1 Corinthians 7:17-24

¹⁷ But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. ¹⁸ Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. ¹⁹ Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. ²⁰ Let each one remain in the same calling in which he was called. ²¹ Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. ²² For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave. ²³ You were bought at a price; do not become slaves of men. ²⁴ Brethren, let each one remain with God in that state in which he was called.

Commentary

Vs. 17 "But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches."

The Apostle Paul exhortation here is so that believers in the Lord Jesus Christ do not think they need to overthrow their lives and relationships in order to follow the Lord Jesus Christ faithfully. Though Christ may lead us to take on new challenges, and or leave certain relationships behind, these are things that generally take place over time, as the Lord reveals these things to us. And so unless your current lifestyle, relationships, and or circumstances demand radical and immediate changes. Don't try to revolutionize your life for the Lord by disconnecting yourself from all that you once knew. Instead as God has distributed to you; that is given you your station in life and all the responsibilities that go with it; as the Lord has called each one, so let him walk, that is so live. For that is the Lord's command for us all, as the Apostle says here, "And so I ordain in all the churches." Therefore seek to serve and follow Jesus Christ our Lord and Savior in whatever state He called you in. 

Vs. 18 "Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised."

In the early church circumcision was a contentious issue since many who first came to Christ were in fact of Jewish origins. Yet as the Apostles and church elders came to understand the Lord's Will for us all, keeping the Law and specifically rite of circumcision was not an obligation that belonged to anyone who was coming to Christ (see Acts 15:1-29). That said, those Jews who were circumcised were not to become uncircumcised, that is if they felt comfortable living as Jews under the Law's customs and ordinances than they were free to remain in that state if they so desired, the Temple still being intact, and the fall of Jerusalem not yet having occurred. Thus if they themselves felt they needed to circumcise their children and keep the Laws ordinances, then this was something that themselves could do (see Acts 21:18-25). Yet this was not something that they were to be impose upon any Gentiles who were coming to Christ (Read the Apostle Paul's Epistle to the Galatians; specifically Gal. 5:1-6). Therefore if called while circumcised one did not need to renounce their circumcision. Or if called while uncircumcised, one did not need to be circumcised to be in a covenant relationship with God, since this we all have through faith in Jesus Christ (Gal. 3:26-29). For again we are to live in whatever state we are called, especially as this pertains to living peaceable with those around us. For only the Apostle Paul lived as both a Jew and a Gentile, and this he only did for the Gospels sake, so that he might win both Jews and Gentiles to Christ (see 1 Cor 9:18-23). 

Vs. 19 "Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters." 

In the big picture of things the Jewish emphasis on circumcision (which is no longer required of anyone under the New Covenant) bears little weight with God when it comes to living right before Him. Rather it is keeping the commandments of God that matters, that is the moral and ethical precepts found throughout God's Word which make for righteous and peaceful living. Something God has always proclaimed to us all throughout His Word, to Keep His Word, and now especially His Son's Word (consider Deut. 5:8-10; 18:18-20; Isaiah 48:18; Matt. 17:5; John 14:15; 15:10; Rev. 12:11, 17; 19:10).

Vs. 20-21 ²⁰ Let each one remain in the same calling in which he was called. ²¹ Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. 

The Apostle Paul now broadens his scope from mere circumcision to basically whatever ones station in life is. Thus if called while a slave, (as there were many slaves in the Roman Empire), one was not to worry about it. That is one was not to think God required them to abandon their masters and cause all kinds of upheaval by their doing so to follow Christ. However if they could become free then by all means they were to use their new freedom for the Gospels furtherance. Same with us, God does not require us to quite our jobs, or abandon our family and societal responsibilities to follow Jesus Christ. However if in the course of time you perceive that Christ is calling you to serve Him in the mission field, or in ministry in some way, then by all means pursue it. Don't try to keep your life if Christ is calling you away from it (Mark 8:36-9:1). Same with family ties, some of these bonds may have to be forsaken, as ones loyalty to Christ, and not ones family, is always to be paramount (Matt 10:34-39). That said don't go and blindly and recklessly abandon your family and your responsibilities to them, for as a faithful follower of Jesus Christ we still have obligations to them. Just don't let them (or your loyalty to them) keep you from doing what Christ has called you to do (Matt. 19:27-30). 

Vs. 23-24 ²³ You were bought at a price; do not become slaves of men. ²⁴ Brethren, let each one remain with God in that state in which he was called.

Each and every believer has been bought with the very high price of the Crucifixion death and shed blood of our Lord and Savior Jesus Christ. Something Jesus did to redeem us all who believe in Him from death, sins power, and Satan's domain. Therefore in light of God's love and mercy for us by which He has made us free through the death and the Resurrection of His Son, which becomes enacted in us the moment we believe in Him (John 8:31-35) we should not now become slaves of men. For having been set free, we are not to now to become slaves of men, slaves to serve the doctrines and commandments of men which only entangle people in legalistic or cultic bondage. Rather we are to love, serve, and enjoy God's Son Jesus Christ with our new persons and lives in whatever state God has called us in. Thus whether we are circumcised or uncircumcised, married or single, whatever ones state that God called us in, we don't need to be ashamed of these, or forsake these to faithfully follow Christ. Instead we are should remain in that state in which God called us. 

Scripture Quotations

The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies 

distributed, μερίζω; Str 3307; GK 3532; LN 37.100; 57.89; 57.90; 63.23 (Rom 12:3; 1 Cor 7:17; 2 Cor. 10:13) 3x

Additional Resources Consulted 

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, pp. 482–483). New York: United Bible Societies.

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

1 Corinthians 7:10–16

 ¹⁰ Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. ¹¹ But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. ¹² But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. ¹³ And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. ¹⁴ For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. ¹⁵ But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. ¹⁶ For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?

Commentary

Vs. 10 "Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband." 

Having addressed the issue of singleness (7:1-2, 7-9), which like marriage is a personal choice (Matt. 19:1-12), and like being married is not commanded of anyone (see 1 Tim 4:1-3). The Apostle Paul now addresses those who are married. Now it appears that some believers were wondering if divorce was permissible for them. To which the Apostle promptly responds by reaffirming the Lord's commandment for us all (Mark 10:10-11) by saying neither a wife is to divorce her husband, nor is a husband to divorce his wife (vs. 10-11). For keeping ones marriage vows is a paramount duty for each and every believer (see Matt. 5:32, 19:9; Luke 16:18). That said, there may be extenuating circumstances where remaining with one's spouse could be detrimental to the physical or the emotional well-being of the wife or her children. Which leads us into verse 11. 

Vs. 11"But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife." 

Thus if the wife feels she must depart, the Apostle Paul commands, "...let her remain unmarried or let her be reconciled to her husband." Thus separation is not to be entered into lightly, and if separation is required, such separation does not annul ones marriage vows. Therefore if a wife departs from her husband she cannot then go off and get another husband for herself, and thus violate the Lord's commandment when she does (see Mark 10:10-11). For only sexual immorality is a just cause for annulling a marriage covenant. Hence if a believing wife feels that she can no longer remain with her husband, and she of her own volition departs from him, then she must remain unmarried and not go seeking a new spouse for herself, (for that would be the same as if she had divorced him, which is only permissible again when sexual immorality has occurred). Thus if she departs from her husband she is to remain unattached, or she is to be reconciled to her husband, she is not permitted to remarry, unless of course her husband in the course of time had died then she could remarry, (since death annuls a marriage covenant), but only then to another believer. The same principals then apply to the husband. A husband is not to divorce his wife for any reason. For only where sexual immorality has occurred is a divorce from one's spouse permissible in the eyes of the Lord (Matt. 5:31-32).  

Vs. 12-13 ¹² But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. ¹³ And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. 

The Apostle Paul having addressed a certain woman's circumstances about departing from her husband, now gives his own counsel as an Apostle of Christ, equipped by the Spirit of God and entrusted by our Lord and Savior do render decisions about all such things (1 Tim 1:12). And so to the rest of the married believers in Corinth who are in marriages where one spouse believes and one does not; which is not an uncommon situation as people come to Christ after they are already married. Now if such is the case, the Apostle Paul says, if any man has an unbelieving wife, or any woman has an unbelieving husband, and their unbelieving spouses are willing to remain married to them, then they are not to divorce them. For though the Gospel transforms people, and very often changes their lives circumstances as well, it does not annul ones marriage. For as we will see God can can still bring much good to a marriage where there is a believer in it. 

Vs. 14 "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy."

Notice that the believer becomes the means by which the unbelieving spouse comes under God's sanctification. Indeed God's sanctification of them moves even to their children making them holy. Now this sanctification does not equate with salvation, but it does mean that God's hand will be over that marriage covering the unbelieving spouse and children as long as they themselves don't turn hostile towards the Gospel, which can also bring them salvation the moment they receive it into their hearts as well. Which itself is a very strong reason for staying together. That said, the unbelieving spouse may still want to depart. A situation the Apostle addresses in verse 15.

Vs. 15 "But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace." 

Here the Apostle Paul makes it clear that though there are some very real benefits that come to the unbelieving spouse, if they insist on departing, then a believer is not under bondage, that is they are not required by God to try to force the unbelieving husband or wife to stay. For God called has called us to peace. That said what happens then to their marriage? I think it still intact as long as the unbelieving spouse remains faithful to it, which seems highly unlikely if they are so adamant about leaving it. Thus if the unbelieving spouse departs and seeks a divorce (or takes another to themself) then the believer is no longer bound to that marriage covenant, since the unbeliever has broken it.

Vs. 16 "For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?"

The Apostle Paul now returns to his exhortation in verse thirteen-fourteen, that a believer should not divorce their unbelieving spouse, since not only is the unbelieving spouse being sanctified by the believer (vs. 14), but as the Apostle states here the believing husband or wife just may be the means through which their unbelieving spouse comes to faith in the Lord Jesus Christ (vs. 16). 

Scripture Quotations

The New King James Version. Nashville: Thomas Nelson, 1982.

1 Corinthians 7:1-9

 ¹ Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. ² Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. ³ Let the husband render to his wife the affection due her, and likewise also the wife to her husband. ⁴ The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. ⁵ Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. ⁶ But I say this as a concession, not as a commandment. ⁷ For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. ⁸ But I say to the unmarried and to the widows: It is good for them if they remain even as I am; ⁹ but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

Commentary

Vs. 1-2 ¹ Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. ² Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.

The Apostle Paul now responds to come questions that were posed to him. The first of which was should a man abstain from marriage? Thus Paul begins by saying that yes it is good for a man not to touch a woman, however because of sexually immorality Paul says, "let each man have his own and wife and each woman her own husband." vs. 2  Thus a man not touching a woman is only applicable if a man is a eunuch, or has the self-discipline and desire to do so (see Matt. 19:1-12, vs. 11-12). Otherwise because of sexual immorality a man (or a woman) is much better off to marry then to live in sin. Therefore if one desires marriage, or they burn in lust for the other gender (vs. 9), it is far better that they marry than they live in sexual lust or sin. 

Vs. 3 "Let the husband render to his wife the affection due her, and likewise also the wife to her husband."

Having addressed those who are single, the Apostle Paul now turns his attention to those who are married. Now marriage has many facets to it, and one of the most important ones is it's intimacy, and showing loving affection towards each other will only strengthen ones marriage. Thus it is the husbands duty as the head of household to lead in this as well, and show his wife the affection that is due her. For intimacy in any marriage always begins with first showing ones spouse the affections that are due them. Whether this is the husband to the wife, or it is the wife towards the husband, since withholding these only creates coldness and distance in ones relationship, and thus undermines intimacy. Now like marriage, the word translated affection here has different facets to it, and one of them is to meet the other half-way, to be conciliatory, to have benevolence towards the other, thus be concerned with how your spouse feels, all which sets the stage for what follows. 

Vs. 4 "The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does."

Here the Apostle Paul wants all brethren to know that withholding sexual relations from ones spouse is not something that is in accord with God's will for us. That the wife should for just any reason deny her husband, or the husband would deny his wife. Since in marriage the two become one flesh. And thus meeting each others needs for sexual intimacy in meaningful and satisfying ways is apart of having a healthy marriage, for this is each ones spousal duty. Which then leads us into verses 5-6. 

Vs. 5-6 ⁵ Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. ⁶ But I say this as a concession, not as a commandment. 

Therefore one is not to deprive their spouse except with their consent, and then only for time, that each one may give themselves to fasting and prayer, and thus only when each one is seeking to deepen their personal relationship with God the Father and Christ Jesus our Lord and Savior. This then is an appropriate time to abstain from marital relations, when there is mutual consent. However abstaining from martial relations with ones spouse is not to be a permanent state, for the Apostle Paul says "come together again so that Satan does not tempt you because of your lack of self-control." Now Paul says this as a concession, not as a commandment (vs. 6). Thus Paul saying come together again is not a commandment, but is a concession towards their lack of self-control.  

Vs. 7 "For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that." 

Again the Apostle Paul wishes that all men were as he is, and that is celibate. Yet Paul also realizes that not all men are gifted by God to live so. Thus to remain single is not an exercise of pure self-will, it is a gift from God (see Matt. 19:11-12). Those then who are not so gifted and who burn in lust towards the other gender should marry, because, "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge." Heb 13:4

Vs. 8-9 ⁸ But I say to the unmarried and to the widows: It is good for them if they remain even as I am; ⁹ but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

Again the Apostle Paul reaffirms his pastoral advice (not commandment) that he has already given and that is, it is good not just for men, but also for the unmarried and the widows to remain as he is, and that is single, unattached (consider 1 Tim 5:5-6). However he qualifies this by saying, "but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion" vs. 9 Thus living a celibate life, is only applicable and profitable for one, if one has the self control to do so. Otherwise they should marry rather than burn with passion. Which again would likely only end with such an person living in sin. Or at the very least would only be an ongoing distraction to their serving the Lord heartily, and or growing in their faith. Thus if you burn in passion, then by all means marry, but marry another believer, who will not compromise your faith or convictions and who will be a willing partner with you in your life's work. 

Scripture Quotation

The New King James Version. Nashville: Thomas Nelson, 1982.

1 Corinthians 6:12–20

¹² 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. ¹³ 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. ¹⁴ And God both raised up the Lord and will also raise us up by His power. ¹⁵ Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! ¹⁶ Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” ¹⁷ But he who is joined to the Lord is one spirit with Him. ¹⁸ Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. ¹⁹ Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? ²⁰ For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

Commentary

Vs. 12 "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."

Having just addressed the seriousness of moral sins that will keep people out of the Kingdom of heaven (vs. 9-11). The Apostle Paul now lays done some principals about those things that are in effect morally indifferent. To do this Paul begins by saying, "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."

Notice first then that "all things are lawful for me". That is all things that are morally indifferent are lawful for us, food, drink, activities, hobbies, personal likes and dislikes, basically anything that is morally indifferent is indeed lawful for us. Thus we do not need to ask anyone about whether or not we should do this or that. If it's morally indifferent than it's lawful for you and me. That said, you and I have a responsibility to God to weigh the benefits (or potential harm) of doing something, or not doing something. For though all things are lawful for us, not all things are helpful (i.e. profitable). Junk food is lawful, but if all I do is it eat it, it certainly won't be helpful to me, or anyone else, especially if all I do is openly indulge in it while my brother or sister In Christ is dieting. Same with wine and such, it's lawful, but if I abuse it, it certainly won't be helpful to me, nor the person who has a weak conscience about it, and observes my drinking it (see Rom 14). Thus simply because something is lawful for me does not mean that it will always be helpful (i.e profitable) in every situation, especially if my doing something makes someone stumble in their own faith. Thus out of love for our brethren, and others, we are not use our liberties in Christ to the harm of anyone. That's one key principal. Now the other is how will my doing this affect me personally? For our liberties in Christ should not lead us to be brought under the power of anything. Yes we should enjoy life, and all of the wonderful things in it, yet we must not be brought under the power of anything. For food or drink, or anything else we have, or do, does not make our lives (consider Luke 12:15). If it does then we have only become subservient to it, and not to Christ, who is our life! For it is Christ alone who gives us Spiritual life and brings life and liberty into our lives. Now this He does for His own glory and eternal purposes which we are to do, pursue, and fulfill down here. Thus all things are lawful for me, but I will not be brought under the power of anything. Therefore if my doing something enslaves me to it, then I don't want it anything to do with it! Similarly if something is taking me away from God's purposes for me, than such things or activities have ceased to be profitable to me, and they will always take a second place to my first love and purpose who is Christ Jesus My Lord and Savior. 

Vs. 13-14 "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. ¹⁴ And God both raised up the Lord and will also raise us up by His power. 

Here the Apostle Paul addresses the temporary. Food is for the stomach and the stomach was made for food, so that through them God can nourish our bodies. But beyond that both will be destroyed. Thus to live for food, and gratifying the stomach's (or my bodily) appetites is only folly. Food is to be enjoyed with all thanksgiving, not lived for. Similarly sexual intimacy has a place in a married persons life, but sexual relations should not be lived for, and thus constitute ones life. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. Thus our bodies are to be sanctified to the Lord, to be His temple and His dwelling place. For our bodies were made from the very beginning for the Lord to be His dwelling place. Thus the Body is for the Lord and the Lord for the body. For it is the Lord who gives our bodies their life, dignity, and purity. Therefore our bodies should never be used for sexual immorality, rather for the Lord. Now the Apostle concludes his thought here on the temporary with the eternal by saying that just as God raised up Christ from the dead through His power, so He will raise up each one of us who believe in Him (vs. 14). The eternal then is to be our focus, with both our spirits and our bodies. 

Vs. 15 "Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not!"

"Do you not know that your bodies are members of Christ" The Apostle Paul's question is poignant. Because each and every believers body is sanctified to God because of our co-union with Christ. Therefore to abuse ones body through sexual immoral activities with a harlot is unthinkable! For the Corinthians in professing to be wise and understanding should have known that everyone who believes in the Lord Jesus Christ becomes a member of Christ's body. And so just as the body of Christ is holy, so all are it's members bodies. The Corinthians laxity regarding their sexual morality needed a lot of correction, and that is what the Apostle is doing here, through his asking this question and then promptly answering it. For cultural values aside, God's Word does not change, and it alone is to guide our beliefs on all sexual morality. 

Vs. 16-17 ¹⁶ Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” ¹⁷ But he who is joined to the Lord is one spirit with Him.

To have sexual relations with a harlot is only to be joined to her! To be joined to a woman who knowingly and openly defiles her own body for money!  Not something a man who considers his steps (and considers well the consequences of where he steps) would want to do. For as the Scripture says, "the two shall become one flesh." Thus there is a union that is made when sexual relations take place between a man and a women that will affect ones person in a very intimate way. Linking them then in a way that cannot be easily brushed aside or readily broken. That all said, there is a spiritual union that exceeds everything, and that is ones spiritual union with the Lord. Now it is because of each and every believers personal union with Christ that makes such a union with a harlot untenable and absolutely undesirable. For to take our bodies, which are holy and united to the Lord, being sanctified by Him by His Spirit, and take them and be joined in sexual union to a harlot is again absolutely untenable, and if you've retained any of your God given sensibilities, it is only disgusting to be defiled by a defiled woman, to become one flesh with her.

Vs. 18-20 ¹⁸ Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. ¹⁹ Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? ²⁰ For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

Here the Apostle Paul could not make it any more clear, Flee sexual immorality! For not only is it a sin against the Lord, but sexual immorality will reek devastating effects on your person and in your life if you partake in it; effects which will be felt in both your body and your spirit (consider Prov. 5:1-23; 6:20-35; 7:1-27; Mark 9:42-50;1 John 5:18 etc.). That is why the Apostle Paul warns us by saying that whoever commits sexual immorality sins against their own body (vs. 18). For though we are united with Christ and members of His body, it will be the offender alone who will bear the consequences of their sin (Heb. 13:4). Now to encourage their leaving their sexual immorality behind them, the Apostle Paul now asks them, "Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" vs. 19 
The Corinthians ignorance again is revealed through the Apostle's familiar refrain, "Do you not know...? Thus their ignorance and lack of knowledge of just what their redeemed persons are should have been a point of humility and repentance for them, since their bodies, like all believers bodies are the Temple of the Holy Spirit, who as Paul says here lives in us, who has come to us from God, and who I might add is the seal and sanctifier of our persons, and all because we were purchased back from sin and death by the precious blood of Christ. Therefore Paul's word to us all here is just a reiteration of his early statement where he warned us all, "Do you not know that you are the temple of God and that the Spirit of God dwells in you? 17 If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are." 1 Cor 3:16-17
Therefore in light of such things, in our being purchased back by God and now indwelt by God's Spirit we are now to glorify God in our bodies and our spirits and have nothing to do with sexual immorality (either seeing it, or partaking of it) which only is dishonoring to God and ultimately corrupting to one's body and one's own spirit. For we who know God, know the truth about these things through God's Word, which has also set us free from sin and death and made us partakers of the Divine Nature through our co-union with Christ (2 Peter 2:14). Therefore let no who names Christ as Lord deceive themselves anymore about sexual immorality and the consequences of it (1 John 5:18). Rather let us use our bodies and spirits to glorify God, and thus pursue the things that will make for purity and peace in our own lives, and the lives of others as well (consider Isaiah 48:18). 

Scripture Quotations

The New King James Version. Nashville: Thomas Nelson, 1982.

1 Corinthians 6:1-11

¹ Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? ² Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? ³ Do you not know that we shall judge angels? How much more, things that pertain to this life? ⁴ If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? ⁵ I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? ⁶ But brother goes to law against brother, and that before unbelievers! ⁷ Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? ⁸ No, you yourselves do wrong and cheat, and you do these things to your brethren! ⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, ¹⁰ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. ¹¹ And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

Commentary

Vs. 1 "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?" 

The Apostle Paul now addresses another area of concern, and that was brethren were taking each other to court to settle civil disputes. Now what should have been happening is that each party should've brought their disputes before the saints (i.e. brethren, people who know the Word of God and are led by the Spirit of God) and then have them render sound judgments so as to settle whatever disputes they had among themselves. Instead as the Apostle Paul says here brethren were going to the law, before the unrighteous, to settle them. Sure civil law serves a purpose in our world, and we should always obey it, but civil law is not always in accord with God's Law and the principals contained within it. Similarly the judges of this world are not always just, nor do they always render just and sound verdicts, especially when their decisions contravene God's Law (consider Job 12:13-25, 32:9). Indeed the Apostle Paul here refers to going before unbelievers to settle their disputes as only going before "the unrighteous." Whereas the saints (God's people) again have the Word of God and Spirit of God to guide them, while the world (and those of it) only lie under the sway of the evil one (1 John 5:19). Who then would you want to judge your matters and affairs?

Vs. 2 "Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters?" 

"Do you not know..." is a "refrain" Paul will use throughout his exhortation here to enlighten the Corinthians (and us) to both our privileges as God's people, as well as our responsibilities. Now that we will judge the world means that when Christ reigns, and we reign with Him, we will judge the world with Him. Therefore in light of such things the Apostle asks, "And if the world will be judged by you, are you unworthy to judge the smallest matters?" Again Christ has committed judgment of all matters within the church to the saints of it. Believers then are to look to believers for impartial and sound judgments when we have disputes amongst ourselves that need mediation (consider Matt. 18:15-20). Basically anything that does fall into the category of criminal matters, the saints are aptly qualified and commanded to judge the saints in. If however a matter falls into the category of criminal affairs, or civil legislation forbids our adjudicating such things then we are to surrender those matters and their decisions to the proper civil authorities. And so here the Apostle Paul is making it clear that all non-criminal "in house" matters should be settled in house, by the saints of it.

Vs. 3-4  ³ Do you not know that we shall judge angels? How much more, things that pertain to this life? ⁴ If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge?

To strengthen his point of our being qualified to settle our own internal disputes the Apostle Paul again uses his familiar refrain and asks, "Do you not know that we shall judge angels?" And if angels how much the things that pertain to this life (vs. 3).  The Apostle's exhortation is compelling. For if the world and angels shall be judged by us, how much then are we to judge our own affairs. And so why then would we surrender this solemn duty and right to those who are least esteemed by the church? Who do not know God, nor believe in God. Again civil authorities have their place, but theirs is not to sit in judgment regarding the internal matters that God has appointed to the saints.

Vs. 5-6  ⁵ I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? ⁶ But brother goes to law against brother, and that before unbelievers!

The Corinthians who prided themselves on their "wisdom" should have exercised it with some Godly discernment and dealt with their own inter-personal matters in house. Thus the Apostle Paul's rebuke here is so that they will do just that, and judge their own affairs and not take their personal matters before unbelievers to be judged by them. For the church is to live out what we are In Christ, and as the Apostle has already reasoned, since we are going to judge both the world and angels how much more the affairs that pertain to the things of this life. Thus in going before unbelievers for judgment those brethren who do so are only turning over God's decision and judgment in their affairs to unbelievers, surrendering then their solemn rights and privileges to those who do not know God nor have sound knowledge in how we are to obey God. And at the end of it all only securing for themselves a testimony that they themselves cannot even settle their own matters peaceable amongst themselves! Therefore rather then doing that let the church judge her own and the affairs of brethren within it, as God has commanded for us all, as a precursor to our judging both the world and angels.

Vs. 7-8  ⁷ Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? ⁸ No, you yourselves do wrong and cheat, and you do these things to your brethren! 

The Corinthians had utterly failed in this most basic duty as brethren, and that is to do justly, and be just towards one another. Instead they were wronging and cheating each other and taking each other to court, and that before unbelievers, in trying to get verdicts against one another. In light of such things the Apostle Paul says, "why do you not rather accept wrong? Why do you not rather let yourselves be cheated? Paul's point is that rather then repaying a wrong with a wrong, take the high road, for truly God repays everyone according to their own works and ways (Job 34:11; Rev. 22:12). 

Vs. 9-11 ⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, ¹⁰ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. ¹¹ And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

The Apostle Paul's warning and exhortation here is so that believers will not live lives like those who do not know God, whose lives are only marked by unrighteousness and unbelief. Therefore the Apostle Paul warns us all not to be deceived, and not live like those of this world. For "neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, ¹⁰ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God." Vs. 9-10
Fornication is sex outside of marriage. It flies in the face of what God has commanded for all humanity and that is heterosexual monogamous relationships. One man one women who become one flesh in the marriage bond, and thus through their bond bring forth and raise children and lay the foundation for civil and just and loving societies. While sex outside of marriage only distorts what love is (a key element which is faithfulness) and only brings with it many negative consequences both into individual lives, but also society as well. If one could measure all of the devastating fall out from it all. One would have a list that would probably touch just about every aspect of human hurt and wrong and injustice and upheaval that now plagues us all. Ultimately then sex outside of a heterosexual marriage covenant is just ones own sin and selfishness manifesting itself through ones own wickedness and fall. Therefore rather than trying to justify it all, repent of it all, and be made clean of it all, through washing and regeneration of the Holy Spirit which God does to one and all when they repent and believe in Jesus Christ our Lord and Savior.
Idolatry is not just the worship of idols, (i.e. man made representations of God and or pagan "gods") it is the exaltation of anything before God. Thus God has commanded us all, "You shall have no other "gods" before Me."
Adultery is the taking of another's spouse in sexual relations to oneself. Now Jesus warns to divorce ones own wife so that one can marry another is on par with doing the same, same with marrying a women who is divorced (see Matt. 5:32). People then who think they can annul their marriages through divorce so that they can marry another are only committing adultery in the eyes of God (see Matt 19:9; Luke 16:18).
Homosexuality The greatest lie against and distortion of all human sexuality is homosexuality. Scripture calls it an abomination (Lev 20:13). Now because of it, and all sexual sins, God visits His judgment on those individuals and those nations who live in it, thus we as God's people are to have nothing to do with it (see Lev. 18:1-29, vs. 24-29). Indeed those who reject God in their hearts are even said to be given over to it for their rejection of true knowledge of His Person (see Rom 1:18-32). 
Sodomites are people who practice sodomy whether inside of our outside of a heterosexual marriage. The very act of sodomy is so wicked that God completely destroyed the people of Sodom and Gomorrah for their being engrossed in it's practice. Their destruction then is to serve as a warning to us all (see Jude 1-7, vs. 7).
Thieves are people who steal (often habitually) what is not their own. In the N.T. Judas Iscariot epitomized this crime (John 12:6). The Greek word translated thieves (κλέπτης,) is the word from which we draw "klepto" and it's various nouns and adjectives from. 

Covetous people are essentially greedy people whose desire is for what is not their own (see Ex. 20:17). And so instead of being content with what they already have they set out to acquire, often by unjust and unlawful means, that which is not theirs. Covetous is another sin which the Law also exposes and condemns (see 1 Tim 1:9-11). 

Drunkards Here the idea is "intoxication" whether by alcohol or drug usage (see Rev 9:21 margin reading), again what is warned against here is a way of life and or complacency towards such things something Jesus clearly warns against doing (see Matt 24:45-51). 
Revilers, are people who use slanderous or abusive language to harm others or forward the same. Oxford Online Dictionary describes the English word used here as, "criticize in an abusive or angrily insulting manner". Believers then are not to revile people or return reviling for the same. Rather we are to rejoice when we are object of such things for our faith In Christ (see Matt 5:11-12).
Extortioners are people who use threats, force, or violence to get gain or advantage for themselves. They are often likened to ravenoues wolves. 
Therefore as believers in and followers of the Lord Jesus Christ we are all warned not to be deceived for people who practice such things will not inherit the Kingdom of God, therefore don't be like them! Instead if you see yourselves in any of these sins, repent! For truly as the Apostle says of the Corinthians, "And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." vs. 11 Now you to can be washed, sanctifed, and justified in the Name of our Lord Jesus and by the Spirit of our God if you repent and believe the Gospel and thus receive the Lord Jesus Christ into your heart and life. Therefore do that today! 

Scripture Quotations
The New King James Version. (1982). Nashville: Thomas Nelson.

1 Corinthians 5:1-13

¹ It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife! ² And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you. ³ For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. ⁴ In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, ⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. ⁶ Your glorying is not good. Do you not know that a little leaven leavens the whole lump? ⁷ Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. ⁸ Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. ⁹ I wrote to you in my epistle not to keep company with sexually immoral people. ¹⁰ Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. ¹¹ But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person. ¹² For what have I to do with judging those also who are outside? Do you not judge those who are inside? ¹³ But those who are outside God judges. Therefore “put away from yourselves the evil person.”

Commentary 
Vs. 1 "It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife!" 

The Apostle Paul now moves into the area of sexual immorality within the church community at Corinth. And such sexual immorality as he says "as is not even named among the Gentiles—that a man has his father’s wife!" Clearly this was a shocking revelation to the Apostle Paul. That a Christian man would take his father's wife! Now most commentaries understand this incestuous act or relationship which the law condemns (see Lev 18:6-8; Deut. 22:30; 27:20), as either the man taking his stepmother in sexual relations (Believers Bible Commentary; Bible Knowledge Commentary; Wiersbe etc.), or his taking her as his own wife (KJ Bible Commentary). Now what is interesting to note in all of this is since their is no rebuke of the woman, she must not have been a believer. For the church has no jurisdiction over those outside of the Christian community. That said, it most certainly has jurisdiction over of us all who believe (Matt 18:15-20). And so here in chapter five the Apostle Paul wants to not only address the offender, (and what should've been done with him), but also the Corinthians themselves, for not addressing this most heinous sin amongst themselves with the sort of seriousness and diligence that such an immoral act must be judged with (consider 1 Tim 5:20). 

Vs. 2 "And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you." 

And so rather than mourning the sinners offense (since it seems that the man himself was unmoved to repent of his own sin) the Corinthians themselves became puffed up by it! No doubt being influenced by the man and or their own cultures degenerate values that permitted or overlooked such licentious behavior. And that is what always happens when sin is tolerated, people not only become complacent towards it, but as was the case in Corinth may even become puffed up by it! Thus the Scripture warns us all not to be complacent about sin, or unrepentant sinners amongst us since, "one sinner destroys much good". Ecc. 9:18  Therefore the Corinthians should not have taken that mans evil lifestyle so lightly, rather they should have have mourned his offense, so that he might have been taken away from among them. Taking away by the church leadership which sadly along with the congregation had only become complacent towards it all, or failing their inaction, by God Himself who always comes to the aid and defense of His people when they uphold His ways (consider 1 Thess 4:3-7, vs. 6).

Vs. 3-5 ³ For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. ⁴ In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, ⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

The Apostle Paul now makes clear his decision about that man and what must be done. For though the Apostle Paul was absent in body, yet he was there in spirit amongst the Corinthians, and his decision as an Apostle of Christ was that such a man must be removed from the congregation and turned over to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus (vs. 5). Here then the goal is not the mans eternal destruction, rather the goal is to bring about his repentance, so that he may be saved in the day of the Lord Jesus. For truly some sins are not repented of until the consequences of them are personally and intimately felt. And clearly both the man, and even the Corinthians themselves had to see his sin for what it really is, and what harm it could do to both him, and them, if they continued on in it, and they continued on in their being puffed up over it (consider Rev 2:20-23).

Vs. 6  "Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 

The Apostle Paul now uses the imagery of unleavened bread and the Passover (vs. 7-8) to make it abundantly clear to the Corinthians that sin tolerated will only lead to the moral decline of the entire congregation. That is what Paul is saying when he asks them, "Do you not know that a little leaven leavens the whole lump". For just as a little leaven will permeate the whole loaf so will a little sin tolerated.

Vs. 7 "Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us." 

Before the Jews kept the Passover all leaven had to be removed from their homes and dwelling places (see Exodus 12:15-20). And thus throughout the Bible leaven often serves as a metaphor for sin and evil. Therefore the Apostle Paul drawing upon that familiar metaphor now commands the Corinthians to purge out the "old leaven", which here is not only the offender, but also their own carnal and complacent attitudes about his sin, which are not in accord with their new nature in Christ (consider Rom 12:2). For as Paul says of our mutual sanctified status because of Christ, "... you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us." Thus Christ having been crucified as our Passover Lamb (John 1:29) so that by His death and shed blood for us God can "passover" us in His wrath and judgment when we reptant and believe in the Lord Jesus Christ. And thus having resotred us to Himself we are now to live out our new "unleavened status" as God's people, purged of our old sins and sanctified by God's indwelling Presence by His Holy Spirit within us all. 

Vs. 8 "Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."

Here the Apostle Paul's saying that we are to "keep the feast..." seems not a literal feast. Rather it is a metaphor for our new and now sanctified lives In Christ. Therefore we are to live our new lives In Christ not with the old leaven of sin and unrighteousness, nor with the leaven of malice and wickedness, but rather let us feast on the unleavened bread of sincerity and truth. 

Vs. 9-11 ⁹ I wrote to you in my epistle not to keep company with sexually immoral people. ¹⁰ Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. ¹¹ But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.

In a previous epistle to the Corinthians the Apostle Paul had written that they not to keep company with sexually immoral people. And so in clarification of his previous exhortation that we are not to keep company with sexually immoral people, the Apostle Paul says means sexually immoral people within the church, not sexually immoral people in the world (vs. 10). For truly to have no contact with sinful men and women in this world one would need to go out of this world! Not something our Lord did, nor would He have us do (consider Matt 9:9-13). Instead we are to live sanctified lives while dwelling in the midst of this ungodly world (Matt 5:14-16). Which starts with living sanctified lives amongst ourselves so that truth of the Gospel will be self-evident to one and to all. That done, we can then engage people with the truth of the Gospel about how Christ truly changes lives. Now if a brother or sister in the Lord knows these things, yet continues to live on in their sins and transgressions (unwilling to repent and get right with God and the church) then we are to shun having all contact with them. Because to have fellowship with a professing Christian while such an individual is unmoved out of their sexually immoral lifestyle is only to allow them to make a mockery of the Gospel. Thus if the individual is repentant, restore such an individual in a spirit of gentleness, considering yourselves lest you also be tempted (see Gal. 1-2). But if, like it was here in Corinth, where such an individual is boasting about their sin, and thus dragging others down with them in their moral debauchery, then put them out, and have no more fellowship with them. 

Vs. 12-13 ¹² For what have I to do with judging those also who are outside? Do you not judge those who are inside? ¹³ But those who are outside God judges. Therefore “put away from yourselves the evil person.” 

And so here the Apostle Paul makes it clear that we are not to judge those who are sinning in the world, rather we are to judge those who are sinning in the church. For the judgment of this world, and those of it, belong to God. But those who are sinning in the church, the church is to judge. That is Christ's commandment through the Apostle Paul for us. Therefore in putting such an individual outside of Christian fellowship, they are turned over to the judgment of God.

Scripture Quotations
The New King James Version. (1982). Nashville: Thomas Nelson.

Additional Resources Consulted 
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

Wiersbe, Warren W. Wiersbe’s Expository Outlines on the New Testament. Wheaton, IL: Victor Books, 1992.

Hindson, Edward E., and Woodrow Michael Kroll, eds. KJV Bible Commentary. Nashville: Thomas Nelson, 1994.

1 Corinthians 4:14-21

¹⁴ I do not write these things to shame you, but as my beloved children I warn you. ¹⁵ For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. ¹⁶ Therefore I urge you, imitate me. ¹⁷ For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church. ¹⁸ Now some are puffed up, as though I were not coming to you. ¹⁹ But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. ²⁰ For the kingdom of God is not in word but in power. ²¹ What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

Commentary

Vs. 14 "I do not write these things to shame you, but as my beloved children I warn you."

The Apostle Paul's previous exhortation which was filled with comparative irony about himself and the other apostles with the Corinthian believers was not meant to shame them, but to warn them by revealing to them their less then Christ like attitudes and values. And so Paul's doing so was done out of his parental love and concern for them all, so that they not be swayed into trying to authenticate in their Christian lives and experiences the false and misleading values that they themselves had been reared under, and thus had brought into the faith from their past lives. For clearly the Corinthians placed some high priorities on what were essentially some pretty carnal or worldly, and thus non-substantive things. Yet it was through their own misguided values that they were making some very wrong assessments of the Apostle Paul and others with him. And so here it is again through Paul's parental concern for them all that he warns them all to be careful whom they follow. For the broad road of this world (i.e. it's way of life) and the wide gate the opens onto it (i.e. it's values), is not from God the Father, but is of the world, and the world is passing away and the lusts of it (see 1 John 2:15-17). 

Vs. 15 "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel." 

The Apostle Paul begot the Corinthians to Christ Jesus through the Gospel, in that sense he was their "father." And having brought them into the faith, Paul, like the ancients often did in committing their children to special tutors to teach and instruct them how to best represent their fathers until they were 

mature, so the Apostle Paul also had to give the Corinthians tutelage in our faith into the hands of others. His work for Christ which took him everywhere demanded as much. And so, though the Corinthians may have "ten thousand"instructors in Christ during their pilgrimage down here as Jesus' disciples, yet it was Paul who begot them through the Gospel. Thus it was the Apostle Paul who they (and we) are to ultimately look to, for either an example in sound conduct, or for sound doctrine. 

Vs. 16 "Therefore I urge you, imitate me." 

Again as a concerned father for their faith and well being the Apostle Paul urges them all to imitate him, just as he himself imitates Christ (see 1 Cor. 11:1; Phil 3:17-19; 4:9; 1 Thess. 1:6; 2 Thess. 3:9). 

Vs. 17 "For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church."

An individual who lives out the Living Word of God is a cherished person indeed. Now Timothy was such a man. A man whom Paul calls "my beloved and faithful son in the Lord." Beloved because of their unbreakable bond in Christ, faithful because of Timothy's obedience to the Word of God in Christ. Thus Timothy was being sent to Corinth by Paul to remind the Corinthians of Paul's ways in Christ. Ways which he says "I teach everywhere and in every church." The Apostle Paul then did not have "regional" or "cultural" commandments or teachings which he taught to some and not to others. For whatever is commanded of one, is commanded of us all, regardless of the cultures or generations or societies in which we believe and live and dwell. For the Word of God given to us in the Scriptures, and specifically in N.T., has been given by the Holy Spirit of God through Christ's Biblical Apostles for us all to follow, in whatever generations or cultures or societies we find ourselves in. No one then should ever seek to diminish or refute any of Christ's commandments. 

Vs. 18-20 ¹⁸ Now some are puffed up, as though I were not coming to you. ¹⁹ But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. ²⁰ For the kingdom of God is not in word but in power. 

Apparently some had heard that Paul was not going to come in person to deliver this epistle. Now we know that Paul never shunned confronting sin within the church (consider Gal 2:11). And so his absence this time apparently made some of his detractors even more arrogant in their boasts against him (vs. 18). However their arrogance would be short lived, for though the Apostle would not be there this time, he was going to shortly come to them, if the Lord willed, and at which time he says "I will know, not the word of those who are puffed up, but the power" (vs. 19). That is if Paul's arrogant detractors were claiming to be something, while seeking to undermine Paul who was something, an Apostle of Christ, then Paul is essentially saying to the Corinthians, let us see whether or not the Power of the Holy Spirit works through them or through me. For as Paul says in verse twenty one "the Kingdom of God is not in word but in power." For though they may have been mighty in word (logos), yet the Kingdom of God is not in word (logos), but in power. Power which the Holy Spirit had already worked through the Apostle Paul (Acts 19:11-12) to make the Gentiles obedient to the faith (Rom 15:18-19). And power which He would manifest again through Paul to the Corinthians (2 Cor 2:12). All which is the power of God which also saves, transforms, and empowers us all who believe in the Lord Jesus Christ.

Vs. 21 "What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?"  

Obviously the Apostle Paul wants the Corinthians to respond positively. For Paul would have no joy in having to chastise them. Indeed Paul's desire was to come to them in love and spirit of gentleness, and not have to come to them with a rod and rebuke in hand. For Paul, though an apostle, was always mindful not to abuse his authority in Christ (1 Cor 9:18). Now in contrast to how Paul handled them, consider how Paul's detractors and the false apostles treated the Corinthians (see 2 Cor 11:18-21).

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.