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Commentary on 1 Corinthians 6 verses 12–20
The twelfth verse and former part of the thirteenth seem to relate to that early dispute among Christians about the distinction of meats, and yet to be prefatory to the caution that follows against fornication. The connection seems plain enough if we attend to the famous determination of the apostles, Acts 15, where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. They were ready to say, even in the case of fornication, All things are lawful for me. This pernicious conceit Paul here sets himself to oppose: he tells them that many things lawful in themselves were not expedient at certain times, and under particular circumstances; and Christians should not barely consider what is in itself lawful to be done, but what is fit for them to do, considering their profession, character, relations, and hopes: they should be very careful that by carrying this maxim too far they be not brought into bondage, either to a crafty deceiver or a carnal inclination. All things are lawful for me, says he, but I will not be brought under the power of any, Co1 6:12. Even in lawful things, he would not be subject to the impositions of a usurped authority: so far was he from apprehending that in the things of God it was lawful for any power on earth to impose its own sentiments. Note, There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely he would never carry this liberty so far as to put himself into the power of any bodily appetite. Though all meats were supposed lawful, he would not become a glutton nor a drunkard. And much less would he abuse the maxim of lawful liberty to countenance the sin of fornication, which, though it might be allowed by the Corinthian laws, was a trespass upon the law of nature, and utterly unbecoming a Christian. He would not abuse this maxim about eating and drinking to encourage any intemperance, nor indulge a carnal appetite: "Though meats are for the belly and the belly for meats (Co1 6:13), though the belly was made to receive food, and food was originally ordained to fill the belly, yet if it be not convenient for me, and much more if it be inconvenient, and likely to enslave me, if I am in danger of being subjected to my belly and appetite, I will abstain. But God shall destroy both it and them, at least as to their mutual relation. There is a time coming when the human body will need no further recruits of food." Some of the ancients suppose that this is to be understood of abolishing the belly as well as the food; and that though the same body will be raised at the great day, yet not with all the same members, some being utterly unnecessary in a future state, as the belly for instance, when the man is never to hunger, nor thirst, nor eat, nor drink more. But, whether this be true or no, there is a time coming when the need and use of food shall be abolished. Note, The expectation we have of being without bodily appetites in a future life is a very good argument against being under their power in the present life. This seems to me the sense of the apostle's argument; and that this passage is plainly to be connected with his caution against fornication, though some make it a part of the former argument against litigious law-suits, especially before heathen magistrates and the enemies of true religion. These suppose that the apostle argues that though it may be lawful to claim our rights yet it is not always expedient, and it is utterly unfit for Christians to put themselves into the power of infidel judges, lawyers, and solicitors, on these accounts. But this connection seems not so natural. The transition to his arguments against fornication, as I have laid it, seems very natural: But the body is not for fornication, but for the Lord, and the Lord for the body, Co1 6:13. Meats and the belly are for one another; not so fornication and the body.
I. The body is not for fornication, but for the Lord. This is the first argument he uses against this sin, for which the heathen inhabitants of Corinth were infamous, and the converts to Christianity retained too favourable an opinion of it. It is making things to cross their intention and use. The body is not for fornication; it was never formed for any such purpose, but for the Lord, for the service and honour of God. It is to be an instrument of righteousness to holiness (Rom 6:19), and therefore is never to be made an instrument of uncleanness. It is to be a member of Christ, and therefore must not be made the member of a harlot, Co1 6:15. And the Lord is for the body, that is, as some think, Christ is to be Lord of the body, to have property in it and dominion over it, having assumed a body and been made to partake of our nature, that he might be head of his church, and head over all things, Heb 2:5, Heb 2:18. Note, We must take care that we do not use what belongs to Christ as if it were our own, and much less to his dishonour.
II. Some understand this last passage, The Lord is for the body, thus: He is for its resurrection and glorification, according to what follows, Co1 6:14, which is a second argument against this sin, the honour intended to be put on our bodies: God hath both raised up our Lord, and will raise us up by his power (Co1 6:14), by the power of him who shall change our vile body, and make it like to his glorious body by that power whereby he is able to subdue all things to himself, Phi 3:21. It is an honour done to the body that Jesus Christ was raised from the dead: and it will be an honour to our bodies that they will be raised. Let us not abuse those bodies by sin, and make them vile, which, if they be kept pure, shall, notwithstanding their present vileness, be made like to Christ's glorious body. Note, The hopes of a resurrection to glory should restrain Christians from dishonouring their bodies by fleshly lusts.
III. A third argument is the honour already put on them: Know you not that your bodies are the members of Christ? Co1 6:15. If the soul be united to Christ by faith, the whole man is become a member of his mystical body. The body is in union with Christ as well as the soul. How honourable is this to the Christian! His very flesh is a part of the mystical body of Christ. Note, It is good to know in what honourable relations we stand, that we may endeavour to become them. But now, says the apostle, shall I take the members of Christ, and make them the members of a harlot? God forbid. Or, take away the members of Christ? Would not this be a gross abuse, and the most notorious injury? Would it not be dishonouring Christ, and dishonouring ourselves to the very last degree? What, make a Christ's members the members of a harlot, prostitute them to so vile a purpose! The thought is to be abhorred. God forbid. Know you not that he who is joined to a harlot is one body with hers? For two, says he, shall be one flesh. But he who is joined to the Lord is one spirit, Co1 6:16, Co1 6:17. Nothing can stand in greater opposition to the honourable relations and alliances of a Christian man than this sin. He is joined to the Lord in union with Christ, and made partaker by faith of his Spirit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, Joh 17:21, Joh 17:22. But he that is joined to a harlot is one body, for two shall be one flesh, by carnal conjunction, which was ordained of God only to be in a married state. Now shall one in so close a union with Christ as to be one spirit with him yet be so united to a harlot as to become one flesh with her? Were not this a vile attempt to make a union between Christ and harlots? And can a greater indignity he offered to him or ourselves? Can any thing be more inconsistent with our profession or relation? Note, The sin of fornication is a great injury in a Christian to his head and lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, "Flee fornication (Co1 6:18), avoid it, keep out of the reach of temptations to it, of provoking objects. Direct the eyes and mind to other things and thoughts." Alia vitia pugnando, sola libido fugiendo vincitur - Other vices may be conquered in fight, this only by flight; so speak many of the fathers.
IV. A fourth argument is that it is a sin against our own bodies. Every sin that a man does is without the body; he that committeth fornication sinneth against his own body (Co1 6:18); every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, etc. Nor does it give the power of the body to another person. Nor does it so much tend to the reproach of the body and render it vile. This sin is in a peculiar manner styled uncleanness, pollution, because no sin has so much external turpitude in it, especially in a Christian. He sins against his own body; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what he Redeemer has dignifies to the last degree by taking it into union with himself. Note, We should not make our present vile bodies more vile by sinning against them.
V. The fifth argument against this sin is that the bodies of Christians are the temples of the Holy Ghost which is in them, and which they have of God, Co1 6:19. He that is joined to Christ is one spirit. He is yielded up to him, is consecrated thereby, and set apart for his use, and is hereupon possessed, and occupied, and inhabited, by his Holy Spirit. This is the proper notion of a temple - a place where God dwells, and sacred to his use, by his own claim and his creature's surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God? But the inference is plain that hence we are not our own. We are yielded up to God, and possessed by and for God; nay, and this is virtue of a purchase made of us: You are bought with a price. In short, our bodies were made for God, they were purchased for him. If we are Christians indeed they are yielded to him, and he inhabits and occupies them by his Spirit: so that our bodies are not our own, but his. And shall we desecrate his temple, defile it, prostitute it, and offer it up to the use and service of a harlot? Horrid sacrilege! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kept as his whose they are, and fit for his use and residence.
VI. The apostle argues from the obligation we are under to glorify God both with our body and spirit, which are his, Co1 6:20. He made both, he bought both, and therefore both belong to him and should be used and employed for him, and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master's use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him and is sacred to his use and service. We are to honour him with our bodies and spirits, which are his; and therefore, surely, must abstain from fornication; and not only from the outward act, but from the adultery of the heart, as our Lord calls it, Mat 5:28. Body and spirit are to be kept clean, that God may be honoured by both. But God is dishonoured when either is defiled by so beastly a sin. Therefore flee fornication, nay, and every sin. Use your bodies for the glory and service of their Lord and Maker. Note, We are not proprietors of ourselves, nor have power over ourselves, and therefore should not use ourselves according to our own pleasure, but according to his will, and for his glory, whose we are, and whom we should serve, Act 27:23.
(now these are the tokens of that flesh which rose from the dead), so "shall He also "it is said, "raise us up by His own power."
"Moreover, God both raised up the Lord, and will raise up us through His own power; " on account, to wit, of the union of our body with Him.
A temple will therefore pass away with its god, and its god with the temple. You see, then, how that "He who raised up the Lord will also raise us up." In the body will He raise us, because the body is for the Lord, and the Lord for the body.
But if in Holy Scripture discipline is frequently and everywhere prescribed, and the whole foundation of religion and of faith proceeds from obedience and fear; what is more fitting for us urgently to desire, what more to wish for and to hold fast, than to stand with roots strongly fixed, and with our houses based with solid mass upon the rock unshaken by the storms and whirlwinds of the world, so that we may come by the divine precepts to the rewards of God? considering as well as knowing that our members, when purged from all the filth of the old contagion by the sanctification of the layer of life, are God's temples, and must not be violated nor polluted, since he who does violence to them is himself injured. We are the worshippers and priests of those temples; let us obey Him whose we have already begun to be. Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, "Ye are not your own, for ye are bought with a great price; glorify and bear God in your body." Let us glorify and bear God in a pure and chaste body, and with a more complete obedience; and since we have been redeemed by the blood of Christ, let us obey and give furtherance to the empire of our Redeemer by all the obedience of service, that nothing impure or profane may be brought into the temple of God, lost He should be offended, and forsake the temple which He inhabits. The words of the Lord giving health and teaching, as well curing as warning, are: "Behold, thou art made whole: sin no more, lest a worse thing come unto thee." He gives the course of life, He gives the law of innocency after He has conferred health, nor suffers the man afterwards to wander with free and unchecked reins, but more severely threatens him who is again enslaved by those same things of which he had been healed, because it is doubtless a smaller fault to have sinned before, while as yet you had not known God's discipline; but there is no further pardon for sinning after you have begun to know God. And, indeed, let as well men as women, as well boys as girls; let each sex and every age observe this, and take care in this respect, according to the religion and faith which they owe to God, that what is received holy and pure from the condescension of the Lord be preserved with a no less anxious fear.
Having now sufficiently condemned the glutton, he uses also the hope of things to come to divert us from this wickedness: saying, "And God both raised up the Lord, and will raise up us also through His power."
Do you perceive again his Apostolical wisdom? For he is always establishing the credibility of the Resurrection from Christ, and especially now. For if our body be a member of Christ, and Christ be risen, the body also shall surely follow the Head.
"Through his power." For since he had asserted a thing disbelieved and not to be apprehended by reasonings, he hath left entirely to His incomprehensible power the circumstances of Christ's own Resurrection, producing this too as no small demonstration against them. And concerning the Resurrection of Christ he did not insert this: for he did not say, "And God shall also raise up the Lord;"-for the thing was past and gone;-but how? "And God both raised up the Lord;" nor was there need of any proof. But concerning our resurrection, since it has not yet come to pass, he spoke not thus, but how? "And will raise up us also through His power:" by the reliance to be placed on the power of the Worker, he stops the mouths of the gainsayers.
Further: if he ascribe unto the Father the Resurrection of Christ, let not this at all disturb thee. For not as though Christ were powerless, hath he put this down, for He it is Himself who saith, "Destroy this Temple, and in three days I will raise it up:" and again, "I have power to lay down My life, and I have power to take it again." And Luke also in the Acts says, "To whom also He shewed Himself alive." Wherefore then does Paul so speak? Because both the acts of the Son are imputed unto the Father, and the Father's unto the Son: For He saith, "Whatsoever things He doeth, these the Son also doeth in like manner."
And very opportunely he here made mention of the Resurrection, keeping down by those hopes the tyranny of gluttonous desire; and all but saying, Thou hast eaten, hast drunk to excess: and what is the result? Nothing, save only destruction. Thou hast been conjoined unto Christ; and what is the result? A great and marvellous thing: the future Resurrection, that glorious one, and transcending all utterance!
Paul did not write this because of Christ’s resurrection, which had already taken place, but because of ours, so that we might believe and silence our opponents.
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SUMMARY
1 Corinthians 6:14 powerfully asserts God's sovereign power to resurrect, declaring that just as He raised Jesus Christ from the dead, He will similarly raise believers by the same divine might. This verse serves as a foundational theological statement within Paul's letter, underpinning his ethical exhortations regarding the sanctity of the body and the future hope of redemption for all who are in Christ. It links the historical reality of Christ's resurrection directly to the future bodily resurrection of His followers, providing both assurance and a compelling motivation for holy living.
CONTEXT
Literary Context: This verse is strategically placed within 1 Corinthians 6, a chapter where Paul addresses pressing ethical issues plaguing the Corinthian church. Immediately preceding 1 Corinthians 6:14, Paul condemns lawsuits among believers (1 Corinthians 6:1-8) and transitions into a stern warning against various forms of sexual immorality (1 Corinthians 6:9-20). The Corinthian believers, influenced by prevailing Greek philosophical dualism, often compartmentalized the spiritual from the physical, viewing the body as transient and morally inconsequential. Paul directly counters this dangerous misconception by emphasizing the body's profound significance, not only as a temple of the Holy Spirit in the present (1 Corinthians 6:19) but also in its future destiny through resurrection. 1 Corinthians 6:14 thus serves as the theological bedrock for Paul's subsequent arguments for bodily purity and glorifying God with one's body.
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and notorious immorality, particularly sexual licentiousness associated with its many temples and cults. Greek philosophy, especially Platonism and Gnosticism, often propagated a dualistic worldview that devalued the material world and the physical body, considering them inferior or even evil compared to the spiritual realm. This perspective led many Corinthians to believe that actions of the body had no bearing on the soul's purity or salvation. Paul directly confronts this cultural ethos, asserting a distinctly Jewish and Christian understanding of humanity as an integrated whole—body and spirit—both created by God and destined for redemption. The concept of bodily resurrection was alien and often ridiculed in the Greco-Roman world, making Paul's emphasis on it a radical counter-cultural claim.
Key Themes: The verse significantly contributes to several major themes within 1 Corinthians and broader Pauline theology. Firstly, it underscores the omnipotence of God, showcasing His unparalleled power to overcome death itself, as demonstrated in the resurrection of Christ. This divine power is not merely a historical fact but an ongoing reality that guarantees the future hope of believers. Secondly, it firmly establishes the doctrine of bodily resurrection for believers, affirming that salvation is not merely spiritual but encompasses the full person, including the physical body, which will be transformed and glorified. This theme is extensively developed in 1 Corinthians 15, where Paul meticulously argues for the certainty and nature of the resurrection. Thirdly, the verse highlights the inseparable connection between Christ's resurrection and the believer's future resurrection. Christ's resurrection is presented not as an isolated event but as the "firstfruits" (1 Corinthians 15:20) and the foundational guarantee for the resurrection of all who belong to Him. This theological link provides the ultimate motivation for sanctification, as the body, destined for resurrection, must be treated with honor and used for God's glory.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Parallelism is evident in the structure, drawing a direct comparison between God's act of raising "the Lord" and His future act of raising "us." This parallel structure reinforces the certainty of the believers' resurrection by anchoring it to the already accomplished resurrection of Christ. The verse also functions as a powerful Assertion or Declaration, stating a fundamental theological truth with unwavering confidence. This assertive tone lends authority to Paul's subsequent ethical arguments. Furthermore, there is a strong element of Theological Argumentation, where the established fact of Christ's resurrection is used as a premise to logically conclude the inevitability of the believer's resurrection. The phrase "by his own power" serves as an emphatic Reinforcement, highlighting the divine agency and omnipotence behind both resurrections, leaving no room for doubt regarding the source of this miraculous ability.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 6:14 is a concise yet profound articulation of the Christian doctrine of resurrection, directly linking the historical event of Christ's triumph over death to the eschatological hope of believers. This verse underscores that the resurrection is not merely a spiritual concept but a future, bodily reality, affirming the holistic redemption of humanity—both spirit and body. It serves as a powerful reminder of God's absolute sovereignty over life and death, demonstrating that His power is not limited by human mortality. This truth provides immense comfort and assurance, transforming the believer's perspective on suffering, death, and the ultimate purpose of their physical existence, knowing that their bodies, redeemed by Christ, are destined for glory.
REFLECTION AND APPLICATION
The profound truth of 1 Corinthians 6:14 calls believers to a radical re-evaluation of their bodies and their conduct. If our bodies are destined for resurrection and eternal life with God, then they possess an inherent dignity and eternal significance that transcends fleeting earthly desires. This understanding directly counters the temptation to treat the body as disposable or as a mere vessel for sin, particularly sexual immorality, which Paul addresses in the surrounding context. Instead, the hope of resurrection compels us to live in a manner that honors God with our entire being—spirit, soul, and body—recognizing that our physical actions have eternal consequences and contribute to our future glory. It motivates us to pursue purity, holiness, and stewardship of our bodies as "temples of the Holy Spirit" (1 Corinthians 6:19), eagerly awaiting the day when our perishable bodies will be raised imperishable, transformed into the likeness of Christ's glorious body.
Questions for Reflection
FAQ
Does "raise up us" refer to a spiritual or physical resurrection?
Answer: The context and consistent Pauline theology strongly indicate a future, physical resurrection. While believers experience spiritual regeneration and new life in Christ now, the "raising up" described here refers to the ultimate transformation of our physical bodies at Christ's return. Paul dedicates an entire chapter, 1 Corinthians 15, to explaining the nature and certainty of this bodily resurrection, emphasizing that it will be a glorified, spiritual body, yet still a true body, distinct from a disembodied spirit. This physical resurrection is the culmination of God's redemptive work, ensuring the full restoration of humanity.
What is the significance of "by his own power"?
Answer: The phrase "by his own power" (Greek: ek tēs dynameōs autou) is crucial because it highlights that the resurrection, both of Christ and of believers, is an act of divine omnipotence, not a natural process or human achievement. The Greek word dynamis (power) often denotes miraculous, supernatural ability. This emphasizes that God alone possesses the inherent strength and authority to conquer death and bring forth new life. It underscores that our hope of resurrection rests entirely on God's sovereign will and limitless might, providing absolute certainty for the believer's future. It also contrasts with any human effort or philosophical speculation, grounding the resurrection solely in God's miraculous intervention.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 6:14 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. His resurrection is not merely a historical event but the foundational guarantee and prototype for the resurrection of all who believe in Him. Christ is the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20), meaning His resurrection inaugurates and ensures the future resurrection of His followers. Because He conquered death, those united with Him by faith will also conquer death. The "power" mentioned in the verse is intrinsically linked to Christ, for it is the same Spirit who raised Jesus from the dead who "will also give life to your mortal bodies" (Romans 8:11). Christ's resurrection is the ultimate demonstration of God's power over sin and death, and it is through Him that believers receive this same life-giving power. He is the "resurrection and the life" (John 11:25), and our future glorified bodies will be transformed "to be like his glorious body" (Philippians 3:21), a direct result of His victory and ongoing Lordship. Thus, the promise of our resurrection is entirely Christ-centered, flowing from His finished work and His living presence.