that in heaven.
Be not deceived - A most important direction to be given to all. It implies:
(1) That they were in danger of being deceived:
(a) Their own hearts might have deceived them.
(b) They might be deceived by their false opinions on these subjects.
(c) They might be in danger of being deceived by their leaders, who perhaps held the opinion that some of the persons who practiced these things could be saved.
(2) it implies, that there was "no necessity" of their being deceived. They might know the truth. They might easily understand these matters. It might be plain to them that those who indulged in these things could not be saved.
(3) it implies that it was of high importance that they should not be deceived. For:
(a) The soul is of infinite value.
(b) To lose heaven - to be disappointed in regard to that, will be a tremendous loss.
(c) To inherit hell and its woes will be a tremendous curse. O how anxious should all be that they he not deceived, and that while they hope for life they do not sink down to everlasting death!
Neither fornicators - See Gal 5:19-21; Eph 5:4-5; Heb 12:14; Heb 13:4. See the note at Rom 1:29.
Nor effeminate - μαλακοὶ malakoi. This word occurs in Mat 11:8, and Luk 7:25, where it is applied to clothing, and translated "soft raiment;" that is, the light, thin garments worn by the rich and great. It occurs no where else in the New Testament except here. Applied to morals, as it is here, it denotes those who give themselves up to a soft, luxurious, and indolent way of living; who make self-indulgence the grand object of life; who can endure no hardship, and practice no self-denial in the cause of duty and of God. The word is applied in the classic writers to the Cinaedi, the Pathics, or Catamites; those who are given up to wantonness and sensual pleasures, or who are kept to be prostituted to others. Diog. Laer. Luk 7:5, Luk 7:4. Xenoph. Mem. Luk 3:7. 1. Ovid Fast. 4:342. The connection here seems to demand such an interpretation, as it occurs in the description of vices of the same class - sensual and corrupt indulgences - It is well known that this vice was common among the Greeks - and particularly pRev_ailed at Corinth.
Abusers of themselves with mankind - ἀρσενοκοῖτοι arsenokoitoi. Paederastae or Sodomites. Those who indulged in a vice that was common among all the pagan; see the notes at Rom 1:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Know: Co1 6:2, Co1 6:3, Co1 6:15, Co1 6:16, Co1 6:19, Co1 3:16, Co1 9:24
unrighteous: Exo 23:1; Lev 19:15, Lev 19:35, Lev 19:36; Deu 25:13-16; Pro 11:1, Pro 22:8; Isa 10:1, Isa 10:2; Isa 55:7; Zac 5:3; Act 24:25; Rom 1:18; Ti1 1:9
inherit: Co1 6:10, Co1 15:50; Mat 19:29, Mat 25:34; Gal 5:21
fornicators: Co1 5:1, Co1 5:10; Gal 5:19-21; Eph 5:4, Eph 5:5; Ti1 1:9; Heb 12:14, Heb 12:16, Heb 13:4; Rev 21:8; Rev 22:15
abusers: Gen 19:5; Lev 18:22, Lev 20:13; Deu 22:5, Deu 23:17; Jdg 19:22; Rom 1:26, Rom 1:27; Ti1 1:10
Geneva 1599
Know ye not that the unrighteous shall not inherit the kingdom of God? (8) Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
(8) Now he prepares himself to pass over to the fourth treatise of this epistle, which concerns other matters, concerning this matter first, how men may well use a woman or not. And this question has three parts: fornication, matrimony, and a single life. As for fornication, he utterly condemns it. And marriage he commands to some, as a good and necessary remedy for them: to others he leaves is free. And others he dissuades from it, not as unlawful, but as inconvenient, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoins it to no man: yet he persuades men to it, but not for itself, but for another respect, neither to all men, nor without exception. And being about to speak against fornication, he begins with a general reprehension of those vices, with which that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is inseparable joined with forgiveness of sins, and sanctification with justification.
John Gill
Know ye not that the unrighteous shall not inherit the kingdom of God?.... A way of speaking much like that in the Talmud, "know thou, that the world to come is not made but for the righteous?" (h) Without a righteousness there will be no entrance into the world of bliss and happiness hereafter; and this must be a better righteousness than what a sinful creature is capable of working out, and no other than the righteousness of Christ. It was a loss and want of righteousness that cast the angels down from heaven, and turned Adam out of paradise; and whoever of his posterity: are destitute of one, will fall short of enjoying the glory of God; for it is not agreeable to the holy nature of God, to his infinite justice and righteous law, to admit any into heaven without a righteousness: hence a judgment seat is erected, before which all must stand; and those that will be found without a righteousness, will be for ever excluded the kingdom of heaven; and could any unrighteous persons be received there, it would spoil the pleasure and happiness of the saints. Now this is said, partly to dissuade the Corinthians from going to law with each other before unrighteous persons, who have no right to the kingdom of God, and living and dying as they are, will have no share in it; and therefore since they are not to be fellow heirs and companions with them in another world, they should not bring their causes before them in this; and partly to reprove them for their injurious and unrighteous actions among themselves, their tricking and defrauding of one another, with other sins they were guilty of; which, if not repented of, would show, that notwithstanding their profession, they were destitute of the grace of God, were unfit to be in the kingdom of God, in a Gospel church state here below, and would be shut out of the kingdom of heaven hereafter.
Be not deceived imagining, that through your knowledge and profession you shall be saved, live as you will:
neither fornicators, such as are guilty of uncleanness with persons in a single state:
nor idolaters; who worship more gods than one, and not the true God; who do service to them that are not gods, and perform what the Jews call "strange service": and not only fall down to stocks and stones, but serve divers lusts and pleasures, the idols of their own hearts:
nor adulterers: such as have criminal conversation with persons in a married state:
nor effeminate; or "soft", or, as the Syriac renders it, "corrupters"; that is, of themselves, by voluntary pollution, such as are guilty of the sin of Onan, Gen 38:8.
Nor abusers of themselves with mankind; sodomites.
(h) T. Bab. Yebamot, fol 47. 1.
John Wesley
Idolatry is here placed between fornication and adultery, because they generally accompanied it. Nor the effeminate - Who live in an easy, indolent way; taking up no cross, enduring no hardship. But how is this? These good - natured, harmless people are ranked with idolaters and sodomites! We may learn hence, that we are never secure from the greatest sins, till we guard against those which are thought the least; nor, indeed, till we think no sin is little, since every one is a step toward hell.
Robert Jamieson, A. R. Fausset and David Brown
unrighteous--Translate, "Doers of wrong": referring to 1Cor 6:8 (compare Gal 5:21).
kingdom of God--which is a kingdom of righteousness (Rom 14:17).
fornicators--alluding to 1Cor 5:1-13; also below, 1Cor 6:12-18.
effeminate--self-polluters, who submit to unnatural lusts.
6:106:10: ո՛չ իգացեալք, ո՛չ արուագէտք, ո՛չ գողք, ո՛չ ագահք, ո՛չ արբեցօղք, ո՛չ բամբասօղք, եւ ո՛չ յափշտակօղք՝ զարքայութիւնն Աստուծոյ ո՛չ ժառանգեն[3716]։ [3716] Ոմանք. Զարքայութիւն Աստուծոյ։
10 ո՛չ իգացողներ, ո՛չ արուամոլներ, ո՛չ գողեր, ո՛չ ագահներ, ո՛չ հարբեցողներ, ո՛չ բամբասողներ, ո՛չ էլ յափշտակողներ Աստծու արքայութիւնը չպիտի ժառանգեն:
10 Ո՛չ իգացեալները, ո՛չ արուագէտները, ո՛չ գողերը, ո՛չ ագահները, ո՛չ գինովները, ո՛չ նախատողները ո՛ւ ոչ յափշտակողները Աստուծոյ թագաւորութիւնը պիտի ժառանգեն։
ոչ իգացեալք, ոչ արուագէտք, ոչ գողք, ոչ ագահք, ոչ արբեցողք, ոչ բամբասողք, եւ ոչ յափշտակողք զարքայութիւն Աստուծոյ ոչ ժառանգեն:

6:10: ո՛չ իգացեալք, ո՛չ արուագէտք, ո՛չ գողք, ո՛չ ագահք, ո՛չ արբեցօղք, ո՛չ բամբասօղք, եւ ո՛չ յափշտակօղք՝ զարքայութիւնն Աստուծոյ ո՛չ ժառանգեն[3716]։
[3716] Ոմանք. Զարքայութիւն Աստուծոյ։
10 ո՛չ իգացողներ, ո՛չ արուամոլներ, ո՛չ գողեր, ո՛չ ագահներ, ո՛չ հարբեցողներ, ո՛չ բամբասողներ, ո՛չ էլ յափշտակողներ Աստծու արքայութիւնը չպիտի ժառանգեն:
10 Ո՛չ իգացեալները, ո՛չ արուագէտները, ո՛չ գողերը, ո՛չ ագահները, ո՛չ գինովները, ո՛չ նախատողները ո՛ւ ոչ յափշտակողները Աստուծոյ թագաւորութիւնը պիտի ժառանգեն։
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6:1010: ни воры, ни лихоимцы, ни пьяницы, ни злоречивые, ни хищники--Царства Божия не наследуют.
6:10  οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν.
6:10. οὔτε (not-also) κλέπται (stealers) οὔτε (not-also) πλεονέκται, (holders-beyond,"οὐ (not) μέθυσοι, (intoxicators,"οὐ (not) λοίδοροι, (revilers,"οὐχ (not) ἅρπαγες (snatchers) βασιλείαν (to-a-ruling-of) θεοῦ (of-a-Deity) κληρονομήσουσιν. (they-shall-lot-parcelee-unto)
6:10. neque molles neque masculorum concubitores neque fures neque avari neque ebriosi neque maledici neque rapaces regnum Dei possidebuntNor the effeminate nor liers with mankind nor thieves nor covetous nor drunkards nor railers nor extortioners shall possess the kingdom of God.
10. nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God:

10: ни воры, ни лихоимцы, ни пьяницы, ни злоречивые, ни хищники--Царства Божия не наследуют.
6:10  οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν.
6:10. neque molles neque masculorum concubitores neque fures neque avari neque ebriosi neque maledici neque rapaces regnum Dei possidebunt
Nor the effeminate nor liers with mankind nor thieves nor covetous nor drunkards nor railers nor extortioners shall possess the kingdom of God.
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Albert Barnes: Notes on the Bible - 1834
6:10: Nor covetous; - See the note at Co1 5:10. It is remarkable that the apostle always ranks "the covetous" with the most abandoned classes of people.
Nor Rev_ilers - The same word which in Co1 5:11, is rendered railer; see the note at that place.
Nor extortioners - See the note at Co1 5:11.
Shall inherit - Shall enter; shalt be saved, Co1 6:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: thieves: Psa 50:17, Psa 50:18; Isa 1:23; Jer 7:11; Eze 22:13, Eze 22:27, Eze 22:29; Mat 21:19; Mat 23:14, Mat 23:33; Joh 12:6; Eph 4:28; Th1 4:6; Pe1 4:15
covetous: Co1 5:11
John Gill
Nor thieves,.... Who take away another man's property, secret or openly, by fraud or force.
Nor covetous: insatiable, in the lust of uncleanness; or greedy of worldly gain, bent upon increasing their substance at any rate, by circumvention, fraud, and deceit; and do not use the things of this life as they should, for their own good, and that of others.
Nor drunkards who are strong to drink strong liquors; who give up themselves thereunto: who sit down on purpose to intoxicate themselves, and are frequent in the commission of this sin.
Nor revilers; who are free with other men's characters, load them with reproaches, and take away their good names; either openly or secretly, either by tale bearing, whispering, and backbiting, or by raising and spreading scandalous reports in a public manner.
Nor extortioners ravishers of virgins; or plunderers of men's substance in an open and forcible way; or who extort unlawful gain:
shall inherit the kingdom of God; not that these sins, any or all of them, are unpardonable; for such who have been guilty of them may, through the blood of Christ, receive the remission of them, and through the grace of the Spirit of God obtain repentance for them, and have both right and meetness for the kingdom of heaven, as the following words show.
6:116:11: Եւ դուք՝ այնպիսի՛ք ոմանք էիք. այլ լուացարուք. այլ սրբեցարուք. այլ արդարացարուք, յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, եւ ՚ի Հոգին Աստուծոյ մերոյ[3717]։ գկ [3717] Ոմանք. Այսպիսիք ոմանք էիք։
11 Եւ դուք, գոնէ ոմանք, այդպիսիք էիք. բայց լուացուեցիք, մաքրուեցիք, արդարացուեցիք մեր Տէր Յիսուս Քրիստոսի անունով եւ մեր Աստծու Հոգով:
11 Եւ դուք մէկ քանիներդ այնպիսիներ էիք. բայց լուացուեցաք, բայց սրբուեցաք, բայց արդարացաք Տէր Յիսուսին անունովը ու մեր Աստուծոյն Հոգիովը։
Եւ դուք այնպիսիք ոմանք էիք. այլ լուացարուք, այլ սրբեցարուք, այլ արդարացարուք յանուն Տեառն մերոյ Յիսուսի Քրիստոսի եւ ի Հոգին Աստուծոյ մերոյ:

6:11: Եւ դուք՝ այնպիսի՛ք ոմանք էիք. այլ լուացարուք. այլ սրբեցարուք. այլ արդարացարուք, յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, եւ ՚ի Հոգին Աստուծոյ մերոյ[3717]։ գկ
[3717] Ոմանք. Այսպիսիք ոմանք էիք։
11 Եւ դուք, գոնէ ոմանք, այդպիսիք էիք. բայց լուացուեցիք, մաքրուեցիք, արդարացուեցիք մեր Տէր Յիսուս Քրիստոսի անունով եւ մեր Աստծու Հոգով:
11 Եւ դուք մէկ քանիներդ այնպիսիներ էիք. բայց լուացուեցաք, բայց սրբուեցաք, բայց արդարացաք Տէր Յիսուսին անունովը ու մեր Աստուծոյն Հոգիովը։
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6:1111: И такими были некоторые из вас; но омылись, но освятились, но оправдались именем Господа нашего Иисуса Христа и Духом Бога нашего.
6:11  καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῶ ὀνόματι τοῦ κυρίου ἰησοῦ χριστοῦ καὶ ἐν τῶ πνεύματι τοῦ θεοῦ ἡμῶν.
6:11. Καὶ (And) ταῦτά (the-ones-these) τινες (ones) ἦτε: (ye-were,"ἀλλὰ (other) ἀπελούσασθε , ( ye-washed-off ,"ἀλλὰ (other) ἡγιάσθητε, (ye-were-hallow-belonged-to,"ἀλλὰ (other) ἐδικαιώθητε (ye-were-en-course-belonged) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) [ἡμῶν] "[of-us]"Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) καὶ (and) ἐν (in) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν. (of-us)
6:11. et haec quidam fuistis sed abluti estis sed sanctificati estis sed iustificati estis in nomine Domini nostri Iesu Christi et in Spiritu Dei nostriAnd such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.
11. And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.
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:

11: И такими были некоторые из вас; но омылись, но освятились, но оправдались именем Господа нашего Иисуса Христа и Духом Бога нашего.
6:11  καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῶ ὀνόματι τοῦ κυρίου ἰησοῦ χριστοῦ καὶ ἐν τῶ πνεύματι τοῦ θεοῦ ἡμῶν.
6:11. et haec quidam fuistis sed abluti estis sed sanctificati estis sed iustificati estis in nomine Domini nostri Iesu Christi et in Spiritu Dei nostri
And such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Апостол только что старался подействовать на коринфян тем, что угрожал им возможностью лишиться права на вход в Царство Небесное. Теперь он старается оживить в них сознание их христианского достоинства, которое обязывает их быть чистыми и праведными. Коринфяне должны помнить, что они уже вступила в новую жизнь путем крещения. - Некоторые. Этим Ап. хочет сказать, что далеко не все коринфяне вели до обращения в христианство нечестивый образ жизни. - Но омылись. Это, несомненно, обозначает собою таинство крещения, (средний залог здесь поставленный в греч. тексте указывает на то, что крещение было актом личного, сознательного решения каждого верующего). - Но освятились, но оправдались. Эти оба выражения разъясняют то, что человек получает в таинстве крещения. Крещение, - хочет сказать Ап. - не было простым символом. Нет, оно сопровождалось освящением, т. е. при крещении был ниспослан верующим Св. Дух, с получением Которого верующие начали новую, благодатную жизнь (ср. Деян II:38; 2Кор. I:21, 22; Еф I:13), а затем в крещении верующим было дано и оправдание, т. е. они стали праведными, усвоив себе праведность Христову. Ап. здесь ставит сначала освящение, а потом оправдание потому, что ему нужно было противопоставить настоящее состояние верующих прежнему их состоянию. В другом случае он поступает наоборот (ср. I:30). - Именем Господа. Такую силу получает акт крещения от того, что оно совершается во имя Господа Иисуса Христа, т. е. с призыванием Его имени, по Его велению, Его силою и на основании того, что Его искупительная жертва за все человечество принята Богом, и Духом Бога нашего, т. е. в крещении низводится на крещаемого Дух Божий - начало новой жизни (таинство миропомазания, соединенное с крещением). - Здесь видно как будто отступление от известной из Евангелия формулы крещения: "во имя Отца, и Сына, и Св. Духа" (Мф XXVIII:18). Но, во-первых, Ап. здесь, очевидно не дает и не хотел дать формулы крещения, а во-вторых и здесь есть указание на три лица Божества - это именно: 1) Господь Иисус Христос, 2) Дух и 3) Бог наш, т. е. Бог Отец.
Adam Clarke: Commentary on the Bible - 1831
6:11: And such were some of you - It was not with the prospect of collecting saints that the apostles went about preaching the Gospel of the kingdom. None but sinners were to be found over the face of the earth; they preached that sinners might be converted unto God, made saints, and constituted into a Church; and this was the effect as well as the object of their preaching.
But ye are washed - Several suppose that the order in which the operations of the grace of God take place in the soul is here inverted; but I am of a very different mind. Every thing will appear here in its order, when we understand the terms used by the apostle.
Ye are washed, απελουσασθε; ye have been baptized into the Christian faith, and ye have promised in this baptism to put off all filthiness of the flesh and spirit: and the washing of your bodies is emblematical of the purification of your souls.
Ye are sanctified - Ἡγιασθητε; from α, privative, and γη, the earth; ye are separated from earthly things to be connected with spiritual. Ye are separated from time to be connected with eternity. Ye are separated from idols to be joined to the living God. Separation from common, earthly, or sinful uses, to be wholly employed in the service of the true God, is the ideal meaning of this word, both in the Old and New Testaments. It was in consequence of their being separated from the world that they became a Church of God. Ye were formerly workers of iniquity, and associated with workers of iniquity; but now ye are separated from them, and united together to work out your salvation with fear and trembling before God.
Ye are justified - Εδικαιωθητε· Ye have been brought into a state of favor with God; your sins having been blotted out through Christ Jesus, the Spirit of God witnessing the same to your conscience, and carrying on by his energy the great work of regeneration in your hearts. The process here is plain and simple: -
1. Paul and his brother apostles preached the Gospel at Corinth, and besought the people to turn from darkness to light - from idol vanities to the living God, and to believe in the Lord Jesus for the remission of sins.
2. The people who heard were convinced of the Divine truths delivered by the apostle, and flocked to baptism.
3. They were baptized in the name of the Lord Jesus, and thus took upon them the public profession of the Gospel.
4. Being now baptized into the Christian faith, they were separated from idols and idolaters, and became incorporated with the Church of God.
5. As penitents, they were led to the Lord Jesus for justification, which they received through faith in his blood.
6. Being justified freely - having their sins forgiven through the redemption that is in Jesus, they received the Spirit of God to attest this glorious work of grace to their consciences; and thus became possessed of that principle of righteousness, that true leaven which was to leaven the whole lump, producing that universal holiness without which none can see the Lord.
Albert Barnes: Notes on the Bible - 1834
6:11: And such - Such drunkards, lascivious, and covetous persons. This shows:
(1) The exceeding grace of God that could recover even such persons from sins so debasing and degrading.
(2) it shows that we are not to despair of reclaiming the most abandoned and wretched people.
(3) it is well for Christians to look back on what they once were. It will produce:
(a) humility,
(b) gratitude,
(c) a deep sense of the sovereign mercy of God,
(d) an earnest desire that others may be recovered and saved in like manner; compare Eph 2:1, Eph 2:2; Eph 5:8; Col 3:7; Tit 3:3, Tit 3:6 - The design of this is to remind them of what they were, and to show them that they were now under obligation to lead better lives - by all the mercy which God had shown in recovering them from sins so degrading, and from a condition so dreadful.
But ye are washed - Heb 10:22. Washing is an emblem of purifying. They had been made pure by the Spirit of God. They had been, indeed, baptized, and their baptism was an emblem of purifying, but the thing here particularly referred to is not baptism, but it is something that had been done by the Spirit of God, and must refer to his agency on the heart in cleansing them from these pollutions. Paul here uses three words, "washed, sanctified, justified," to denote the various agencies of the Holy Spirit by which they had been recovered from sin. The first, that of washing, I understand of that work of the Spirit by which the process of purifying was commenced in the soul, and which was especially signified in baptism - the work of regeneration or conversion to God. By the agency of the Spirit the defilement of these pollutions had been washed away or removed - as filth is removed by ablution - The agency of the Holy Spirit in regeneration is elsewhere represented by washing, Tit 3:5," The washing of regeneration." compare Heb 10:22.
Ye are sanctified - This denotes the progressive and advancing process of purifying which succeeds regeneration in the Christian. Regeneration is the commencement of it - its close is the perfect purity of the Christian in heaven; see the note at Joh 17:17. It does not mean that they were perfect - for the reasoning of the apostle shows that this was far from being the case with the Corinthians; but that the work was advancing, and that they were in fact under a process of sanctification.
But ye are justified - Your sins are pardoned, and you are accepted as righteous, and will be treated as such on account of the merits of the Lord Jesus Christ; see the note at Rom 1:17; note at Rom 3:25-26; note at Rom 4:3. The apostle does not say that this was last in the order of time, but simply says that this was done to them. People are justified when they believe, and when the work of sanctification commences in the soul.
In the name of the Lord Jesus - That is, by the Lord Jesus; by his authority, appointment, influence; see the note at Act 3:6. All this had been accomplished through the Lord Jesus; that is, in his name forgiveness of sins had been proclaimed to them Luk 24:47; and by his merits all these favors had been conferred on them.
And by the Spirit of our God - The Holy Spirit. All this had been accomplished by his agency on the heart - This verse brings in the whole subject of redemption, and states in a most emphatic manner the various stages by which a sinner is saved, and by this single passage, a man may obtain all the essential knowledge of the plan of salvation. All is condensed here in few words:
(1) He is by nature a miserable and polluted sinner - without merit, and without hope.
(2) he is renewed by the Holy Spirit, and washed by baptism.
(3) he is justified, pardoned, and accepted as righteous, through the merits of the Lord Jesus alone.
(4) he is made holy - becomes sanctified - and more and more like God, and fit for heaven.
(5) all this is done by the agency of the Holy Spirit.
(6) the obligation thence results that be should lead a holy life, and forsake sin in every form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: such: Co1 12:2; Rom 6:17-19; Eph 2:1-3, Eph 4:17-22, Eph 5:8; Col 3:5-7; Tit 3:3-6; Pe1 4:2, Pe1 4:3
but ye are washed: Psa 51:2, Psa 51:7; Pro 30:12; Isa 1:16; Jer 4:14; Eze 36:25; Joh 13:10; Act 22:16; Eph 5:26; Tit 3:5; Heb 10:22; Pe1 3:21; Rev 1:5, Rev 7:14
but ye are sanctified: Co1 1:2, Co1 1:30; Act 26:18; Gal 5:22, Gal 5:23; Th2 2:13; Heb 2:11; Pe1 1:2, Pe1 1:22
but ye are justified: Isa 45:25, Isa 53:11; Luk 18:14; Act 13:39; Rom 3:24, Rom 3:26-30, Rom 4:5, Rom 5:1, Rom 5:9; Rom 8:30, Rom 8:33; Gal 2:16, Gal 3:8, Gal 3:11, Gal 3:24; Tit 3:7; Jam 2:21-26
Geneva 1599
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the (f) name of the Lord Jesus, and by the Spirit of our God.
(f) In Jesus.
John Gill
And such were some of you,.... Not all, but some of them; and of these everyone was not guilty of all these crimes; but some had been guilty of one, and others of another; so that they had been all committed by one or another of them. The Corinthians were a people very much given to uncleanness and luxury, without measure (i), which was the ruin of their state: and among these wicked people God had some chosen vessels of salvation; who are put in mind of their former state, partly for their present humiliation, when they considered what they once were, no better than others, but children of wrath, even as others; and partly to observe to them, and the more to illustrate and magnify the grace of God in their conversion, pardon, justification, and salvation; as also to point out to them the obligations that lay upon them to live otherwise now than they formerly did.
But ye are washed; which is not to be understood of external washing, of corporeal ablution, or of their being baptized in water; so they might be, and yet not be cleansed from their filthiness, either by original or actual transgressions; nor of the washing of regeneration, which more properly comes under the next head; but of their being washed from their sins by the blood of Christ, through the application of it to them, for the remission of them; which supposes them to have been polluted, as they were originally, being conceived in sin, and shapen in iniquity; naturally, for who can bring a clean thing out of an unclean? and internally, in heart, mind, and conscience; also universally, both as to persons, and as to the powers and faculties of their souls, and members of their bodies; and that they could not wash and cleanse themselves by any ceremonial purifications, moral duties, or evangelical performances; but that this was a blessing of grace they enjoyed through the blood of Christ, by which they were washed from their sins, both in the sight of God, his justice being satisfied for them, they were all pardoned and done away, so as to be seen no more, and they appeared unblamable and irreprovable in his sight; and also in their own apprehensions, for being convinced of their pollution, and being directed to Christ for cleansing, the Spirit of God took his blood, and sprinkled it on their consciences, to the appeasement of them, the removal of sin from thence, and a non-remembrance of it.
But ye are sanctified; which designs not their sanctification by God the Father, which is no other than the eternal separation of them from himself, or his everlasting choice of them to eternal happiness; nor the sanctification of them, or the expiation of their sins by the blood of Christ, this is meant in the former clause; nor their sanctification in Christ, or the imputation of his holiness with his obedience and death for their justification, which is intended in the following one; but the sanctification of the Spirit, which lies in a principle of spiritual life infused into the soul, in a spiritual light in the understanding, in a flexion of the will to the will of God, both in grace and providence, in a settlement of the affections on divine objects, and in an implantation of every grace; which is a gradual work, as yet not perfect, but will be fulfilled in all in whom it is begun.
But ye are justified; not by the works of the law, but by the righteousness of Christ. Justified they were from all eternity, as soon as Christ became a surety for them; and so they were when he rose from the dead, who were justified as their head and surety, and they in him; but here it is to be understood of their being justified in the court of conscience, under the witnessings of the Spirit of God; who having convinced them of the insufficiency of their own righteousness, and having brought near the righteousness of Christ unto them, and wrought faith in them to lay hold on it, pronounced them justified persons in their own consciences; whence followed joy, peace, and comfort.
In the name of the Lord Jesus; which may refer, as the following clause, to all that is said before: by "the name of the Lord Jesus" may be meant he himself; and the sense be, that they were washed by his blood, sanctified by his Spirit, and justified by his righteousness; or it may intend the merit and efficacy of Christ's blood, sacrifice, and righteousness; as that their sins were pardoned, and they cleansed from them through the merit of the blood of Christ shed for the remission of their sins; and that they were regenerated and sanctified through the efficacy of Christ's resurrection from the dead; and were instilled by the grace of God, through the redemption that is in Christ: or else the name of Christ may design his Gospel, through which they received the knowledge of God's way of pardoning sinners, and justifying them, and the Spirit of God, as a spirit of regeneration and sanctification:
and by the Spirit of our God; who sprinkled the blood of Christ upon them, to the cleansing of them; who sanctified their hearts, and revealed the righteousness of Christ unto them for their justification, and pronounced the sentence of it upon them. It is to be observed, that all the three persons, Father, Son, and Spirit, are here mentioned, as being jointly concerned in those acts of grace.
(i) Aelian. Hist. var. l. 1. c. 19.
John Wesley
And such were some of you: but ye are washed - From those gross abominations; nay, and ye are inwardly sanctified; not before, but in consequence of, your being justified in the name - That is, by the merits, of the Lord Jesus, through which your sins are forgiven. And by the Spirit of our God - By whom ye are thus washed and sanctified.
Robert Jamieson, A. R. Fausset and David Brown
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 1Cor 7:14; Jn 17:19. Compare 1Pet 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 (Rom 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 (Jn 3:5; Eph 5:26; Tit 3:5; Heb 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 (Gal 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 (1Cor 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.
6:126:12: Ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ո՛չ եթէ ես ընդ իշխանութեամբ ուրուք լինիցիմ։
12 Ամէն ինչ ինձ արտօնուած է, բայց ոչ ամէն բան՝ օգտակար: Ամէն ինչ ինձ արտօնուած է, բայց պէտք չէ, որ որեւէ բանի իշխանութեան տակ լինեմ:
12 Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան օգտակար։ Ամէն բան ինծի օրինաւոր է, բայց ես բանի մը իշխանութեան տակ պիտի չըլլամ։
Ամենայն ինչ ինձ մարթ է, այլ ոչ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ոչ եթէ ես ընդ իշխանութեամբ ուրուք լինիցիմ:

6:12: Ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ո՛չ եթէ ես ընդ իշխանութեամբ ուրուք լինիցիմ։
12 Ամէն ինչ ինձ արտօնուած է, բայց ոչ ամէն բան՝ օգտակար: Ամէն ինչ ինձ արտօնուած է, բայց պէտք չէ, որ որեւէ բանի իշխանութեան տակ լինեմ:
12 Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան օգտակար։ Ամէն բան ինծի օրինաւոր է, բայց ես բանի մը իշխանութեան տակ պիտի չըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Все мне позволительно, но не все полезно; все мне позволительно, но ничто не должно обладать мною.
6:12  πάντα μοι ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ᾽ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.
6:12. Πάντα ( All ) μοι (unto-me) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐ (not) πάντα ( all ) συμφέρει. (it-beareth-together) πάντα ( All ) μοι (unto-me) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐκ (not) ἐγὼ (I) ἐξουσιασθήσομαι (I-shall-be-being-out-belonged-to) ὑπό (under) τινος. (of-a-one)
6:12. omnia mihi licent sed non omnia expediunt omnia mihi licent sed ego sub nullius redigar potestateAll things are lawful to me: but all things are not expedient. All things are lawful to me: but I will not be brought under the power of any.
12. All things are lawful for me; but not all things are expedient. All things are lawful for me; but I will not be brought under the power of any.
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:

12: Все мне позволительно, но не все полезно; все мне позволительно, но ничто не должно обладать мною.
6:12  πάντα μοι ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ᾽ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.
6:12. omnia mihi licent sed non omnia expediunt omnia mihi licent sed ego sub nullius redigar potestate
All things are lawful to me: but all things are not expedient. All things are lawful to me: but I will not be brought under the power of any.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-20: Ап. уже в 9: ст. указал на то, что в Коринфе были люди, которые полагали, что в Царство Небесное они могут войти и не отставая от тех грехов, в каких они прежде жили. Теперь Ап. обстоятельнее говорит об этом заблуждении, имея, впрочем, главным образом в виду один грех - невоздержания или нецеломудрия. Этот грех многими коринфянами извинялся в силу принципа христианской свободы и Ап. опровергает такой взгляд, указывая на великий вред для человека, пребывающего в этом грехе и на великую ответственность такого человека пред Богом.

12: Апостол, без сомнения, и в Коринфе, как в других местах, учил о свободе христианина в вещах безразличных в нравственном отношении, которые раньше, в видах педагогических, были запрещены в законе Моисеевом. Это выражение "все мне позволительно!" представляет, вероятно, девиз, с каким выступал апостол, и оно потому запечатлелось в умах коринфян. Но, к сожалению, они стали расширять приложение этого принципа и на такие явления, которые были вовсе не безразличны с точки зрения христианской морали. Поэтому Апостол считает нужным ограничить приложение сказанного принципа. Он может иметь место только там, где чрез него не причиняется вреда человеку, руководящемуся этим принципом. Это - первое. Во-вторых, необходимо отказаться от приложения этого принципа там, где есть опасность потерять свою свободу и очутиться в порабощении у какой-либо привычки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against Fornication.A. D. 57.
12 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. 13 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. 14 And God hath both raised up the Lord, and will also raise up us by his own power. 15 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 a harlot? God forbid. 16 What? know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19 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? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

The twelfth verse and former part of the thirteenth seem to relate to that early dispute among Christians about the distinction of meats, and yet to be prefatory to the caution that follows against fornication. The connection seems plain enough if we attend to the famous determination of the apostles, Acts xv., where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. They were ready to say, even in the case of fornication, All things are lawful for me. This pernicious conceit Paul here sets himself to oppose: he tells them that many things lawful in themselves were not expedient at certain times, and under particular circumstances; and Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do, considering their profession, character, relations, and hopes: they should be very careful that by carrying this maxim too far they be not brought into bondage, either to a crafty deceiver or a carnal inclination. All things are lawful for me, says he, but I will not be brought under the power of any, v. 12. Even in lawful things, he would not be subject to the impositions of a usurped authority: so far was he from apprehending that in the things of God it was lawful for any power on earth to impose its own sentiments. Note, There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely he would never carry this liberty so far as to put himself into the power of any bodily appetite. Though all meats were supposed lawful, he would not become a glutton nor a drunkard. And much less would he abuse the maxim of lawful liberty to countenance the sin of fornication, which, though it might be allowed by the Corinthian laws, was a trespass upon the law of nature, and utterly unbecoming a Christian. He would not abuse this maxim about eating and drinking to encourage any intemperance, nor indulge a carnal appetite: "Though meats are for the belly and the belly for meats (v. 13), though the belly was made to receive food, and food was originally ordained to fill the belly, yet if it be not convenient for me, and much more if it be inconvenient, and likely to enslave me, if I am in danger of being subjected to my belly and appetite, I will abstain. But God shall destroy both it and them, at least as to their mutual relation. There is a time coming when the human body will need no further recruits of food." Some of the ancients suppose that this is to be understood of abolishing the belly as well as the food; and that though the same body will be raised at the great day, yet not with all the same members, some being utterly unnecessary in a future state, as the belly for instance, when the man is never to hunger, nor thirst, nor eat, nor drink more. But, whether this be true or no, there is a time coming when the need and use of food shall be abolished. Note, The expectation we have of being without bodily appetites in a future life is a very good argument against being under their power in the present life. This seems to me the sense of the apostle's argument; and that this passage is plainly to be connected with his caution against fornication, though some make it a part of the former argument against litigious law-suits, especially before heathen magistrates and the enemies of true religion. These suppose that the apostle argues that though it may be lawful to claim our rights yet it is not always expedient, and it is utterly unfit for Christians to put themselves into the power of infidel judges, lawyers, and solicitors, on these accounts. But this connection seems not so natural. The transition to his arguments against fornication, as I have laid it, seems very natural: But the body is not for fornication, but for the Lord, and the Lord for the body, v. 13. Meats and the belly are for one another; not so fornication and the body.

I. The body is not for fornication, but for the Lord. This is the first argument he uses against this sin, for which the heathen inhabitants of Corinth were infamous, and the converts to Christianity retained too favourable an opinion of it. It is making things to cross their intention and use. The body is not for fornication; it was never formed for any such purpose, but for the Lord, for the service and honour of God. It is to be an instrument of righteousness to holiness (Rom. vi. 19), and therefore is never to be made an instrument of uncleanness. It is to be a member of Christ, and therefore must not be made the member of a harlot, v. 15. And the Lord is for the body, that is, as some think, Christ is to be Lord of the body, to have property in it and dominion over it, having assumed a body and been made to partake of our nature, that he might be head of his church, and head over all things, Heb. ii. 5, 18. Note, We must take care that we do not use what belongs to Christ as if it were our own, and much less to his dishonour.

II. Some understand this last passage, The Lord is for the body, thus: He is for its resurrection and glorification, according to what follows, v. 14, which is a second argument against this sin, the honour intended to be put on our bodies: God hath both raised up our Lord, and will raise us up by his power (v. 14), by the power of him who shall change our vile body, and make it like to his glorious body by that power whereby he is able to subdue all things to himself, Phil. iii. 21. It is an honour done to the body that Jesus Christ was raised from the dead: and it will be an honour to our bodies that they will be raised. Let us not abuse those bodies by sin, and make them vile, which, if they be kept pure, shall, notwithstanding their present vileness, be made like to Christ's glorious body. Note, The hopes of a resurrection to glory should restrain Christians from dishonouring their bodies by fleshly lusts.

III. A third argument is the honour already put on them: Know you not that your bodies are the members of Christ? v. 15. If the soul be united to Christ by faith, the whole man is become a member of his mystical body. The body is in union with Christ as well as the soul. How honourable is this to the Christian! His very flesh is a part of the mystical body of Christ. Note, It is good to know in what honourable relations we stand, that we may endeavour to become them. But now, says the apostle, shall I take the members of Christ, and make them the members of a harlot? God forbid. Or, take away the members of Christ? Would not this be a gross abuse, and the most notorious injury? Would it not be dishonouring Christ, and dishonouring ourselves to the very last degree? What, make a Christ's members the members of a harlot, prostitute them to so vile a purpose! The thought is to be abhorred. God forbid. Know you not that he who is joined to a harlot is one body with hers? For two, says he, shall be one flesh. But he who is joined to the Lord is one spirit, v. 16, 17. Nothing can stand in greater opposition to the honourable relations and alliances of a Christian man than this sin. He is joined to the Lord in union with Christ, and made partaker by faith of his Spirit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, John xvii. 21, 22. But he that is joined to a harlot is one body, for two shall be one flesh, by carnal conjunction, which was ordained of God only to be in a married state. Now shall one in so close a union with Christ as to be one spirit with him yet be so united to a harlot as to become one flesh with her? Were not this a vile attempt to make a union between Christ and harlots? And can a greater indignity he offered to him or ourselves? Can any thing be more inconsistent with our profession or relation? Note, The sin of fornication is a great injury in a Christian to his head and lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, "Flee fornication (v. 18), avoid it, keep out of the reach of temptations to it, of provoking objects. Direct the eyes and mind to other things and thoughts." Alia vitia pugnando, sola libido fugiendo vincitur--Other vices may be conquered in fight, this only by flight; so speak many of the fathers.

IV. A fourth argument is that it is a sin against our own bodies. Every sin that a man does is without the body; he that committeth fornication sinneth against his own body (v. 18); every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, &c. Nor does it give the power of the body to another person. Nor does it so much tend to the reproach of the body and render it vile. This sin is in a peculiar manner styled uncleanness, pollution, because no sin has so much external turpitude in it, especially in a Christian. He sins against his own body; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what he Redeemer has dignifies to the last degree by taking it into union with himself. Note, We should not make our present vile bodies more vile by sinning against them.

V. The fifth argument against this sin is that the bodies of Christians are the temples of the Holy Ghost which is in them, and which they have of God, v. 19. He that is joined to Christ is one spirit. He is yielded up to him, is consecrated thereby, and set apart for his use, and is hereupon possessed, and occupied, and inhabited, by his Holy Spirit. This is the proper notion of a temple--a place where God dwells, and sacred to his use, by his own claim and his creature's surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God? But the inference is plain that hence we are not our own. We are yielded up to God, and possessed by and for God; nay, and this is virtue of a purchase made of us: You are bought with a price. In short, our bodies were made for God, they were purchased for him. If we are Christians indeed they are yielded to him, and he inhabits and occupies them by his Spirit: so that our bodies are not our own, but his. And shall we desecrate his temple, defile it, prostitute it, and offer it up to the use and service of a harlot? Horrid sacrilege! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kept as his whose they are, and fit for his use and residence.

VI. The apostle argues from the obligation we are under to glorify God both with our body and spirit, which are his, v. 20. He made both, he bought both, and therefore both belong to him and should be used and employed for him, and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master's use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him and is sacred to his use and service. We are to honour him with our bodies and spirits, which are his; and therefore, surely, must abstain from fornication; and not only from the outward act, but from the adultery of the heart, as our Lord calls it, Matt. v. 28. Body and spirit are to be kept clean, that God may be honoured by both. But God is dishonoured when either is defiled by so beastly a sin. Therefore flee fornication, nay, and every sin. Use your bodies for the glory and service of their Lord and Maker. Note, We are not proprietors of ourselves, nor have power over ourselves, and therefore should not use ourselves according to our own pleasure, but according to his will, and for his glory, whose we are, and whom we should serve, Acts xxvii. 23.
Adam Clarke: Commentary on the Bible - 1831
6:12: All things are lawful unto me - It is likely that some of the Corinthians had pleaded that the offense of the man who had his father's wife, as well as the eating the things offered to idols, was not contrary to the law, as it then stood. To this the apostle answers: Though such a thing be lawful, yet the case of fornication, mentioned Co1 5:1, is not expedient, ου συμφερει - it is not agreeable to propriety, decency, order, and purity. It is contrary to the established usages of the best and most enlightened nations, and should not be tolerated in the Church of Christ.
They might also be led to argue in favor of their eating things offered to idols, and attending idol feasts, thus: - that an idol was nothing in the world; and as food was provided by the bounty of God, a man might partake of it any where without defiling his conscience, or committing sin against the Creator. This excuse also the apostle refers to. All these things are lawful, taken up merely in the light that none of your laws is against the first; and that, on the ground that an idol is nothing in the world, there can be no reason against the last;
But I will not be brought under the power of any - Allowing that they are all lawful, or at least that there is no law against them, yet they are not expedient; there is no necessity for them; and some of them are abominable, and forbidden by the law of God and nature, whether forbidden by yours or not; while others, such as eating meats offered to idols, will almost necessarily lead to bad moral consequences: and who, that is a Christian, would obey his appetite so far as to do these things for the sake of gratification? A man is brought under the power of any thing which he cannot give up. He is the slave of that thing, whatsoever it be, which he cannot relinquish; and then, to him, it is sin.
Albert Barnes: Notes on the Bible - 1834
6:12: All things are lawful unto me - The apostle here evidently makes a transition to another subject from that which he had been discussing - a consideration of the propriety of using certain things which had been esteemed lawful. The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defense; and the declaration here has much the appearance of a proverb, or a common saying - that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant many things; or things in general; or there is nothing in itself unlawful.
That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to "cut up" the plea altogether "wheRev_er it might be urged," and to show that it was false and unfounded. The particular flyings which Paul here refers to, are those which have been called "adiaphoristic," or indifferent; that is, pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication - the subject particularly under discussion. This was defended as "lawful," by many Greeks, and was practiced at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet all that could be said on this subject; and to show them that these indulgences could not be proper for Christians, and could not in any way be defended - We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used. For this purpose, he observes:
(1) That admitting that all things were lawful, there were many things which ought not to be indulged;
(2) That admitting that they were lawful, yet a man ought not to be under the power of any improper indulgence, and should abandon any habit when it had the mastery.
(3) that fornication was positively wrong, and against the very nature and essence of Christianity, Co1 6:13-20.
Are not expedient - This is the first answer to the objection. Even should we admit that the practices under discussion are lawful, yet there are many things which are not expedient; that is, which do not profit, for so the word συμφέρει sumpherei properly signifies; they are injurious and hurtful. They might injure the body; produce scandal; lead others to offend or to sin. Such was the case with regard to the use of certain meats, and even with regard to the use of wine. Paul's rule on this subject is stated in Co1 8:13. That if these things did injury to others, he would abandon them foRev_er; even though they were in themselves lawful; see the 1 Cor. 8 note and Rom 14:14-23 notes. There are many customs which, perhaps, cannot be strictly proved to be unlawful or sinful, which yet do injury in some way if indulged in; and which as their indulgence can do no good, should be abandoned. Anything that does evil - however small - and no good, should be abandoned at once.
All things are lawful - Admitting this; or even on the supposition that all things are in themselves right.
But I will not be brought under the power - I will not be subdued by it; I will not become the "slave" of it.
Of any - Of any custom, or habit, no matter what it is. This was Paul's rule; the rule of an independent mind. The principle was, that even admitting that certain things were in themselves right, yet his grand purpose was "not to be the slave of habit," not to be subdued by any practice that might corrupt his mind, fetter his energies, or destroy his freedom as a man and as a Christian. We may observe:
(1) That this is a good rule to act on. It was Paul's rule Co1 9:27, and it will do as well for us as for him.
(2) it is the true rule of an independent and noble mind. It requires a high order of virtue; and is the only way in which a man may be useful and active.
(3) it may be applied to "many things" now. Many a Christian and Christian minister "is a slave;" and is completely under the power of some habit that destroys his usefulness and happiness. He is the slave of indolence, or carelessness, or of some vile habit - as the use of tobacco, or of wine. He has not independence enough to break the cords that bind him; and the consequence is, that life is passed in indolence, or in self-indulgence, and time, and strength, and property are wasted, and religion blighted, and souls ruined.
(4) the man that has not courage and firmness enough to act on this rule should doubt his piety. If he is a voluntary slave to some idle and mischievous habit, how can he be a Christian! If he does not love his Saviour and the souls of people enough to break off from such habits which he knows are doing injury, how is he fit to be a minister of the self-denying Redeemer?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: things are lawful: Co1 10:23; Rom 14:14
are not: Co1 8:4, Co1 8:7-13, Co1 9:12, Co1 10:24-33; Rom 14:15-23; Th2 3:9
but I: Co1 9:27; Rom 7:14; Heb 12:15, Heb 12:16; Jde 1:12
Geneva 1599
(9) (g) 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 (h) power of any.
(9) Secondly, he shows that the Corinthians offend in small matters. First, because they abused them. Next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity. And that he does not use them correctly, who immoderately abuses them, and so becomes a slave to them.
(g) Whatever: but this general word must be restrained to things that are indifferent.
(h) He is in subjection to things that are indifferent, whoever he is that thinks he may not be without them. And this is a flattering type of slavery under a pretence of liberty, which seizes upon such men.
John Gill
All things are lawful unto me,.... That is, which are of an indifferent nature; otherwise everything is not lawful to be done:
but all things are not expedient; when the doing of them destroys the peace, comfort, and edification of others; when it stumbles and grieves weak minds, and causes offence to them; see 1Cor 10:23
all things are lawful for me; which is repeated for the sake of saying the following words:
but I will not be brought under the power of any; which would be very inexpedient, should any by the use of liberty in things indifferent, on the one hand, offend his brethren, and, on the other, bring himself into bondage to those very things he has the free use of; and therefore the apostle determines, that these shall not have the mastery over him, that he will use them, or not use them, at his pleasure. It is somewhat difficult to know what in particular he has respect unto, whether to what he had been treating of before, concerning going to law before unbelievers; and his sense be, that however lawful this might be in itself, yet it was not expedient, since it was exposing of themselves to ungodly persons, and a putting themselves under their power to judge and determine as they pleased; or whether to the use of meats forbidden under the law, or offered to idols; which though in themselves lawful to be eaten, every creature of God being good, and not to be refused and accounted common and unclean; yet it was not expedient to use this liberty, if a weak brother should be grieved, or a man himself become a slave to his appetite.
John Wesley
All things - Which are lawful for you. Are lawful for me, but all things are not always expedient - Particularly when anything would offend my weak brother; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any - So as to be uneasy when I abstain from it; for, if so, then I am under the power of it.
Robert Jamieson, A. R. Fausset and David Brown
REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Cor 6:12-20)
All things are lawful unto me--These, which were Paul's own words on a former occasion (to the Corinthians, compare 1Cor 10:23, and Gal 5:23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Acts 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Cor 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 (1Cor 6:15; compare 1Cor 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 (Jn 8:34-36; Gal 5:13; 1Pet 2:16; 2Pet 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.
6:136:13: Կերակուր որովայնի, եւ որովայն կերակրոյ. այլ Աստուած զսա՛ եւ զնոսա խափանեսցէ՛. բայց մարմին՝ ո՛չ պոռնկութեան, այլ Տեառն, եւ Տէր մարմնոյ։
13 Ուտելիքը որովայնի եւ որովայնը ուտելիքի համար է: Բայց Աստուած ե՛ւ այս, ե՛ւ այն պիտի կործանի. սակայն մարմինը ոչ թէ պոռնկութեան, այլ Տիրոջ համար է, եւ Տէրը՝ մարմնի համար:
13 Կերակուրները փորին համար են, փորն ալ կերակուրներուն. բայց Աստուած աս ալ, անոնք ալ պիտի խափանէ։ Իսկ մարմինը պոռնկութեան համար չէ, հապա՝ Տէրոջը ու Տէրը՝ մարմնին համար։
Կերակուր` որովայնի, եւ որովայն` կերակրոյ. այլ Աստուած զսա եւ զնոսա խափանեսցէ. բայց մարմին ոչ պոռնկութեան, այլ` Տեառն, եւ Տէր` մարմնոյ:

6:13: Կերակուր որովայնի, եւ որովայն կերակրոյ. այլ Աստուած զսա՛ եւ զնոսա խափանեսցէ՛. բայց մարմին՝ ո՛չ պոռնկութեան, այլ Տեառն, եւ Տէր մարմնոյ։
13 Ուտելիքը որովայնի եւ որովայնը ուտելիքի համար է: Բայց Աստուած ե՛ւ այս, ե՛ւ այն պիտի կործանի. սակայն մարմինը ոչ թէ պոռնկութեան, այլ Տիրոջ համար է, եւ Տէրը՝ մարմնի համար:
13 Կերակուրները փորին համար են, փորն ալ կերակուրներուն. բայց Աստուած աս ալ, անոնք ալ պիտի խափանէ։ Իսկ մարմինը պոռնկութեան համար չէ, հապա՝ Տէրոջը ու Տէրը՝ մարմնին համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: Пища для чрева, и чрево для пищи; но Бог уничтожит и то и другое. Тело же не для блуда, но для Господа, и Господь для тела.
6:13  τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῶ κυρίῳ, καὶ ὁ κύριος τῶ σώματι·
6:13. τὰ (The-ones) βρώματα (consumings-to) τῇ (unto-the-one) κοιλίᾳ, (unto-a-hollowing-unto) καὶ (and) ἡ (the-one) κοιλία (a-hollowing-unto) τοῖς (unto-the-ones) βρώμασιν: (unto-consumings-to) ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) καὶ (and) ταύτην (to-the-one-this) καὶ (and) ταῦτα (to-the-ones-these) καταργήσει. (it-shall-un-work-down-unto) τὸ (The-one) δὲ (moreover) σῶμα (a-body) οὐ (not) τῇ (unto-the-one) πορνείᾳ (unto-a-harloting-of,"ἀλλὰ (other) τῷ (unto-the-one) κυρίῳ, (unto-Authority-belonged,"καὶ (and) ὁ (the-one) κύριος (Authority-belonged) τῷ (unto-the-one) σώματι: (unto-a-body)
6:13. esca ventri et venter escis Deus autem et hunc et haec destruet corpus autem non fornicationi sed Domino et Dominus corporiMeat for the belly and the belly for the meats: but God shall destroy both it and them. But the body is not for fornication, but for the Lord: and the Lord for the body.
13. Meats for the belly, and the belly for meats: but God shall bring to nought both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body:
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:

13: Пища для чрева, и чрево для пищи; но Бог уничтожит и то и другое. Тело же не для блуда, но для Господа, и Господь для тела.
6:13  τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῶ κυρίῳ, καὶ ὁ κύριος τῶ σώματι·
6:13. esca ventri et venter escis Deus autem et hunc et haec destruet corpus autem non fornicationi sed Domino et Dominus corpori
Meat for the belly and the belly for the meats: but God shall destroy both it and them. But the body is not for fornication, but for the Lord: and the Lord for the body.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Особенную осторожность нужно соблюдать там, где дело касается чистоты тела или целомудрия. Имея в виду слова Христа, что входящее в уста не сквернит человека(Мф XV:11), Ап. говорит, что в отношении к пище можно прилагать принцип "все мне позволительно", тем более что те отправления нашего тела, какие имеют связь с пищей, прекратятся в день воскресения и прославления тел человеческих: Бог уничтожит, сделает ненужными и эти отправления, и самую пищу! Не так дело обстоит по отношению ко всему телу человеческому. Это тело вовсе нельзя осквернять блудом, потому что оно назначено для Господа Иисуса Христа, чтобы Ему принадлежат и служить Ему орудием (ср. Рим VI:13; XII:1), как и Сам Христос стоит в отношении к телу, потому что пребывает в нем и прославит его со временем. В силу такого отношения ко Христу тело не погибнет. Как Бог воскресил Христа, так воскресит Он и это тело человеческое, бывшее во время земной жизни собственностью и освященным орудием Христа-Господа. - Нас воскресит. Следов., с этим телом Ап. отождествляет всю человеческую личность, для которой тело собственно составляет только орган действования. - Конечно, имея в виду такое непреходящее значение тела, мы должны относиться к нему с почтением, ничем его не унижать. - Здесь Ап. причисляет себя к тем, которые умрут и будут воскрешены, в других же случаях (напр. XV:52) он представляет себя дожившим до второго пришествия. Это служит свидетельством того, что день второго пришествия и для него был неизвестен.
Adam Clarke: Commentary on the Bible - 1831
6:13: Meats for the belly - I suppose that κοιλια means the animal appetite, or propensity to food, etc., and we may conceive the apostle to reason thus: I acknowledge that God has provided different kinds of aliments for the appetite of man, and among others those which are generally offered to idols; and he has adapted the appetite to these aliments, and the aliments to the appetite: but God shall destroy both it and them; none of these is eternal; all these lower appetites and sensations will be destroyed by death, and have no existence in the resurrection body; and the earth and its productions shall be burnt up.
Now the body is not for fornication - Though God made an appetite for food, and provided food for that appetite, yet he has not made the body for any uncleanness, nor indulgence in sensuality; but he has made it for Christ; and Christ was provided to be a sacrifice for this body as well as for the soul, by taking our nature upon him; so that now, as human beings, we have an intimate relationship to the Lord; and our bodies are made not only for his service, but to be his temples.
Albert Barnes: Notes on the Bible - 1834
6:13: Meats for the belly ... - This has every appearance of being an adage or proverb. Its meaning is plain. "God has made us with appetites for food; and he has made food adapted to such appetites, and it is right, therefore, to indulge in luxurious living." The word "belly" here κοιλία koilia denotes the "stomach;" and the argument is, that as God had created the natural appetite for food, and had created food, it was right to indulge in eating and drinking to any extent which the appetite demanded. The word "meats" here βρώματα brō mata does not denote animal food particularly, or flesh, but "any kind" of food. This was the sense of the English word formerly. Mat 3:4; Mat 6:25; Mat 9:10; Mat 10:10; Mat 14:9, etc.
But God shall destroy - This is the reply of Paul to the argument. This reply is, that as both are so soon to be destroyed, they were unworthy of the care which was bestowed on them, and that attention should be directed to better things. It is unworthy the immortal mind to spend its time and thought in making provision for the body which is soon to perish. And especially a man should be willing to abandon indulgences in these things when they tended to injure the mind, and to destroy the soul. It is unworthy a mind that is to live foRev_er, thus to be anxious about that which is so soon to be destroyed in the grave We may observe here:
(1) This is the great rule of the mass of the world. The pampering of the appetites is the great purpose for which they live, and the only purpose.
(2) it is folly. The body will soon be in the grave; the soul in eternity. How low and grovelling is the passion which leads the immortal mind always to anxiety about what the body shall eat and drink!
(3) people should act from higher motives. They should be thankful for appetites for food; and that God provides for the needs of the body; and should eat to obtain strength to serve him, and to discharge the duties of life. Man often degrades himself below - far below - the brutes in this thing. they never pamper their appetites, or "create artificial" appetites. Man, in death, sinks to the same level; and all the record of his life is, that "he lived to eat and drink, and died as the brute dieth." How low human nature has fallen! How sunken is the condition of man!
Now the body is not ... - "But δέ de the body is not designed for licentiousness, but to be devoted to the Lord." The remainder of this chapter is occupied with an argument against indulgence in licentiousness - a crime to which the Corinthians were particularly exposed. See the Introduction to this Epistle. It cannot be supposed that any members of the church would indulge in this vice, or would vindicate it; but it was certain:
(1) That it was the sin to which they were particularly exposed;
(2) That they were in the midst of a people who did both practice and vindicate it; compare Rev 2:14-15.
Hence, the apostle furnished them with arguments against it, as well to guard them from temptation, as to enable them to meet those who did defend it, and also to settle the morality of the question on an immovable foundation. The first argument is here stated, that the body of man was designed by its Maker to be devoted to him, and should be consecrated to the purposes of a pure and holy life. We are, therefore, bound to devote our animal as well as our rational powers to the service of the Lord alone.
And the Lord for the body - "The Lord is in an important sense for the body, that is, he acts, and plans, and provides for it. He sustains and keeps it; and he is making provision for its immortal purity and happiness in heaven. It is not right, therefore, to take the body, which is nourished by the kind and constant agency of a holy God, and to devote it to purposes of pollution." That there is a reference in this phrase to the resurrection, is apparent from the following verse. And as God will exert his mighty power in raising up the body, and will make it glorious, it ought not to be prostituted to purposes of licentiousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: Meats for: Mat 15:17, Mat 15:20; Mar 7:19; Rom 14:17
but God: Co1 10:3-5; Joh 6:27, Joh 6:49; Col 2:22, Col 2:23
but for: Co1 6:15, Co1 6:19, Co1 3:16; Rom 6:12, Rom 7:4, Rom 12:1, Rom 14:7-9; Co2 5:15, Co2 11:2; Eph 5:23; Th1 4:3-7
Geneva 1599
(10) 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.
(10) Secondly, because they counted many things as indifferent which were of themselves unlawful, as fornication, which they numbered among mere natural and lawful desires, as well as food and drink. Therefore the apostle shows that they are utterly unlike: for foods, he says, were made for the necessary use of man's life which is not perpetual: for both foods, and all this manner of nourishing, are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the other hand is ordained to purity, as appears by this, that is consecrated to Christ, even as Christ also is given us by his Father to enliven our bodies with that power with which he also rose again.
John Gill
Meats for the belly, and the belly for meats,.... All sort of food is appointed and provided to satisfy the appetite and stomach, to fill the belly, and nourish the body; and the belly, and all the parts through which the food passes, are purposely formed by God for the reception and digestion of the food, for its secretion, chylification, and nutrition by it, and the ejection of the excermentitious parts.
But God shall destroy both it and them: at death, and in the grave, when the one shall be consumed, and the other be needless and useless; and though that part of the body, with the rest, will be raised at the last day, since the body will be raised perfect, consisting of all its parts; yet there will be no appetite, no desire in the stomach after meats, no need of them to fill the belly, and so no use of these parts for such purposes as they now are; for the children of the resurrection will be like the angels, and stand in no need of eating and drinking.
Now the body is not for fornication. Though meats are appointed for the belly, and the belly for them, and this and the other sort of meats are of an indifferent kind, which may or may not be used; yet this cannot be said of fornication, which the Corinthians, and other Gentiles, took to be equally indifferent as meats; but the apostle shows there is not the same reason for the one as the other. The body was not originally made and appointed for fornication; this is quite besides the will of God, who has provided marriage as a remedy against it:
but for the Lord; for Jesus Christ, for whom a body was prepared in God's council and covenant; and for the sake of which, and after the exemplar of it in God's eternal mind, the body of man was first formed; and which was also made, as after the image, so for the glory of Christ, to be a member of his, to be redeemed by him, and to serve him in, in righteousness and holiness, and at last to be raised by him, and made like to his glorious body at the great day.
And the Lord for the body; he was preordained in the council of God, and provided in the covenant of grace, and sent in the fulness of time to be a Redeemer and Saviour of the body, as well as the soul; to be a sanctifier of it, and the raiser of it up from the dead in the resurrection; all which are so many arguments to dissuade from the sin of fornication.
John Wesley
As if he had said, I speak this chiefly with regard to meats; (and would to God all Christians would consider it!) particularly with regard to those offered to idols, and those forbidden in the Mosaic law. These, I grant, are all indifferent, and have their use, though it is only for a time: then meats, and the organs which receive them, will together moulder into dust. But the case is quite otherwise with fornication. This is not indifferent, but at all times evil. For the body is for the Lord - Designed only for his service. And the Lord, in an important sense, for the body - Being the Saviour of this, as well as of the soul; in proof of which God hath already raised him from the dead.
Robert Jamieson, A. R. Fausset and David Brown
The argument drawn from the indifference of meats (1Cor 8:8; Rom 14:14, Rom 14:17; compare Mk 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" (1Cor 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 (1Cor 15:44, 1Cor 15:52). 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.
6:146:14: Այլ Աստուած՝ որ եւ զՏէրն յարոյց, եւ զձե՛զ յարուսցէ զօրութեամբ իւրով[3718]։ [3718] Ոմանք. Որ զՏէրն յարոյց.. զօրութեամբն իւրով։
14 Բայց Աստուած, որ Տիրոջը յարութիւն տուեց, ձեզ էլ յարութիւն պիտի տայ իր զօրութեամբ:
14 Եւ Աստուած որ Տէրը յարուցանեց, մեզ ալ պիտի յարուցանէ իր զօրութիւնովը։
Այլ Աստուած որ եւ զՏէրն յարոյց` եւ [26]զձեզ յարուսցէ զօրութեամբ իւրով:

6:14: Այլ Աստուած՝ որ եւ զՏէրն յարոյց, եւ զձե՛զ յարուսցէ զօրութեամբ իւրով[3718]։
[3718] Ոմանք. Որ զՏէրն յարոյց.. զօրութեամբն իւրով։
14 Բայց Աստուած, որ Տիրոջը յարութիւն տուեց, ձեզ էլ յարութիւն պիտի տայ իր զօրութեամբ:
14 Եւ Աստուած որ Տէրը յարուցանեց, մեզ ալ պիտի յարուցանէ իր զօրութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Бог воскресил Господа, воскресит и нас силою Своею.
6:14  ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ.
6:14. ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) καὶ (and) τὸν (to-the-one) κύριον (to-Authority-belonged) ἤγειρεν (it-roused) καὶ (and) ἡμᾶς (to-us) ἐξεγερεῖ (it-shall-rouse-out) διὰ (through) τῆς (of-the-one) δυνάμεως (of-an-ability) αὐτοῦ. (of-it)
6:14. Deus vero et Dominum suscitavit et nos suscitabit per virtutem suamNow God hath raised up the Lord and will raise us up also by his power.
14. and God both raised the Lord, and will raise up us through his power.
And God hath both raised up the Lord, and will also raise up us by his own power:

14: Бог воскресил Господа, воскресит и нас силою Своею.
6:14  ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ.
6:14. Deus vero et Dominum suscitavit et nos suscitabit per virtutem suam
Now God hath raised up the Lord and will raise us up also by his power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: And God hath both raised up the Lord - He has raised up the human nature of Christ from the grave, as a pledge of our resurrection; and will also raise us up by his own power, that we may dwell with him in glory for ever.
Albert Barnes: Notes on the Bible - 1834
6:14: And God hath both raised up ... - This is the "second" argument against indulgences in this sin. It is this. "We are united to Christ. God has raised him from the dead, and made his body glorified. Our bodies will be like his (compare Phi 3:21); and since our body is to be raised up by the power of God; since it is to be perfectly pure and holy, and since this is to be done by his agency, it is wrong that it should be devoted to purposes of pollution and lust." It is unworthy:
(1) Of our connection with that pure Saviour who has been raised from the dead - the image of our resurrection from the death and defilements of sin (compare the notes at Rom 6:1-12); and,
(2) Unworthy of the hope that our bodies shall be raised up to perfect and immortal purity in the heavens. No argument could be stronger. A deep sense of our union with a pure and risen Saviour, and a lively hope of immortal purity, would do more than all other things to restrain from licentious indulgences.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: God: Co1 15:15-20; Act 2:24, Act 17:31; Rom 6:4-8, Rom 8:11; Co2 4:14; Phi 3:10, Phi 3:11; Th1 4:14
by: Joh 5:28, Joh 5:29, Joh 6:39, Joh 6:40, Joh 11:25, Joh 11:26; Eph 1:19, Eph 1:20; Phi 3:21
John Gill
And God hath both raised up the Lord,.... God the Father has raised up from the dead the Lord Jesus Christ, though not exclusive of the Son, who was equally concerned in the resurrection of himself, whereby he demonstrated himself to be the Son of God, truly and properly God.
And will also raise up us by his own power; for the resurrection of the dead, whether of Christ, or of his people, is an act of power, of God's own power, even of his almighty power, and is what the power of a mere creature could never effect. Now as Christ, the head, is raised, so shall all his members by the same power; their bodies will be raised powerful, glorious, incorruptible; and spiritual; an argument that they were never made for fornication, nor to be defiled with such uncleanness.
Robert Jamieson, A. R. Fausset and David Brown
(Rom 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 Phil 3:11); the first resurrection (Rev_ 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 (Th1 4:17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Rom 8:19).
6:156:15: Ո՞չ գիտէք եթէ մարմինք ձեր անդա՛մք են Քրիստոսի. արդ առեալ զանդա՛մս Քրիստոսի, առնիցեմք անդա՛մս պոռնկի՞. քաւ լիցի[3719]։ [3719] Ոմանք. Առնիցէք անդամս պո՛՛։ Առ Ոսկանայ պակասի. Պոռնկի. քաւ լիցի։
15 Չգիտէ՞ք, թէ ձեր մարմինները Քրիստոսի անդամներն են: Արդ, Քրիստոսի անդամներն առնելով՝ պոռնիկի՞ անդամներ ենք դարձնելու: Քա՛ւ լիցի:
15 Չէ՞ք գիտեր թէ ձեր մարմինները Քրիստոսին անդամներն են։ Քրիստոսին անդամները առնելով պոռնիկի անդամնե՞ր ընեմ։ Քա՛ւ լիցի։
Ո՞չ գիտէք եթէ մարմինք ձեր անդամք են Քրիստոսի. արդ առեալ զանդամս Քրիստոսի առնիցեմք անդամս պոռնկի՞. քաւ լիցի:

6:15: Ո՞չ գիտէք եթէ մարմինք ձեր անդա՛մք են Քրիստոսի. արդ առեալ զանդա՛մս Քրիստոսի, առնիցեմք անդա՛մս պոռնկի՞. քաւ լիցի[3719]։
[3719] Ոմանք. Առնիցէք անդամս պո՛՛։ Առ Ոսկանայ պակասի. Պոռնկի. քաւ լիցի։
15 Չգիտէ՞ք, թէ ձեր մարմինները Քրիստոսի անդամներն են: Արդ, Քրիստոսի անդամներն առնելով՝ պոռնիկի՞ անդամներ ենք դարձնելու: Քա՛ւ լիցի:
15 Չէ՞ք գիտեր թէ ձեր մարմինները Քրիստոսին անդամներն են։ Քրիստոսին անդամները առնելով պոռնիկի անդամնե՞ր ընեմ։ Քա՛ւ լիցի։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Разве не знаете, что тела ваши суть члены Христовы? Итак отниму ли члены у Христа, чтобы сделать [их] членами блудницы? Да не будет!
6:15  οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη χριστοῦ ἐστιν; ἄρας οὗν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.
6:15. οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) τὰ (the-ones) σώματα (bodies) ὑμῶν (of-ye) μέλη (members) Χριστοῦ (of-Anointed) ἐστίν; (it-be?"ἄρας (Having-lifted) οὖν (accordingly) τὰ (to-the-ones) μέλη (to-members) τοῦ (of-the-one) χριστοῦ (of-Anointed) ποιήσω (I-might-have-done-unto) πόρνης (of-a-harlot) μέλη; (to-members?"μὴ (Lest) γένοιτο . ( it-may-have-had-became )
6:15. nescitis quoniam corpora vestra membra Christi sunt tollens ergo membra Christi faciam membra meretricis absitKnow you 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!
15. Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid.
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:

15: Разве не знаете, что тела ваши суть члены Христовы? Итак отниму ли члены у Христа, чтобы сделать [их] членами блудницы? Да не будет!
6:15  οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη χριστοῦ ἐστιν; ἄρας οὗν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.
6:15. nescitis quoniam corpora vestra membra Christi sunt tollens ergo membra Christi faciam membra meretricis absit
Know you 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!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Блудодеяние заключает в себе два преступления. Во-первых, это есть дерзкое похищение (отниму ли?) собственности, принадлежащей Христу, и во-вторых, - употребление похищенного на недостойную цель (сделать членами блудницы).
Adam Clarke: Commentary on the Bible - 1831
6:15: Know ye not that your bodies are the members of Christ? - Because he has taken your nature upon him, and thus, as believers in him, ye are the members of Christ.
Shall I then take, etc. - Shall we, who profess to be members of his body, of his flesh, and of his bones, connect ourselves with harlots, and thus dishonor and pollute the bodies which are members of Christ? God forbid! These passages admit of a more literal interpretation. This, if given at all, I must give in a strange language.
Membra humana, ad generationem pertinentia, vocantur Membra Christi, quia mysterium conjunctionis Christi et Ecclesiae per conjunctionem maris et faeminae indigitatur, Eph 5:32. In Vet. Test. idem valebat de membro masculino, guippe quod circumcisione, tanquam signo faederis, honoratum est. Vide Schoettgen, Hor. Hebr.
Albert Barnes: Notes on the Bible - 1834
6:15: Know ye not ... - This is the third argument against licentiousness. It is, that we as Christians are united to Christ (compare the notes at Joh 15:1 ff); and that it is abominable to take the members of Christ and subject them to pollution and sin. Christ was pure - wholly pure. We are professedly united to him. We are bound therefore to be pure, as he was. Shall that which is a part, as it were, of the pure and holy Saviour, be prostituted to impure and unholy embraces?
God forbid! - See the note at Rom 3:4. This expresses the deep abhorrence of the apostle at the thought. It needed not argument to show it. The whole world Rev_olted at the idea; and language could scarcely express the abomination of the very thought.
Know ye not ... - This is designed to confirm and strengthen what he had just said.
He which is joined - Who is attached to; or who is connected with.
Is one body - That is, is to he regarded as one; is closely and intimately united. Similar expressions occur in Classic writers. See Grotius and Bloomfield.
For two, saith he ... - This Paul illustrates by a reference to the formation of the marriage connection in Ger. Rom 2:14. He cannot be understood as affirming that that passage had original reference to illicit connections; but be uses it for purposes of illustration. God had declared that the man and his wife became one; in a similar sense in unlawful connections the parties became one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: your: Co1 6:19, Co1 11:3, Co1 12:27; Rom 12:5; Eph 1:22, Eph 1:23, Eph 4:12, Eph 4:15, Eph 4:16, Eph 5:23, Eph 5:30; Col 2:19
God: Gen 44:17; Luk 20:16; Rom 3:3, Rom 3:4, Rom 3:6, Rom 3:31, Rom 6:2, Rom 6:15, Rom 7:7, Rom 7:13; Gal 2:17, Gal 3:21; Gal 6:14
Geneva 1599
(11) 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.
(11) A declaration of the former argument by opposites, and the application of it.
John Gill
Know ye not that your bodies are the members, of Christ,.... The whole persons of God's elect were chosen in Christ, and given to him, and made one with him, their bodies as well as their souls; and both are redeemed by him, and, in union with him, are members of his body, of his flesh, and of his bones:
shall I then take the members of Christ, and make them the members of an harlot? God forbid. Signifying, that it is a most absurd, indecent, abominable, and detestable thing, that the bodies of the saints, which are the members of Christ, should be joined in carnal copulation with an harlot.
Robert Jamieson, A. R. Fausset and David Brown
Resuming the thought in 1Cor 6:13, "the body is for the Lord" (1Cor 12:27; Eph 4:12, Eph 4:15-16; Eph 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].
6:166:16: Եթէ ո՞չ գիտէք, զի որ մերձենայ ՚ի պոռնիկ՝ մի մարմին է. Եղիցին ասէ, երկոքին ՚ի մարմի՛ն մի[3720]։ [3720] Ոմանք. Եղիցին երկոքեան ասէ։
16 Չգիտէ՞ք, թէ, ով մերձենում է պոռնիկին, նրա հետ մէկ մարմին է դառնում: «Կը լինեն, - ասում է Գիրքը, - երկուսը մէկ մարմին»[38]:[38] Ծննդոց 2. 24:
16 Չէ՞ք գիտեր թէ ան որ պոռնիկի կը մօտենայ, անոր հետ մէկ մարմին կ’ըլլայ. քանզի գիրքը կ’ըսէ. «Երկուքը մէկ մարմին պիտի ըլլան»։
Եթէ ո՞չ գիտէք, զի որ մերձենայ ի պոռնիկ` մի մարմին է. Եղիցին, ասէ, երկոքին ի մարմին մի:

6:16: Եթէ ո՞չ գիտէք, զի որ մերձենայ ՚ի պոռնիկ՝ մի մարմին է. Եղիցին ասէ, երկոքին ՚ի մարմի՛ն մի[3720]։
[3720] Ոմանք. Եղիցին երկոքեան ասէ։
16 Չգիտէ՞ք, թէ, ով մերձենում է պոռնիկին, նրա հետ մէկ մարմին է դառնում: «Կը լինեն, - ասում է Գիրքը, - երկուսը մէկ մարմին»[38]:
[38] Ծննդոց 2. 24:
16 Չէ՞ք գիտեր թէ ան որ պոռնիկի կը մօտենայ, անոր հետ մէկ մարմին կ’ըլլայ. քանզի գիրքը կ’ըսէ. «Երկուքը մէկ մարմին պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Или не знаете, что совокупляющийся с блудницею становится одно тело [с нею]? ибо сказано: два будут одна плоть.
6:16  [ἢ] οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν.
6:16. ἢ (Or) οὐκ (not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ὁ (the-one) κολλώμενος (being-cohered-unto) τῇ (unto-the-one) πόρνῃ (unto-a-harlot) ἓν (one) σῶμά (a-body) ἐστιν; (it-be?" Ἔσονται ( They-shall-be ) γάρ, (therefore,"φησίν, (it-declareth," οἱ ( the-ones ) δύο ( two ) εἰς ( into ) σάρκα ( to-a-flesh ) μίαν . ( to-one )
6:16. an nescitis quoniam qui adheret meretrici unum corpus efficitur erunt enim inquit duo in carne unaOr know you not that he who is joined to a harlot is made one body? For they shall be, saith he, two in one flesh.
16. Or know ye not that he that is joined to a harlot is one body? for, The twain, saith he, shall become one flesh.
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh:

16: Или не знаете, что совокупляющийся с блудницею становится одно тело [с нею]? ибо сказано: два будут одна плоть.
6:16  [ἢ] οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν.
6:16. an nescitis quoniam qui adheret meretrici unum corpus efficitur erunt enim inquit duo in carne una
Or know you not that he who is joined to a harlot is made one body? For they shall be, saith he, two in one flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18а. Апостолу могли возразить против высказанной им во 2-й половице 15-го стиха мысли следующее: "употребление тела христианином на грех любодеяния не есть еще отнятие его у Христа. Разве это не временное только и не внешнее злоупотребление телом?" На это возражение Ап. отвечает прежде всего ссылкою на Св. Писание, именно на кн. Быт II:24. Из этого места видно, что совокупление с блудницею или грех любодеяния не есть нечто временное и внешнее, а представляет собою настоящее соединение двух лиц в одно тело. Правда, в кн. Бытия идет речь о брачном половом соединении мужчины и женщины, которые в браке становятся одною плотью, согласно определению Божественному. Но, все-таки, эта характерная черта брачного соединения, по его естественной стороне, как соединения в одну плоть, могла бы быть перенесена и на незаконное, любодейное соединение мужчины с блудницею, так как и последнее основано также на вложенном от Бога в человека половом инстинкте. "Может быть - как бы говорит Апостол - любодеи и не хотят входить с блудницею в такое тесное соединение, но тем не менее они входят в таковое, потому что сила Божественного определения действует и там, где не желают его применения: половое общение ведет людей к теснейшему общению природы и делает из двух тел - одно". - А почему подобное общение нравственно невозможно для христианина, на это, по мысли Апостола, должно отвечать так: христианин при этом вступает в область, которая, по VI:9; V:11, находится вне области царства Божия. Кто соединяется с блудницею, тот отчуждает свое тело от подчинения Христу и ставить его в зависимость от противохристианской силы. Ап., впрочем, не делает такого умозаключения сам, потому что дело и без того было ясно. Вместо этого он говорит, что соединяющийся с Господом есть один дух (слово:с Господом в лучших изданиях - не читается). Соединение с Господом, т. е. со Христом Ап. обозначает тем же термином, (kollasqai), каким и совокупление с блудницею (ст. 16): это есть не что иное, как тесное, душу и тело обнимающее, общение между верующим и Христом. Это соединение, затем, по своему существу духовного характера, так как сила, усвояющая тело и душу христианина Христу, есть Дух(ср. VI:19), который является во Христе источником новой прославленной жизни в прославленном теле (ср. 2Кор. III:18: и IV:14). Ап. намеренно, очевидно, не ограничивается в данном случае (ст. 17) указанием на то, что христианин вступает в тесное единение со Христом, а прибавляет: есть один дух. Он хочет сказать этим, что любодеяния потому должен избегать христианин, что оно представляет собою только грубочувственное, телесное соединение, не достигает того нравственного характера, какого достигает брачное половое общение, становящееся постепенно и общением духовным. Верующий же во Христа есть храм Духа и потому не может быть, так сказать, храмом плоти. И так, заключает Ап., бегайте блуда!
Adam Clarke: Commentary on the Bible - 1831
6:16: He that is joined to a harlot is one body - In Sohar Genes., fol. 19, we have these remarkable words: Whosoever connects himself with another man's wife, does in effect renounce the holy blessed God, and the Church of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: an harlot: Gen 34:31, Gen 38:15, Gen 38:24; Jdg 16:1; Mat 21:31, Mat 21:32; Heb 11:31
for: Gen 2:24; Mat 19:5, Mat 19:6; Mar 10:8; Eph 5:31
Geneva 1599
(12) What? know ye not that he which is joined to an harlot is one body? for (i) two, saith he, shall be one flesh.
(12) A proof of the same argument: a harlot and Christ are completely contrary, so are the flesh and the Spirit. Therefore he that is one with a harlot (which is done by sexual intercourse with their bodies) cannot be one with Christ, which unity is pure and spiritual.
(i) Moses does not speak these words about fornication, but about marriage: but seeing that fornication is the corruption of marriage, and both of them are a carnal and fleshly copulation, we cannot say that the apostle abuses his testimony. Again, Moses does not have this word "two", but it is very well expressed both here and in (Mt 19:5), because he speaks only of man and wife: whereupon the opinion of those that vouch it to be lawful to have many wives is overthrown: for he that companies with many, is broken as it were into many parts.
John Gill
What? know ye not that he which is joined to an harlot,.... Not in marriage, but in carnal copulation, and unclean embraces, is one body with her
for two ("saith he", Adam, or Moses, or God, or the Scripture, or as R. Sol. Jarchi says, the Holy Spirit, Gen 2:24)
shall be one flesh; what is originally said of copulation in lawful marriage, in which man and wife, legally coupled together, become one flesh, is applied to the unlawful copulation of a man with an harlot, by which act they also become one body, one flesh; and which is made use of by the apostle, to deter the members of Christ from the commission of this sin, which makes a member of Christ one body and flesh with an harlot, than which nothing is more monstrous and detestable. The apostle here directs to the true sense of the phrase in Genesis, "and they shall be one flesh"; that is, man and wife shall only have carnal knowledge of, and copulation with each other. Some Jewish (k) writers interpret this phrase, "on account of the foetus", which is formed by the means of them both, and which becomes "their one flesh": others (l), thus as if they were, or because they are, like as if they were one flesh; but others (m), in more agreement with the apostle, think that this has respect , "to that conjunction", by which the fixing of the species is completed; and others (n) expressly thus, "they two shall be one flesh", , "that is, in the place where both of them make one flesh": which is equally done by unlawful copulation with an harlot, as with a man's own wife.
(k) Tzeror Hammor, fol. 6. 3. Jarchi in Gen. ii. 24. (l) Aben Ezra in ib. (m) R. Levi ben Gersom in ib. (n) Bereshit Rabba, sect. 18. fol. 15. 3. T. Hieros. Kiddushin, fol. 58. 3.
John Wesley
Gen 2:24.
Robert Jamieson, A. R. Fausset and David Brown
Justification of his having called fornicators "members of an harlot" (1Cor 6:15).
joined--by carnal intercourse; literally, "cemented to": cleaving to.
one body--with her.
saith he--God speaking by Adam (Gen 2:24; Mt 19:5). "He which made them at the beginning said," &c. (Eph 5:31).
6:176:17: Եւ որ մերձենայ ՚ի Տէր, մի հոգի են[3721]. [3721] Ոսկան. Մի հոգի է։
17 Եւ ով մերձենում է Տիրոջը, մէ՛կ հոգի է դառնում նրա հետ:
17 Իսկ ան որ Տէրոջը կը մօտենայ, անոր հետ մէկ հոգի կ’ըլլայ։
Եւ որ մերձենայ ի Տէր` մի հոգի է:

6:17: Եւ որ մերձենայ ՚ի Տէր, մի հոգի են[3721].
[3721] Ոսկան. Մի հոգի է։
17 Եւ ով մերձենում է Տիրոջը, մէ՛կ հոգի է դառնում նրա հետ:
17 Իսկ ան որ Տէրոջը կը մօտենայ, անոր հետ մէկ հոգի կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: А соединяющийся с Господом есть один дух с Господом.
6:17  ὁ δὲ κολλώμενος τῶ κυρίῳ ἓν πνεῦμά ἐστιν.
6:17. ὁ (The-one) δὲ (moreover) κολλώμενος (being-cohered) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἓν (one) πνεῦμά (a-currenting-to) ἐστιν. (it-be)
6:17. qui autem adheret Domino unus spiritus estBut he who is joined to the Lord is one spirit.
17. But he that is joined unto the Lord is one spirit.
But he that is joined unto the Lord is one spirit:

17: А соединяющийся с Господом есть один дух с Господом.
6:17  ὁ δὲ κολλώμενος τῶ κυρίῳ ἓν πνεῦμά ἐστιν.
6:17. qui autem adheret Domino unus spiritus est
But he who is joined to the Lord is one spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:17: Is one spirit - He who is united to God, by faith in Christ Jesus, receives his Spirit, and becomes a partaker of the Divine nature. Who can change such a relationship for communion with a harlot; or for any kind of sensual gratification? He who can must be far and deeply fallen!
Albert Barnes: Notes on the Bible - 1834
6:17: But he that is joined to the Lord - The true Christian, united by faith to the Lord Jesus; see Joh 15:1 ff.
Is one spirit - That is, in a sense similar to that in which a man and his wife are one body. It is not to be taken literally; but the sense is, that there is a close and intimate union; they are united in feeling, spirit, intention, disposition. The argument is beautiful. It is, "As the union of souls is more important than that of bodies; as that union is more lasting, dear, and enduring than any union of body with body can be, and as our union with him is with a Spirit pure and holy, it is improper that we should sever that tie, and break that sacred bond, by being joined to a harlot. The union with Christ is more intimate, entire, and pure than that can be between a man and woman; and that union should be regarded as sacred and inviolable." O, if all Christians felt and regarded this as they should, how would they shrink from the connections which they often form on earth! Compare Eph 4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: Co1 12:13; Joh 3:6, Joh 17:21-23; Eph 4:3, Eph 4:4, Eph 5:30; Phi 2:5
John Gill
He that is joined unto the Lord,.... As every elect person is; his whole person, soul and body, is united to the Lord Jesus Christ, to his whole person, as God-man and Mediator; even as Adam and Eve, whose marriage was a representation of the marriage between Christ and his church, were personally united, and were called by the same name; and as the whole human nature of Christ, consisting of a true body and a reasonable soul, was united to the person of the Son of God; and as appears from the influence that union with Christ has upon the redemption, sanctification, and resurrection of the body. The ground, foundation, and bond of which union is, not the Spirit on Christ's part; for the Spirit being received as a spirit of regeneration, sanctification, &c. is a fruit of union to Christ, and an evidence of it; nor faith on our part, which as a grace is not ours, but the gift of God, and is a fruit of union; nor is it of an uniting nature, but is a grace of communion; and the foundation of all its acts, as seeing Christ, going to him, receiving of him, walking on in him; &c. is a previous union to Christ; but it is the everlasting and unchangeable love of Christ to them, shown in his choice of them, in his covenant with his Father on their behalf, in his engaging for them as a surety, in assuming their nature, and acting, both in time and eternity, as the representative of them, which is the bond and cement of their union, and from which there can be no separation. This union is first discovered in the effectual calling, and will be more manifest hereafter. Now he that is in this sense united to Christ,
is one spirit; for this union is a spiritual one; it is complete and perfect; near and indissoluble; by virtue and in consequence of it, God's chosen ones come to have and enjoy the same spirit in measure, which Christ their head and Mediator has without measure: hence they have the Spirit of God, as a spirit of illumination and conversion, of faith and holiness, of adoption, and as the earnest, pledge, and seal of their future glory. And since so it is, fornication, which makes them one flesh with an harlot, ought studiously to be abstained from.
John Wesley
But he that is joined to the Lord - By faith. Is one spirit with him - And shall he make himself one flesh with an harlot?
Robert Jamieson, A. R. Fausset and David Brown
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 (Jn 15:1-7; Jn 17:21; 2Pet 1:4; compare Eph 5:23-32; Jn 3:6).
6:186:18: փախերո՛ւք ՚ի պոռնկութենէ։ Զամենայն մեղս զոր եւ գործէ՛ մարդ՝ արտաքո՛յ մարմնոյ իւրոյ է. իսկ որ պոռնկին՝ յի՛ւր մարմինն մեղանչէ[3722]։ [3722] Ոմանք. Զոր գործէ մարդ... իւրոյ են. իսկ որ պոռնկի, յիւր։
18 Փախէ՛ք պոռնկութիւնից: Ինչ մեղք էլ որ գործի մարդ, այդ իր մարմնից դուրս է. իսկ ով պոռնկանում է, իր մարմնի դէմ է մեղք գործում:
18 Պոռնկութենէն փախէք։ Ամէն մեղք, որ մարդ կը գործէ, իր մարմնէն դուրս է. բայց ան որ կը պոռնկանայ, իր մարմնին դէմ կը մեղանչէ։
Փախերուք ի պոռնկութենէ. զամենայն մեղս զոր եւ գործէ մարդ, արտաքոյ մարմնոյ իւրոյ է. իսկ որ պոռնկին` յիւր մարմինն մեղանչէ:

6:18: փախերո՛ւք ՚ի պոռնկութենէ։ Զամենայն մեղս զոր եւ գործէ՛ մարդ՝ արտաքո՛յ մարմնոյ իւրոյ է. իսկ որ պոռնկին՝ յի՛ւր մարմինն մեղանչէ[3722]։
[3722] Ոմանք. Զոր գործէ մարդ... իւրոյ են. իսկ որ պոռնկի, յիւր։
18 Փախէ՛ք պոռնկութիւնից: Ինչ մեղք էլ որ գործի մարդ, այդ իր մարմնից դուրս է. իսկ ով պոռնկանում է, իր մարմնի դէմ է մեղք գործում:
18 Պոռնկութենէն փախէք։ Ամէն մեղք, որ մարդ կը գործէ, իր մարմնէն դուրս է. բայց ան որ կը պոռնկանայ, իր մարմնին դէմ կը մեղանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Бегайте блуда; всякий грех, какой делает человек, есть вне тела, а блудник грешит против собственного тела.
6:18  φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
6:18. φεύγετε (Ye-should-flee) τὴν (to-the-one) πορνείαν: (to-a-harloting-of) πᾶν (all) ἁμάρτημα (an-un-adjusting-along-to) ὃ (to-which) ἐὰν (if-ever) ποιήσῃ (it-might-have-done-unto,"ἄνθρωπος (a-mankind,"ἐκτὸς (out-of) τοῦ (of-the-one) σώματός (of-a-body) ἐστιν, (it-be,"ὁ (the-one) δὲ (moreover) πορνεύων (harloting-of) εἰς (into) τὸ (to-the-one) ἴδιον (to-private-belonged) σῶμα (to-a-body) ἁμαρτάνει. (it-un-adjusteth-along)
6:18. fugite fornicationem omne peccatum quodcumque fecerit homo extra corpus est qui autem fornicatur in corpus suum peccatFly fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body.
18. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body:

18: Бегайте блуда; всякий грех, какой делает человек, есть вне тела, а блудник грешит против собственного тела.
6:18  φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
6:18. fugite fornicationem omne peccatum quodcumque fecerit homo extra corpus est qui autem fornicatur in corpus suum peccat
Fly fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18b-20. Чтобы еще более внушить отвращение к греху любодеяния, Ап. говорит, что всякий другой грех находится вне тела, а блудник грешит именно против собственного тела (18b). Он придает, таким образом, особую важность греху любодеяния. Но в каком смысле следует понимать его слова об отношении грехов к телу? Одни толкователи говорят, что Ап. этим намекает на то, что грех любодеяния не так, как другие грехи, а чрезвычайно истощает тело человека. Но с таким пониманием согласиться нельзя, потому что то же действие обнаруживает на тело человека и пьянство. Другие (Годэ) различают в человеке два тела: внешнее, постоянно изменяющееся в своем составе, и внутреннее, вечное, которое собственно и должно быть воскрешено для будущей жизни: последнее и разумеет здесь Апостол... Однако нигде нет основания для такого различения. И почему пьянство, напр., не может так вредно отозваться и на этом внутреннем теле, как блуд? Проще будет передать мысль апостола так. Блуд есть такой страшный грех, который в отличие от других грехов, вредит именно человеческому телу тем, что ставит его под власть греховной силы, действующей в лишенной всякой сдержки чувственной страсти, - ставить именно чрез органическое соединение с представительницей этой греховной силы - блудницей. Можно, пожалуй, прибавить к этому, что никакой другой грех, исключая блуда, не вызывается прямо потребностью тела: тело, напр., не требует непременно для удовлетворения жажды вина - оно прекрасно может поддерживаться и водою; следов. пьянство является вовсе не результатом действия телесной потребности. Между тем блудное половое общение коренится в естественной потребности, лежащей в человеческом теле.
Adam Clarke: Commentary on the Bible - 1831
6:18: Flee fornication - Abominate, detest, and escape from every kind of uncleanness. Some sins, or solicitations to sin, may be reasoned with; in the above cases, if you parley you are undone; reason not, but Fly!
Sinneth against his own body - Though sin of every species has a tendency to destroy life, yet none are so mortal as those to which the apostle refers; they strike immediately at the basis of the constitution. By the just judgment of God, all these irregular and sinful connections are married to death. Neither prostitutes, whoremongers, nor unclean persons of any description, can live out half their days. It would be easy to show, and prove also, how the end of these things, even with respect to the body, is death; but I forbear, and shall finish the subject with the words of the prophet: The show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not; wo unto their soul, for they have rewarded evil unto themselves.
Albert Barnes: Notes on the Bible - 1834
6:18: Flee fornication - A solemn command of God - as explicit as any that thundered from Mount Sinai. None can disregard it with impunity - none can violate it without being exposed to the awful vengeance of the Almighty. There is force and emphasis in the word "flee" φεύγατε pheugate. Man should escape from it; he should not stay to reason about it; to debate the matter; or even to contend with his propensities, and to try the strength of his virtue. There are some sins which a man can resist; some about which he can reason without danger of pollution. But this is a sin where a man is safe only when he flies; free from pollution only when he refuses to entertain a thought of it; secure when he seeks a victory by flight, and a conquest by retreat. Let a man turn away from it without reflection on it and he is safe. Let him think, and reason, and he may be ruined. "The very passage of an impure thought through the mind leaves pollution behind it." An argument on the subject often leaves pollution; a description ruins; and even the presentation of motives against it may often fix the mind with dangerous inclination on the crime. There is no way of avoiding the pollution but in the manner prescribed by Paul; there is no man safe who will not follow his direction. How many a young man would be saved from poverty, want, disease, curses, tears, and hell, could these two words be made to blaze before him like the writing before the astonished eyes of Belshazzar Dan. 5, and could they terrify him from even the momentary contemplation of the crime.
Every sin ... - This is to be taken comparatively. Sins in general; the common sins which people commit do not immediately and directly affect the body, or waste its energies, and destroy life. Such is the case with falsehood, theft, malice, dishonesty, pride, ambition, etc. They do not immediately and directly impair the constitution amid waste its energies.
Is without the body - Does not immediately and directly affect the body. The more immediate effect is on the mind; but the sin under consideration produces an immediate and direct effect on the body itself.
Sinneth against his own body - This is the FourTH argument against indulgence in this vice; and it is more striking and forcible. The sense is, "It wastes the bodily energies; produces feebleness, weakness, and disease; it impairs the strength, enervates the man, and shortens life." Were it proper, this might be proveD to the satisfaction of every man by an examination of the effects of licentious indulgence. Those who wish to see the effects stated may find them in Dr. Rush on the Diseases of the Mind. Perhaps no single sin has done so much to produce the most painful and dreadful diseases, to weaken the constitution, and to shorten life as this. Other vices, as gluttony and drunkenness, do this also, and all sin has some effect in destroying the body, but it is true of this sin in an eminent degree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: Flee: Gen 39:12-18; Pro 2:16-19, Pro 5:3-15, Pro 6:24-32, Pro 7:5-23, Pro 7:24-27, Pro 9:16-18; Rom 6:12, Rom 6:13; Ti2 2:22; Heb 13:4; Pe1 2:11
sinneth: Rom 1:24; Th1 4:5
Geneva 1599
(13) Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
(13) Another argument why fornication is to be avoided, because it defiles the body with a peculiar type of filthiness.
John Gill
Flee fornication,.... As that which is hurtful, scandalous, and unbecoming Christians; avoid it, and all the occasions of it, that may lead unto it, and be incentives of it:
every sin that a man doth is without the body not but that other sins are committed by the body, and by the members of it as instruments; they are generally committed by the abuse of other things that are without, and do not belong to the body; and so do not bring that hurt unto and reproach upon the body, as fornication does:
but he that committeth fornication, sinneth against his own body; not meaning his wife, which is as his own body; but his proper natural body, which is not only the instrument by which this sin is committed, but the object against which it is committed; and which is defiled and dishonoured by it; and sometimes its strength and health are impaired, and it is filled with nauseous diseases hereby.
John Wesley
Flee fornication - All unlawful commerce with women, with speed, with abhorrence, with all your might. Every sin that a man commits against his neighbour terminates upon an object out of himself, and does not so immediately pollute his body, though it does his soul. But he that committeth fornication, sinneth against his own body - Pollutes, dishonours, and degrades it to a level with brute beasts.
Robert Jamieson, A. R. Fausset and David Brown
Flee--The only safety in such temptations is flight (Gen 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 (Mk 7:18; compare Prov 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].
6:196:19: Եթէ ո՞չ գիտէք, զի մարմինք ձեր տաճար են Հոգւո՛յն որ է ՚ի ձեզ՝ զոր ունիքն յԱստուծոյ. եւ չէ՛ք անձանց տէր[3723] [3723] Ոսկան յաւելու. Հոգւոյն Սրբոյ որ է ՚ի ձեզ։ Ոմանք. Որ ՚ի ձեզ է, զոր ունիք յԱստուծոյ, եւ ո՛չ էք։
19 Չգիտէ՞ք, թէ ձեր մարմինները տաճար են Սուրբ Հոգու, որ ձեր մէջ է, եւ որն ստացել էք Աստծուց. եւ դուք ձեր տէրը չէք,
19 Չէ՞ք գիտեր որ ձեր մարմինները տաճար են Սուրբ Հոգիին, որ ձեր մէջն է, որ Աստուծմէ առած էք ու դուք ձեր անձին տէրը չէք.
Եթէ ո՞չ գիտէք, զի մարմինք ձեր տաճար են [27]Հոգւոյն, որ է ի ձեզ, զոր ունիքն յԱստուծոյ, եւ չէք անձանց տէր:

6:19: Եթէ ո՞չ գիտէք, զի մարմինք ձեր տաճար են Հոգւո՛յն որ է ՚ի ձեզ՝ զոր ունիքն յԱստուծոյ. եւ չէ՛ք անձանց տէր[3723]
[3723] Ոսկան յաւելու. Հոգւոյն Սրբոյ որ է ՚ի ձեզ։ Ոմանք. Որ ՚ի ձեզ է, զոր ունիք յԱստուծոյ, եւ ո՛չ էք։
19 Չգիտէ՞ք, թէ ձեր մարմինները տաճար են Սուրբ Հոգու, որ ձեր մէջ է, եւ որն ստացել էք Աստծուց. եւ դուք ձեր տէրը չէք,
19 Չէ՞ք գիտեր որ ձեր մարմինները տաճար են Սուրբ Հոգիին, որ ձեր մէջն է, որ Աստուծմէ առած էք ու դուք ձեր անձին տէրը չէք.
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: Не знаете ли, что тела ваши суть храм живущего в вас Святаго Духа, Которого имеете вы от Бога, и вы не свои?
6:19  ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὖ ἔχετε ἀπὸ θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν;
6:19. ἢ (Or) οὐκ (not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) τὸ (the-one) σῶμα (a-body) ὑμῶν (of-ye) ναὸς (a-temple) τοῦ (of-the-one) ἐν (in) ὑμῖν (unto-ye) ἁγίου (of-hallow-belonged) πνεύματός (of-a-currenting-to) ἐστιν, (it-be,"οὗ (of-which) ἔχετε (ye-hold) ἀπὸ (off) θεοῦ; (of-a-Deity?"καὶ (And) οὐκ (not) ἐστὲ (ye-be) ἑαυτῶν, (of-selves,"
6:19. an nescitis quoniam membra vestra templum est Spiritus Sancti qui in vobis est quem habetis a Deo et non estis vestriOr know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?
19. Or know ye not that your body is a temple of the Holy Ghost which is in you, which ye have from God? and ye are not your own;
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:

19: Не знаете ли, что тела ваши суть храм живущего в вас Святаго Духа, Которого имеете вы от Бога, и вы не свои?
6:19  ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὖ ἔχετε ἀπὸ θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν;
6:19. an nescitis quoniam membra vestra templum est Spiritus Sancti qui in vobis est quem habetis a Deo et non estis vestri
Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Ап. удивляется, ужели коринфяне позабыли о том высоком назначении, какое имеет их тело? В самом деле, блудник отнимает у своего тела честь быть храмом Св. Духа! этот грех тем непростительнее, что и тело-то уже больше не принадлежит человеку самому по себе: оно куплено за известную (дорогую) цену (принесение в жертву Сына Божия). Поэтому мы должны в своем теле воздать славу его владетелю - Богу - славу, состоящую в достойном и святом употребления отданного нам в пользование этого дара Божия. "Ты не имеешь власти над плотью для удовлетворения порочных пожеланий, а имеешь эту власть только для исполнения заповедей Божиих" (Иоанн Злат. ).
Adam Clarke: Commentary on the Bible - 1831
6:19: Your body is the temple of the Holy Ghost - What an astonishing saying is this! As truly as the living God dwelt in the Mosaic tabernacle, and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and all their members should be employed in the service of God alone.
And ye are not your own? - Ye have no right over yourselves, to dispose either of your body, or any of its members, as you may think proper or lawful; you are bound to God, and to him you are accountable.
Albert Barnes: Notes on the Bible - 1834
6:19: What! know ye not ... - This is the fifth argument against this sin. The Holy Spirit dwells in us; our bodies are his temples; and they should not be defiled and polluted by sin; see the note at Co1 3:16-17. As this Spirit is in us, and as it is given us by God, we ought not to dishonor the gift and the giver by pollution and vice.
And ye are not your own - This is the sixth argument which Paul uses. We are purchased; we belong to God; we are his by redemption; by a precious price paid; and we are bound, therefore, to devote ourselves, body, soul, and spirit, as he directs, to the glory of his name, not to the gratification of the flesh; see the note at Rom 14:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: What: Co1 6:15, Co1 6:16
your body: Co1 3:16; Co2 6:16; Eph 2:21, Eph 2:22; Pe1 2:5
and ye: Kg1 20:4; Ch1 29:14; Psa 12:4, Psa 100:3; Rom 14:7-9; Co2 5:15; Tit 2:14
Geneva 1599
(14) What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and (15) ye are not your own?
(14) The third argument: because a fornicator is sacrilegious, because our bodies are consecrated to God.
(15) The fourth argument: because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself has bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory.
John Gill
What? know ye not that your body is the temple of the Holy Ghost,.... What is said in 1Cor 3:16 of the saints in general, is here said of their bodies in particular. The Holy Spirit, in regeneration and sanctification, when he begins the good work of grace on a man, takes possession of his whole person, soul and body, and dwells therein as in his temple. So the Jews (o) call the body of a righteous man the "habitation" of the Holy Spirit. Now it is most abominably scandalous and shameful that that body, which is the dwelling place of the Holy Spirit, which is sacred to him as a temple, should be defiled by the sin of fornication: it is added,
which is in you, which ye have of God; meaning the Holy Spirit which was in them, as in his temple; which dwelt in their hearts, and influenced their bodies, lives, and conversations; and which they received of God as a wonderful instance of his grace and love to them; that he should be bestowed upon them, to regenerate, renew, and sanctify them, to implant every grace, to make them a fit habitation for God, and meet for the inheritance of the saints in light:
and ye are not your own: their own masters, at their own dispose, to live to their own lusts, or the lusts of men; men have not power over their bodies to abuse them at pleasure by fornication, or such like uncleanness, neither single nor married persons; see 1Cor 7:4 and of all men, not the saints, who are neither their own nor other men's, nor Satan's, but God's; not only by creation, but by choice and covenant; and Christ's by gift, by purchase, and powerful grace, and in a conjugal relation to him; wherefore fornication ill becomes them.
(o) R. Joseph Albo. apud Pocock. Not. in Pert. Mosis, p. 120, 121.
John Wesley
And even your body is not, strictly speaking, your own even this is the temple of the Holy Ghost - Dedicated to him, and inhabited by him. What the apostle calls elsewhere "the temple of God," 1Cor 3:16-17, and "the temple of the living God," 2Cor 6:16, he here styles the temple of the Holy Ghost; plainly showing that the Holy Ghost is the living God.
Robert Jamieson, A. R. Fausset and David Brown
What? know ye not? &c.--Proof that "he that fornicates sinneth against his own body" (1Cor 6:18).
your body--not "bodies." As in 1Cor 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 Jn 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" (1Cor 6:18). In sinning against the latter, the fornicator sins against "your (ideal) body," that of "Christ," whose "members your bodies" are (1Cor 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 (1Cor 6:18; compare 1Cor 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 (3Kings 21:20; Rom 7:14). Christ buys him to Himself, to serve Him (Rom 6:16-22).
6:206:20: քանզի գնո՛ց գնեցայք. փառաւո՛ր արարէք զԱստուած ՚ի մարմինս ձեր եւ յոգի՛ս ձեր[3724]։[3724] ՚Ի բազումս պակասի. ՚Ի մարմինս ձեր, եւ յոգիս ձեր։ Օրինակ մի յաւելու. Եւ յոգիս՝ որ էք Աստուծոյ։ Ուր եւ այլ նոր օրինակ մի. Եւ ՚ի հոգիս ձեր, զի հաճոյ լինիցիք Աստուծոյ։ Իսկ Ոսկան. Եւ յոգիս որ է յԱստուծոյ։
20 քանզի մե՛ծ գնով գնուեցիք: Փառաւորեցէ՛ք Աստծուն ձեր մարմինների մէջ:
20 Քանզի գնով ծախու առնուեցաք. ուստի փառաւորեցէ՛ք Աստուած ձեր մարմիններուն ու հոգիներուն մէջ, որոնք Աստուծոյ կը պատկանին։
Քանզի գնոց գնեցայք. փառաւոր արարէք զԱստուած ի մարմինս ձեր[28]:

6:20: քանզի գնո՛ց գնեցայք. փառաւո՛ր արարէք զԱստուած ՚ի մարմինս ձեր եւ յոգի՛ս ձեր[3724]։
[3724] ՚Ի բազումս պակասի. ՚Ի մարմինս ձեր, եւ յոգիս ձեր։ Օրինակ մի յաւելու. Եւ յոգիս՝ որ էք Աստուծոյ։ Ուր եւ այլ նոր օրինակ մի. Եւ ՚ի հոգիս ձեր, զի հաճոյ լինիցիք Աստուծոյ։ Իսկ Ոսկան. Եւ յոգիս որ է յԱստուծոյ։
20 քանզի մե՛ծ գնով գնուեցիք: Փառաւորեցէ՛ք Աստծուն ձեր մարմինների մէջ:
20 Քանզի գնով ծախու առնուեցաք. ուստի փառաւորեցէ՛ք Աստուած ձեր մարմիններուն ու հոգիներուն մէջ, որոնք Աստուծոյ կը պատկանին։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: Ибо вы куплены [дорогою] ценою. Посему прославляйте Бога и в телах ваших и в душах ваших, которые суть Божии.
6:20  ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῶ σώματι ὑμῶν.
6:20. ἠγοράσθητε (ye-were-gathered-to) γὰρ (therefore) τιμῆς: (of-a-valuation) δοξάσατε (ye-should-have-reckoned-to) δὴ (then) τὸν (to-the-one) θεὸν (to-a-Deity) ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) ὑμῶν. (of-ye)
6:20. empti enim estis pretio magno glorificate et portate Deum in corpore vestroFor you are bought with a great price. Glorify and bear God in your body.
20. for ye were bought with a price: glorify God therefore in your body.
For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God' s:

20: Ибо вы куплены [дорогою] ценою. Посему прославляйте Бога и в телах ваших и в душах ваших, которые суть Божии.
6:20  ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῶ σώματι ὑμῶν.
6:20. empti enim estis pretio magno glorificate et portate Deum in corpore vestro
For you are bought with a great price. Glorify and bear God in your body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: Ye are bought with a price - As the slave who is purchased by his master for a sum of money is the sole property of that master, so ye, being bought with the price of the blood of Christ, are not your own, you are his property. As the slave is bound to use all his skill and diligence for the emolument of his master, so you should employ body, soul, and spirit in the service of your Lord; promoting, by every means in your power, the honor and glory of your God, whom you must also consider as your Lord and Master.
There are strange discordances in MSS., versions, and fathers, on the conclusion of this verse; and the clauses και εν τῳ πνευματι ὑμων, ἁτινα εστι του Θεου, and in your spirit, which is God's, is wanting in ABC*D*EFG, some others, Coptic, Ethiopic, Vulgate, and Itala, and in several of the primitive fathers. Almost every critic of note considers them to be spurious. Whether retained or expunged the sense is the same. Instead of price simply, the Vulgate and some of the Latin fathers, read, pretio magno, with a great price; and instead of glorify, simply, they read glorificate et portate, glorify and carry God in your bodies. These readings appear to be glosses intended to explain the text. Litigious Christians, who will have recourse to law for every little difference, as well as the impure, may read this chapter either to their conviction or confusion.
Albert Barnes: Notes on the Bible - 1834
6:20: For ye are bought - Ye Christians are purchaseD; and by right of purchase should therefore be employed as he directs. This doctrine is often taught in the New Testament, and the argument is often urged that, therefore, Christians should be devoted to God; see Co1 7:23; Pe1 1:18-19; Pe1 2:9; Pe2 2:1; Rev 5:9; see the note at Act 20:28.
With a price - τίμῇ timē. A price is that which is paid for an article, and which, in the view of the seller, is a fair compensation, or a valuable consideration why he should part with it; that is the price paid is as valuable to him as the thing itself would be. It may not be the same thing either in quality or quantity, but it is that which to him is a sufficient consideration why he should part with his property. When an article is bought for a valuable consideration, it becomes wholly the property of the purchaser. He may keep it, direct it, dispose of it. Nothing else is to be allowed to control it without his consent - The language here is figurative. It does not mean that there was strictly a commercial transaction in the redemption of the church, a literal "quid pro quo," for the thing spoken of pertains to moral government, and not to commerce. It means:
(1) That Christians have been redeemed, or recovered to God;
(2) that this has been done by a "valuable consideration," or that which, in his view, was a full equivalent for the sufferings that they would have endured if they had suffered the penalty of the law;
(3) That this valuable consideration was the blood of Jesus, as an atoning sacrifice, an offering, a ransom, which "would accomplish the same great ends in maintaining the truth and honor of God, and the majesty of his law, as the eternal condemnation of the sinner would have done;" and which, therefore, may be called, figuratively, the price which was paid. For if the same ends of justice could be accomplished by his atonement which would have been by the death of the sinner himself, then it was consistent for God to pardon him.
(4) nothing else could or would have done this. There was no price which the sinner could pay, no atonement which he could make; and consequently, if Christ had not died, the sinner would have been the slave of sin, and the servant of the devil foRev_er.
(5) as the Christian is thus purchased, ransomed, redeemed, he is bound to devote himself to God only, and to keep his commands, and to flee from a licentious life.
Glorify God - Honor God; live to him; see the Mat 5:16 note; Joh 12:28; Joh 17:1 notes.
In your body ... - Let your entire person be subservient to the glory of God. Live to him; let your life tend to his honor. No stronger arguments could be adduced for purity of life, and they are such as all Christians must feel.
Remarks On 1 Corinthians 6
1. We see from this chapter Co1 6:1-8. the evils of lawsuits, and of contentions among Christians. Every lawsuit between Christians is the means of greater or less dishonor to the cause of religion. The contention and strife; the time lost and the money wasted; the hard feelings engendered, and bitter speeches caused; the ruffled temper, and the lasting animosities that are produced, always injure the cause of religion, and often injure it for years. Probably no lawsuit was ever engaged in by a Christian that did not do some injury to the cause of Christ. Perhaps no lawsuit; was ever conducted between Christians that ever did any good to the cause of Christ.
2. A contentious spirit, a fondness for the agitation, the excitement, and the strife of courts, is inconsistent with the spirit of the gospel. Religion is supposed to be retiring, peaceful, and calm. It seeks the peace of all, and it never rejoices in contentions.
3. Christians should do nothing that will tend to injure the cause of religion in the eye of the world, Co1 6:7-8. How much better is it that I should lose a few pounds, than that my Saviour should lose his honor! How much better that my purse should be empty of glittering dust, even by the injustice of others, than that a single gem should be taken from his diadem! And how much better even that I should lose all, than that "my" hand should be reached out to pluck away one jewel, by my misconduct, from his crown! Can silver, can gold, can diamonds be compared in value to the honor of Christ and of his cause?
4. Christians should seldom go to law, even with others; never, if they can avoid it. Every other means should be tried first, and the law should be resorted to only when all else fails. How few lawsuits there would be if man had no bad passions! How seldom is the law applied to from the simple love of justice; how seldom from pure benevolence; how seldom foe the glory of God! In nearly all cases that occur between men, a friendly reference to others would settle all the difficulty; always if there were a right spirit between the parties. Comparatively few suits at law will be approved of, when people come to die; and the man who has had the least to do with the law, will have the least, usually, to regret when he enters the eternal world.
5. Christians should be honest - strictly honest - always honest, Co1 6:8. They should do justice to all; they should defraud none. Few things occur that do more to disgrace religion than the suspicions of fraud, and overreaching, and deception, that often rest on professors of religion. How can a man be a Christian, and not be an honest man? Every man who is not strictly honest and honorable in his dealings, should be regarded, whatever may be his pretensions, as an enemy of Christ and his cause.
6. The unholy cannot be saved, Co1 6:9-10. So God has determined; and this purpose cannot be evaded or escaped. It is fixed; and men may think of it as they please, still it is true that there are large classes of people who, if they continue such, cannot inherit the kingdom of God. The fornicator, the idolater, the drunkard, and the covetous, cannot enter heaven. So the Judge of all has said, and who can unsay it? So he has decreed, and who can change his fixed decree? And so it should be. What a place would heaven be if the drunkard, and the adulterer, and the idolater were there! How impure and unholy would it be! How would it destroy all our hopes, dim all our prospects, mar all our joys, if we were told that they should sit down with the just in heaven! Is it not one of our fondest hopes that heaven will be pure, and that all its inhabitants shall be holy? And can God admit to his eternal embrace, and treat as his eternal friend, the man who is unholy; whose life is stained with abomination; who loves to corrupt others; and whose happiness is found in the sorrows, and the wretchedness, and vices of others? No, true religion is pure, and heaven is pure; and whatever people may think. Of one thing they may be assured, that the fornicator, and the drunkard, and the Rev_iler shall not inherit the kingdom of God.
7. If none of these can be saved as they are, what a host are traveling down to hell! How large a part of every community is made up of such persons! How vast is the number of drunkards that are known! How vast the host of extortioners, and of covetous people, and Rev_ilers of all that is good! How many curse their God and their fellow man! How difficult to turn the corner of a street without hearing an oath! How necessary to guard against the frauds and deceptions of others! How many men and women are known to be impure in their lives! In all communities how much does this sin abound! and how many shall be Rev_ealed at the great Day as impure, who are now unsuspected! how many disclosed to the universe as all covered with pollution, who now boast even of purity, and who are received into the society of the virtuous and the lovely! Verily, the broad road to hell is thronged! And verily, the earth is pouring into hell a most dense and wretched population, and rolling down a tide of sin and misery that shall fill it with groans and gnashing of teeth foRev_er.
8. It is well for Christians to reflect on their former course of life, as contrasted with their present mercies, Co1 6:11. Such were they, and such they would still have been but for the mercy of God. Such as is the victim of uncleanness and pollution, such as is the profane man and the Rev_iler, such we should have been but for the mercy of God. That alone has saved us, and that only can keep us. How should we praise God for his mercy, and how are we bound to love and serve him for his amazing compassion in raising us from our deep pollution, and saving us from hell?
9. Christians should be pure; Co1 6:11-19. They should be above suspicion. They should avoid the appearance of evil. No Christian can be too pure; none can feel too much the obligation to he holy. By every sacred and tender consideration God urges it on us; and by a reference to our own happiness as well as to his own glory, he calls on us to be holy in our lives.
10. May we remember that we are not our own; Co1 6:20. We belong to God. We have been ransomed by sacred blood. By a reference to the value of that blood; by all its preciousness and worth; by all the sighs, and tears, and groans that bought us; by the agonies of the cross, and the bitter pains of the death of God's own Son, we are bound to live to God, and to him alone. When we are tempted to sin, let us think of the cross. When Satan spreads out his allurements, let us recall the remembrance of the sufferings of Calvary, and remember that all these sorrows were endured so that we might be pure. O how would sin appear were we beneath the cross, and did we feel the warm blood from the Saviour's open veins trickle upon us? Who would dare indulge in sin there? Who could do otherwise than devote himself, body, and soul, and spirit, unto God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: ye: Co1 7:23; Act 20:28; Gal 3:13; Heb 9:12; Pe1 1:18; Pe2 2:1; Rev 5:9
God: Co1 10:31; Mat 5:16; Rom 6:19, Rom 12:1; Phi 1:20; Pe1 2:9
John Gill
For ye are bought with a price,.... Not with gold and silver, but with the precious blood of Christ, as the whole church, and all the elect of God are. This proves them to be the Lord's, not only his redeemed ones, being ransomed by a price from the bondage of the law, sin, Satan, and the world; but his espoused ones, and which is chiefly designed here; for one way of obtaining and espousing a wife among the Jews was by a price (p);
"a woman (they say) is obtained or espoused three ways; "by silver", by a writing, and by lying with; by silver, the house of Shammai say, by a penny, and the value of a penny; the house of Hillel say, by a "pruta", and the value of a "pruta": how much is a "pruta?" the eighth part of an Italian farthing.''
That is, be it ever so small a price, yet if given and taken on the account of espousals, it made them valid; and it was an ancient rite in marriage used among other nations (q) for husband and wife to buy each other: Christ, indeed, did not purchase his church to be his spouse, but because she was so; but then his purchasing of her with his blood more clearly demonstrated and confirmed his right unto her, as his spouse; he betrothed her to himself in eternity, in the everlasting covenant of grace; but she, with the rest of the individuals of human nature, fell into sin, and so, under the sentence of the law, into the hands of Satan, and the captivity of the world; to redeem her from whence, and by so doing to own and declare her his spouse, and his great love to her, he gave himself a ransom price for her; which lays her under the greatest obligation to preserve an inviolable chastity to him, and to love and honour him.
Therefore glorify God in your body and in your spirit, which are God's; by "God" is here meant more especially the Lord Jesus Christ, by the price of whose blood the bodies and souls of his people are bought, which lays the obligation on them to glorify him in and with both; and contains a very considerable proof of the deity of Christ; who is "glorified", when all the perfections of the divine nature are ascribed to him; when the whole of salvation is attributed to him, and he is looked unto, received, trusted in and depended on as a Saviour, and praise and thanks are given unto him on that account; and when his Gospel is embraced and professed, and walked worthy of, and his ordinances submitted to, and his commandments kept in love to him: and he is to be glorified both in body and spirit; "in body", by an outward attendance on his worship, and a becoming external conversation; by confessing and speaking well of him; by acting for him, laying out and using time, strength, and substance, for his honour and interest; and by patient suffering for his name's sake: "in spirit", which is done when the heart or spirit is given up to him, and is engaged in his service, and when his glory lies near unto it; the reason enforcing all this, is because both are his; not only by creation, but by his Father's gift of both unto him; by his espousal of their whole persons to himself; and by his redemption of both soul and body from destruction: the Vulgate version reads, "bear" or "carry God in your body", and leaves out the next words, "and in your spirit", which are God's; and which also are left out in the Ethiopic and in the Alexandrian copy, and some others.
(p) Misn. Kiddushin, c. 1. sect. 1. (q) Servius, in Virgil. Georg. l. 1. lin. 31.
John Wesley
Glorify God with your body, and your spirit - Yield your bodies and all their members, as well as your souls and all their faculties, as instruments of righteousness to God. Devote and employ all ye have, and all ye are, entirely, unreservedly, and for ever, to his glory.
Robert Jamieson, A. R. Fausset and David Brown
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; Acts 20:28; Gal 3:13; Heb 9:12; 1Pet 1:18-19; 2Pet 2:1; Rev_ 5:9). While He thus took off our obligation to punishment, He laid upon us a new obligation to obedience (1Cor 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 Jn 13:32; Rom 12:1; Phil 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" (1Cor 6:16, 1Cor 6:18-19). The "spirit" is incidentally mentioned in 1Cor 6:17, which perhaps gave rise to the interpolation, at first written in the Margin, afterwards inserted in the text.