TRV
Translation
King James Version
Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
Complete Jewish Bible
Don’t you know that your bodies are parts of the Messiah? So, am I to take parts of the Messiah and make them parts of a prostitute? Heaven forbid!
Berean Standard Bible
Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and unite them with a prostitute? Never!
American Standard Version
Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid.
World English Bible Messianic
Don’t you know that your bodies are members of Messiah? Shall I then take the members of Messiah, and make them members of a prostitute? May it never be!
Geneva Bible (1599)
Knowe yee not, that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
Young's Literal Translation
Have ye not known that your bodies are members of Christ? having taken, then, the members of the Christ, shall I make them members of an harlot? let it be not!
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Commentary on 1 Corinthians 6 verses 12–20
12 ¶ 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 power of any.
13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.
14 And God hath both raised up the Lord, and will also raise up us by his own power.
15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
17 But he that is joined unto the Lord is one spirit.
18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. Public domain.
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Clement of AlexandriaAD 215
The Instructor Book 2
Those, therefore, who are consecrated to God must never live mortally. "Nor," as Paul says, "is it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections." Remember the four and twenty thousand that were rejected for fornication.
TertullianAD 220
Against Marcion Book V
In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: "Know ye not that your bodies are the members of Christ? " What has the heretic to say? That these members of Christ will not rise again, for they are no longer our own? "For," he says, "ye are bought with a price.
TertullianAD 220
To His Wife Book II
The admission of a strange man (to your couch) less violates "the temple of God," less commingles "the members of Christ" with the members of an adulteress. So far as I know, "we are not our own, but bought with a price; " and what kind of price? The blood of God.
TertullianAD 220
Against Marcion Book IV
If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side destroy marriage, not uniting man and woman, nor admitting to the sacrament of baptism and of the eucharist those who have been united in marriage anywhere else, unless they should agree together to repudiate the fruit of their marriage, and so the very Creator Himself? Well, then, what is a husband to do in your sect, if his wife commit adultery? Shall he keep her? But your own apostle, you know, does not permit "the members of Christ to be joined to a harlot." Divorce, therefore, when justly deserved, has even in Christ a defender.
TertullianAD 220
On Modesty
"Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication." If revocable by pardon, in what sense am I to flee it, to turn adulterer anew? I shall gain nothing if I do flee it: I shall be "one body," to which by communion I shall be agglutinated.
TertullianAD 220
On the Resurrection of the Flesh
However, let me meanwhile add that in the same passage Paul "carries about in his body the marks of the Lord Jesus; " he also forbids our body to be profaned, as being "the temple of God; " he makes our bodies "the members of Christ; " and he exhorts us to exalt and "glorify God in our body.
CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
That marriage is not to be contracted with Gentiles. In Tobias: "Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents."699 Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: "The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus."700 And again: "Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit."701 Also in the second to the Corinthians: "Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness? "702 Also concerning Solomon in the third book of Kings: "And foreign wives turned away his heart after their gods."703
CyprianAD 258
Pseudo-Cyprian Of the Discipline and Advantage of Chastity
Christ gave this judgment when, being inquired of, He said that a wife must not be put away, save for the cause of adultery; such honour did He put upon chastity. Hence arose the decree: "Ye shall not suffer adulteresses to live."8 Hence the apostle says: "This is the will of God, that ye abstain from fornication."9 Hence also he says the same thing: "That the members of Christ must not be joined with the members of an harlot."10 Hence the man is delivered over unto Satan for the destruction of the flesh, who, treading under foot the law of chastity, practises the vices of the flesh. Hence with reason adulterers do not attain the kingdom of heaven. Hence it is that every sin is without the body, but that the adulterer alone sins against his own body. Hence other authoritative utterances of the instructor, all of which it is not necessary at this time to collect, especially among you, who for the most part know and do them; and you cannot find cause for complaint concerning these things, even though they are not described. For the adulterer has not an excuse, nor could he have, because he might take a wife.
John ChrysostomAD 407
Homily on 1 Corinthians 18
Having passed on from the fornicator to the covetous person, he comes back to the former from the latter, no longer henceforth discoursing with him but with the others who had not committed fornication. And in the act of securing them lest they fall into the same sins, he assails him again. For he that has committed sin, though you direct your words to another, is stung even in that way; his conscience being thoroughly awakened and scourging him.
Now the fear of punishment indeed was enough to keep them in chastity. But seeing that he does not wish by fear alone to set these matters right, he uses both threatenings and reasons.
Now upon that other occasion, having stated the sin, and prescribed the punishment, and pointed out the harm which intercourse with the fornicator brought upon all, he left off, and passed to the subject of covetousness: and having threatened the covetous and all the rest whom he mentioned with expulsion from the kingdom, he so concluded his discourse. But here he takes in hand the work of admonition in a yet more terrific manner. For as he that only punishes a sin and does nothing to point out its most extreme lawlessness, produces no such great effect by his chastisement: so again, he who only abashes and fails to terrify by his mode of punishing, does not very keenly hit men of hardened minds. Wherefore Paul does both: here he abashes, saying, "Know ye not that we shall judge angels?" there again he terrifies, saying, "Know ye not that the covetous shall not inherit the kingdom of God?"
And in regard to the fornicator, he again uses this order of discourse. For having terrified him by what he had said before; first cutting him off and delivering him to Satan, and then reminding him of that day which is coming; he abashes him again by saying, "Know ye not that your bodies are members of Christ?" thenceforth speaking as to children of noble birth. For whereas he had said, "Now the body is for the Lord," he indicates it more plainly now. And in another place as well he does this same thing, saying, "Now ye are the body of Christ, and severally members thereof." And the same figure he often employs, not with the same aim, but at one time to shew His love, and at another to increase their fear. But here he has employed it to startle and fill them with alarm. "Shall I then take the members of Christ, and make them members of a harlot? God forbid." Nothing can be apter to strike horror than this expression. He said not, "Shall I take the members of Christ, and join them on to a harlot?" but what? "make them members of a harlot;" which surely would strike more keenly.
Theodore of MopsuestiaAD 428
PAULINE COMMENTARY FROM THE GREEK CHURCH
You are all members of Christ because you have been united to him by being born again of the Spirit. You have the hope that you will rise again, just as he rose.
OecumeniusAD 990
PAULINE COMMENTARY FROM THE GREEK CHURCH
Other sins like anger and greed come from the soul, but fornication has its roots in the flesh. Paul makes special mention of it here because it was the problem which he had to deal with at the time. Fornication is not self-evidently the worst sin of all.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 6:15, the Apostle Paul issues a forceful challenge to the Corinthian believers, asserting the profound theological truth that their physical bodies are integral "members of Christ." He then poses a rhetorical question, condemning the unthinkable act of taking these consecrated members and joining them to a harlot, emphatically declaring such an action utterly incompatible with their identity in Christ and the sacred union they share with Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 6:15 to convey his message with utmost clarity and impact. The most prominent is the Rhetorical Question, "Know ye not...?" and "shall I then take...?", which serves not to elicit information but to challenge the Corinthians' understanding and provoke a re-evaluation of their actions in light of foundational Christian truths. This technique engages the audience directly and implies that the answer should be obvious to them. Paul also uses a profound Metaphor when he refers to believers' "bodies" as "members of Christ" and, by extension, "members of an harlot." This metaphor vividly illustrates the concept of intimate union, emphasizing that physical acts have spiritual implications and that joining one's body to another person creates a profound bond. The stark Juxtaposition of "Christ" and "an harlot" further amplifies the moral and spiritual chasm between these two unions, highlighting the utter incongruity of a believer engaging in sexual immorality. Finally, Paul concludes with the forceful Exclamation "God forbid!" (Greek: mē genoito), a common Pauline idiom that expresses intense abhorrence and emphatic rejection, leaving no doubt about his condemnation of such behavior.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological truth underlying 1 Corinthians 6:15 is the believer's intimate and holistic union with Christ, which encompasses not only the spirit but also the physical body. This verse asserts Christ's ownership over the believer's entire being, a reality established through redemption. To engage in sexual immorality, particularly with a harlot, is therefore not merely a private physical act but a spiritual defilement that severs, or at least gravely compromises, this sacred union with Christ. Paul implies that the body, having been redeemed and indwelt by the Holy Spirit, is a sacred vessel, destined for resurrection and glorification, and thus must be used for God's glory, not for sin. This perspective elevates the dignity of the human body and grounds Christian ethics in the profound reality of Christ's Lordship over every aspect of a believer's life.
REFLECTION AND APPLICATION
1 Corinthians 6:15 serves as a powerful and enduring call to holiness, reminding believers that our physical bodies are not autonomous possessions but are consecrated to Christ, integral parts of His very being. This truth profoundly reshapes our understanding of personal purity and ethical conduct. It challenges us to view every choice concerning our bodies—from sexual expression to diet, rest, and self-care—through the lens of Christ's ownership and our identity as His members. The verse compels us to recognize that physical actions, especially in the realm of sexuality, carry profound spiritual weight and directly impact our relationship with God. Therefore, living in accordance with this truth means actively honoring Christ with our bodies, fleeing from all forms of sexual immorality, and striving for purity not out of legalism, but out of love and reverence for the One to whom we belong. Our bodies are instruments for righteousness and vehicles through which Christ's presence can be manifested in the world.
Questions for Reflection
FAQ
Why does Paul use such strong language about sexual immorality, specifically mentioning a "harlot"?
Answer: Paul's strong language is rooted in the specific cultural context of Corinth and the profound theological implications of sexual immorality for a believer. Corinth was notorious for its widespread sexual immorality, including temple prostitution, which posed a significant challenge to the nascent Christian community. By explicitly mentioning a "harlot," Paul addresses a prevalent issue directly and graphically, highlighting the extreme nature of the defilement. Theologically, Paul emphasizes that believers' bodies are "members of Christ" and are indwelt by the Holy Spirit (1 Corinthians 6:19). To join such a body to a harlot is to desecrate what is sacred and to betray the intimate union a believer shares with Christ. It's not merely a physical act but a spiritual one, making two "one flesh" (1 Corinthians 6:16), which is diametrically opposed to being "one spirit" with the Lord (1 Corinthians 6:17).
Does this verse only apply to prostitution, or does it have broader implications for sexual ethics?
Answer: While 1 Corinthians 6:15 specifically references prostitution ("harlot") as the egregious example, the underlying principle extends to all forms of sexual immorality (Greek: porneia). Paul's argument is that any sexual act outside the covenant of marriage violates the sacredness of the body and the believer's union with Christ. The core message is that the body, as a member of Christ, is not to be used for sin but for the Lord. This principle applies to fornication (sexual activity outside marriage), adultery, and any other sexual expression that dishonors God and defiles the body. The specific example of the harlot serves as a stark illustration of the ultimate spiritual betrayal involved when a body consecrated to Christ is used for unholy purposes. The broader context of 1 Corinthians 6:13-20 makes it clear that Paul is addressing all forms of porneia, urging believers to flee from it because sexual sin is uniquely a sin against one's own body and against Christ.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 6:15 finds its deepest fulfillment in the person and work of Jesus Christ. Paul's argument that believers' bodies are "members of Christ" is predicated on the profound reality of the Incarnation, where the eternal Son of God took on a physical human body, dignifying human flesh forever. Through His atoning death and glorious resurrection, Christ redeemed the whole person—spirit, soul, and body—from the dominion of sin and death. Our union with Christ, established by faith and sealed by the Holy Spirit, means that our physical bodies are no longer merely our own but are now consecrated to Him, purchased at a great price (1 Corinthians 6:20). This union is so profound that believers are considered part of His mystical body, the Church, with Christ as the head (Colossians 1:18). Furthermore, our bodies, like Christ's, are destined for future resurrection and glorification (Philippians 3:21), a promise secured by Christ's own bodily resurrection (Romans 8:11). Therefore, to engage in sexual immorality is to act contrary to the very nature of the redeemed body, to dishonor the One who bought us, and to defile the temple of the Holy Spirit, which is Christ's dwelling within us. Our bodies, as members of Christ, are called to participate in His holiness and to bear witness to His redemptive power in every aspect of life.