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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 6:12–20.
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.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Paul says this because the person who involves himself in contamination is united with the person with whom he involves himself. Sexual immorality makes them both one, in nature as well as in sin. Commentary on Paul’s Epistles.
Then he makes out how the fornicator becomes this, saying thus, "Know ye not that he that is joined unto a harlot is one body?" How is this evident? "For the twain, saith He, shall become one."
For the conjunction suffers the two no longer to be two, but makes them both one.
A man guilty of fornication and the impurity which comes from it insults his marriage and his wife. He sins against his own body and consequently against his wife, because the two are one flesh.
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Summary
In 1 Corinthians 6:16, the Apostle Paul confronts the Corinthian believers with a profound rhetorical question, challenging their understanding of sexual union. He asserts that anyone who engages in sexual intercourse with a harlot becomes "one body" with her, drawing upon the foundational Old Testament principle that two shall become "one flesh." This verse serves as a stark warning against sexual immorality, emphasizing the deep, unifying nature of the sexual act, even in illicit contexts, and its irreconcilable conflict with a believer's sacred union with Christ.
Context
Literary Context
This verse is situated within Paul's broader discourse in 1 Corinthians 6, where he addresses various issues plaguing the Corinthian church, including internal lawsuits and, more prominently, sexual immorality. Paul's argument builds from his assertion in 1 Corinthians 6:12 that while "all things are lawful" for believers, not all are beneficial or edifying. He then pivots to the sanctity of the body, declaring in 1 Corinthians 6:13 that "the body is not for fornication, but for the Lord; and the Lord for the body." The immediate preceding verse, 1 Corinthians 6:15, directly sets up verse 16 by asking, "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." This rhetorical progression underscores the gravity of sexual sin in light of a believer's union with Christ. The passage culminates in the powerful call to flee fornication and the declaration that the body is a temple of the Holy Ghost.
Historical & Cultural Context
The city of Corinth was a major port city, renowned for its wealth, diverse population, and, notoriously, its widespread immorality. The temple of Aphrodite, the goddess of love, was a prominent feature, reportedly employing thousands of temple prostitutes. This environment fostered a culture where sexual promiscuity was common and often integrated into religious practices. Furthermore, some philosophical currents prevalent in Corinth, such as certain forms of Gnosticism or dualism, might have led some believers to believe that what they did with their physical bodies had no bearing on their spiritual state. They might have rationalized that since the body was considered distinct from the spirit, engaging in sexual acts, even with prostitutes, was inconsequential to their spiritual standing with God. Paul directly challenges this flawed understanding, emphasizing the holistic nature of human beings and the profound spiritual implications of physical actions.
Key Themes
This verse powerfully contributes to several key themes within 1 Corinthians and broader Pauline theology. Firstly, it highlights the profound unity in sexual union, asserting that even an illicit sexual act creates a deep, "one flesh" bond, a concept rooted in the creation narrative of Genesis 2:24. Secondly, Paul underscores the sanctity and ownership of the body, particularly for believers who are united with Christ and indwelt by the Holy Spirit, as further elaborated in 1 Corinthians 6:19-20. Thirdly, the verse addresses the consequences of sexual sin, revealing it not merely as a physical transgression but as an act that defiles the sacred union a believer has with Christ and contradicts their identity as members of His body. This leads to the urgent call to flee fornication, recognizing its unique gravity among sins against the body.
Exposition and Analysis
Key Word Analysis
From the root meaning "glue," this verb signifies "to glue together," "to cleave to," or "to unite." In this context, it denotes a strong, inseparable bond, far beyond a casual encounter. Paul uses this powerful imagery to convey that sexual intercourse, even outside of marriage, creates a profound, binding connection between two individuals, as if they are permanently affixed to one another.
This term refers to a prostitute or a sexually immoral woman. Paul's specific use of "harlot" emphasizes the illicit and commercial nature of the sexual act he is condemning. Beyond its literal meaning, the term also carries figurative weight in biblical literature, often representing idolatry or spiritual unfaithfulness, though here the primary reference is to physical prostitution.
This word, while literally referring to the meat of an animal or the physical body, carries profound theological meaning. In the context of "one flesh," it signifies a holistic union of two persons—physical, emotional, and spiritual—into a new, unified entity. Paul's quotation of "one flesh" from the creation account applies this deep, covenantal language to highlight the inherent unifying power of sexual intercourse, regardless of the context.
Verse Breakdown
"What? know ye not that he which is joined to an harlot is one body?"
Paul opens with a forceful rhetorical question, implying that the Corinthians should already be aware of this truth, yet their actions suggest otherwise. The phrase "joined to an harlot" uses the powerful Greek word kolláō to emphasize the profound, binding nature of sexual union, even with a prostitute. The consequence of this joining is becoming "one body," suggesting a physical and perhaps even spiritual entanglement that is antithetical to a believer's union with Christ.
"for two, saith he, shall be one flesh."
This clause provides the theological basis for Paul's assertion, directly quoting or alluding to the foundational principle from Genesis 2:24. By applying this sacred principle of marital union to the act of fornication with a harlot, Paul underscores the inherent, unifying power of sexual intercourse itself. He argues that this "one flesh" bond is so fundamental that it occurs regardless of the moral or relational context, making the illicit union a profound violation of one's identity in Christ.
Literary Devices
Paul employs several potent literary devices in this verse to convey his urgent message. The opening Rhetorical Question, "What? know ye not...?", is a hallmark of Paul's pedagogical style, designed not to elicit information but to challenge the audience's assumptions and highlight a truth they should already grasp. This technique forces introspection and emphasizes the self-evident nature of his point. Furthermore, the verse contains a direct Quotation/Allusion to Genesis 2:24, where God declares that a man and woman in marriage "shall be one flesh." By applying this foundational principle of marital intimacy to the act of prostitution, Paul uses Irony and Juxtaposition to underscore the profound distortion and defilement that occurs when such a sacred union is misused. The phrase "one body" and "one flesh" itself functions as a powerful Metaphor for the deep, holistic union that sexual intercourse creates, encompassing physical, emotional, and spiritual dimensions, rather than merely a superficial physical act.
Theological and Thematic Connections
The theological weight of 1 Corinthians 6:16 lies in its profound articulation of the nature of sexual union and its implications for the believer's identity in Christ. Paul's argument is rooted in the biblical understanding that sexual intercourse is not merely a physical act but a profound covenantal bond, designed by God to create a "one flesh" unity within the sacred confines of marriage. By demonstrating that this unifying power extends even to illicit sexual acts, Paul exposes the devastating spiritual consequences of fornication. It creates a bond that is contrary to the believer's primary union with Christ, effectively making "members of Christ" into "members of a harlot" (1 Corinthians 6:15). This defiles the body, which is intended to be a temple of the Holy Spirit and a vessel for glorifying God. The verse thus highlights the sanctity of the body, the seriousness of sexual sin, and the call to live in a manner consistent with one's new identity in Christ.
Reflection and Application
Paul's words in 1 Corinthians 6:16 remain profoundly relevant for believers today, challenging a culture that often trivializes sexual acts and divorces them from their spiritual and relational implications. This verse compels us to recognize that sexual union, whether within or outside of marriage, carries an inherent power to create a deep, unifying bond. For the Christian, whose body is a member of Christ and a temple of the Holy Spirit, engaging in sexual immorality is not a neutral act; it is a profound betrayal of our identity and union with God. It calls us to a radical commitment to sexual purity, not as a set of restrictive rules, but as an overflow of our devotion to Christ and a recognition of the sacredness of our bodies. Understanding the "one flesh" principle should elevate our view of marriage as a unique and holy covenant, and simultaneously deepen our conviction to flee all forms of sexual sin, knowing that our choices have eternal consequences and impact our intimate walk with the Lord.
Questions for Reflection
FAQ
Does "one flesh" apply only to marriage, or does it apply to any sexual act?
While the concept of "one flesh" originates in Genesis 2:24 as the divine design for marital union, Paul's argument in 1 Corinthians 6:16 demonstrates that the unifying power inherent in the sexual act itself creates a "one flesh" bond, even in illicit contexts. Paul uses this very point to warn against fornication, arguing that if sexual union inherently creates such a profound bond, then engaging in it outside of marriage (especially with a harlot) creates an unholy and defiling union that is contrary to a believer's union with Christ. So, while God's intended context for "one flesh" is marriage, the physical and spiritual reality of becoming "one flesh" occurs in any sexual act, making illicit sex a profound misuse and defilement of this sacred principle.
Why does Paul seem to treat sexual sin as uniquely serious compared to other sins?
Paul indeed highlights the unique nature of sexual sin in 1 Corinthians 6:18, stating, "Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." This distinction arises from the "one flesh" principle discussed in 1 Corinthians 6:16. Unlike other sins that might affect one's body (e.g., gluttony, drunkenness), sexual sin involves the profound union of two individuals, creating a bond that is meant to be exclusive and sacred within marriage. When committed outside of this divine design, it defiles not only the individual's body but also their spiritual identity as a member of Christ and a temple of the Holy Spirit (1 Corinthians 6:19). It is a sin that strikes at the very core of one's physical and spiritual being, directly contradicting the holistic union believers have with Christ.
Christ-Centered Fulfillment
1 Corinthians 6:16, while a stern warning against sexual immorality, ultimately points to the profound reality of our union with Christ, which is the true fulfillment and antidote to such sin. The "one flesh" principle, originating in creation, finds its ultimate spiritual parallel in the believer's mystical union with Christ, where we are made one spirit with Him. Through His atoning sacrifice on the cross, Jesus Christ redeemed humanity from the power and penalty of sin, including sexual sin. He cleanses and sanctifies those who believe, making their bodies temples of the Holy Spirit (1 Corinthians 6:19). The call to "flee fornication" (1 Corinthians 6:18) is not merely a moralistic command but an invitation to live out the new reality of our identity in Christ. Because we have been bought with a price, our bodies are no longer our own but belong to Him. Thus, living a life of sexual purity is an act of worship and a tangible expression of our spiritual union with the Lord, reflecting the holiness and integrity of the new creation we are in Christ Jesus. Our ability to overcome the allure of sexual sin is not by human strength alone, but by the power of the indwelling Spirit, who enables us to put to death the deeds of the body and live in conformity to the image of our Savior.