1Cor 6:13-17 | RWP | e4.org | But God shall bring to nought both it and them ( ο δε θεος κα ταυτην κα ταυτα καταργησε ). Another proverb about the adaptation of the belly ( κοιλια ) and food ( βρωματα , not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter ( ), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly ( ταυτην ) and the foods ( ταυτα ) God will bring to an end by death and change. But the body is not for fornication, but for the Lord, and the Lord for the body ( το δε σωμα ου τη πορνεια αλλα τω κυριωι, κα ο κυριος τω σωματ ). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit ( .). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and πορνεια contested for the bodies of Christian men; loyal to him they must renounce that , yielding to that they renounce him" (Findlay).

‏ 1 Corinthians 6:13-17

But God shall bring to nought both it and them ( ο δε θεος κα ταυτην κα ταυτα καταργησε ). Another proverb about the adaptation of the belly ( κοιλια ) and food ( βρωματα, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Ac 15:23-29), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly ( ταυτην ) and the foods ( ταυτα ) God will bring to an end by death and change.

But the body is not for fornication, but for the Lord, and the Lord for the body ( το δε σωμα ου τη πορνεια αλλα τω κυριωι, κα ο κυριος τω σωματ ). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and πορνεια contested for the bodies of Christian men; loyal to him they must renounce that, yielding to that they renounce him" (Findlay).

Will raise up us ( ημας εξεγερε ). Future active indicative of εξεγειρω though the MSS. vary greatly, some having the present and some even the aorist. But the resurrection of the body gives added weight to Paul's argument about the dignity and destiny of the body (quanta dignitas, Bengel) which should not be prostituted to sensuality.

Members of Christ ( μελη Χριστου ). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, Diss. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; Eph 4:11-16; 5:30).

Shall I then take away? ( αρας ουν; ). First aorist active participle of αιρω, old verb to snatch, carry off like Latin rapio (our rape).

Make ( ποιησω ). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us.

God forbid ( μη γενοιτο ). Optative second aorist in a negative wish for the future.

May it not happen! The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Lu 20:16).

One body ( εν σωμα ). With the harlot. That union is for the harlot the same as with the wife. The words quoted from Ge 2:24 describing the sexual union of husband and wife, are also quoted and explained by Jesus in Mt 19:5f. which see for discussion of the translation Hebraism with use of εις.

Saith he ( φησιν ). Supply either ο θεος (God) or η γραφη (the Scripture).

One spirit ( εν πνευμα ). With the Lord, the inner vital spiritual union with the Lord Jesus (Eph 4:4; 5:30).