Read thru New Testament Devotional – August 24, 2017

August 24


1 Corinthians 6

1 Corinthians 6:1-8-Paul then explains that this responsibility to judge each other applies to situations where one believer sins against another believer.  When members of the church have a dispute they shouldn’t take each other to a pagan court to settle it.  But, they should allow someone in the church to arbitrate, to judge between them.  He points out that one day, they will be associated with Jesus in His judgment of the world (Matthew 19:28) and they will also judge the angels (2 Peter 2:4; Jude 6).  So, they should be willing to find a “wise man” (:5) who can “decide” (same word as “judge”) between them.  He says that when a believer takes another believer to a pagan court…they may win the legal decision…but they have lost a far more important battle.  You have allowed the pagan world to hold court over the body of Christ.  And in doing so, the action that you have taken against your brother is as bad as what the brother did against you in the first place.

1 Corinthians 6:9-11-It can be somewhat difficult to follow the train of thought from verses 7-8 and verse 9 because of the English translation.  In verses 7-8, Paul uses the words “wrong” and “wronged”…both come from the Greek word “adekos”, which literally means…



  1. descriptive of one who violates or has violated justice
  2. unjust
  3. unrighteous, sinful
  4. of one who deals fraudulently with others, deceitful


This same Greek word is used in verse 9, but is there translated (NASV) as “unrighteous”.  Unless you are aware of this…there doesn’t seem to be a direct connection between the verses.  The connection can be clearly seen if we translate this way…


  1. Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be treated in an unrighteous manner? Why not be defrauded? 8. The fact is, you treat others in an unrighteous manner and defraud them when you take them to court.
  2. Or do you not know that the unrighteous will not inherit the kingdom of God?...


Paul warns that this type of unrighteous behavior is associated with those that don’t know Christ.  And that if a person practices unrighteousness…it might be indicative of the fact that he is not a true believer.  He says that the "unrighteous" (:9) will not enter the kingdom of God.  Then he makes a list of who the unrighteous are.  Why?  Because it is easy for us to deceive ourselves when it comes to our own sinful behavior.


Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness:

akin to plane, A, Note (1) (Eng., "planet"), in the Passive form sometimes means "to go astray, wander," Mat 18:12; 1Pe 2:25; Hbr 11:38; frequently Active, "to deceive, by leading into error, to seduce," e.g., Mat 24:4,5,11,24; Jhn 7:12, "leadeth astray," RV (cp. 1Jo 3:7). In Rev 12:9 the present participle is used with the definite article, as a title of the Devil, "the Deceiver," lit., "the deceiving one." Often it has the sense of "deceiving onself," e.g., 1Cr 6:9; 15:33; Gal 6:7; Jam 1:16, "be not deceived," RV, "do not err," AV.

Vine’s Expository Dictionary of New Testament Words,


Those who were taking each other to a pagan court had failed to recognize this sinful behavior…they were deceived.  And it is just a possible that those involved in other sinful behavior might be deceived.  So, Paul spells it out.  He identifies several specific sinful, unrighteous behaviors.


fornicators (same word as “immoral person” in 5:9,11)


idolaters (see 1 Corinthians 5:11)




Adulterer (-ess), Adulterous, Adultery:

denotes one "who has unlawful intercourse with the spouse of another," Luk 18:11; 1Cr 6:9; Hbr 13:4. As to Jam 4:4, see below.

Vine’s Expository Dictionary of New Testament Words,





"soft, soft to the touch" (Lat., mollis, Eng., "mollify," "emollient," etc.), is used

(a) of raiment, Mat 11:8 (twice); Luk 7:25;

(b) metaphorically, in a bad sense, 1Cr 6:9, "effeminate," not simply of a male who practices forms of lewdness, but persons in general, who are guilty of addiction to sins of the flesh, voluptuous.

Vine’s Expository Dictionary of New Testament Words,


  1. soft, soft to the touch
  2. metaph. in a bad sense
  3. effeminate
  4. of a catamite
  5. of a boy kept for homosexual relations with a man
  6. of a male who submits his body to unnatural lewdness
  7. of a male prostitute




  1. one who lies with a male as with a female, sodomite, homosexual


Strong’s Definitions

ἀρσενοκοίτης arsenokoítēs, ar-sen-ok-oy'-tace; from G730 and G2845; a sodomite:—abuser of (that defile) self with mankind.


  1. Nor homosexuals: Since this is such a clear condemnation of homosexuality, those who would like to justify the practice say Paul is speaking of homosexual prostitution, not a "loving, caring homosexual relationship." But taken in context, there is no doubt God is speaking of homosexual acts of all kinds with the words malakoi (homosexuals, which literally refers to male prostitutes) and arsenokoitai (sodomites, a generic term for all homosexual practice).
  2. Paul was not writing in or of a "homophobic" culture. Homosexuality was rampant in Paul's culture; fourteen out of the first fifteen Roman emperors were bisexual or homosexual. At the very time Paul was writing, Nero was emperor. He had taken a boy named Sporus and had him castrated. He then married him (with a full ceremony), brought him to the palace with a great procession, and made the boy his "wife." Later, Nero lived with another man, and Nero was declared to be the other man's "wife."
  3. In this list of sins, homosexuality (not some "special" version of homosexuality) is described. But it is described right along with other sins, many of which those who so strongly denounce homosexuals are themselves guilty of. Can fornicators or adulterers or the covetous or drunkards rightly condemn homosexuals? Of course not.

iii. Christians err when they excuse homosexuality, and deny that it is sin. But they also err just as badly when they single it out as a sin God is uniquely angry with.




  1. an embezzler, pilferer
  2. the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain


covetous (see 1 Corinthians 5:11)


drunkards (see 1 Corinthians 5:11)


revilers (see 1 Corinthians 5:11)


swindlers (see 1 Corinthians 5:11)


Some of them used to be that way ("such were some of you"-:11), to live in those manners.  But they have been changed.  Paul describes this change with vivid, powerful terminology.  They have been…





"to wash off or away," is used in the Middle Voice, metaphorically, "to wash oneself," in Act 22:16, where the command to Saul of Tarsus to "wash away" his sins indicates that by his public confession, he would testify to the removal of his sins, and to the complete change from his past life; this "washing away" was not in itself the actual remission of his sins, which had taken place at his conversion; the Middle Voice implies his own particular interest in the act (as with the preceding verb "baptize," lit., "baptize thyself," i.e., "get thyself baptized"); the aorist tenses mark the decisiveness of the acts; in 1Cr 6:11, lit., "ye washed yourselves clean;" here the Middle Voice (rendered in the Passive in AV and RV, which do not distinguish between this and the next two Passives; see RV marg.) again indicates that the converts at Corinth, by their obedience to the faith, voluntarily gave testimony to the complete spiritual change Divinely wrought in them. In the Sept., Job 9:30.

Vine’s Dictionary of New Testament Words,


apolouo: to wash off or away…For the sinner is unclean, polluted as it were by the filth of his sins. Whoever obtains remission of sins has his sins put, so to speak, out of God’s sight, -- is cleansed from them in the sight of God. Remission is [represented as] obtained by undergoing baptistm; hence those who have gone down into the baptismal bath [lavacrum, cf. Tit. iii. 5; Eph. V. 26] are said…to have washed themselves, or…to have washed away their sins, i.e. to have been cleansed from their sins.

Thayer’s Greek Lexicon





"to make holy" (from hagios, "holy"), signifies to set apart for God, to sanctify, to make a person or thing the opposite of koinos, "common;" it is translated "Hallowed," with reference to the name of God the Father in the Lord's Prayer, Mat 6:9; Luk 11:2.

Vine’s Expository Dictionary of New Testament Words,


  1. to render or acknowledge, or to be venerable or hallow
  2. to separate from profane things and dedicate to God
  3. consecrate things to God
  4. dedicate people to God

III. to purify

  1. to cleanse externally
  2. to purify by expiation: free from the guilt of sin
  3. to purify internally by renewing of the soul


6:11 (Ryrie Study Bible)sanctified. I.e., set apart for God’s use. There are three aspects to sanctification: (1) positional sanctification, possessed by every believer from the moment of his conversion (his perfect standing of holiness, Acts 20:32; 1 Cor. 1:2); (2) progressive sanctification, the daily growth in grace, becoming in practice more and more set apart for God’s use (John 17:17; Ephesians 5:26); and (3) ultimate sanctification, attained only when we are fully and completely set apart to God in heaven (1 Thes. 5:23).




Justification, Justifier, Justify:

primarily, "to deem to be right," signifies, in the NT,

(a) "to show to be right or righteous;" in the Passive Voice, to be justified, Mat 11:19; Luk 7:35; Rom 3:4; 1Ti 3:16;

(b) "to declare to be righteous, to pronounce righteous,"

(1) by man, concerning God, Luk 7:29 (see Rom 3:4, above); concerning himself, Luk 10:29; 16:15;

(2) by God concerning men, who are declared to be righteous before Him on certain conditions laid down by Him.

Ideally the complete fulfillment of the law of God would provide a basis of "justification" in His sight, Rom 2:13. But no such case has occurred in mere human experience, and therefore no one can be "justified" on this ground, Rom 3:9-20; Gal 2:16; 3:10, 11; 5:4. From this negative presentation in Rom. 3, the Apostle proceeds to show that, consistently with God's own righteous character, and with a view to its manifestation, He is, through Christ, as "a propitiation... by (en, 'instrumental') His blood," Rom 3:25, RV, "the Justifier of him that hath faith in Jesus" (Rom 3:26), "justification" being the legal and formal acquittal from guilt by God as Judge, the pronouncement of the sinner as righteous, who believes on the Lord Jesus Christ. In Rom 3:24, "being justified" is in the present continuous tense, indicating the constant process of "justification" in the succession of those who believe and are "justified." In Rom 5:1, "being justified" is in the aorist, or point, tense, indicating the definite time at which each person, upon the exercise of faith, was justified. In Rom 8:1, "justification" is presented as "no condemnation." That "justification" is in view here is confirmed by the preceding chapters and by verse 34. In Rom 3:26, the word rendered "Justifier" is the present participle of the verb, lit., "justifying;" similarly in Rom 8:33 (where the article is used), "God that justifieth," is, more lit., "God is the (One) justifying," with stress upon the word "God."

Vine’s Expository Dictionary of New Testament Words,


Whatever they used to be, they no longer are...because of the life-changing power of God.  People can't change themselves...but, they can be changed by God!  Paul doesn’t suggest that they are a little better, or that they have gained a positive self image.  No.  They are literally different people.  They have been changed.  We need to be aware that the verb “washed” was in the middle voice (a grammatical term identifying the actual involvement of the subject of the sentence with the action taking place)…suggesting that by the act of baptism, while they did not accomplish the cleansing, they were in fact giving a visual demonstration of the spiritual reality.  They were “washed”, cleansed by God.  The words “sanctified” and “justified” are in the passive voice.  That means that someone else sanctified and justified them…and they were the recipients of the action.  God sanctified them and God justified them.  Paul makes it clear that these things were not done by themselves…but, “in the name of the Lord Jesus Christ, and in the Spirit of our God.”  Why is that important?  Because if I could do these things…then I could undo these things.  But Paul is speaking of the fact that they have been done by God and there is no return.  What has been done is of a permanent state and nature.  I am forever washed…forever sanctified…and forever justified.  He is now going to continue by telling the Corinthians that this is now their condition…not what they were previously…and that they should live and act in accordance with this condition.


  1. God can take the kind of people described in 1 Corinthians 6:9 and 10 and make them into the kind of people described in 1 Corinthians 6:11! How great is the work of God!


1 Corinthians 6:12-20-It appears that some had tried to argue that the sin that they had committed had no consequence since it was only a physical matter, not spiritual.  As if there was a radical separation between the physical realm and the spiritual realm and that the physical had no consequence or effect on the spiritual.  Paul uses the illustration of food and the stomach to make the point that they are not two separate things...but, each affects the other.  Even so, what we do physically has an affect on us spiritually.  In fact, our body (physical being) is the temple of the Holy Spirit...and it cost God the price of His Son's life to gain, glorify God through your very physical being.  Therefore, the argument that the types of sins mentioned in v. 9 are only physical and don't have any consequence is invalid.


All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.

  1. In both 1 Corinthians 5 (in the section dealing with the sexual immorality of a certain member of the Corinthian church) and in 1 Corinthians 6 (in the section where certain sinners are described), Paul has brought up the issue of the sexual conduct of Christians. Now, he will address some of the questions and problems the Corinthian Christians had in regard to understanding and doing what God wanted them to do in regard to sex.
  2. All things are lawful for me: This was probably a phrase Paul had used in teaching the Corinthian Christians about Christian liberty. We could just hear Paul telling the Corinthians exactly what he told the Colossians in Colossians 2:16-17: that when it comes to what we eat or drink or on what day we worship the Lord, all things are lawful for me. I am at liberty, and I should not let anyone put me under bondage, and legalists are prone to do.
  3. But all things are not helpful: The Corinthian Christians were taking the idea all things are lawful and applying it to areas Paul, or the Lord, never intended. They were using their "liberty" as a license to sin.
  4. Specifically, from the reference to the harlot in 1 Corinthians 6:15, the point seems to be that the Corinthian Christians thought they had the liberty to use the services of prostitutes. This would have been culturally accepted in the city of Corinth, and it would have been accepted in the religious community among the religious pagans - who saw nothing wrong in a "religious" person using prostitutes.
  5. I will not be brought under the power of any: In this phrase, Paul uses a verb he uses again only in 1 Corinthians 7:4, in the context of a husband and wife having "authority" over each other's bodies. Paul may be saying I will not be brought under the power of anybody (as in a prostitute).
  6. (13-14) A principle for sexual purity among Christians: appetites for food and sex are not the same.

Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. And God both raised up the Lord and will also raise us up by His power.

  1. Foods for the stomach and the stomach for foods: The Corinthian Christians were probably using this motto to justify giving their bodies whatever their bodies wanted. "My body wants food, so I eat. My body wants sex, so I hire a prostitute. What's the problem?"
  2. But Paul will not let them take that slogan, which applies to irrelevant food restrictions, and apply it to sexual immorality, because the body is not for sexual immorality but for the Lord, and the Lord for the body.
  3. Because of our lustful sexual appetites, it may seem that God did make our bodies for sexual immorality. But God did not make our bodies that way; sinful Adam did. We see the wisdom in God's design for the body and for sexual purity when we look at the problems of unplanned pregnancies and sexually transmitted diseases. These are the price one pays in the body for using the body in a way the Lord never intended - the body is not for sexual immorality.


6:12 (Ryrie Study Bible) are lawful. Apparently some of the Corinthians were trying to use their Christian freedom to justify their sins. Paul here insists that Christian liberty is limited by two considerations: Is the practice expedient (helpful) and will it enslave?


Paul teaches the Corinthians that their bodies, their physical being, is a part of their total being…not some separate entity that is not involved in God’s process of redemption.  Their bodies, not just their spirits, are included in the body of Christ…what it means to be one with Christ.  In fact, he tells them that their bodies are the temple of God.  So, instead of using their bodies for wanton, immoral acts…they should be used to bring glory to God.  The Corinthians were familiar with the practice of cultic prostitution in the Temple of Aphrodite.  There, they taught that there was a spiritual ecstasy, or ascension that was accomplished through sexual involvement.  By satisfying the sexual desire they would not be as controlled by that desire and would be freed up to be more attuned to spiritual matters.  So, they provided priestesses (prostitutes) for this activity.  Paul corrects this false teaching.  He tells them that instead of the sexual act releasing them from the drives and passions of the physical realm…it actually did the opposite and “joined” them even more deeply into the physical.



Cleave, Clave:

"to join fast together, to glue, cement," is primarily said of metals and other materials (from kolla, "glue"). In the NT it is used only in the Passive Voice, with reflexive force, in the sense of "cleaving unto," as of cleaving to one's wife, Mat 19:5; some mss. have the intensive Verb No. 2, here; 1Cr 6:16, 17, "joined."


When we use our bodies for immoral activities…we sin against ourself.  Meaning that we only make things worse, we do spiritual damage to ourself.  Instead of becoming free from the passions of the body, we become more and more enslaved by them, we belong to them, they own us.  Paul reminds the Corinthians that they belong to God…He paid the ultimate price when He sent His Son to die on the cross in order to purchase them from sin.  And now, since they belong to God…they should glorify God with everything that they have…including their bodies.

Prayer: Lord, please help me to glorify You…not just in my mind, but in my body.  Help me to live as one who has been washed…who has been sanctified…who has been justified.  Help me to be fo

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