1 Corinthians 6:12
Verse
Context
Members of Christ
11And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.12“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything.13“Food for the stomach and the stomach for food,” but God will destroy them both. The body is not intended for sexual immorality, but for the Lord, and the Lord for the body.
Sermons
Elisabeth Elliot
Chuck Smith
Steve Gallagher
Stephen Kaung
Shane IdlemanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (Co1 6:12-20) All things are lawful unto me--These, which were Paul's own words on a former occasion (to the Corinthians, compare Co1 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 (Act 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, Co1 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 (Co1 6:15; compare Co1 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [BENGEL]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Gal 5:13; Pe1 2:16; Pe2 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.
John Gill Bible Commentary
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 Co1 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.
Matthew Henry Bible Commentary
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, Co1 6:12. 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 (Co1 6:13), 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, Co1 6:13. 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 6:19), 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, Co1 6:15. 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 2:5, Heb 2:18. 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, Co1 6:14, 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 (Co1 6:14), 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, Phi 3:21. 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? Co1 6:15. 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, Co1 6:16, Co1 6:17. 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, Joh 17:21, Joh 17:22. 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 (Co1 6:18), 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 (Co1 6:18); 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, etc. 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, Co1 6:19. 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, Co1 6:20. 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, Mat 5:28. 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, Act 27:23.
Tyndale Open Study Notes
6:12-20 Paul gives several reasons why Christians must not engage in sexual immorality. 6:12 “I am allowed to do anything” seems to have been a popular attitude among some Christians who were sexually immoral. Paul counters this attitude by emphasizing that not all things are helpful; true Christians must lead disciplined lives (cp. 10:23; Gal 5:13).
1 Corinthians 6:12
Members of Christ
11And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.12“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything.13“Food for the stomach and the stomach for food,” but God will destroy them both. The body is not intended for sexual immorality, but for the Lord, and the Lord for the body.
- Scripture
- Sermons
- Commentary
How to Cultivate the Holy Spirits Presence
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Holy Harmony - Part 3
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(Basics) 69. Proving God's Perfect Will(2)
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Freedom in Faith
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Careless Ease
By Steve Gallagher1.3K06:31PRO 25:28MAT 16:24ROM 8:141CO 6:121CO 10:13GAL 5:16GAL 5:22EPH 5:18TIT 2:121PE 5:8
This sermon emphasizes the need for Christians to deny themselves and resist the temptations of indulgence and self-gratification that the enemy uses to distract and weaken believers. It warns against the dangers of overindulgence, leading to moral cowardice and a lack of spiritual preparedness for the challenges ahead. The call is to be controlled by the Holy Spirit, to seek God's will before acting on desires, and to learn the discipline of saying no to self in order to be led by the Spirit and stand firm in faith.
Corinthians: Christian Conduct
By Stephen Kaung9971:04:24ISA 64:6MAT 6:331CO 1:101CO 6:71CO 6:121CO 10:231CO 10:31In this sermon, the preacher discusses the importance of understanding our position as believers in Christ. He emphasizes that we are free from the bondage of the law and have been saved by grace. However, he warns against abusing this freedom and causing division among fellow believers. The preacher encourages practicing four principles in our daily conduct: knowing our position, living in love, relying on the power of the Holy Spirit, and glorifying God in our bodies. He reminds us that we are called to be witnesses and testimonies to the Lord, and that our actions should reflect this.
To Be Heard on High
By Shane Idleman60957:032CH 7:14ISA 40:31MAT 6:6MAT 6:161CO 6:12JAS 1:22This sermon emphasizes the importance of humility, prayer, seeking God with all our hearts, turning from wicked ways, and pursuing self-denial to experience God's power and presence. The speaker highlights the need for unity, perseverance in prayer, application of biblical truths, and fasting as spiritual disciplines to draw closer to God and be heard on high.
A Prisoner of Appetite Is Unhealthy Eating a Sin?
By Shane Idleman60944:02PRO 23:2PRO 23:21ISA 55:2ROM 12:11CO 6:121CO 9:271CO 10:31GAL 5:16PHP 3:19
This sermon addresses the importance of taking care of our bodies and avoiding unhealthy eating habits, focusing on the struggle to resist temptations and the need to prioritize physical health for spiritual well-being. The speaker shares personal struggles with weight and emphasizes the parallel between physical and spiritual health, highlighting the impact of neglecting the body on overall well-being.
Slippery Slope of Addiction
By Shane Idleman191:00:54AddictionIdolatryPRO 20:1ISA 28:7JHN 8:36ROM 6:161CO 6:121CO 10:13GAL 5:1EPH 5:18JAS 4:71PE 5:8Shane Idleman addresses the pervasive issue of addiction in his sermon 'Slippery Slope of Addiction,' emphasizing that addiction can take many forms, from gaming to substance abuse, and often stems from a deeper spiritual struggle. He highlights the importance of recognizing addiction as a form of idolatry, where anything placed before God can lead to bondage. Shane shares personal anecdotes and biblical insights, urging listeners to confront their struggles and seek freedom through Christ. He warns that addiction can destroy families and lives, and encourages a proactive approach to overcoming these challenges through prayer, accountability, and reliance on God's strength. The sermon concludes with an invitation for those struggling with addiction to seek help and healing at the altar.
Amusements
By F.B. Meyer0Discernment in AmusementsImpact on OthersPRO 4:23MAT 5:16ROM 14:191CO 6:121CO 10:23GAL 5:13EPH 4:29PHP 4:8COL 3:171PE 2:16F.B. Meyer addresses the complex issue of amusements faced by Christians, drawing parallels with the struggles of the Corinthian church. He emphasizes the need for discernment in choosing activities that are lawful but not necessarily beneficial, urging believers to avoid being enslaved by any form of pleasure. Meyer highlights the importance of considering the impact of our choices on others, particularly those who may be influenced by our actions. He advocates for simple, natural pleasures that uplift the spirit and foster community, while ensuring that our amusements align with our spiritual values. Ultimately, he encourages a balanced approach to recreation that rejuvenates the soul without compromising our faith.
Keeping God's Commandments
By William MacDonald0Legalism vs. GraceGod's CommandmentsMAT 5:17JHN 14:15ROM 6:14ROM 12:21CO 6:12GAL 5:13PHP 4:82TI 3:16JAS 1:251JN 5:3William MacDonald emphasizes that keeping God's commandments is not synonymous with legalism, which is the misguided attempt to earn God's favor through lawkeeping. He clarifies that while Christians are free from the law, they are not lawless; they are called to live in accordance with Christ's desires. MacDonald points out that the New Testament contains many commandments that serve as instructions for righteousness rather than penalties. He warns against the misuse of the term 'legalism' to dismiss godly behavior and encourages believers to adhere closely to Scripture for their moral guidance.
Abstinence for the Sake of Others
By C.I. Scofield0MAT 7:1ROM 14:3ROM 15:11CO 6:121CO 8:11CO 10:24GAL 5:13PHP 2:4COL 2:161JN 3:16C.I. Scofield delves into the principles of Gospel liberty, governing life by edification and the law of love as outlined in 1 Corinthians 10:23-33. He addresses the issue of eating meat sacrificed to idols, emphasizing the dangers of arrogance in judgment and the importance of not causing a weaker brother to stumble. Scofield highlights the need for Christians to apply the law of prudence in personal conscience, considering what is expedient and edifying, while avoiding enslavement to harmful habits. Additionally, he stresses the law of love, where believers must prioritize their brother's spiritual well-being over personal freedoms, following the example of Christ in selfless love and consideration for others.
Alcohol - Liberty Has Limits
By Shane Idleman0LUK 4:13ROM 14:211CO 6:12GAL 5:13EPH 5:15Shane Idleman emphasizes the importance of true freedom in Christ, which allows for personal liberties but within the framework of social responsibility. He warns against the dangers of alcohol abuse, highlighting how over-indulgence can lead to sin and disqualify individuals from leadership roles. Idleman shares personal experiences and stories of families and churches in crisis due to alcohol abuse, stressing the need for humility, teachability, and self-examination to avoid crossing the line of responsibility. He encourages Christians to practice abstinence, especially in cases of frequent and excessive drinking, to prevent harm to oneself and others, and to uphold the message of the gospel.
On Head Coverings
By John Calvin0GEN 2:18GEN 26:6LEV 18:6NUM 5:15ISA 4:11CO 6:121CO 7:251CO 11:21CO 11:211CO 14:40GAL 3:28John Calvin preaches about the importance of maintaining decorum and order in sacred assemblies, emphasizing the significance of following traditions and practices that are rooted in Scripture and promote reverence and piety. He highlights the distinction between human traditions and divine ordinances, urging believers to adhere to established church customs with a free conscience and a spirit of obedience, while avoiding superstition and neglect. Calvin addresses the balance between freedom and bondage in church constitutions, advocating for the preservation of peace and mutual love through established practices that promote order and unity, even if they are not essential to salvation. He warns against contentiousness and the dangers of disregarding established customs without just cause, emphasizing the need for love to guide decisions in matters of ecclesiastical discipline.
Total Abstinence and Church Membership
By John Piper0LEV 10:9PRO 20:1ISA 5:11ROM 12:2ROM 14:201CO 6:12GAL 6:14EPH 5:171TI 5:23John Piper preaches on the topic of total abstinence from alcoholic drinks and its relation to church membership. He emphasizes that while total abstinence is the best approach towards alcohol, it should not be a requirement for church membership. Piper delves into the Biblical principles and personal convictions that guide his decision for total abstinence, highlighting the importance of conscience, the mind-altering effects of alcohol, its addictive nature, and the social statement it makes. He suggests amending the Church Covenant to include a pledge to abstain from harmful substances and practices without specifying them, allowing for differing convictions while promoting a holistic view of caring for one's body and others.
Lovers of Pleasure Described and Warned.
By Edward Payson0PRO 21:17ECC 2:1MAT 16:26LUK 8:14ROM 1:251CO 6:122TI 3:4HEB 11:25JAS 4:41JN 2:15Edward Payson preaches about the dangers of being lovers of pleasures more than lovers of God, highlighting how this character is viewed unfavorably by God, as seen in the Bible. He explains that those who prioritize worldly pleasures over God's commands are in a sinful, guilty, and dangerous condition, resisting the truth and despising the righteous. Payson urges the congregation to examine their lives and consider if they are pursuing sinful pleasures, neglecting their duties to God, and finding more satisfaction in worldly pursuits than in serving God, ultimately risking their eternal salvation by prioritizing temporary pleasures over their relationship with God.
Conflicts of the Entirely Sanctified
By Harmon A. Baldwin0ISA 7:9ROM 12:161CO 6:122CO 12:10COL 2:61TH 3:13HEB 3:14HEB 10:231PE 3:71PE 5:10Harmon A. Baldwin preaches about the importance of retaining perfect purity through continual faith in the leading promises of the gospel. He emphasizes the need to have faith in God, to be established in holiness, and to walk rooted and built up in Christ. Baldwin highlights the necessity of being established in faith, holding fast to God's promises, and enduring trials to strengthen and settle the soul in God. He also discusses the challenges of maintaining holiness, the importance of teachableness, and the need for self-denial and self-indulgence in the pursuit of spiritual growth and maturity.
Long Sermons--Loud Sermons--Itinerating
By John Newton0PRO 16:9PRO 25:17ECC 7:161CO 6:121PE 5:2John Newton expresses concern to the preacher about the length and intensity of his sermons, cautioning against excessive exertion that may harm his health and effectiveness. He advises moderation in preaching, emphasizing the importance of being heard without straining the voice excessively. Newton also discourages overly long sermons, suggesting that shorter, frequent messages may be more beneficial for the congregation's attention and spiritual growth. Additionally, he warns against the temptation of itinerant preaching, urging the preacher to carefully discern God's will and remain faithful in his current ministry.
Lost Control
By Russell DeLong0LUK 15:11ROM 6:161CO 6:12GAL 5:11PE 5:8Russell DeLong delivers a powerful sermon on the consequences of losing control in our lives, drawing parallels between physical and spiritual loss of control. He emphasizes that the root of all moral and spiritual wrecks is sin, highlighting that all spiritual tragedies are the result of personal, willful choices. DeLong challenges the congregation to reflect on what controls them, whether it be temper, habit, addictions, peer pressure, or worldly desires, and urges them to regain control by humbly surrendering to Christ, who can break the chains of sin and provide purpose and direction in life.
The Heart of Sexual Sin
By Paul David Tripp01CO 6:12Paul David Tripp delivers a powerful sermon on the significance of sexuality in a culture that often prioritizes self-gratification over God's glory. He emphasizes that sexual sin is idolatrous, revealing who or what truly rules a person's life, and highlights the importance of understanding one's identity as a child of God to maintain sexual purity. Tripp explores how sexuality exposes the condition of a person's heart, the need for grace, and the necessity of connecting sexual struggles to larger gospel themes to find victory through biblical repentance and dependency on Jesus Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (Co1 6:12-20) All things are lawful unto me--These, which were Paul's own words on a former occasion (to the Corinthians, compare Co1 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 (Act 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, Co1 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 (Co1 6:15; compare Co1 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [BENGEL]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Gal 5:13; Pe1 2:16; Pe2 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.
John Gill Bible Commentary
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 Co1 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.
Matthew Henry Bible Commentary
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, Co1 6:12. 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 (Co1 6:13), 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, Co1 6:13. 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 6:19), 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, Co1 6:15. 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 2:5, Heb 2:18. 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, Co1 6:14, 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 (Co1 6:14), 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, Phi 3:21. 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? Co1 6:15. 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, Co1 6:16, Co1 6:17. 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, Joh 17:21, Joh 17:22. 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 (Co1 6:18), 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 (Co1 6:18); 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, etc. 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, Co1 6:19. 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, Co1 6:20. 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, Mat 5:28. 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, Act 27:23.
Tyndale Open Study Notes
6:12-20 Paul gives several reasons why Christians must not engage in sexual immorality. 6:12 “I am allowed to do anything” seems to have been a popular attitude among some Christians who were sexually immoral. Paul counters this attitude by emphasizing that not all things are helpful; true Christians must lead disciplined lives (cp. 10:23; Gal 5:13).