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1 Corinthians 6:1. How dare anyone among you, when dealing with another, sue the wicked and not the saints? “Dare any one of you, having a thing for another, be judged by the unrighteous, and not by the saints?” Having been honored with Divine wisdom, in the face of mutual bewilderment, you choose as judges those possessed by the foolishness of wickedness. 1 Corinthians 6:2. Do you not know that the saints will judge the world? If the world is to be judged by you, are you really unworthy to judge unimportant matters? “Do you not know how the saints of the world are judged?” He said: “they will judge,” instead of “they will condemn.” For this is shown by the following words. “And even if the world receives judgment from you, you are not worthy of evil judgment.” So the “men of Nineveh” and the “queen of South” will condemn this generation (Matthew 12:41–42); so “the twelve Apostles will judge the deceived ten tribes of Israel” (Matthew 19:28), that is, they will condemn them; they will condemn because they themselves came from them, and believed in the Lord, and were subjected to countless types of deaths, and did not renounce their faith in Him. Likewise, those among the pagans who believed will condemn those who did not believe in the saving sermon. 1 Corinthians 6:3. Do you not know that we will judge angels, much less the deeds of this life? “Don’t you know that imams judge angels, and not by the standards of this life?” The Apostle again used the expression “judge the imams” instead of “condemn”; He calls demons angels, because in ancient times they were Angels. The saints will condemn them, because, being surrounded by the body, they cared about the Divine service, but they, in their incorporeal nature, loved wickedness. 1 Corinthians 6:4. And you, when you have everyday disputes, appoint as your judges those who mean nothing in the church. “The judgment of life, even if you have humiliated in the Church, you imprison.” He who is the most humble and least in the Church, says the Apostle, is better than those who are considered knowledgeable among them. For he does not command that even the most humiliated in the Church be judged. And the following words make it clear. 1 Corinthians 6:5. To your shame I say: is there really not a single reasonable person among you who could judge between his brothers? 1 Cor.6:6. But brother and brother are suing, and, moreover, before the infidels. “To your shame I say: is there not one wise among you who can judge between his brothers? But brother and brother go to court, and then before the infidels.” The Apostle points out many inconsistencies: firstly, that the faithful is judged, for he calls the faithful brother; then, that he is suing a fellow believer; and what is worse, he is tried by an unfaithful judge. At the same time, you need to know that this does not contradict what was written to the Romans, for he commands not to resist the leaders, but gives the law so that the offended do not resort to the protection of these leaders. For the choice - whether to suffer an insult or to be justified by one of the same faith - depended on their arbitrariness. Then he introduces the most complete legalization. 1 Cor.6:7. And it is already very humiliating for you that you have litigation among yourself. Why would you rather not remain offended? Why would you rather not endure hardship? “It’s no longer a shame for you, because you have litigation among yourself.” The very thing that deserves reproach is that you sue. “Why don’t we offend you more? Why are there nothing worse than deprivation?” This is what it takes to be perfect. But the Corinthians, as the Apostle shows, not only do not observe this, but even act completely opposite to this. 1 Corinthians 6:8. But you yourself offend and take away, and from your brothers. “But you yourself will offend and deprive.” Then the biggest accusation is the last one: “And even the brethren.” It’s a bad thing to offend someone else; it’s much worse to offend your own. 1 Corinthians 6:9. Or don’t you know that the unrighteous will not inherit the Kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor wicked people, nor homosexuals. “Or do you not know that the unrighteous will not inherit the Kingdom of God?” Then the Apostle lists other types of iniquities. "Don't flatter yourself." He means some who claim that God, as a lover of mankind, does not punish. Why does he add: “Neither a harlot, nor an idolater, nor an adulterer, nor a harlot, nor a sodomite?” 1 Corinthians 6:10. Neither thieves, nor covetous people, nor drunkards, nor slanderers, nor extortioners will inherit the Kingdom of God. “Neither the covetous, nor the thieves, nor the drunkards, nor the harassers, nor the predators will inherit the Kingdom of God.” He puts lesser sins on a par with greater ones, because we are not talking about punishment, but about the Kingdom. But so that, remembering the sins committed before all-holy baptism, they would not despair of salvation, of necessity he added: 1 Corinthians 6:11. And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God. “And by these things we were not born, but we were washed, but we were sanctified, but we were justified in the name of our Lord Jesus Christ, and by the Spirit of our God.” The Apostle clearly showed the equality of the Son and the Spirit, added a mention of God and the Father, for by invoking the Holy Trinity the watery nature is sanctified and remission of sins is granted. Then he again continues his speech about fornication and says: 1 Corinthians 6:12. Everything is permissible for me, but not everything is beneficial; everything is permissible to me, but nothing should possess me. “That’s the whole point?” This should be read as a question; and then, as an answer: “But not all is good.” Also the following words: “Is it all about flying? But I won’t have it from anything.” You say this because you do not live under the law, but you are free and have every right to choose. However, in any case, it is not useful for you to use this right. For as soon as you do something indecent, you will lose this right and become a slave of sin. 1 Corinthians 6:13. Food is for the belly, and the belly is for food; but God will destroy both. The body is not for fornication, but for the Lord, and the Lord for the body. “Fashion is the belly, and the belly is meat; God will abolish both this and this.” If you want to use freedom in this, then use it, because food was created for the belly. But you should know that this will be the end, for beyond the grave there is no need for food for people and the future life has nothing of the kind; in it, according to the word of the Lord, no matter how they “marry, nor commit violence” (Matthew 22:30), they neither eat nor drink. The Apostle used the word “abolish” prophetically. “The body is not fornication, but the Lord’s, and the Lord is the body.” The Apostle often calls the Lord our Head. Therefore, the body is associated with Him as with the Head. For the body was not made for fornication, just as the belly was made as a receptacle for food. 1 Corinthians 6:14. God raised the Lord, and He will also resurrect us by His power. “God has raised up the Lord, and will raise us up by His power.” Do not neglect the Lord like a dead man. He is resurrected; God, who raised Him, will also raise us up by the power of Him who has risen. Therefore, the Apostle clearly showed that Christ was resurrected according to humanity, and will resurrect us as God. 1 Corinthians 6:15. Do you not know that your bodies are members of Christ? Shall I, then, take away the members of Christ to make them members of a harlot? It won't happen! “Do you not know that your bodies are the delight of Christ?” Isn’t it just like the bride and groom were united with Christ? “Shall I take the hooks of Christ and make the hooks of the harlots? Yes, it won’t happen.” The apostle greatly increased the power of lawlessness, calling our members members of Christ. They are no longer yours, he says, but Christ’s. Therefore, how do you make them “you harlots?” Then he explains how they are made “uds of the harlots.” 1 Corinthians 6:16. Or do you not know that whoever has sex with a harlot becomes one body with her? for it is said: the two will become one flesh. 1 Corinthians 6:17. And he who is united with the Lord is one spirit with the Lord. “Or do you not know that the filthy one who cleaves to one body has one body? Both will become one flesh” (Gen. 2:24). “Be cleave to the Lord; there is one spirit with the Lord.” It is not without reason that the Apostle applied what was said about marriage to fornication, because both in essence are one and the same; the difference shows the legality and illegality of the matter. Therefore, he says that he who cleaves to a harlot makes his members “udah of the harlots,” and he who is united in spirit with the Lord makes his limbs “udah.” “Christ’s.” So, if you have been united with the Lord and again go to the harlot, then the reproach extends to the Master Himself, because you give His ouds to the harlot and make the Lord’s ouds “the ouds of the harlots.” 1 Corinthians 6:18. Flee fornication; Every sin that a person commits is outside the body, but the fornicator sins against his own body. "Flee fornication". The Apostle did not say: “hate” or “turn away,” but says: “flee,” knowing the swiftness of this sin; and he raises up the one he is pursuing and commands him to flee from the pursuer; it also explains the vileness of the matter: “Every sin that a person commits is, except the body: but the fornicator sins in his own body.” He who commits thousands of other sins, breaks oaths, defiles his tongue with blasphemies, appropriates to himself in the least that which does not belong to him, does not feel sin so vividly, but he who has become a slave of lewdness immediately after committing a sin feels evil and abhors the body itself. That is why, when resorting to baths, they wash the body in the thought that through this they will remove some of the vileness from it. 1 Corinthians 6:19. Do you not know that your body is the temple of the Holy Spirit who dwells in you, which you have from God, and you are not your own? “Or do you not know that your body is a temple of the Holy Spirit living in you, which you receive from God?” Above, the Apostle called the body the church of God, and also called it the church of Christ; now he also calls it the Church of the All-Holy Spirit; He calls gifting the spirit. From all this we recognize the equality of the Trinity. 1 Corinthians 6:20. For you were bought at a price. Therefore glorify God both in your bodies and in your souls, which are God's. “Buy at a natural price.” The Sovereign's blood was shed for you; you are under another's dominion. The Apostle says this in response to the question: “Are all the years the essence?” - teaching that we are under the Master and we need to live according to His laws. For this he added: “Glorify God” in your body and in your spirit, “who are the essence of God.” The creator of our souls and bodies is God. But he not only created them, but also freed them from the devil’s dominion. Therefore, we must glorify Him with body and soul, both by doing and saying what the tongue excites everyone to reverence. This Apostle concluded the first chapter. And we, remembering his advice, will present our bodies as “a living sacrifice, holy, pleasing to God” (Rom. 12:1), and we will sanctify our souls by remembering many different benefits, so that in this life we ​​can truly be called churches of God, and enjoy the promised benefits, by the grace and love of our Lord Jesus Christ. With Him befits the Father with the All-Holy Spirit glory and splendor, now and always, and forever and ever! Amen. You might be interested in: