The third problem dealt with by this Epistle is the matter of one brother going to law against another (vv. 1-11). This is not a sin like division, initiated by the soul, nor a gross sin like incest, carried out by the lustful body. This is a case of one claiming his legal rights, being unwilling to suffer wrong, unwilling to learn the lesson of the cross.

The unbelievers, who are unrighteous, unjust, before God.

In the coming kingdom age the overcoming saints will rule over the nations of the world (Heb. 2:5-6; Rev. 2:26-27).

Judgments carried out by a number of saints who judge cases among themselves. The judging of such cases is trifling compared to the ruling of the world.

Lit., tribunals.

Things of this life indicates that judgment over the angels by the saints will be in the future, not in this age. This probably refers to the judgment over the angels that is revealed in 2 Pet. 2:4 and Jude 1:6. The angels mentioned in these verses and those referred to in Eph. 2:2; 6:12 and Matt. 25:41 must be the evil angels. Thus, in the future we, the believers of Christ, will judge not only the human world but also the angelic world.

The unbelievers, who are of no account in the church.

The Greek word for goes to court is the same as the word for to be judged in v. 1.

Implying a defect, fault, loss, falling short (in the inheriting of the kingdom of God — v. 9).

The Greek word has the same root as the word for goes to court in the preceding verse.

Willingness to be wronged or defrauded is willingness to suffer loss, to learn the lesson of the cross, to keep the virtue of Christ at some cost.

To inherit the kingdom in the next age is a reward to the saints who seek righteousness (Matt. 5:10, 20; 6:33). See note Matt. 5:10², note Gal. 5:21², note Eph. 5:5^3a, and note Heb. 12:28^1a.

In contrast to the washing, sanctifying, and justifying in 1 John 1:7, Heb. 10:29, and Rom. 3:24-25, the washing, sanctifying, and justifying here are not by the blood in an objective way. They are the subjective washing of regeneration as in Titus 3:5, the subjective sanctifying by the Spirit as in Rom. 15:16, and the subjective justifying in the Spirit as in this verse. All these items of God's salvation were accomplished in us in the name of the Lord Jesus Christ (i.e., in the person of the Lord, in an organic union with the Lord through faith) and in the Spirit of God (i.e., in the power and realization of the Holy Spirit). First, we were washed from the sinful things; second, we were sanctified, separated unto God, transformed by God; and third, we were justified, accepted, by God.

The fourth matter dealt with by this Epistle is the abuse of freedom in foods and in the body (vv. 12-20). Foods for man to exist and sex (pertaining to the body) for man to propagate are both necessary and ordained by God. Man has the right to use them. However, he should not abuse them, nor should he be under their power, controlled and enslaved by them. Abusive eating, such as the eating of things sacrificed to idols, stumbles the weak brothers (1 Cor. 8:9-13; 10:28-30, 32), and excessive eating damages our body. Both foods and our stomach will be done away with; God will bring both to nothing. The abuse of sex is fornication. Not only is it condemned by God; it also destroys our body (v. 18), which is for the Lord.

Lit., under my authority (of choice to do); hence, permissible, allowable, lawful.

Advantageous (not merely convenient), good, worthwhile.

Lit., brought under the authority. This means that all things were under Paul's authority, but he would not be brought under the authority of anything, and that all things were permissible, allowable, lawful to him, but he would not be ruled (enslaved) or brought under the authority, the control, of any. Verse 12 may be considered a proverb that governed the apostle's dealings with some problems mentioned in the following section, 6:13—11:1.

Foods and the stomach are for the existence of the body. By themselves they do not mean anything; God will bring them to nothing.

Our body was created for the Lord, and the Lord within us is for our body. He feeds it with material food (Psa. 103:5) and gives it His resurrection life (Rom. 8:11), which swallows its death element along with its weakness and sickness. Eventually, He will transfigure it, conforming it to His glorious body. We should not abuse it by committing fornication.

God raised up the Lord bodily. Our body is destined to participate in the Lord's glorious body in resurrection (Phil. 3:21) and to be raised incorruptible (1 Cor. 15:52). This will be the redemption of our body (Rom. 8:23). Even now the Spirit of the resurrected Christ, who dwells in us, gives life to our body (Rom. 8:11), making it a member of Christ (v. 15) and a temple of God indwelt by His Holy Spirit (v. 19).

Because we are organically united with Christ (v. 17), and because Christ dwells in our spirit (2 Tim. 4:22) and makes His home in our heart (Eph. 3:17), our entire being, including our purified body, becomes a member of Him. Hence, to practice such membership we need to offer our body to Him (Rom. 12:1, 4-5).

Lit., May it not happen!

This refers to the believers' organic union with the Lord through believing into Him (John 3:15-16). This union is illustrated by that of the branches with the vine (John 15:4-5). It is a matter not only of life but in life (the divine life). Such a union with the resurrected Lord can only be in our spirit.

This indicates the mingling of the Lord as the Spirit with our spirit. Our spirit has been regenerated by the Spirit of God (John 3:6), who is now in us (v. 19) and is one with our spirit (Rom. 8:16). This is the realization of the Lord, who became the life-giving Spirit through resurrection (1 Cor. 15:45; 2 Cor. 3:17) and who is now with our spirit (2 Tim. 4:22). This mingled spirit is often referred to in Paul's Epistles, e.g., in Rom. 8:4-6.

Lit., result of sinning; the same word as for sins in Mark 3:28 and Rom. 3:25.

The Holy Spirit is in our spirit (Rom. 8:16), and our spirit is within our body. Hence, our body becomes a temple, a dwelling place, of the Holy Spirit.

The precious blood of Christ (Acts 20:28; 1 Pet. 1:18-19; Rev. 5:9).

This is to allow God, who dwells in us (1 John 4:13), to occupy and saturate our body and express Himself through our body as His temple, especially in the two matters of eating and marriage, according to the context of this section, 6:13—11:1. For this we need to exercise a severe and strict control over our body, bringing it into subjection (1 Cor. 9:27) and presenting it to God as a living sacrifice (Rom. 12:1).