For you were bought at a price. Therefore glorify God both in your bodies and in your souls, which are God's. Bought with a price For you are bought with a price

. What did you write to me about?

Having corrected the disorder of divisions, fornication, covetousness, he now establishes rules on marriage and virginity. For the Corinthians in a letter to him asked: Should he abstain from his wife or not?

. It is good for a man not to touch a woman.

It would be good, excellent, he says, if every man, and not just a priest (as some poorly understand this), would not touch his wife at all and remain a virgin. But it is safer and closer to our weakness to marry. Therefore he adds the following.

. But, to avoid fornication, each one have his own wife, and each one have his own husband.

Talks about both sides. For it may happen that the husband loves chastity, but the wife does not, or vice versa. In words "to avoid fornication" encourages abstinence. For if marriage is permitted in order to avoid fornication, then those united in marriage should no longer copulate with each other without any moderation, but chastely.

. The husband show his wife due favor; likewise is a wife to her husband.

As a duty, he says, honor love for each other; and since it is a duty, you are necessarily obliged to provide it to each other.

. The wife has no power over her body, but the husband does; Likewise, the husband has no power over his body, but the wife does.

Now it proves that loving each other is indeed a necessary duty. For, he says, spouses have no power over their bodies, but the wife is a slave and at the same time the mistress of her husband: a slave, since she has no power over her body to sell it to whomever she wants, but the husband owns it; and the mistress because the husband’s body is her body, and he does not have the power to give it to harlots. Likewise, the husband is the slave and at the same time the master of his wife.

. Do not deviate from each other, except by consent, for a while.

That is, a wife should not abstain against the will of her husband, and equally, a husband should not abstain against the wishes of his wife. For to abstain to one against the will of another means to deprive oneself, just as it is said about money; but to abstain at will is a completely different matter, when, for example, both (husband and wife) by agreement determine a certain time for mutual abstinence.

. For exercise in fasting and prayer.

He explains what his expression means: “for a while,” that is, when the time comes to remain in prayer, that is, to pray especially fervently. For he did not simply say: for prayer, but: "for exercise in prayer". In fact, if the apostle had found in marital cohabitation an obstacle to ordinary daily prayer, then, as in another place, he would have said: "pray without ceasing"()? So, in order for yours to be more ardent, refrain, he says, from each other, because copulation, although it does not defile, does interfere with pious pursuits.

A Then be together again, so that Satan does not tempt you with your intemperance.

“I,” the apostle reasons, “say that you should unite again; but I do not lay this down as a law, but I prescribe it for the purpose of “lest Satan tempt you”, that is, inciting fornication. Since it is not the devil himself who is the culprit of fornication, but primarily our intemperance, the apostle added: "by your intemperance", for this is the reason why the devil tempts us.

. However, I said this as permission, and not as a command.

So that you may deprive yourself of each other for the time being, I said this, says the apostle, "as permission"(κατά συγγνώμην), that is, out of condescension for your weakness, "not as a command" immutable.

. For I wish that all people were like me.

Wherever the apostle prescribes some difficult feat, he usually sets himself as an example. Therefore, here he says: I wish everyone to abstain always.

. But everyone has his own gift from God, one this way, the other another.

Staying in virginity, he says, is a gift from God; however, this feat also requires our strength. How does he call it a gift? To console the Corinthians, to whom he spoke "by your intemperance"(v.5), dealt a sensitive blow. Meanwhile, note that he considers marriage itself a gift; for he said: “Everyone has his own gift from God, one is the same”, that is, the gift to remain in virginity, “otherwise”, that is, the gift to live in marriage.

. To the unmarried and widows I say: it is good for them to remain as I do. But if not can abstain, let them marry; for it is better to marry than to become inflamed.

Do you see the wisdom of Paul, how he shows the superiority of virginity, and at the same time does not force one who is unable to abstain to abstinence from marriage, lest he otherwise suffer a more serious fall? If, he says, you experience great violence and inflammation (for the power of lust is strong), then free yourself from those labors and sweats, so that, having taken on them, you do not fall into greater evil.

. But to those who marry, I do not command, but the Lord.

Since the Lord in clear words gave the law not to divorce, except on the grounds of adultery (), the apostle says: "not I, but the Lord". What was said before was not literally legitimized by the Lord. However, Pavlov’s words are the words of the Lord, and not human ones, for below he says this about himself: “I think I also have the Spirit of God” ().

. A wife must not divorce her husband; if she does, she must remain celibate or be reconciled with her husband; and the husband must not leave his wife. his.

Divorces, he says, happen for the love of abstinence, or for cowardice, or for other reasons; but it would be better if there were no division at all. If it does follow, then the wife must remain with her husband, if not for intercourse, then so as not to bring anyone else. If she cannot abstain, then let her reconcile with her husband.

. To the rest I say, not the Lord: if a brother has an unbelieving wife, and she agrees to live with him, then he should not leave her; and a wife who has an unbelieving husband, and he agrees to live with her, should not leave him.

What are you saying? If the husband is an unbeliever, then let him remain with his wife; and if he is a fornicator, then he should not stay with her? But is unbelief worse than fornication? Definitely worse; but God punishes more for sins against others than against Himself. For it is said: “Leave your gift there before the altar and go first and be reconciled to your brother.”(). And He forgave the ten thousand talents that were owed to Him: but for the one who owed a hundred denarii, He did not leave the offense without vengeance (). So it is in the present case: He ignores unbelief, which offends God Himself, but punishes the sin of adultery as a sin against a wife. Some, however, explain this: a person, they say, remains in unbelief out of ignorance, which, perhaps, will end, as the apostle himself () says: “Why do you know, wife, won’t you save your husband?”- and fornication is committed as a result of obvious corruption. Moreover, the fornicator had already separated himself before, for, having taken his members from his wife, he made them members of a harlot; Meanwhile, the unbeliever has not committed any sin against carnal unity, or better to say, through this unity he may perhaps be united by faith. Not to mention the fact that the order of life will be distorted and the Gospel will be reproached if the faithful half is separated from the unfaithful. Meanwhile, the apostle’s commandment in question applies only to the case if a husband and wife were united in marriage, when both were still in unbelief, but after one or the other side turned to faith. For, if previously only one husband was an unbeliever, or only one wife, then the believing half was not allowed to marry an unbeliever at all: this is clear from the words of the apostle, for he did not say: if anyone wants to take an unbeliever, but: "if any brother has". Again, it does not simply prescribe that the believing half should live with the non-believing half, but only if the latter wishes it; for this means: “I agree,” that is, if he wishes.

. For an unbelieving husband is sanctified by a believing wife, and an unbelieving wife is sanctified by a believing husband.

That is, the abundance of purity of the believing half overcomes the impurity of the unbelieving half. This is what the apostle’s words mean, and not that a pagan is made a saint. For the apostle did not say: he is holy, but: “he is sanctified,” that is, he is overcome by the holiness of the faithful half. And he says this so that a believing wife will not be afraid of becoming unclean if she has cohabitation with such a husband. But the question is: he who has sex with a harlot, becoming one body with her, becomes unclean (cf.); Obviously, the one who copulates with a pagan becomes one body with her. If the first is unclean, then how is the last not made unclean? As for fornication, this is exactly what happens. When fornicators have fellowship with each other, their mixing has uncleanness, and therefore they are both unclean. But this is different when the believing half cohabits with the non-believing half. An unbelieving husband is unclean because of his unbelief. But the wife has fellowship with him not in unbelief, but in the bed. There is no impurity in this communication. For it is a legal marriage. That is why the believing half does not become unclean.

. Otherwise your children would be unclean.

If the unfaithful half were not overcome by the purity of the right half, then their children would be unclean, or only half pure.

And now they are holy.

That is, they are not unclean. By the excessive expression “holy,” the apostle banishes the fear of such suspicion.

. If an unbeliever wants get a divorce, let him get a divorce.

For example, if he commands you to either participate in his disbelief or renounce the rights of marriage, then get a divorce. For it is better to loose the bonds of marriage than to violate piety.

. Brother or sister in these cases not connected; The Lord has called us to peace.

If your husband quarrels with you because you do not take part in his unbelief, then divorce him. For you are not enslaved to him in this case, that is, you are not forced to follow him in such matters. It is better to separate with him than to quarrel; because God doesn’t want this either: “The Lord has called us to peace”. So, if your husband quarrels with you, then he himself has given the reason for divorce.

. Why do you know, wife, whether you will save your husband?

Referring again to the admonition that "shouldn't leave" husband's wife proposes real question. For if, he says, he does not quarrel with you, then stay with him and admonish him: maybe you will do something. Success is doubtful, on the one hand, so that they do not think that he is making his wife an indispensable duty. - to completely convince her husband, and on the other hand, in order to support her hope for her husband’s conversion and prevent despair.

. Or do you, husband, why do you know if you won’t save your wife? Only (εί μ ) each do as God has determined for him, and each as the Lord has called.

Some read it this way: “or you, husband, why do you know whether you will save your wife or not”(ή μ )? Then they started another sentence like this: “Everyone do as God has determined for him”, that is, how do you know whether you will save her or not? This is completely unknown. But if it is unknown, then you should not dissolve the marriage, because if you do not save her, you will not harm yourself, and if you save, then you will benefit both yourself and others. But Saint John did not read it that way, but like this: “Everyone do as God has determined for him, and everyone as the Lord has called”. And this reading is incomparably better. The Apostle seemed to say this: there should be no divorce under the pretext of unbelief, but each act as God has favored him. You are called, having a wife from among the unbelievers. Keep her with you, and do not cast her out for unbelief.

. This is what I command in all churches.

He said this so that the Corinthians would obey him all the more readily when he commanded others along with them to do the same.

. If anyone is called to be circumcised, do not hide (μη έπισπάσθω ).

Probably many, ashamed of circumcision, used some medicine to bring the circumcised member into primitive look, growing skin on it.

. If anyone is called uncircumcised, do not be circumcised.

On the other hand, some, finding something important in circumcision, were circumcised after converting to faith. Therefore, he says that this does not contribute to faith at all.

. Circumcision is nothing and uncircumcision is nothing, but All in keeping God's commandments.

Everywhere, he says, along with faith, the fulfillment of virtue is required, and everything else is either little or not required at all.

. Everyone remain in the rank in which they are called. Whether you are called to be a slave, do not be embarrassed; but if you can become free, then use the best.

"In the rank in which he was called", that is, in what kind of life, and in what rank and state you believed, remain in that; for by calling we mean bringing to faith. Did you accept the faith as a slave? do not worry or be embarrassed; for slavery does not harm you at all, so that if you could become free, “then use the best”, sacrifice yourself for the benefit of others.

. For the servant who is called in the Lord is the freeman of the Lord; likewise, he who is called free is a servant of Christ.

One who is freed from slavery is called free. So, he says: you who believed in a state of slavery, you are free of the Lord; for Christ has freed you both from sin and from this external slavery, although you are a slave. He who does not submit to passions, having a noble soul, is not a slave, although he seems to be one. On the other hand, others are freely called to faith; such is the servant of Christ. So, if the name of slavery outrages the slave, then let him understand that he has become free in Christ, and this freedom is much more important than human freedom. Again, if the name of freedom puffs up a free man, then let him understand that he is a slave of Christ and humble himself, imagining that he is subordinate to such a Master and must please Him. Do you see the wisdom with which the apostle gives instructions to slaves and free?

. You're bought dear price; do not become slaves of men. In which rank whoever is called, brethren, let each one remain before God.

This speaks not only to slaves, but also to freemen, exhorting all Christians not to do anything to please people and not to obey them if their commands are unlawful. This is what it means: bought from God to be slaves of men. He is not trying to persuade slaves to fall away from their masters - no; this can be seen from his subsequent words: “in what rank who is called” etc., that is, if someone is called and is in a state of slavery, let him remain in that state. “Before God” he added so that through obedience to lawless rulers he would not fall away from God. He takes care of both, that is, so that, on the one hand, under the pretext of obeying God, the slaves do not fall away from their masters, and on the other, by showing their masters excessive obedience, they do not fall away from God.

. Regarding virginity, I do not have a command from the Lord, but I give advice, as one who has received the grace from the Lord to be To him faithful.

Above, he occupied us with a conversation about chastity, and now he turns to a more important subject, namely, virginity, and says that the Lord did not lay down a law or give a command regarding virginity, but only said: “whoever can accommodate, let him accommodate” (). Therefore, I do not dare to prescribe anything regarding this subject; this is an important matter, but at the same time dangerous; however, I give my opinion, that is, advice, since I myself, by the grace of God, have been honored to be faithful, that is, close to Him and one to whom one can entrust secrets.

. Out of real need, I recognize for the best that it is good for a person to remain like this.

In my opinion, he says, it is best for a person to abstain from marriage because of the inconveniences and troubles associated with it, and not because the marriage is unclean.

. Are you connected to your wife? don't look for a divorce. Are you left without a wife? don't look for a wife. However, even if you get married, you will not sin.

In words “Are you united with your wife?” showed that marriage, as a bond, brings with it troubles. “Divorce” does not mean abstinence by consent, but divorce without sufficient cause; for if the spouses abstain by consent, then this is not a divorce. Having said “do not look for a wife,” so that they would not think that celibacy is commanded, he adds: “However, even if you get married, you will not sin”. Look, how inconspicuously he encourages virginity, calling marriage a bond, and virginity permission and freedom.

. And if the girl gets married, she will not sin.

By virgin here he means not one who is dedicated to God (for if she gets married, she will undoubtedly sin, since through this, in addition to her Bridegroom, Christ, she will introduce an adulterer to herself), but also a celibate girl. So, if she marries, she will not sin; because marriage does not contain anything unclean.

. But such will have tribulations according to the flesh; and I feel sorry for you.

Sorrows refers to the worries and sorrows associated with marriage. “And I,” he continues, “feel sorry for you,” like children, and I wish you to be free and carefree. Marriage is a bond; and those who are under his yoke have no power over themselves, as stated above.

. I tell you, brothers: the time is already short.

To his words "they will have tribulations according to the flesh" someone did not add: “but at the same time there is pleasure,” suppresses all hope of pleasure, making it seem like time is tight. For everything is hastening towards destruction, and the Kingdom of Christ has drawn near, and at last we must appear to Christ. So, if there is any pleasure in married life, then it is fragile and short-lived.

. So those who have wives must be as if they had not; and those who weep as if they were not weeping; and those who rejoice, as if they did not rejoice; and those who buy, as if they did not acquire; and those who use this world, as if they do not use it.

If those who have wives should be like those who do not have them, then what is the use of getting married and putting burdens on themselves? What does it mean: “as those who have not”? This means: not clinging to marriage and wife and not exhausting all care for them. In the same way, no one should be too concerned about anything else: neither the sad circumstances that were hinted at with the word “weeping,” nor the joyful ones that were meant by the word “rejoice,” nor the contracts that were expressed with the word “buy.” And why, he says, list this and that? Simply, those who use this world should not abuse it, that is, cling to it with all zeal and passion; for excessive use and beyond the bounds of what is proper is abuse.

. For the image of this world is passing away.

That is, it passes and is destroyed. Why get attached to something that is being destroyed? The title of the image showed that the things of the real world only flicker before the eyes, are extremely light and have nothing solid and significant in themselves.

. And I want you to be worry-free.

How could we be without worries? If only they had remained celibate. Therefore he adds the following.

. An unmarried man cares about the things of the Lord, how to please the Lord; But a married man worries about worldly things, how to please his wife.

How is it, Paul, wanting us to be carefree and for this purpose instilling in us celibacy, you again say: “The unmarried man cares for the things of the Lord”? For behold, here too there are worries. But not such, he says, as are associated with marriage: concerns about the Lord are saving and delightful, but concerns about the world are harmful and painful. In fact, isn’t it a burden and sorrow to try to please a wife, and especially one who loves jewelry and demands gold and pearls and other empty things? This predisposes pitiful husbands to injustice and harmful disposal of things.

. There is a difference between a married woman and a girl.

That is, they differ from each other, and do not have the same concern, but are divided in their cares: one cares about such objects, and the other about others. Since their concerns are different, then they must choose those that are better and easier.

. An unmarried woman cares about the Lord, how to please the Lord, in order to be holy in both body and spirit; but a married woman worries about worldly things, how to please her husband.

It is not enough to be holy in body, but one must also be holy in spirit, for in this, that is, in the purity of the soul, true virginity consists. In experience, many, although pure and blameless in body, are unclean in soul. Moreover, pay attention to the fact that she is not a virgin who cares about the world. Therefore, when you see a woman who pretends to be a virgin, and yet cares about worldly things, then know that she is no different from a married woman. Paul laid down for both of them certain signs by which they can be recognized - not marriage and abstinence, but, on the one hand, great and restless activity, and on the other, calm minding their own affairs. Therefore, she is not a virgin who burdens herself with many vain activities. But the married woman continues to worry about how to please her husband, and therefore takes special care of her beauty, or, in order to be considered a good housewife, she shows herself to be wasteful and thrifty.

. I say this for your own benefit, not in order to impose bonds on you.

I talked, he says, about virginity, knowing that this state is useful for you, since it is free from sadness and worries, and gives the soul more benefits; I did not talk about this in order to force you to remain in virginity against your will (for he called coercion “bonds”).

. But so that you decorously and continuously served No entertainment for the Lord.

In order, he says, for you to live decently and in cleanliness; for what could be more decent and purer than virginity? And so that you, being free from the troubles of marriage, serve the Lord without entertainment and stand before Him always, casting all your worries on Him ().

. If anyone considers it indecent for his maiden to remain like this when she is of mature age, let him do as he wants: he will not sin.

If anyone, he says, being truly weak at heart, considers it dishonorable to leave his daughter a virgin, especially if she has gone mature age, then let it be so, he says. How? “Let him do as he wants”, that is, if he wants to give her away in marriage, let him give it away, for he will not sin. However, it is better to guard the virgin, as he says further.

. Let such get married. But whoever is unshakably firm in his heart and, not being constrained by need, but being powerful in his own will, decides in his heart to keep his virgin, he does well. Therefore, he who gives his maiden in marriage does well; and the one who does not issue does better.

Notice how at first he is surprised at the one who respects his virginity: he calls him firm and steadfast and does his job with reason; for he says: "unshakably firm in heart". This means that whoever gives his maiden in marriage is not firm. In words “not being constrained by need” shows that the father has the power to give his daughter a husband, and no one can force him not to give her in marriage. So, it is an honor for him if he leaves his daughter unmarried; That’s why the apostle praises him: for “he does well,” he says. But the one who gives his daughter in marriage also "does well"; for it is not a sin to give in marriage; and everything that is not is good. But it is much better not to get married; for this is perfection in good.

. A wife is bound by law as long as her husband lives; if her husband dies, she is free to marry whomever she wants, only in the Lord. But she will be happier if she remains like this, according to my advice; but I think that I also have the Spirit of God.

Here he teaches about second marriage, and although he allows it, he considers the one who does not enter into a second marriage to be most blessed; for just as virginity is higher than the first marriage, so the first marriage is higher than the second. "The wife is bound by the law", that is, by the warning of the law she is kept from adultery, from being an adulteress through union with another during her husband’s life, but if her husband dies, she becomes free from the bonds and law of her first marriage and receives permission. "Only in the Lord", that is, only with chastity, with honesty can she enter into a second marriage, for the purpose of producing and raising children, and not out of lust. "According to my advice" adds that you should not consider this a necessity, but only advice, Divine advice. “I think,” he says, “ and I have the Spirit of God". There is more humility in these words; for he did not say: I have, but: “I think” that “I have,” that is, I believe, I guess.

For it is said: "You are bought at great cost, do not become slaves of men..."

GOSPEL

Jesus Christ (Savior)

Pricefollowing Christ

If anyone comes to Me and does not hate his father and mother, and wife and children, and brothers and sisters, and indeed his own life, he cannot be My disciple (Luke 14:26).

For you are bought with a price

Do you not know that your bodies are members of Christ? So, shall I take away the members of Christ in order to make their members of a harlot? It won't happen! Or don’t you know that he who has sex with a harlot becomes one body? with her? for it is said: the two will become one flesh. And he who is united with the Lord is one spirit with the Lord. Flee fornication; Every sin that a person commits is outside the body, but the fornicator sins against his own body. Do you not know that your body is the temple of the Holy Spirit who lives in you, which you have from God, and you are not your own? For you were bought at a price. Therefore glorify God both in your body and in your soul, which are God's (1 Cor. 6:15-20).

You are bought at a price , do not become slaves of men. In whatever rank anyone is called, brothers, in that each one must remain before God (1 Cor. 7:23-24).

Price of a person

The price of man is the blood of Christ. For it is said: “You were bought with a price; do not become slaves of men” (1 Cor. 7:23).

The words were led. Vasily: The price for a person is the blood of Christ: you, he says, were bought with a price, do not be slaves to men. The soldiers of the evil one intended to make this price useless to us, again introducing us once freed into slavery. Kirill: The demons almost deprived us of our very reason (which is the honor of a person), forcing us to bow to trees and stones, so what is said about us: a person who was in honor did not understand. Theodoret: It is an honor for the pious to serve God. Nameless interpreter: Virtue and piety are the honor of the wise, as it is said: Glory and honor and peace to everyone who does

The Holy Church reads the First Epistle to the Corinthians. Chapter 6, art. 20-7, Art. 12.

6:20. For you were bought at a price. Therefore glorify God both in your bodies and in your souls, which are God's.

7:1. And what you wrote to me about is that it is good for a man not to touch a woman.

7:2. But, in order to avoid fornication, each have his own wife, and each have his own husband.

7:3. The husband show his wife due favor; likewise is a wife to her husband.

7:4. The wife has no power over her body, but the husband does; Likewise, the husband has no power over his body, but the wife does.

7:5. Do not deviate from each other, except by agreement, for a while, to exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance.

7:6. However, I said this as permission, and not as a command.

7:7. For I wish that all people were like me; but everyone has his own gift from God, one this way, the other another.

7:8. To the unmarried and widows I say: it is good for them to remain as I do.

7:9. But if they cannot abstain, let them marry; for it is better to marry than to become inflamed.

7:10. And to those who have entered into marriage I command, not I, but the Lord: the wife should not divorce her husband, -

7:11. If she gets divorced, she must remain celibate, or be reconciled with her husband, and the husband must not leave his wife.

7:12. To the rest I say, not the Lord: if a brother has an unbelieving wife, and she agrees to live with him, then he should not leave her.

(1 Cor. 6, 20 – 7, 12)

Dear brothers and sisters, you and I continue to read together the First Epistle of the Apostle Paul to the Corinthians. Last time we read up to the 11th verse of the 6th chapter, and today we started from the very last verse of this chapter, skipping the middle. However, this passage does not fall into “oblivion”; you and I read it, if you remember, in one of the preparatory weeks for Lent. This is one of the most interesting passages in the entire Epistle. And we, starting from the 20th verse, move on to the 7th chapter.

For you were bought at a price. Word dear written in italics. Let me remind you that usually words written in italics (where this point is taken into account) are absent from the original Greek text. That is, it should literally read “For you were bought with a price.” Paul tells the Corinthians: “God Himself paid the price for you, that is, you should not be servants of sin, fornication (if you read a little higher in the text), because you were redeemed by God for salvation.”

Therefore glorify God both in your bodies and in your souls, which are God's. We see an interesting point here: there is no italics in this sentence, however, if you look closely at the original Greek text, you can see the differences. I once said that a book called “The Greek Text of the New Testament with Interlinear Translation” is very convenient for this. An excellent edition, very convenient: the Greek text is there, then each word is translated interlinearly and the synodal text is on the side so that it is clear how it is translated in our traditional text. We can see that the original text does not contain the phrase and in your souls, and there is “Therefore glorify God in your bodies, which are God’s.” That is, it was later added by translators and in your souls.

Why did this happen? We have repeatedly said that the biblical understanding of anthropology (that is, the doctrine of man) and the ancient one, as well as what was later based on the ancient one (the entire European culture and in many ways ours) perceive man differently, in particular the concepts of body and soul . In antiquity, let me remind you, body and soul are two almost opposing principles. The soul is what is inside a person, and it languishes in the body like a prison (there was a famous ancient saying Soma - sima, that is, “The body is a coffin”), so the soul needs to free itself from the body and fly into clean world ideas, as the philosopher Plato believed, for example. In biblical culture everything is completely different. The body does not oppose the soul, life according to the commandments of God; it is not a source of sin in any way. The body is a person in his integrity, in his objectivity, while the soul is a person in his subjectivity, a person from the inside. The body is a person when looking at him from the outside, he is a body, something whole. That's why we're talking about not about the fact that a person needs to be divided into body and soul, and the body must die, and the soul must soar. The fact is that the body, integrity, is exactly what a person is called to. Therefore, when the Apostle Paul and biblical culture in general tell us that we are called to wholeness, that is, to physicality in the final analysis, then we are talking precisely about the fact that we are called to glorify God with our whole body, with our whole “whole.” That is why there is no need to give your body to fornication or any other passions, because the body is the temple of the Holy Spirit, as discussed in chapter 6. From the point of view of the Apostle Paul, there was no need to say “in bodies and in souls,” because the body is already a person in his integrity, but the pious translators also added the phrase and in your souls.

Further in the 7th chapter, the Apostle Paul begins a conversation about the relationship between a man and a woman and about what is better: to marry or not to marry, whether it is possible to get a divorce. All these questions interested people then and interest them now.

And what you wrote to me about is that it is good for a man not to touch a woman. New translations and many modern commentators say that the phrase It's good for a man not to touch a woman- not the words of the Apostle Paul, but a quote from a letter he received from the Corinthians. From this point of view, we should read verse 1 like this: And what did you write to me about: “It’s good for a man not to touch a woman.” That is, Paul quotes the Corinthians themselves, and then answers them to this thesis. Many Corinthians really believed that they needed to lead an extremely ascetic lifestyle. There were two opposing opinions: either you need to completely starve the body, “kill” it and thus free the soul, or, as the so-called libertinists believed, you can do anything, commit any sins, the body still does not matter. The first “party”, which said that it was good not to touch women in principle, considered this a kind of law, a canon. However, the Apostle Paul says: But, in order to avoid fornication, each have his own wife, and each have his own husband. Under no circumstances should this human need be neglected. The spouses entered into marriage as husband and wife in the full sense of the word, so in no case should you try (especially if the second spouse does not agree) to impose a so-called spiritual marriage on the other half, because then the other half, who is not ready for this, will go seek consolation on the side and there will be fornication. Therefore it is written here:

2. But, in order to avoid fornication, each one have his own wife, and each one have his own husband.

3. The husband show his wife due favor; likewise is a wife to her husband.

4. The wife has no power over her body, but the husband does; Likewise, the husband has no power over his body, but the wife does.

5. Do not deviate from each other, except by agreement, for a while, to exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance.

Paul says that if you deviate from each other, then this should only be by mutual consent, only for a while and only for exercise in prayer, and then you need to be together again. Only in this case, as Paul believes, can one abstain from marital relations.

I remind you of the need for you and me to read the word of God every day, because it contains great joy, consolation and instruction. God bless you all!

Priest Mikhail Romadov

In 1 Corinthians chapter 6, Paul addresses a serious issue. As long as we live in this sinful world, there will be differences of opinion between people, even in the church. And that's not the problem. The problem is finding right decisions and proper methods in resolving disagreements. And when disagreements arise, both during their decisions and after their decisions, attitudes towards each other should be friendly.

But in the Corinthian church there was serious problem in this matter. Instead of prayerfully, maintaining friendly relations with each other, finding ways to resolve disagreements, and if this is impossible, turning to the brothers in the church, they turned to worldly courts. Such a solution to issues contradicts the teachings of Christ. (Matt. 18:15-17.)

And, presumably, another reason why church members did not want to resolve issues in the church. In church you had to show humility, and sometimes give in, and you didn’t really want to do that. I wanted to achieve a solution acceptable to myself.

Second serious problem. The judgment took place among the wicked. There are two parts to this problem:

1. certain weaknesses of church members were revealed to the wicked;
2. The trial of the wicked was very rarely fair.

And one more interesting fact. The Jews did not allow their disputes to be heard in pagan courts. They had a law according to which all their differences must be submitted to competent people of the same faith and nationality. Therefore, Christians who presented controversial cases in secular courts for consideration in pagan courts, thereby showed that their trust in the church and in their brothers was lower than that of the Jews.

The real reason why there are disputes in the church is pride. There are people in the church who are easily offended when no one is going to offend them. Such people show extreme interest in their “rights.” The actual reason for their caring attitude towards their “rights” is selfishness.

The repentant sinner surrenders himself completely into the hands of Christ. He no longer seeks to defend himself, but is constantly occupied with how best to fulfill the will of God.

In view of the role that the saints will play in the judgment of the wicked, can they really not resolve controversial issues among themselves in the spirit of peace? There should be much less unpleasant relations between church members than among the wicked. And, if any troubles arise, believers, guided by the Holy Spirit, know how to act in such situations.

The Corinthians boasted about their development and wisdom, and placed themselves above the people around them. If this were so, then undoubtedly they could find such a person in the church who could fairly resolve all controversial issues between the brothers. But there was no such thing, and this is the irony of Paul on this issue.

The very fact that brothers who quarreled with each other reached such animosity that they could not reconcile was already shameful in itself.

By having litigation among themselves, Christians show that they have lost mutual forbearance, patience and love, which are the driving force in the hearts of true followers of the Lord.

Base tone Christian teaching shows us, the members of the church, that it would be much better for us to patiently and calmly endure the insult, insult, damage from our brother or sister, than to seek satisfaction through the courts. The Lord teaches His children to endure all insults resignedly and patiently. (Prov. 20:22; Rom. 12:17, 19-21; 1 Thess. 5:15.)

Another problem that aggravated the situation in the church. The brothers acted dishonestly in business relations and ruined each other. If a church member commits cruel and unjust acts against his brother or sister, then he has lost the love of God and his fellow men.

The unrighteous, who try to make money at the expense of their brothers, will not inherit the Kingdom of God. Their resourceful, greedy, selfish character does not correspond to the selfless, gentle love that distinguishes the inhabitants of paradise.

The unrighteous who are so eager to gain material wealth, who are not at all afraid of disgracing the church by suing their brothers in secular courts, have a verdict against themselves that by doing so, they are deprived of an eternal inheritance, which is much more valuable than all earthly riches.

Sin blinds sinners so much that they do not even suspect that they are doing something evil, and even if they do suspect it, their senses are usually so dulled that they do not see the impending danger. In the text 1 Cor. 6:9-10. Paul lists certain sins that some people think are not sins at all.

Idolators. Idolatry is here compared to other sensual sins. Among pagans, immorality is usually associated with idolatry.

Malakia- “sensitive nature”, “sensual”, “passionate”. When talking about sensual vices, as for example in the 9th text, this word denotes homosexuals, especially those who give themselves up for base purposes.

Sodomists- the same as homosexuals.

The list of sins given in texts 9-10 includes most of the common sins of the flesh. If a person persistently continues to cherish the mentioned evil inclinations, then he will be excluded from the kingdom of God; whoever slavishly follows the sins of the flesh in his life not only deprives himself of the opportunity to be a participant in the glorious inheritance of the saints, but also passes on spiritual and physical vices to his inheritance.

Before their conversion, many of the Corinthians took part in the sins mentioned here. But through faith in Christ and His shed Blood, by being baptized, they were “washed” from sin. Baptism is an outward sign or recognition or confirmation of an inward change, connected with the removal of sin, which has been accomplished in the repentant sinner. The washing mentioned in this text is nothing less than the miracle of regeneration performed in one whose sins are forgotten and washed away by the Blood of Christ.

Text 12 is clearly a well-known and proverbial expression.

The issue of food is one of current issues at all times. God at creation endowed man with an appetite and food to satisfy it. However, a Christian is not allowed to eat whatever his appetite desires, regardless of quantity or quality. He must understand that he was bought at a price, and therefore it is his duty to keep his body in the best possible condition.

Man does not belong to himself; he has no right to use his abilities to please his desires and the lusts of his unregenerate body. He is God's property through creation and redemption. Intellectually, physically, spiritually, a person must live as God directs, for the glory of His Name, and not for the sake of satisfying his carnal desires. A converted person is truly a willing servant of Jesus Christ, spending his life to please his Lord.

Pastor Sergei Stolyarenko

“You are not your own... For you were bought at a price” (1 Corinthians 6:19-20).

With great zeal the apostle pursues sin in order to deliver from it.

He is not delicate when speaking about shameful sin, but speaks about it straightforwardly: “... so that you abstain from fornication.” The shame is not in the use of words, but in the sin that caused those words.

He drives out vile evil by resorting to evangelical arguments (v. 18).

He shows it in the light of the Spirit of God. “Do you not know that your body is a temple of the Holy Spirit who dwells in you?” (v. 19).

He kills him on the cross. "You are bought at a price."

Let us consider the last argument in order to mortify our own sin.

I. Blessed Act. "You are bought at a price"

"You're bought." This is the essence of the Redemption, which modern heretics dare to call the expression of mercantile thought. Mercantile atonement is biblical; the words “bought at a price” are a double expression of precisely that concept.

1. Atonement either took place or it did not. You are bought or you are not bought. A terrible alternative.

2. You have been bought - if this is a fact, then the most important fact of your life. Miracle of miracles.

3. It will forever remain the greatest fact for you. If it is true, it will not cease to be so, and will not be surpassed in significance by any other event.

4. Therefore the act of redemption is called upon to work mightily in us, both now and at all times.

II. An obvious consequence. "You are not one of us."

IN negative sense. It is clear that if you are bought, you do not belong to yourself.

1. This is a great advantage.

You do not provide for yourself: the sheep are fed by their shepherd. You are not in charge of yourself: ships are controlled by a navigator.

2. But this also comes with great responsibility.

We are not our own to allow ourselves to be harmed. Neither body nor soul.

Not their own to waste themselves in laziness, entertainment or speculative behavior.

Not your own, to allow them to follow their whims, prejudices, vicious inclinations, capricious whims, bad passions.