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英文原文
In this chapter the apostle, I. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges, 1Co 6:1-8. II. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted, 1Co 6:9-11. III. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments, 1Co 6:12-20.
1-8
Causes of Litigation Censured (57 AD)
責備爭訟的緣由（主後五十七年）
¹ 你們中間有彼此相爭的事，怎敢在不義的人面前求審，不在聖徒面前求審呢？
² 豈不知聖徒要審判世界嗎？若世界為你們所審，難道你們不配審判這最小的事嗎？
³ 豈不知我們要審判天使嗎？何況今生的事呢？
⁴ 既是這樣，若你們有今生當審的事，就派教會所輕看的人審判嗎？
⁵ 我說這話是要叫你們羞恥。難道你們中間沒有一個智慧人能審斷弟兄們的事嗎？
⁶ 你們竟是弟兄與弟兄告狀，而且告在不信主的人面前。
⁷ 你們彼此告狀，這已經是你們的大錯了。為甚麼不情願受欺呢？為甚麼不情願吃虧呢？
⁸ 你們倒是欺壓人、虧負人，況且所欺壓所虧負的就是弟兄。
使徒在此責備他們為小事在異教法官面前彼此爭訟；他在其中定一切「擾人的訴訟」為罪。在前一章他指示他們藉著教會的懲戒來處理他們中間的大罪。此處他指示他們藉著教會的勸導與建議來裁決彼此之間的爭端。關於這一點當注意：
一、他所責備的過犯：就是彼此告狀。這並不是說「律法是好的，只要人合法地使用」。但是，1.「弟兄與弟兄告狀」（林前六6），教會的一個肢體與另一個肢體告狀。如此親近的關係竟不能保持和睦與彼此了解。弟兄之愛的紐帶已被破壞。「弟兄結怨，勸他和好，比取堅固城還難」（箴十八19）。當注意：基督徒不當彼此相爭，因為他們是弟兄。這一點若 duly 留心，便能避免訴訟，終止爭吵與紛訟。2. 他們把事情帶到異教的官長面前：「在不義的人面前求審，不在聖徒面前求審」（林前六1），把爭端帶到不信的人面前（林前六6），而不在他們自己——按至少的宣認說是基督徒與聖徒——中間了結。這大大有損基督教的聲譽。這一下子便把他們的愚昧與好爭都公開了；而他們卻自稱是智慧之子，是那柔和謙卑的耶穌——「和平之君」——的跟從者。所以使徒說：「你們中間有人與別人相爭，怎敢去告狀、控告他、在不義的人面前聽審呢？」當注意：基督徒不當作任何有損自己基督徒名稱與信仰的事。3. 此處至少暗示他們為細故告狀，為價值微小的事；因為使徒責備他們沒有寧可受屈而不告狀（林前六7），這話必是指著不甚重要的事。若關乎自己或家族的重大損失，我們可以使用合法的手段來維護權利。我們沒有義務坐下來默默忍受傷害而不為自己尋求解救；但在無關緊要的事上，寧可忍讓為妙。基督徒當有寬恕的性情。忍受輕微的傷害與不便，比顯出爭競的樣子更為輕省、也更為光彩。
二、他在他們面前擺上他們過犯的加重情節：「豈不知聖徒要審判世界嗎？……豈不知我們要審判天使嗎？」（林前六2-3）。他們「不配審判這最小的事，就是今生的事嗎」？把今生的事這樣的小事帶到異教官長面前，對他們基督徒的身分是一種羞辱，是忘記了自己作聖徒的真實尊嚴。他們既要審判世界，甚至要審判天使，卻不能裁決彼此之間微小的爭端，這是難以理解的。所謂審判世界與天使，有人認為是指他們在大審判之日作基督的陪審；因為論到我們救主的門徒說，到那日他們要「坐在十二個寶座上，審判以色列十二個支派」（太十九28）。在別處我們也讀到我們的「主帶著他的千萬聖者降臨，要在眾人身上行審判」云云（猶14-15）。「他同他眾聖徒來」（帖前三13）。他們自己誠然要受審判（見太二十五31-41），但他們可能先被宣判無罪，然後被升上審判席，以贊同並稱頌基督對世人與天使的公義審判。在其他意義上他們不能算為審判官。他們不是與主同負使命，卻有榮幸坐在一旁觀看他對這邪惡世界的審理，並加以贊同。另有人理解這「審判世界」是指帝國歸信基督教之時。但看不出哥林多人知道帝國會歸信基督教；即使他們知道，基督徒皇帝能在甚麼意義上被稱為審判天使呢？又有人理解為他們藉自己的信仰與行為定世界的罪，並藉神蹟的大能趕出邪惡的天使——這能力並不限於最初期，也不限於使徒。第一種含義似乎最為自然，同時也使這論證有最大的力量。「基督徒既要在末日與至高的審判官同坐，在他對有罪的世人與邪惡天使宣判之時有此尊榮，難道不配審斷你們在異教官長面前所爭的那些小事嗎？他們不能調處你們彼此的分歧嗎？為甚麼必須把事情帶到異教的法官面前？你們將要審判他們，難道反而適宜向他們的法庭上訴嗎？你們為著「今生的事」，竟然派那些在教會中所輕看的人來審判嗎？」（林前六4，有人如此讀，也許是最合宜的讀法）——即異教的官長，exouthenēmenous，「那些無有的」（林前一28）。「你們竟要召這些你們本當極其輕看的人來審判你們的爭端嗎？這豈不羞恥嗎？」（林前六5）。有些按英文譯本所讀的人認為這是一句反諷的話：「你們既有這樣未決的爭端，就派你們中間最被人輕看的人來審判罷。你們自己最卑微的會友，當然也能裁決這些爭論。把有爭議的事交給任何人，總勝於在異教官長面前告狀。這些都是不值得爭的瑣事，只要你們先制服自己的心，把它帶到真正基督徒的性情之中，便可輕易解決。「你們要彼此擔待、彼此寬容」，於是你們中間技能最差的人也能終止你們的爭吵。「我說這話是要叫你們羞恥。」」（林前六5）。當注意：基督徒中間的小爭論竟會鬧到一個地步，不能藉弟兄的仲裁來裁決，這是一種羞恥。
三、他指示他們一條補救這過犯的方法。這方法是雙重的：1. 藉著把事情交託某些人來調處：「難道你們中間沒有一個智慧人，沒有一個能審斷弟兄們的事嗎？」（林前六5）。你們這樣以自己的智慧知識自誇、因非比尋常的恩賜與才幹而如此自高的人，中間難道沒有一個配擔此任、沒有一個有足夠智慧審斷這些分歧的人嗎？弟兄之間竟要爭吵，要由異教的官長來審判，而這教會卻以知識與智慧著稱，這豈不是你們的羞辱——爭端竟鬧得這樣大，而你們的智慧人中間竟沒有一人出來調停、防止這些爭端嗎？當注意：基督徒除非其他一切補救方法都試過並歸於無效，否則絕不可涉入訴訟。明智的基督徒若有可能，當防止自己的爭端，而不是讓法庭來裁決，尤其在無關大局的事上更當如此。2. 藉著寧可受屈，也不採用這種方法來維護自己的權利：「你們彼此告狀，這已經是你們的大錯了」：除非案件的產權確實模糊不清，且雙方都同意將之交給精通律法的人來判斷，否則告狀總是一方的過犯。而這乃是「將事情交託」，而非就事情爭論——後者才是使徒在此似乎特別定罪的事：「你們為甚麼不情願受欺？為甚麼不情願吃虧呢？」當注意：基督徒寧可忍受輕微的傷害，也不願以訴訟的紛爭折磨自己、又激怒別人。自己心中的平安、鄰里之間的安寧，比這種紛爭中的勝訴或奪回自己的權利更有價值——尤其當這爭端必須由與宗教為敵的人來裁決之時。但使徒告訴他們，他們不但不肯忍受傷害，反而「欺壓人、虧負人，況且所欺壓所虧負的就是弟兄」。當注意：欺壓虧負任何人都是大錯；但虧負我們基督徒的弟兄，更使這過犯加重。他們之間互愛的紐帶應當比別人之間更為堅固。「愛是不加害與鄰人的」（羅十三10）。愛弟兄的人，在這原則的影響之下，絕不能傷害或損害他們。
英文原文
Causes of Litigation Censured (57 AD)
¹ Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
² 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 Know ye not that we shall judge angels? how much more things that pertain to this life?
⁴ If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
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?
⁶ But brother goeth to law with brother, and that before the unbelievers.
⁷ Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
⁸ Nay, ye do wrong, and defraud, and that your brethren.
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,
I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother (1Co 6:6), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Pr 18:19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints (1Co 6:1), brought the controversy before unbelievers (1Co 6:6), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, "Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law (1Co 6:7), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious.
II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world (1Co 6:2), shall judge angels? 1Co 6:3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Mt 19:28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, etc., Jude 1:14,15. He will come to judgment with all his saints, 1Th 3:13. They themselves are indeed to be judged (see Mt 25:31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, 1Co 6:4), heathen magistrates, exouthenemenous, the things that are not, 1Co 1:28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" 1Co 6:5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," 1Co 6:5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.
III. He puts them on a method to remedy this fault. And this twofold:—1. By referring it to some to make it up: "Is it so that there is no wise man among you, no one able to judge between his brethren? 1Co 6:5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Ro 13:10. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them.
9-11
Solemn Warnings (57 AD)
嚴肅的警告（主後 57 年）
⁹ 你們豈不知不義的人不能承受神的國嗎？不要自欺：無論是淫亂的、拜偶像的、姦淫的、作孌童的、親男色的，* ¹⁰ 偷竊的、貪婪的、醉酒的、辱罵的、勒索的，都不能承受神的國。* ¹¹ 你們中間也有人從前是這樣；但如今你們奉主耶穌基督的名，並藉著我們神的靈，已經洗淨、成聖、稱義了。*
此處他藉機警告他們防備許多他們從前所沉迷的可惡罪惡。
一、他以一個明顯的真理問他們——這真理他們不能不知——就是這樣的罪人不能承受神的國。他們中最卑微的也必須知道這一點：「不義的人不能承受神的國」（林前六9）——不能被承認為他在世上教會的真肢體，也不能被接納為他在天上教會的榮耀肢體。一切不義都是罪；一切作王的罪，更不用說每一件故意犯下又未悔改的本罪，都把人關在天國之外。他列舉幾類罪：違犯第一和第二誡的，如「拜偶像的」；違犯第七誡的，如「姦淫的、淫亂的、作孌童的、親男色的」；違犯第八誡的，如「偷竊的、勒索的」——就是用暴力或詭詐虧負鄰舍的；違犯第九誡的，如「辱罵的」；違犯第十誡的，如「貪婪的、醉酒的」——這些人正走在犯其餘各誡的路上。凡對宗教略有認識的，都必知道天堂決不是為這些人預備的。世上的敗類斷不配充滿天上的宅邸。那些作魔鬼之工的人，決不能領受神的工價——至少除了「死亡，就是罪的工價」之外，沒有別的（羅六23）。
二、然而他警告他們不可自欺：「不要自欺。」那些不能不知上述真理的人，卻太容易不去留意它。人極容易奉承自己，以為「神和自己一樣」，又以為自己可以活在罪中卻死在基督裡，可以過著魔鬼兒女的生活卻又與神的兒女同上天堂。但這全是極大的欺騙。當注意：人不在自己靈魂的事上欺騙自己，乃是極其要緊的。我們不能指望順從肉體撒種，卻又收割永生。
三、他提醒他們，福音和神的恩典在他們身上作了何等的改變：「你們中間也有人從前是這樣」（林前六11）——就是他在上文所列舉的那些聲名狼藉的罪人。原文的話是「這樣的事」——你們中間有人從前就是這樣的，與其說是人，不如說是怪物。當注意：有些人在歸正之後極其良善，在歸正以前卻也同樣顯著地邪惡。恩典所作的改變何等榮耀！它將最卑鄙的人改變為聖徒和神的兒女。「你們中間也有人從前是這樣，但你們已不再是從前的樣子了。你們已經洗淨、成聖、稱義了——是奉基督的名，又是藉著我們神的靈。」當注意：人歸正以前的邪惡，並不攔阻他的重生和與神和好。基督的血和「重生的洗」能洗淨一切罪債和污穢。此處修辭上顛倒了自然的次序：「你們成聖、稱義了。」成聖被放在稱義之前；然而我們賴以稱義的基督之名，卻被放在那使我們成聖的神之靈之前。我們的稱義歸功於基督的功勞；我們的成聖歸功於聖靈的運行；但兩者並行不悖。當注意：凡因基督得蒙洗淨罪債、與神和好的，沒有不同時被他聖靈成聖的。凡在神眼中被稱為義的，也都因神的恩典成為聖潔。
英文原文
Solemn Warnings (57 AD)
⁹ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
¹⁰ Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
¹¹ And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
Here he takes occasion to warn them against many heinous evils, to which they had been formerly addicted.
I. He puts it to them as a plain truth, of which they could not be ignorant, that such sinners should not inherit the kingdom of God. The meanest among them must know thus much, that the unrighteous shall not inherit the kingdom of God (1Co 6:9), shall not be owned as true members of his church on earth, nor admitted as glorious members of the church in heaven. All unrighteousness is sin; and all reigning sin, nay, every actual sin committed deliberately, and not repented of, shuts out of the kingdom of heaven. He specifies several sorts of sins: against the first and second commandments, as idolaters; against the seventh, as adulterers, fornicators, effeminate, and Sodomites; against the eighth, as thieves and extortioners, that by force or fraud wrong their neighbours; against the ninth, as revilers; and against the tenth, as covetous and drunkards, as those who are in a fair way to break all the rest. Those who knew any thing of religion must know that heaven could never be intended for these. The scum of the earth are no ways fit to fill the heavenly mansions. Those who do the devil's work can never receive God's wages, at least no other than death, the just wages of sin, Ro 6:23.
II. Yet he warns them against deceiving themselves: Be not deceived. Those who cannot but know the fore-mentioned truth are but too apt not to attend to it. Men are very much inclined to flatter themselves that God is such a one as themselves, and that they may live in sin and yet die in Christ, may lead the life of the devil's children and yet go to heaven with the children of God. But this is all a gross cheat. Note, It is very much the concern of mankind that they do not cheat themselves in the matters of their souls. We cannot hope to sow to the flesh and yet reap everlasting life.
III. He puts them in mind what a change the gospel and grace of God had made in them: Such were some of you (1Co 6:11), such notorious sinners as he had been reckoning up. The Greek word is tauta—such things were some of you, very monsters rather than men. Note, Some that are eminently good after their conversion have been as remarkably wicked before. Quantum mutatus ab illo!—How glorious a change does grace make! It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. You are washed, you are sanctified, you are justified in the name of Christ, and by the Spirit of our God. Note, The wickedness of men before conversion is no bar to their regeneration and reconciliation to God. The blood of Christ, and the washing of regeneration, can purge away all guilt and defilement. Here is a rhetorical change of the natural order: You are sanctified, you are justified. Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God are made holy by the grace of God.
12-20
Against Fornication (57 AD)
反對淫亂（公元 57 年）
¹² 凡事我都可行，但不都有益處。凡事我都可行，但無論哪一件，我總不受它的轄制。
¹³ 食物是為肚腹，肚腹是為食物；但神要叫這兩樣都廢壞。身子不是為淫亂，乃是為主；主也是為身子。
¹⁴ 並且神已經叫主復活，也要用自己的能力叫我們復活。
¹⁵ 豈不知你們的身子是基督的肢體麼？我可以將基督的肢體作為娼妓的肢體麼？斷乎不可！
¹⁶ 豈不知與娼妓聯合的，便是與他成為一體麼？因主說：二人要成為一體。
¹⁷ 但與主聯合的，便是與主成為一靈。
¹⁸ 你們要逃避淫行。人所犯的，無論甚麼罪，都在身子以外，惟有行淫的，是得罪自己的身子。
¹⁹ 豈不知你們的身子就是聖靈的殿麼？這聖靈是從神而來，住在你們裏頭的；並且你們不是自己的人，
²⁰ 因為你們是重價買來的。所以，要在你們的身子上榮耀神。
林前 6:12-13 似乎與早期基督徒之間關於食物分別的爭論有關，同時又作為其後反對淫亂之警戒的引言。這前後的關聯其實相當清楚——只要我們留心使徒們在徒 15:19-29 中那著名的定規：在那裏，禁止某些食物與禁止淫亂是並列的。哥林多人當中有些人似乎認為，他們在淫亂的事上和在食物上一樣自由，特別因為淫亂並不被他們本國的法律所定罪。他們甚至在本是淫亂的事上也說：*凡事我都可行。*保羅在此著手反對這有害的觀念：他告訴他們，許多本身合法的事，在某些時候、在某種環境下卻是無益的；基督徒不可只考慮作這事本身是否合法，更當考慮按他們的信仰、品格、關係和盼望來看是否合宜：他們當非常謹慎，免得因把這原則推得太遠，反被一個詭詐的欺騙者或肉體的傾向所轄制。凡事我都可行——他說——但無論哪一件，我總不受它的轄制（林前 6:12）。連在合法的事上，他也不願服在僭奪權威的強加之軛下；至於在神的事上，他以為地上任何權柄都無權把自己的意見強加於人，這就更不在話下了。當注意，基督已釋放我們得著自由，我們應當在這自由中站立得穩。但他絕不會把這自由推到把自己交在任何肉體私慾之下的地步。即使假設各樣食物都合法，他也不願作個貪食者或酒醉者。更不會濫用這「合法的自由」的原則來縱容淫亂之罪——這罪雖可能為哥林多的法律所容，卻是干犯本性之律，與基督徒的身分完全不相稱。他不願濫用這關於吃喝的原則來鼓勵任何放縱，也不願放縱肉體的私慾：食物是為肚腹，肚腹是為食物（林前 6:13）——肚腹被造原是為領受食物，食物最初被定也是為充滿肚腹——然而若這對我不合宜，更何況若這對我有損、會叫我被奴化，若我有被自己的肚腹和食慾所轄制的危險，我就當禁戒。但神要叫這兩樣都廢壞——至少就它們彼此的關係而言是如此。將來有一個時候，人的身體再也不需要食物的補充。有些古教父以為這話是指著肚腹和食物都要被廢除而言；雖然到了大日復活的是同一個身體，卻不是帶著一切同樣的肢體——其中有些在來世完全不需要，例如肚腹，因為在那時人不再飢、不再渴、不再吃、不再喝。但無論這話是否如此，將來必有一個時候，食物的需要和用途都要被廢除。當注意，我們對來世不再有肉體私慾的盼望，乃是抗拒在今生受其轄制的一個極好的論據。我看這就是使徒論證的意思；這段經文顯然當與他反對淫亂的警戒相連——雖然有人把它歸入前一段反對爭訟（尤其在外邦官長和真信仰的仇敵面前）的論證之中。這些人認為使徒的意思是：雖然要求自己的權利可能是合法的，卻不總是有益，基督徒把自己交在不信的法官、律師和代訟人之手，是完全不合宜的。但這樣的連接似乎不太自然。我所提出的、過渡到反對淫亂之論證的轉接卻非常自然：但身子不是為淫亂，乃是為主；主也是為身子（林前 6:13）。食物和肚腹彼此相稱；淫亂和身子卻不是這樣。
一、身子不是為淫亂，乃是為主。這是他用來反對這罪的第一個論證——這罪是哥林多的外邦居民所臭名昭著的，而歸信基督教的人對它仍存有太好的評價。淫亂是使事物的本意和用途顛倒。身子不是為淫亂；它被造從來不是為這樣的目的，乃是為主——為服事和榮耀神。它當作以致成聖的義的器皿（羅 6:19），因此絕不可作為不潔的器皿。它當作基督的肢體，因此不可作娼妓的肢體（林前 6:15）。而主也是為身子——意思是，如有些人所理解的，基督要作身子的主，對身子擁有產權和統治權；他既取了身子、有分於我們的性情，為要作他教會的元首、並作超過萬有的元首（來 2:5、18）。當注意，我們必須謹慎，不可把屬於基督的當作自己的來使用，更不可用來羞辱他。
二、有人這樣理解這後一句話——主也是為身子：他是為它的復活和得榮。這可從下文（林前 6:14）看出，這是反對這罪的第二個論證——論到神定意要加在我們身子上的尊榮：神已經叫主復活，也要用自己的能力叫我們復活（林前 6:14），就是那能將我們這卑賤的身體改變形狀，和他自己榮耀的身體相似的大能（腓 3:21）。耶穌基督從死裏復活，這是加在身子上的一項尊榮：我們的身子將要復活，這也是加在我們身子上的一項尊榮。我們不要因犯罪而濫用這些身子、使其變為卑賤——這些身子若保守純潔，雖現今卑賤，卻要變得與基督榮耀的身體相似。當注意，對復活得榮的盼望，當約束基督徒不因肉體的情慾而羞辱自己的身子。
三、第三個論證是已經加在他們身上的尊榮：豈不知你們的身子是基督的肢體麼？（林前 6:15）魂若因信與基督聯合，全人就成為他奧秘身體的肢體。身子與魂一樣，也與基督聯合。這對基督徒是何等的尊榮！連他的肉身也是基督奧秘身體的一部分。當注意，明白我們所站的尊榮關係是好的，這樣我們才能努力與之相稱。但如今——使徒說——我可以將基督的肢體作為娼妓的肢體麼？斷乎不可。或作「把基督的肢體取去」？這豈不是極大的濫用、最明顯的傷害麼？這豈不是羞辱基督，又羞辱我們自己到了極點麼？把基督的肢體作為娼妓的肢體，把它們獻給如此卑污的用途！這念頭當被深惡痛絕。斷乎不可。豈不知與娼妓聯合的，便是與她成為一體麼？因為主說：二人要成為一體。但與主聯合的，便是與主成為一靈（林前 6:16-17）。沒有甚麼罪比這更與基督徒尊榮的關係和聯盟相對立了。他因與基督聯合、因信有分於基督的靈。同一個靈在元首和肢體中生活、呼吸、運行。基督和他忠心的門徒乃是一（約 17:21-22）。但與娼妓聯合的，便是與她成為一體，因為二人要成為一體——這是因肉體的結合，而這結合是神所設立僅在婚姻之內才有的。那麼，一個與基督密切聯合到成為一靈的人，豈可又與娼妓聯合到成為一體呢？這豈不是企圖在基督和娼妓之間建立聯合的卑污之舉麼？對他或對我們自己，還能獻上更大的侮辱麼？還有甚麼比我們的信仰和關係更不相稱的呢？當注意，淫亂之罪在基督徒身上，對他的元首和主是極大的傷害，並且是他的信仰極大的恥辱和污點。因此使徒說你們要逃避淫行（林前 6:18），當避免它，當遠離它的試探和挑逗的對象；當把眼目和心思轉向別的事物和思想，這就不足為奇了。Alia vitia pugnando, sola libido fugiendo vincitur——「別的罪可以藉著爭戰來勝過，惟獨淫慾只能藉著逃避來制勝」——許多教父如此說。
四、第四個論證是：這罪是得罪自己的身子。人所犯的，無論甚麼罪，都在身子以外；惟有行淫的，是得罪自己的身子（林前 6:18）；「人所犯的無論甚麼罪」就是人所犯的其他一切罪——其他一切外在的犯罪行為——都在身子以外。那些罪不如說是濫用了別的東西，而不是濫用身子，如醉酒者濫用酒、貪食者濫用食物等；那些罪也不把身子的權柄交給別人；那些罪也不那麼趨向於羞辱身子、使身子變為卑賤。淫亂之罪在特殊的意義上被稱為不潔、污染，因為沒有別的罪像它那樣有如此多的外在醜惡，在基督徒身上尤其如此。他得罪自己的身子——他玷污它，他貶低它，使它與那和他一同犯罪的卑污之人的身體合而為一。他把極可恥的羞辱加在那已被救贖主升為極尊、與他自己聯合的身子上。當注意，我們不可因犯罪得罪自己現今卑賤的身子，使它更加卑賤。
五、反對這罪的第五個論證是：基督徒的身子是聖靈的殿——聖靈住在他們裏頭，是他們從神而來的（林前 6:19）。那與基督聯合的，便與主成為一靈。他已將自己獻上給基督，因此被分別為聖、歸給基督使用，並在此時被基督的聖靈所擁有、所佔據、所居住。這正是「殿」的正確概念——就是神所居住、並因他自己的主權要求與受造者的獻上而歸他為聖的地方。真基督徒就是聖靈這樣的殿。聖靈豈不因此就是神麼？但這裏的推論很清楚：我們不是自己的人了。我們已獻給神、被神所擁有、為神而佔有；不但如此，這是因為一項買贖——你們是重價買來的。簡言之，我們的身子是為神而造、為神而被買贖的。我們若是真基督徒，就已是獻給神的了，神也藉著他的靈居住並佔有它們：因此我們的身子不是我們自己的，乃是神的。我們豈可褻瀆他的殿、玷污它、把它獻給娼妓作用途和服事？這是可怕的褻瀆！這是最壞意義上的搶奪神。當注意，聖靈的殿必須保守為聖。我們的身子必須當作屬神的、為他的使用和居所而預備的來保守。
六、使徒從我們所負的本分來論證——要在你們的身子和靈上榮耀神，這兩樣都是神的（林前 6:20）。神造了二者，又買了二者，因此二者都屬他、當為他而使用和效力，因此不可被我們玷污、從他移開、並被賣為娼妓之用。不，二者必須保守為合乎主用的器皿。我們當看我們的全人是歸主為聖的，當使用我們的身子作為屬他的產業、為他的使用和服事而分別為聖。我們當以我們的身子和我們的靈榮耀他，這兩樣都是他的；因此我們確實當禁戒淫亂——不僅是外面的行為，也要禁戒我們的主所稱的心裏的姦淫（太 5:28）。身子和靈都當保守清潔，使神能因二者得著榮耀。但當二者中任何一個被這樣獸性的罪所玷污時，神就受羞辱。所以當逃避淫亂，並當逃避每一樣罪。當使用你們的身子來榮耀並服事它們的主和創造者。當注意，我們不是自己的主人，對自己也沒有絕對的主權，因此不可隨己意使用自己，倒當按他的旨意、為他的榮耀而使用——我們是屬他的，並且我們應當事奉他（徒 27:23）。
英文原文
Against Fornication (57 AD)
¹² 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 power of any.
¹³ 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.
¹⁴ And God hath both raised up the Lord, and will also raise up us by his own power.
¹⁵ 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 a harlot? God forbid.
¹⁶ What? know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh.
¹⁷ But he that is joined unto the Lord is one spirit.
¹⁸ Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
¹⁹ What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
²⁰ For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
The 1Co 6:12,13 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, Ac 15:19-29, 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, 1Co 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 (1Co 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, 1Co 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 (Ro 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, 1Co 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 2:5,18. 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, 1Co 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 (1Co 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, Php 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? 1Co 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, 1Co 6:16,17. 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 17:21,22. 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 (1Co 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 (1Co 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, 1Co 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, 1Co 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, Mt 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, Ac 27:23.
在本章中，使徒：一、責備他們因小事彼此爭訟，又把案件帶到外邦的審判官面前（林前六1-8）。二、他藉此機會警告他們防備許多從前所沉迷的明顯罪惡（林前六9-11）。三、他在告誡他們不可濫用自由之後，又以多方面的論據極力勸戒他們遠離淫亂（林前六12-20）。