King James Version
1 Corinthians 6
20 verses with commentary
Lawsuits Among Believers
Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
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Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Paul's sharp rebuke uses tolmaō (τολμάω, 'dare')—not mere courage but audacious presumption. Taking fellow believers before the unjust (adikoi, ἄδικοι, 'unrighteous ones') rather than before the saints (hagioi, ἅγιοι, 'holy ones') inverts the cosmic order: those destined to judge the world (v. 2) cannot judge trivial disputes?
The Roman legal system prized honor and shame—public litigation was performance art. Corinthian Christians, absorbed in their status-obsessed culture, weaponized pagan courts to humiliate brothers. Paul's rhetorical question drips with sarcasm: you who boast of spiritual wisdom (chs. 1-4) cannot settle petty grievances without appealing to pagans who know nothing of God's righteousness?
The Roman legal system prized honor and shame—public litigation was performance art. Corinthian Christians, absorbed in their status-obsessed culture, weaponized pagan courts to humiliate brothers. Paul's rhetorical question drips with sarcasm: you who boast of spiritual wisdom (chs. 1-4) cannot settle petty grievances without appealing to pagans who know nothing of God's righteousness?
Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
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Do ye not know that the saints shall judge the world? Paul grounds church discipline in eschatology. Krinō (κρίνω, 'judge') appears throughout verses 1-6—the saints' future role as co-judges with Christ (Matthew 19:28, Revelation 20:4) makes present incompetence absurd. If believers will adjudicate cosmic matters, are they really unworthy to judge the smallest matters (kritērion elachistōn, κριτήριον ἐλαχίστων)?
The logic is a fortiori: greater authority assumes lesser competence. Jewish apocalyptic tradition envisioned the righteous judging nations (Wisdom 3:8, Daniel 7:22); Paul applies this to church disputes. The Corinthians' failure reveals not lack of wisdom but refusal to embrace their identity—they're playing citizens of Corinth when they're already citizens of heaven.
The logic is a fortiori: greater authority assumes lesser competence. Jewish apocalyptic tradition envisioned the righteous judging nations (Wisdom 3:8, Daniel 7:22); Paul applies this to church disputes. The Corinthians' failure reveals not lack of wisdom but refusal to embrace their identity—they're playing citizens of Corinth when they're already citizens of heaven.
Know ye not that we shall judge angels? how much more things that pertain to this life?
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Know ye not that we shall judge angels? This stunning claim escalates Paul's argument. Angelous (ἀγγέλους) likely refers to fallen angels (2 Peter 2:4, Jude 6)—the church will participate in their final judgment. How much more things that pertain to this life? (biōtika, βιωτικά, 'everyday matters') uses climactic rhetoric: if believers judge supernatural beings, surely mundane property disputes are manageable!
Paul's repeated Know ye not (ouk oidate, οὐκ οἴδατε) stings—what the Corinthians don't know exposes their spiritual immaturity despite claims of superior knowledge (8:1-2). They're like children given a kingdom but fighting over toys. The world-to-come already determines the present: act now according to who you will be then.
Paul's repeated Know ye not (ouk oidate, οὐκ οἴδατε) stings—what the Corinthians don't know exposes their spiritual immaturity despite claims of superior knowledge (8:1-2). They're like children given a kingdom but fighting over toys. The world-to-come already determines the present: act now according to who you will be then.
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
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If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. Paul's biting irony: even the least esteemed (exouthenēmenous, ἐξουθενημένους, 'despised, made of no account') in the church possess more competence than pagan judges for Christian disputes. This either means (1) literal nobodies in the congregation surpass worldly judges, or (2) Paul sarcastically mocks their status-obsession: 'Go ahead, appoint your despised ones—even they're better than Roman courts!'
The Greek syntax is ambiguous (imperative vs. rhetorical question), but the sting is clear: Corinthian Christians elevate external authority while demeaning internal wisdom. Biōtika (βιωτικά) reduces their lawsuits to trivialities—why involve unbelievers in what amounts to household squabbles?
The Greek syntax is ambiguous (imperative vs. rhetorical question), but the sting is clear: Corinthian Christians elevate external authority while demeaning internal wisdom. Biōtika (βιωτικά) reduces their lawsuits to trivialities—why involve unbelievers in what amounts to household squabbles?
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
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I speak to your shame. Pros entropēn hymin legō (πρὸς ἐντροπὴν ὑμῖν λέγω)—Paul abandons subtlety. Entropē (ἐντροπή, 'shame') signals moral failure, not just error. His rhetorical questions pile up: Is it so, that there is not a wise man among you? This devastates a church proud of sophia (σοφία, 'wisdom') (1:17-2:16). Not even one that shall be able to judge between his brethren? (diakrinai ana meson tou adelphou autou, διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ).
The irony scalds: they claim special gnōsis (knowledge), divide over favorite teachers (1:12, 3:4), boast of spiritual maturity—yet cannot find one wise mediator? Their 'wisdom' is performance without substance. True wisdom would preserve adelphos (ἀδελφός, 'brother') relationships, but they'd rather win lawsuits than maintain family bonds.
The irony scalds: they claim special gnōsis (knowledge), divide over favorite teachers (1:12, 3:4), boast of spiritual maturity—yet cannot find one wise mediator? Their 'wisdom' is performance without substance. True wisdom would preserve adelphos (ἀδελφός, 'brother') relationships, but they'd rather win lawsuits than maintain family bonds.
But brother goeth to law with brother, and that before the unbelievers.
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But brother goeth to law with brother, and that before the unbelievers. Paul strips away legal jargon to expose relational betrayal: adelphos (ἀδελφός, 'brother') appears twice. These aren't neutral parties but family—siblings in Christ suing each other before the unbelievers (epi apistōn, ἐπὶ ἀπίστων, 'upon unfaithful ones'). The preposition epi suggests public spectacle: lawsuits as theater, performed on the stage of unbelief.
The tragedy is compounded: not only do they fight, they choose judges who lack the Spirit's discernment. Apistos (ἄπιστος) means 'without faith'—those who don't know Christ's reconciling work (2 Corinthians 5:18-19) cannot mediate Christian disputes. Public litigation advertises the church's failure to embody the gospel of reconciliation.
The tragedy is compounded: not only do they fight, they choose judges who lack the Spirit's discernment. Apistos (ἄπιστος) means 'without faith'—those who don't know Christ's reconciling work (2 Corinthians 5:18-19) cannot mediate Christian disputes. Public litigation advertises the church's failure to embody the gospel of reconciliation.
Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
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Now therefore there is utterly a fault among you, because ye go to law one with another. Hēttēma (ἥττημα, 'defect, defeat') signifies total moral failure—not a procedural error but a spiritual catastrophe. Litigation itself, regardless of merit, constitutes defeat. Then Paul offers a radical alternative: Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (dia ti ouchi mallon adikeisthe; dia ti ouchi mallon apostereisthe; διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε;)
This echoes Jesus: turn the other cheek (Matthew 5:39-42), love enemies, go the extra mile. Adikeō (ἀδικέω, 'be wronged') and apostereō (ἀποστερέω, 'be defrauded') are passive—voluntarily absorb injustice rather than destroy brotherhood. Paul's ethic isn't naïve pacifism but cruciform witness: the cross shows God's power perfected in weakness (1 Corinthians 1:23-25). Demanding rights obliterates the witness of self-giving love.
This echoes Jesus: turn the other cheek (Matthew 5:39-42), love enemies, go the extra mile. Adikeō (ἀδικέω, 'be wronged') and apostereō (ἀποστερέω, 'be defrauded') are passive—voluntarily absorb injustice rather than destroy brotherhood. Paul's ethic isn't naïve pacifism but cruciform witness: the cross shows God's power perfected in weakness (1 Corinthians 1:23-25). Demanding rights obliterates the witness of self-giving love.
Nay, ye do wrong, and defraud, and that your brethren.
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Nay, ye do wrong, and defraud, and that your brethren. The accusation intensifies: alla (ἀλλά, 'but/rather') signals reversal. Instead of suffering wrong, they inflict it. Adikeite (ἀδικεῖτε, 'you wrong') and apostereite (ἀποστερεῖτε, 'you defraud')—the same verbs from verse 7, now active. The irony is brutal: lawsuit plaintiffs claim to seek justice, but Paul sees their litigation as injustice itself.
And that your brethren (kai tauta adelphous, καὶ ταῦτα ἀδελφούς) adds a tragic coda. Tauta ('these things') refers to wrongs committed; adelphous ('brothers') reminds of kinship. Defrauding family members betrays both covenant (Leviticus 19:13) and Christ's command (John 13:34-35: 'love one another'). Their lawsuits aren't righteousness but fratricide—Cain-like violence in a courtroom.
And that your brethren (kai tauta adelphous, καὶ ταῦτα ἀδελφούς) adds a tragic coda. Tauta ('these things') refers to wrongs committed; adelphous ('brothers') reminds of kinship. Defrauding family members betrays both covenant (Leviticus 19:13) and Christ's command (John 13:34-35: 'love one another'). Their lawsuits aren't righteousness but fratricide—Cain-like violence in a courtroom.
Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
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Know ye not that the unrighteous shall not inherit the kingdom of God? Paul pivots from litigation to broader vice with his trademark ē ouk oidate (ἢ οὐκ οἴδατε, 'or don't you know?'). Adikoi (ἄδικοι, 'unrighteous')—the same term for pagan judges (v. 1)—now describes those excluded from the kingdom of God (basileian theou, βασιλείαν θεοῦ). Inheritance language evokes Israel's covenant (Deuteronomy 4:20-21) but now applies to new creation citizenship.
Be not deceived (mē planasthe, μὴ πλανᾶσθε): the Corinthians' false assurance needed rebuke. The vice catalog that follows—fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind—uses specific Greek terms. Pornoi (πόρνοι, 'fornicators') encompasses all sexual immorality outside marriage; eidōlolatrai (εἰδωλολάτραι, 'idolaters') recalls Corinth's temple culture; moichoi (μοιχοί, 'adulterers') specifies married infidelity; malakoi (μαλακοί, 'soft, effeminate') likely means passive partners in homosexual acts; arsenokoitai (ἀρσενοκοῖται, 'men who bed males') refers to active partners. Paul condemns all same-sex practice.
Be not deceived (mē planasthe, μὴ πλανᾶσθε): the Corinthians' false assurance needed rebuke. The vice catalog that follows—fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind—uses specific Greek terms. Pornoi (πόρνοι, 'fornicators') encompasses all sexual immorality outside marriage; eidōlolatrai (εἰδωλολάτραι, 'idolaters') recalls Corinth's temple culture; moichoi (μοιχοί, 'adulterers') specifies married infidelity; malakoi (μαλακοί, 'soft, effeminate') likely means passive partners in homosexual acts; arsenokoitai (ἀρσενοκοῖται, 'men who bed males') refers to active partners. Paul condemns all same-sex practice.
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
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The vice catalog continues: Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Kleptai (κλέπται, 'thieves') and harpages (ἅρπαγες, 'extortioners, swindlers') bracket economic injustice—the very sins implied in verse 8's fraud. Pleonektai (πλεονέκται, 'covetous, greedy') describes insatiable desire for more, the root of litigation and sexual sin alike.
Methusoi (μέθυσοι, 'drunkards') points to loss of self-control; loidoroi (λοίδοροι, 'revilers, verbal abusers') likely includes courtroom slanderers. This comprehensive list spans sexual, religious, economic, and relational spheres—no area of life escapes kingdom standards. Paul's point: these sins characterize those outside Christ; those in Christ cannot persist in them without forfeiting inheritance. The gospel transforms; faith without works is dead (James 2:17).
Methusoi (μέθυσοι, 'drunkards') points to loss of self-control; loidoroi (λοίδοροι, 'revilers, verbal abusers') likely includes courtroom slanderers. This comprehensive list spans sexual, religious, economic, and relational spheres—no area of life escapes kingdom standards. Paul's point: these sins characterize those outside Christ; those in Christ cannot persist in them without forfeiting inheritance. The gospel transforms; faith without works is dead (James 2:17).
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
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And such were some of you (kai tauta tines ēte, καὶ ταῦτα τινες ἦτε)—the hinge verse, dripping with redemptive power. Ēte (ἦτε) is past tense: 'you were,' no longer! Tauta ('these things') points back to the whole sordid catalog—fornicators, idolaters, thieves, drunkards. Some Corinthian Christians were these things. The gospel doesn't attract the righteous but transforms the wicked.
Then three glorious passives: but ye are washed, but ye are sanctified, but ye are justified (alla apelousasthe, alla hēgiasthēte, alla edikaiōthēte, ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε). Passive voice—God acts, they receive. Apelousasthe ('washed') evokes baptism, cleansing from defilement (cf. Acts 22:16). Hēgiasthēte ('sanctified') means set apart, made holy—a positional change. Edikaiōthēte ('justified') is forensic: declared righteous, acquitted. All three occur in the name of the Lord Jesus, and by the Spirit of our God—Trinitarian salvation: Father's agency, Son's authority, Spirit's power.
Then three glorious passives: but ye are washed, but ye are sanctified, but ye are justified (alla apelousasthe, alla hēgiasthēte, alla edikaiōthēte, ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε). Passive voice—God acts, they receive. Apelousasthe ('washed') evokes baptism, cleansing from defilement (cf. Acts 22:16). Hēgiasthēte ('sanctified') means set apart, made holy—a positional change. Edikaiōthēte ('justified') is forensic: declared righteous, acquitted. All three occur in the name of the Lord Jesus, and by the Spirit of our God—Trinitarian salvation: Father's agency, Son's authority, Spirit's power.
Glorify God in Your Body
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. expedient: or, profitable
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All things are lawful unto me, but all things are not expedient (panta moi exestin, all' ou panta sympherei, πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει). Paul quotes a Corinthian slogan ('all things are lawful')—likely their distortion of his gospel freedom—then qualifies it. Exestin (ἔξεστιν, 'it is permissible') refers to things not explicitly forbidden, but sympherei (συμφέρει, 'beneficial, profitable') introduces wisdom: legality isn't the only criterion.
The second qualification: all things are lawful for me, but I will not be brought under the power of any (panta moi exestin, all' ouk egō exousiasthēsomai hypo tinos, πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος). Exousiasthēsomai is wordplay on exestin—'I will not be mastered/enslaved.' Christian liberty paradox: freedom means not being enslaved to freedom itself! Permissible things (food, sex, drink) become idols when they master us.
The second qualification: all things are lawful for me, but I will not be brought under the power of any (panta moi exestin, all' ouk egō exousiasthēsomai hypo tinos, πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος). Exousiasthēsomai is wordplay on exestin—'I will not be mastered/enslaved.' Christian liberty paradox: freedom means not being enslaved to freedom itself! Permissible things (food, sex, drink) become idols when they master us.
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. Meats: not flesh only, but food of any kind
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Meats for the belly, and the belly for meats: but God shall destroy both it and them. Another Corinthian slogan: ta brōmata tē koilia kai hē koilia tois brōmasin (τὰ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν)—'foods for the stomach, the stomach for foods.' They argued: bodily functions are morally neutral, so eat what you want (cf. Mark 7:19). Paul agrees—partially. Yes, God shall destroy both (ho theos kai tautēn kai tauta katargēsei, ὁ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει): food and digestive systems are temporary, part of the perishing order.
But then the contrast: Now the body is not for fornication, but for the Lord; and the Lord for the body. Sōma (σῶμα, 'body') ≠ koilia (κοιλία, 'belly'). The body is the whole person, destined for resurrection; the belly is temporary appetite. Sexual immorality (porneia, πορνεία) isn't like food—it violates the body's telos (purpose). The body exists for the Lord (tō kyriō, τῷ κυρίῳ), and reciprocally, the Lord for the body—He's redeeming, not discarding, it.
But then the contrast: Now the body is not for fornication, but for the Lord; and the Lord for the body. Sōma (σῶμα, 'body') ≠ koilia (κοιλία, 'belly'). The body is the whole person, destined for resurrection; the belly is temporary appetite. Sexual immorality (porneia, πορνεία) isn't like food—it violates the body's telos (purpose). The body exists for the Lord (tō kyriō, τῷ κυρίῳ), and reciprocally, the Lord for the body—He's redeeming, not discarding, it.
And God hath both raised up the Lord, and will also raise up us by his own power.
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And God hath both raised up the Lord, and will also raise up us by his own power. The resurrection grounds Paul's sexual ethic. Ēgeiren (ἤγειρεν, 'raised', aorist—completed act) refers to Christ's resurrection; exegerei (ἐξεγερεῖ, 'will raise', future) promises ours. The link: by his own power (dia tēs dynameōs autou, διὰ τῆς δυνάμεως αὐτοῦ). The same power that resurrected Jesus will resurrect believers' bodies.
This demolishes 'it's just my body' logic. Your body isn't disposable flesh but resurrection-bound matter. Sexual sin isn't merely 'what I do in private'—it defiles the future temple. Christ's resurrection body (Luke 24:39-43: physical, touchable, eating) previews ours. If God cares enough about bodies to resurrect them eternally, sexual purity matters cosmically. The interim body is stewardship of what God will perfect.
This demolishes 'it's just my body' logic. Your body isn't disposable flesh but resurrection-bound matter. Sexual sin isn't merely 'what I do in private'—it defiles the future temple. Christ's resurrection body (Luke 24:39-43: physical, touchable, eating) previews ours. If God cares enough about bodies to resurrect them eternally, sexual purity matters cosmically. The interim body is stewardship of what God will perfect.
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 .
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Know ye not that your bodies are the members of Christ? Paul intensifies union-with-Christ theology. Melē Christou (μέλη Χριστοῦ, 'members of Christ')—believers' bodies are literally parts of Christ's body (12:27, Ephesians 5:30). Not metaphor: mystical union. Then the horrifying implication: shall I then take the members of Christ, and make them the members of an harlot? (aras oun ta melē tou Christou poiēsō pornēs melē; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη;)
Pornē (πόρνη, 'harlot, prostitute') was common in Corinth—temple prostitution and street trade. Paul's logic: sexual union joins bodies (v. 16), so sleeping with a prostitute unites Christ Himself to her. God forbid (mē genoito, μὴ γένοιτο, 'may it never be!')—Paul's strongest negative. The very idea is blasphemous. Sexual sin isn't private; it drags Christ into defiling union.
Pornē (πόρνη, 'harlot, prostitute') was common in Corinth—temple prostitution and street trade. Paul's logic: sexual union joins bodies (v. 16), so sleeping with a prostitute unites Christ Himself to her. God forbid (mē genoito, μὴ γένοιτο, 'may it never be!')—Paul's strongest negative. The very idea is blasphemous. Sexual sin isn't private; it drags Christ into defiling union.
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
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What? know ye not that he which is joined to an harlot is one body? Kollaō (κολλάω, 'joined, united, glued') indicates permanent bond—the same word for cleaving in marriage (Genesis 2:24 LXX). Paul cites Genesis: for two, saith he, shall be one flesh (esontai gar, phēsin, hoi dyo eis sarka mian, ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν). Mia sarx (μία σάρξ, 'one flesh') isn't mere physical contact but ontological union—two become a single entity.
The scandal: Paul applies marital one-flesh language to prostitution. This devastates any 'it's just sex' rationale. There's no such thing as casual sex—every sexual union creates one-flesh bond, whether within or outside covenant. Prostitution profanes what God designed for lifelong, exclusive union. The Corinthians thought they could compartmentalize: spiritual union with Christ, physical recreation with prostitutes. Paul says: impossible—bodies aren't shells but integral to personhood.
The scandal: Paul applies marital one-flesh language to prostitution. This devastates any 'it's just sex' rationale. There's no such thing as casual sex—every sexual union creates one-flesh bond, whether within or outside covenant. Prostitution profanes what God designed for lifelong, exclusive union. The Corinthians thought they could compartmentalize: spiritual union with Christ, physical recreation with prostitutes. Paul says: impossible—bodies aren't shells but integral to personhood.
But he that is joined unto the Lord is one spirit.
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But he that is joined unto the Lord is one spirit. The contrast to verse 16: ho de kollamenos tō kyriō hen pneuma estin (ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμα ἐστίν). Kollaō (κολλάω) again—'joined, united'—but now to the Lord (tō kyriō), resulting in one spirit (hen pneuma, ἓν πνεῦμα). While sexual union creates one-flesh entity, union with Christ creates one-spirit entity.
This doesn't disparage bodies (Paul just emphasized their importance!) but highlights the spiritual dimension of salvation: the Holy Spirit unites believers to Christ (Romans 8:9-11). Pneuma here is likely the shared Spirit—Christ's Spirit indwelling believers (Galatians 2:20). Paul's argument: you can't be one-spirit with Christ and one-flesh with a prostitute simultaneously. Competing unions fracture identity. Loyalty to Christ requires sexual fidelity.
This doesn't disparage bodies (Paul just emphasized their importance!) but highlights the spiritual dimension of salvation: the Holy Spirit unites believers to Christ (Romans 8:9-11). Pneuma here is likely the shared Spirit—Christ's Spirit indwelling believers (Galatians 2:20). Paul's argument: you can't be one-spirit with Christ and one-flesh with a prostitute simultaneously. Competing unions fracture identity. Loyalty to Christ requires sexual fidelity.
Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
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Flee fornication. Pheugete tēn porneian (φεύγετε τὴν πορνείαν)—urgent, present imperative. Pheugō means 'run away, escape' (like Joseph from Potiphar's wife, Genesis 39:12). Don't debate, rationalize, or linger—flee! Porneia encompasses all sexual immorality outside marriage. Then Paul's unique claim: Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
This is grammatically tricky. Paul likely quotes another Corinthian slogan ('every sin is outside the body'), then refutes it: ho de porneuōn eis to idion sōma hamartanei (ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει, 'but the fornicator sins into his own body'). Eis ('into') suggests internal violation—sexual sin uniquely corrupts the body's integrity because it involves the body as subject, not just instrument. Other sins (theft, drunkenness) involve the body as tool; fornication involves the body as object, profaning its purpose as Christ's member and the Spirit's temple.
This is grammatically tricky. Paul likely quotes another Corinthian slogan ('every sin is outside the body'), then refutes it: ho de porneuōn eis to idion sōma hamartanei (ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει, 'but the fornicator sins into his own body'). Eis ('into') suggests internal violation—sexual sin uniquely corrupts the body's integrity because it involves the body as subject, not just instrument. Other sins (theft, drunkenness) involve the body as tool; fornication involves the body as object, profaning its purpose as Christ's member and the Spirit's temple.
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?
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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? Climactic theology: to sōma hymōn naos tou en hymin hagiou pneumatos estin (τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν). Naos (ναός, 'temple, sanctuary') is the inner holy place where God dwells—not outer courts but the sacred core. Each believer's body (singular 'temple') houses the Holy Spirit.
This revolutionizes self-perception: you're not autonomous—ye are not your own (ouk este heautōn, οὐκ ἐστὲ ἑαυτῶν). Corinthian autonomy ('my body, my choice') collapses: which ye have of God (ho echete apo theou, ὃ ἔχετε ἀπὸ θεοῦ)—the Spirit is gift and presence. Your body is on loan, a stewardship. Sexual sin desecrates the temple. Imagine defiling the Jerusalem temple with prostitution—unthinkable! Yet that's what porneia does to the Spirit's dwelling.
This revolutionizes self-perception: you're not autonomous—ye are not your own (ouk este heautōn, οὐκ ἐστὲ ἑαυτῶν). Corinthian autonomy ('my body, my choice') collapses: which ye have of God (ho echete apo theou, ὃ ἔχετε ἀπὸ θεοῦ)—the Spirit is gift and presence. Your body is on loan, a stewardship. Sexual sin desecrates the temple. Imagine defiling the Jerusalem temple with prostitution—unthinkable! Yet that's what porneia does to the Spirit's dwelling.
For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
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For ye are bought with a price (ēgorasthēte gar timēs, ἠγοράσθητε γὰρ τιμῆς)—redemption language. Agorazō (ἀγοράζω, 'purchase, buy') was used for slave markets; timē (τιμή, 'price') is singular and emphatic—the price, Christ's blood (1 Peter 1:18-19). Believers are purchased property, slaves of Christ (7:22-23), a status that paradoxically brings true freedom. Ownership determines use: you're not self-owned but Christ-bought.
Therefore glorify God in your body, and in your spirit, which are God's. Doxasate dē ton theon en tō sōmati hymōn (δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν)—aorist imperative, urgent command. Doxazō (δοξάζω, 'glorify') means to honor, magnify, reveal God's worth. The body is instrument of worship. 'And in your spirit, which are God's' is textually disputed (absent in many manuscripts), but the point stands: whole-person worship, body included. Sexual purity, like bodily resurrection (v. 14), declares God's glory. Holiness is doxology.
Therefore glorify God in your body, and in your spirit, which are God's. Doxasate dē ton theon en tō sōmati hymōn (δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν)—aorist imperative, urgent command. Doxazō (δοξάζω, 'glorify') means to honor, magnify, reveal God's worth. The body is instrument of worship. 'And in your spirit, which are God's' is textually disputed (absent in many manuscripts), but the point stands: whole-person worship, body included. Sexual purity, like bodily resurrection (v. 14), declares God's glory. Holiness is doxology.