20 For G1063 ye are bought G59 with a price: G5092 therefore G1211 glorify G1392 God G2316 in G1722 your G5216 body, G4983 and G2532 in G1722 your G5216 spirit, G4151 which G3748 are G2076 God's. G2316
Ye are bought G59 with a price; G5092 be G1096 not G3361 ye G1096 the servants G1401 of men. G444
But G1161 ye G5210 are a chosen G1588 generation, G1085 a royal G934 priesthood, G2406 an holy G40 nation, G1484 a peculiar G1519 G4047 people; G2992 that G3704 ye should shew forth G1804 the praises G703 of him who hath called G2564 you G5209 out of G1537 darkness G4655 into G1519 his G846 marvellous G2298 light: G5457
Take heed G4337 therefore G3767 unto yourselves, G1438 and G2532 to all G3956 the flock, G4168 over G1722 the which G3739 the Holy G40 Ghost G4151 hath made G5087 you G5209 overseers, G1985 to feed G4165 the church G1577 of God, G2316 which G3739 he hath purchased G4046 with G1223 his own G2398 blood. G129
According G2596 to my G3450 earnest expectation G603 and G2532 my hope, G1680 that G3754 in G1722 nothing G3762 I shall be ashamed, G153 but G235 that with G1722 all G3956 boldness, G3954 as G5613 always, G3842 so now G3568 also G2532 Christ G5547 shall be magnified G3170 in G1722 my G3450 body, G4983 whether G1535 it be by G1223 life, G2222 or G1535 by G1223 death. G2288
But G1161 there were G1096 false prophets G5578 also G2532 among G1722 the people, G2992 even G2532 as G5613 there shall be G2071 false teachers G5572 among G1722 you, G5213 who G3748 privily shall bring in G3919 damnable G684 heresies, G139 even G2532 denying G720 the Lord G1203 that bought G59 them, G846 and bring G1863 upon themselves G1438 swift G5031 destruction. G684
And G2532 they sung G103 a new G2537 song, G5603 saying, G3004 Thou art G1488 worthy G514 to take G2983 the book, G975 and G2532 to open G455 the seals G4973 thereof: G846 for G3754 thou wast slain, G4969 and G2532 hast redeemed G59 us G2248 to God G2316 by G1722 thy G4675 blood G129 out of G1537 every G3956 kindred, G5443 and G2532 tongue, G1100 and G2532 people, G2992 and G2532 nation; G1484
I speak G3004 after the manner of men G442 because G1223 of the infirmity G769 of your G5216 flesh: G4561 for G1063 as G5618 ye have yielded G3936 your G5216 members G3196 servants G1401 to uncleanness G167 and G2532 to iniquity G458 unto G1519 iniquity; G458 even so G3779 now G3568 yield G3936 your G5216 members G3196 servants G1401 to righteousness G1343 unto G1519 holiness. G38
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Corinthians 6
Commentary on 1 Corinthians 6 Matthew Henry Commentary
Chapter 6
In this chapter the apostle,
1Cr 6:1-8
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,
1Cr 6:9-11
Here he takes occasion to warn them against many heinous evils, to which they had been formerly addicted.
1Cr 6:12-20
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 15, 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.