More Than Physical
Why does what we do with our physical bodies actually matter?
1 Corinthians 6:1-20
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?
2Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters?
3Don’t you know that we will judge angels? How much more, things that pertain to this life?
4If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?
5I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers?
6But brother goes to law with brother, and that before unbelievers!
7Therefore it is already altogether a defect in you that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?
8No, but you yourselves do wrong and defraud, and that against your brothers.
9Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals,
10nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
11Some of you were such, but you were washed. You were sanctified. You were justified in the name of the Lord Jesus, and in the Spirit of our God.
12“All things are lawful for me,” but not all things are expedient. “All things are lawful for me,” but I will not be brought under the power of anything.
13“Foods for the belly, and the belly for foods,” but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord, and the Lord for the body.
14Now God raised up the Lord, and will also raise us up by his power.
15Don’t you know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? May it never be!
16Or don’t you know that he who is joined to a prostitute is one body? For, “The two”, he says, “will become one flesh.”
17But he who is joined to the Lord is one spirit.
18Flee sexual immorality! “Every sin that a man does is outside the body,” but he who commits sexual immorality sins against his own body.
19Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own,
20for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.
What just happened?
Imagine the ancient city of Corinth around 54 AD. It was a bustling port city, a melting pot of cultures, religions, and philosophical ideas. Roman law was the framework, but beneath the surface, life was a complex tapestry of Greek traditions, Eastern cults, and the raw pursuit of commerce and pleasure. This city was known for its wealth, but also for its moral looseness, so much so that the Greek verb 'to Corinthianize' became a byword for sexual promiscuity. Into this vibrant, chaotic scene, the apostle Paul had planted a Christian community a few years earlier, a group of people from all walks of life, trying to figure out what it meant to follow Jesus in such a challenging environment.
The Corinthian Christians, however, were not immune to the city's influence. They brought their cultural baggage and societal norms into their new faith community. In this letter, Paul is dealing with a series of problems that have arisen among them. One particularly thorny issue was legal disputes. Instead of resolving disagreements internally, some members were dragging fellow believers before secular Roman courts. This was a source of great embarrassment and confusion for Paul. It signaled a failure to embody the new way of life Jesus called them to, making their internal divisions public spectacle to outsiders who often saw Christian communities with suspicion.
Following his discussion of legal squabbles, Paul dives into an even more fundamental issue: their understanding of the human body and its purpose, especially regarding sex. Corinthian culture, heavily influenced by certain Greek philosophical ideas, often viewed the body as a temporary vessel, separate from the 'real' self or spirit. This perspective could lead to a disregard for physical actions, including sexual behavior, as if they had no spiritual consequence. Paul directly confronts this belief, linking physical actions, especially sexual ones, to a person's identity, their relationship with God, and their place in God’s future. He argues for a complete rethinking of what the body is and what it means to belong to Christ.
Going to Court
Paul opens with a stark question: "Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?" The 'unrighteous' here refers to the secular Roman courts and judges, people who do not share the Christian faith or its moral framework. The 'saints' are the Christian believers themselves, a term Paul frequently uses to describe followers of Jesus, emphasizing their set-apart status. Paul's shock isn't just about avoiding public spectacle, but about a deeper theological point. He reminds them, "Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters?"
This idea that believers will 'judge the world' and even 'angels' would have been a significant claim. It's a reference to a future role believers are expected to play in God's ultimate plan, a role of authority and discernment. Given this future destiny, Paul argues, they should certainly be capable of resolving minor disputes among themselves now. He's not forbidding all legal engagement, but asking why they can't find 'even one wise man' within their own community to mediate. He implies that taking disputes to outside courts signals a profound failure in their ability to live out their faith. It shows a lack of love, a willingness to harm a fellow believer, and a preference for personal gain over community harmony. Paul even suggests, "Why not rather be wronged? Why not rather be defrauded?" – a radical call to self-sacrifice rather than fighting for every perceived right in a way that damages the community.
Exclusion and Inclusion
Paul shifts gears but maintains his directness: "Or don’t you know that the unrighteous will not inherit God’s Kingdom?" This isn't a throwaway line; it's a foundational statement about the kind of life God calls people to. He then provides a list of behaviors that are incompatible with inheriting this 'Kingdom,' a term signifying God's reign and future new creation. The list includes "sexually immoral," "idolaters," "adulterers," "male prostitutes" (the Greek word 'malakoi' refers to the receptive partner in male same-sex sexual acts, often enslaved, and 'arsenokoitai' refers to the active male partner, or more generally, men who lie with men), "thieves," "covetous," "drunkards," "slanderers," and "extortionists."
This list isn't meant to be exhaustive, but representative of lifestyles fundamentally opposed to God's character. The crucial follow-up, however, changes everything: "Some of you were such, but you were washed. You were sanctified. You were justified in the name of the Lord Jesus, and in the Spirit of our God." This is a powerful statement of transformation. Paul acknowledges that many in the Corinthian church *had been* involved in these very behaviors, reflecting the societal norms of their city. But through their faith in Jesus, they had undergone a profound change. 'Washed' refers to cleansing, likely baptism; 'sanctified' means made holy or set apart for God; 'justified' means declared righteous before God. Their past defined their starting point, but not their present identity or their future destination. It's a reminder of grace and radical transformation, setting the stage for how they are now to live.
Bodies and God
Paul directly addresses a Corinthian slogan: "'All things are lawful for me,' but not all things are expedient." This was likely a catchphrase used by some Corinthians to justify various behaviors, perhaps stemming from a misunderstanding of Christian freedom. Paul doesn't entirely disagree with the idea of freedom, but immediately qualifies it. He adds, "'All things are lawful for me,' but I will not be brought under the power of anything." Freedom, for Paul, is not an excuse for enslavement to appetite or habit. He then tackles another popular saying: "'Foods for the belly, and the belly for foods,' but God will bring to nothing both it and them." This expression suggests that bodily functions, like eating, are temporary and unimportant in the grand scheme. But Paul makes a crucial distinction.
While food might be temporary, the body itself is not. Paul declares, "But the body is not for sexual immorality, but for the Lord, and the Lord for the body." This is a direct challenge to the idea that physical actions, particularly sex, are inconsequential. He grounds his argument in the resurrection: "God raised up the Lord, and will also raise us up by his power." This means our bodies are destined for eternity, not just temporary use. He powerfully states, "Don’t you know that your bodies are members of Christ?" and "he who is joined to the Lord is one spirit." For Paul, sex creates a profound unity: "he who is joined to a prostitute is one body," echoing Genesis. Therefore, sexual acts are not just physical; they involve the very essence of a person and their connection to Christ.
Paul concludes with a profound statement about the sacredness of the body: "Flee sexual immorality! 'Every sin that a man does is outside the body,' but he who commits sexual immorality sins against his own body." This isn't a universal truth for all sins; murder, for example, is obviously against another's body. But Paul emphasizes the uniquely internal damage of sexual sin, making the body an accomplice against itself. The capstone argument: "Don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s." The body, inhabited by God's Spirit, is a sacred space, not personal property to be used however one pleases. It belongs to God, purchased by Christ's sacrifice, and is therefore to be used for God's glory.
What are we supposed to see?
This passage shows Jesus, through Paul's teaching, actively reorienting the Corinthian understanding of identity and purpose. He challenges their comfort with societal norms that clash with his Kingdom's values. By recalling their past—"some of you were such"—Jesus demonstrates his power to transform, to make people new. He doesn't just call for behavior modification, but for an entire overhaul of how they view themselves, their community, and their physical existence. His action here is one of gracious yet firm boundary setting, showing what it means to truly belong to him.
The God revealed in this passage is one who deeply cares about the entirety of human existence, including our physical bodies. He is not a distant deity concerned only with abstract spiritual matters. Instead, God acts as a redeemer, buying back humanity—body and spirit—at a great cost. He then indwells these redeemed bodies through his Holy Spirit, making them sacred spaces. This God isn't just about future judgment, but about present transformation and providing the power to live a different way. He is a God who demands allegiance but also offers profound belonging and the capacity for true freedom from destructive patterns.
- 1IDENTITY
Your identity is not defined by your past actions or societal labels, but by being 'washed, sanctified, and justified' in Christ, and by having your body become a 'temple of the Holy Spirit' and a 'member of Christ'.
- 2WHAT HE VALUES
He values the unity and internal resolution of his community, the sanctity of the human body, sexual purity, and the freedom that comes from not being enslaved by appetites or cultural norms, all ultimately for his glory.
- 3WHAT HE CONFRONTS
He confronts the notion that bodily actions are irrelevant to spiritual life, the idea that Christian freedom means license to do anything, and the practice of believers damaging their witness by publicly airing grievances in secular courts.
Where this sits in the whole Bible
1 Corinthians 6:2 → Daniel 7:22
Paul's statement that 'the saints will judge the world' echoes Old Testament prophecies, like Daniel 7:22, which speaks of the 'Ancient of Days' coming and 'judgment was given to the saints of the Most High'. This suggests a consistent biblical theme of believers having a future authoritative role in God's cosmic plan.
1 Corinthians 6:16 → Genesis 2:24
Paul quotes 'The two will become one flesh' directly from Genesis 2:24, which describes the covenantal union of marriage. By applying this to sexual acts outside of marriage, even with a prostitute, Paul highlights the profound, body-and-soul unifying nature of sex, making it clear that such unity outside of its intended context is problematic.
1 Corinthians 6:19 → Romans 12:1
The idea of the body as a 'temple of the Holy Spirit' and not our own is paralleled in Romans 12:1, where Paul urges believers to 'present your bodies as a living sacrifice, holy and acceptable to God.' Both passages emphasize that our physical bodies are dedicated to God and are instruments of worship, not merely personal possessions.
The Corinthians, like many people today, wrestled with separating the spiritual from the physical, thinking that what they did with their bodies didn't impact their 'real' selves or their relationship with God; Paul directly dismantles this false dichotomy, asserting that our bodies are deeply integrated into our spiritual identity and destiny.
Don't rush past this
One of the most uncomfortable parts of this passage is the list of behaviors in verses 9-10 that prevent one from inheriting "God's Kingdom." Paul's language is direct, listing 'sexually immoral,' 'idolaters,' 'adulterers,' 'male prostitutes,' 'homosexuals,' 'thieves,' 'drunkards,' and others. This isn't a suggestion; it's a stark declaration that a life habitually characterized by these actions is incompatible with God's ultimate plan. For many, the inclusion of certain sexual identities and acts on this list feels particularly harsh, especially in cultures that have become more affirming of diverse sexual expressions. It forces a collision between contemporary sensibilities and an ancient text's unbending moral framework.
Furthermore, the statement "Some of you were such, but you were washed" (v. 11) is powerful precisely because it acknowledges that these behaviors were part of the Corinthians' past, not their permanent identity. However, it implicitly reinforces that such behaviors, while forgivable, are to be left behind. This can be deeply challenging for individuals who identify closely with a lifestyle mentioned in the list, creating tension between their personal experience, cultural acceptance, and the biblical text's call for transformation. The passage doesn't soften this call, but presents it as a foundational truth for belonging to God's Kingdom.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
Gracious God, thank you for the gift of our bodies and for the Holy Spirit who dwells within us. Forgive us when we have treated our bodies carelessly or as our own personal property, forgetting the price paid for us. Help us to see our physical selves as sacred, a place where your Spirit lives. Guide us in our choices this week, that our bodies and spirits may honor you. Amen.
This week, identify one area in your life where you might be treating your body as merely a tool for your own desires or neglecting its care. This could be in your eating habits, sleep patterns, or how you view your sexual choices. Choose one small, specific action that honors your body as a temple of the Holy Spirit, whether it's intentionally choosing healthier food, getting enough sleep, or making a decision that aligns your physical choices with your spiritual commitments.
History, language, objections and sources. None of it is needed to understand the passage.
Paul says we shouldn't take fellow believers to court (6:1-8). Does this mean Christians can never use the legal system, even in serious cases like abuse or fraud?
Paul's primary concern here was internal disputes among Christians that were making a mockery of their faith before unbelievers and showing a lack of brotherly love. He's addressing specific interpersonal conflicts that could, and should, be resolved within the community through wise mediation. It's debated whether Paul intended this as an absolute prohibition against all legal action. Some argue that in cases of criminal activity, abuse, or when seeking justice against an unrepentant perpetrator (whether Christian or not), the legal system can serve a valid purpose. The text doesn't explicitly address these more extreme scenarios, but focuses on squabbles over property or minor wrongs between believers. The principle is about prioritizing the unity and witness of the church and seeking internal resolution where possible, rather than an outright ban on all lawsuits for all situations.
The list in 6:9-10 includes 'homosexuals' (male prostitutes and men who lie with men). Does this mean all gay people are excluded from God's Kingdom, even if they are committed to Christ?
This is a deeply debated and sensitive issue. The Greek terms 'malakoi' and 'arsenokoitai' are used. 'Malakoi' literally means 'soft' and in this context refers to effeminate men, often associated with the receptive role in male same-sex sexual acts, frequently in exploitative or temple prostitution contexts. 'Arsenokoitai' is a compound word meaning 'man-bedder' or 'men who lie with men,' and is also used in other Pauline letters. Historically, biblical scholarship has largely interpreted these terms as condemning same-sex sexual acts. There is consensus that these terms refer to specific sexual behaviors. However, there is significant debate today among theologians and scholars on whether these passages refer to consensual, loving same-sex relationships as understood in modern contexts, or primarily to exploitative, pagan, or abusive practices prevalent in the ancient world. It is also debated whether a person with same-sex attraction who is celibate or in a committed same-sex relationship is included in Paul's condemnation, or if the condemnation applies only to certain *types* of sexual acts. What is clear is that Paul is listing behaviors that he views as contrary to God's design and character, but the application to contemporary understanding of sexual orientation and committed relationships is where the debate lies.
Paul says, 'Every sin that a man does is outside the body,' but sexual immorality 'sins against his own body' (6:18). Is this literally true for all other sins, like lying or theft, or is he making a unique point about sexual sin?
Paul is clearly making a specific point about sexual immorality and its unique impact on the body, rather than making a universal statement about all other sins. If taken literally, it would be difficult to reconcile with many other sins that clearly have physical consequences (e.g., gluttony, violence, self-harm). Instead, he is highlighting that sexual sin, unlike many other sins, involves the physical body in a way that creates a 'one flesh' union or defiles the 'temple of the Holy Spirit.' It uniquely involves and damages the very instrument of our being that is meant to glorify God and house His Spirit. He's drawing a distinction to emphasize the profound spiritual and physical intertwining that occurs in sexual acts, making them particularly impactful on one's embodied self. It’s a rhetorical emphasis to drive home the seriousness of sexual sin in a way that resonated with his Corinthian audience.
Corinthian Philosophical Context
Many in Corinth were influenced by certain strands of Greek philosophy, particularly forms of dualism (like Platonic thought) which often posited a sharp distinction between the 'good' soul/spirit and the 'bad' or irrelevant body. This could lead to two opposite, but equally problematic, conclusions: either extreme asceticism (denying all bodily pleasure as evil) or extreme libertinism (indulging all bodily pleasure, since the body doesn't matter anyway). Paul's teaching here directly confronts this dualistic thinking by asserting the inherent goodness of the body (it's for the Lord, and the Lord for the body), its future resurrection, and its sacred role as the temple of the Holy Spirit. He argues for a holistic view where body and spirit are inseparable and both are redeemed and consecrated to God, challenging the prevailing wisdom of his day.
The phrase 'All things are lawful for me' (1 Cor 6:12) likely originates from this philosophical climate, where some Corinthians, possibly influenced by Stoicism or Gnosticism, believed that as 'spiritual' individuals, they were beyond the constraints of law or convention regarding physical actions. Paul acknowledges a degree of Christian freedom but immediately redefines it. He explains that true freedom isn't license to do anything, but freedom *from being enslaved* by anything, and freedom *for glorifying God*. He consistently anchors Christian liberty not in abstract philosophical concepts, but in Christ's ownership of the believer, the indwelling Spirit, and the ultimate purpose of God's glory.