1Co 6:1
6:1 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
     (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

1Co 6:2
6:2 {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.

1Co 6:4
6:4 {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.

1Co 6:5
6:5 {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.

1Co 6:7
6:7 {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

1Co 6:9
6:9 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.

1Co 6:11
6:11 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.

1Co 6:12
6:12 {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.

1Co 6:13
6:13 {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.

1Co 6:15
6:15 {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.

1Co 6:16
6:16 {12} What?  know ye not that he which is joined to an
     harlot is one body? for {i} two, saith he, shall be one

 (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.

1Co 6:18
6:18 {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.

1Co 6:19
6:19 {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.