All things are lawful unto me - The apostle here evidently makes a transition to another subject from that which he had been discussing - a consideration of the propriety of using certain things which had been esteemed lawful. The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defense; and the declaration here has much the appearance of a proverb, or a common saying - that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant many things; or things in general; or there is nothing in itself unlawful.

That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to "cut up" the plea altogether "wherever it might be urged," and to show that it was false and unfounded. The particular flyings which Paul here refers to, are those which have been called "adiaphoristic," or indifferent; that is, pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication - the subject particularly under discussion. This was defended as "lawful," by many Greeks, and was practiced at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet all that could be said on this subject; and to show them that these indulgences could not be proper for Christians, and could not in any way be defended - We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used. For this purpose, he observes:

(1) That admitting that all things were lawful, there were many things which ought not to be indulged;

(2) That admitting that they were lawful, yet a man ought not to be under the power of any improper indulgence, and should abandon any habit when it had the mastery.

(3) that fornication was positively wrong, and against the very nature and essence of Christianity, 1 Corinthians 6:13-20.

Are not expedient - This is the first answer to the objection. Even should we admit that the practices under discussion are lawful, yet there are many things which are not expedient; that is, which do not profit, for so the word συμφέρει sumpherei properly signifies; they are injurious and hurtful. They might injure the body; produce scandal; lead others to offend or to sin. Such was the case with regard to the use of certain meats, and even with regard to the use of wine. Paul's rule on this subject is stated in 1 Corinthians 8:13. That if these things did injury to others, he would abandon them forever; even though they were in themselves lawful; see the 1 Corinthians 8 note and Romans 14:14-23 notes. There are many customs which, perhaps, cannot be strictly proved to be unlawful or sinful, which yet do injury in some way if indulged in; and which as their indulgence can do no good, should be abandoned. Anything that does evil - however small - and no good, should be abandoned at once.

All things are lawful - Admitting this; or even on the supposition that all things are in themselves right.

But I will not be brought under the power - I will not be subdued by it; I will not become the "slave" of it.

Of any - Of any custom, or habit, no matter what it is. This was Paul's rule; the rule of an independent mind. The principle was, that even admitting that certain things were in themselves right, yet his grand purpose was "not to be the slave of habit," not to be subdued by any practice that might corrupt his mind, fetter his energies, or destroy his freedom as a man and as a Christian. We may observe:

(1) That this is a good rule to act on. It was Paul's rule 1 Corinthians 9:27, and it will do as well for us as for him.

(2) it is the true rule of an independent and noble mind. It requires a high order of virtue; and is the only way in which a man may be useful and active.

(3) it may be applied to "many things" now. Many a Christian and Christian minister "is a slave;" and is completely under the power of some habit that destroys his usefulness and happiness. He is the slave of indolence, or carelessness, or of some vile habit - as the use of tobacco, or of wine. He has not independence enough to break the cords that bind him; and the consequence is, that life is passed in indolence, or in self-indulgence, and time, and strength, and property are wasted, and religion blighted, and souls ruined.

(4) the man that has not courage and firmness enough to act on this rule should doubt his piety. If he is a voluntary slave to some idle and mischievous habit, how can he be a Christian! If he does not love his Saviour and the souls of people enough to break off from such habits which he knows are doing injury, how is he fit to be a minister of the self-denying Redeemer?

All things are lawful unto me - It is likely that some of the Corinthians had pleaded that the offense of the man who had his father's wife, as well as the eating the things offered to idols, was not contrary to the law, as it then stood. To this the apostle answers: Though such a thing be lawful, yet the case of fornication, mentioned 1 Corinthians 5:1, is not expedient, ου συμφερει - it is not agreeable to propriety, decency, order, and purity. It is contrary to the established usages of the best and most enlightened nations, and should not be tolerated in the Church of Christ.

They might also be led to argue in favor of their eating things offered to idols, and attending idol feasts, thus: - that an idol was nothing in the world; and as food was provided by the bounty of God, a man might partake of it any where without defiling his conscience, or committing sin against the Creator. This excuse also the apostle refers to. All these things are lawful, taken up merely in the light that none of your laws is against the first; and that, on the ground that an idol is nothing in the world, there can be no reason against the last;

But I will not be brought under the power of any - Allowing that they are all lawful, or at least that there is no law against them, yet they are not expedient; there is no necessity for them; and some of them are abominable, and forbidden by the law of God and nature, whether forbidden by yours or not; while others, such as eating meats offered to idols, will almost necessarily lead to bad moral consequences: and who, that is a Christian, would obey his appetite so far as to do these things for the sake of gratification? A man is brought under the power of any thing which he cannot give up. He is the slave of that thing, whatsoever it be, which he cannot relinquish; and then, to him, it is sin.

All things are lawful unto me,.... That is, which are of an indifferent nature; otherwise everything is not lawful to be done:

but all things are not expedient; when the doing of them destroys the peace, comfort, and edification of others; when it stumbles and grieves weak minds, and causes offence to them; see 1 Corinthians 10:23

all things are lawful for me; which is repeated for the sake of saying the following words:

but I will not be brought under the power of any; which would be very inexpedient, should any by the use of liberty in things indifferent, on the one hand, offend his brethren, and, on the other, bring himself into bondage to those very things he has the free use of; and therefore the apostle determines, that these shall not have the mastery over him, that he will use them, or not use them, at his pleasure. It is somewhat difficult to know what in particular he has respect unto, whether to what he had been treating of before, concerning going to law before unbelievers; and his sense be, that however lawful this might be in itself, yet it was not expedient, since it was exposing of themselves to ungodly persons, and a putting themselves under their power to judge and determine as they pleased; or whether to the use of meats forbidden under the law, or offered to idols; which though in themselves lawful to be eaten, every creature of God being good, and not to be refused and accounted common and unclean; yet it was not expedient to use this liberty, if a weak brother should be grieved, or a man himself become a slave to his appetite.

Are lawful (ἕξεστιν)

There is a play between this word and ἐξουσιασθήσομαι be brought under the power, which can hardly be accurately conveyed to the English reader. The nearest approach to it is: "all things are in my power, but I shall not be brought under the power of any."

Will - be brought under the power (ἐξουσιασθήσομαι)

From ἐξουσία power of choice, permissive authority. See on Mark 2:10. This in turn is derived from ἔξεστι it is permitted. See above on are lawful. This kinship of the two words explains the play upon them.

{9} {g} All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the {h} power of any.

(9) Secondly, he shows that the Corinthians offend in small matters. First, because they abused them. Next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity. And that he does not use them correctly, who immoderately abuses them, and so becomes a slave to them.

(g) Whatever: but this general word must be restrained to things that are indifferent.

(h) He is in subjection to things that are indifferent, whoever he is that thinks he may not be without them. And this is a flattering type of slavery under a pretence of liberty, which seizes upon such men.

6:12 All things are lawful unto me, but all things are not expedient. Paul had taught that a Christian could use liberty in regard to things indifferent. Some seem to have held that this justified indulgence, as was taught by the Epicureans. Paul says in substance, Be it so; but all things are not expedient, for the Christian, Christ's freeman, must not be brought under the power of any appetite. Whoever is thus subjected is not a freeman, but a servant, the servant of sin. Though all things are in our power, we must not be brought under their power.

6:12 All things - Which are lawful for you. Are lawful for me, but all things are not always expedient - Particularly when anything would offend my weak brother; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any - So as to be uneasy when I abstain from it; for, if so, then I am under the power of it.

expedient: or, profitable

1Co 6:12-20. Refutation of the Antinomian Defense of Fornication as if It Was Lawful Because Meats Are So.

12. All things are lawful unto me-These, which were Paul's own words on a former occasion (to the Corinthians, compare 1Co 10:23, and Ga 5:23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Ac 15:29), "fornication" (perhaps in the letter of the Corinthians to Paul, 1Co 7:1). Paul's remark had referred only to things indifferent: but they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of their gratification.

me-Paul giving himself as a sample of Christians in general.

but I-whatever others do, I will not, &c.

lawful . brought under the power-The Greek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (1Co 6:15; compare 1Co 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [Bengel]; else his liberty is forfeited; he ceases to be his own master (Joh 8:34-36; Ga 5:13; 1Pe 2:16; 2Pe 2:19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands.

6:12-20 Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.