18 Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s. (1 Corinthians 6:18–20, NKJV)
We must run away from sexual immorality. Paul used the general term porneia (fornication) that includes all sinful sexual joining of males and females (1 Cor. 6:15-16). Sexual immorality applies to the sins of premarital, extramarital, and multi-marital sex, homosexuality, incest, and unlawful remarriages (1 Cor. 6:9; Heb. 13:4; Matt. 19:9; Rom. 7:2-3). Every sin we commit begins in the heart (“outside the body,” v. 18), including sexual immorality (Matt. 15:19). Additionally, the sin of fornication violates the purpose of the body (v. 18). Our fellowship with the Holy Spirit necessitates that we use our bodies to glorify God (v. 19). Our bodies are to be living sacrifices to the Lord, offered in holy service to Him instead of being used to indulge the lusts of the flesh (Rom. 12:1-2; 1 Thess. 4:3-5). We were redeemed from sin by the lifeblood of Jesus Christ (1 Pet. 1:18-19). We belong to Him, body, and soul. These are the reasons why Christians must flee sexual immorality: 1) This sin is against the holy purpose given the body, 2) This sin defiles the dwelling place of the Spirit of God, and 3) This sin dishonors God and those who practice it.
9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. (1 Corinthians 6:9–10, NKJV)
Supporters of LGBTQ lifestyle search in vain to find Biblical support for the conduct that is “against nature” (Rom. 1:26-27). Today’s passage is very clear, as it use two specific words, “homosexuals” and “sodomites,” in describing “the unrighteous” who “will not inherit the kingdom of God.” Proponents of same-sex relationships try to sidestep the strength of this passage by contorting and ignoring the plain meaning of Paul’s statement. They say, for example, “The concept of homosexuality, in the sense of a sexual orientation or in the context of a caring relationship toward others of the same gender, was unknown in the ancient world” (“The Bible Doesn’t Say That Homosexuality is a Sin,” Janet Edmonds, 9). What?! “Sodomite,” Edmond says, “refers to male same-sex relationships that involved some level of exploitation, inequality or abuse,” and does not forbid a “committed, loving, homosexual relationship” (Ibid, 11). If true, then heterosexual “fornicators” and “adulterers” would not be unrighteous if they were in committed, loving, relationships. Commitment and loving relationships are being forced into the text. It is the homosexual conduct that is sin (whether the effeminate receiver or the dominate giver). It is “unrighteous” and those who practice this sin will not inherit the kingdom of God. The gospel calls sinners, including homosexuals, to repent, not justify your sin (1 Cor. 6:11; Acts 18:8).
27 “You have heard that it was said to those of old, ‘You shall not commit adultery.’ 28 But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” (Matthew 5:27–28, NKJV)
Sin, including the sin of adultery, begins in the heart. The actual sin of adultery puts lust into action. That is, adultery is the physical action of a lustful heart (Heb. 13:4). The sin of lust occurs in the heart, and it leads to the sin of adultery, which is committed with the body and against the purpose of the body (1 Cor. 6:18). Lust and adultery are two distinct sins, with one leading to the other. (This is similar to hate in the heart and murder – two sins, with one leading to the other, 1 Jno. 3:14-15.) Some say today’s passage justifies putting away a spouse who has committed a lustful action (such as viewing pornography). Viewing pornography is certainly a sin of fleshly lust, but it is not the sin of adultery (Gal. 5:19; Col. 3:5-7). (One can lust without committing adultery, but one cannot commit adultery without lust being in the heart.) We cannot redefine adultery to include pornography, and then legitimize putting away a spouse for the cause of pornography. Viewing porn and committing adultery are distinct sins. Viewing porn is lewdness, uncleanness, evil desire, and sinful passion. But, it is not the sin of adultery. Let us help people repent and repair the damage done to their marriages by pornography. But, let us not sanction divorce and remarriage for the cause of lust (pornography), and call it “for the cause of fornication” (Matt. 19:9).
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. (Matthew 15:19, NKJV)
Jesus identifies sin even though men and women refuse to do so. Such is the case with “adulteries” and “fornications.” The world often calls adulteries “love affairs,” but God calls it sin that He judges (Romans 7:2-3; Hebrews 13:4). Fornication is the general term for all forms of sexual immorality, including premarital and extramarital sex, homosexuality, bestiality and incest (1 Corinthians 6:9; Jude 7). In many (if not most) cases, the world calls fornication good, but God calls it sin. It is a work of the flesh that prevents one from inheriting the kingdom of God (Galatians 5:19, 21). The world (that does not know God) demands we accept their sinful conduct. But, the word of God is clear that we cannot approve of sin in any form, including sexual sins (Ephesians 5:5-11). Sin does not disappear simply because people refuse to identify it as such. Jesus died for adulterers and fornicators – for all sinners (Romans 5:8). We ask our religious neighbors who are acknowledging such sinful conduct as acceptable, “Why did Jesus die?” He died for our sins. If there is no such thing as sin (like adulteries and fornications), then Jesus died in vain. We must identify and repent of every sin, including these (2 Corinthians 12:20-21). The wages of sin is eternal death, but God forgives sins and gives eternal life in Christ Jesus the Lord (Romans 6:23).
A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. (1 Corinthians 7:39, NKJV)
The divinely mandated permanency of marriage is reiterated here. The word “bound” signifies to be obligated to – it describes a tie with obligations. While “friends with benefits” popularizes fornication and diminishes marriage, “marriage with obligations” is God’s directive (Romans 7:2; 1 Corinthians 7:27). Marriage is not “until we fall out of love” – it is “until death we do part.” This is why marrying another person while one’s original spouse is alive is adultery (Romans 7:2-3). Marriage cannot be ended on a whim, or on differences we deem to be “irreconcilable.” Only fornication gives the other party in marriage the freedom to put away the offender and marry another (Matthew 19:9). According to Jesus, all other remarriages constitute adultery (Matthew 5:32; 19:9; Mark 10:11-12; Luke 16:18). Death of the spouse to whom God joined you ends marriage’s obligation, freeing one to marry again in harmony with God’s will. We must return to honoring the serious, lifelong obligation one accepts when entering marriage. Otherwise, people will continue dishonoring marriage by putting asunder what God has joined together (Matthew 19:6). Be assured, this sin does not escape the attention of the One to whom we will give account (2 Corinthians 5:10; Hebrews 13:4).
10 Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. 11 But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. (1 Corinthians 7:10–11, NKJV)
Paul now addresses “the married” with a command that is mandated by and agrees with what Jesus commanded in Matthew 19:6, “Therefore what God has joined together, let not man separate (“put asunder,” KJV).” Marriage is for life and must be entered with solemn commitment and earnest resolution (Matthew 19:4-6). God does not merely excuse ending a marriage He has joined together. Therefore, 1 Corinthians 7:12 does not give permission to do the very thing prohibited in verse 11 (i.e., to depart from the one to whom God joined you). In verse 11 Paul applies the principle of verse 10 to a marriage that ends without God’s approval (see Matthew 19:9 for God’s permission to put away a spouse “for the cause of fornication” and marry another without sin). To avoid adding sin upon sin when a marriage is sundered one must “remain unmarried” (because remarriage would be adultery, Luke 16:18) or else “be reconciled” to one’s rightful spouse (the one to whom God obligated you for life, Romans 7:2). The command and its consequences apply equally to husband and wife (v. 11). We sin against God when we end our marriage for any and every reason (Matthew 19:3). Let us uphold the honor of marriage by not separating what God has joined together.
8 But I say to the unmarried and to the widows: It is good for them if they remain even as I am; 9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.” (1 Corinthians 7:8–9, NKJV)
After affirming the value of both marriage and celibacy in 1 Corinthians 7:1-7, Paul gives divine counsel to those who are not married and those who are (as well as to subgroups of each) in 1 Corinthians 7:8-16. To the “unmarried and to the widows” Paul rehearsed the benefit of remaining single while exercising self-control against fleshly temptations. (Recall the context of “present distress” that further explains his divine advice, 1 Corinthians 7:25-40). It seems plausible that they had asked Paul whether a person should marry at all (7:1). He answered that remaining without a spouse was a virtuous choice, while being careful not to deny the God-given right to marry, particularly in light of its benefit against the temptations of sexual immorality (7:2). Without a doubt, if the unmarried and widows were to marry it must be a God-approved marriage. You see, not every marriage has God’s approval (Mark 6:17-18; Romans 7:3; Matthew 5:32; 19:9). We cannot legitimize any marriage that God calls “unlawful” and “adultery” without incurring His displeasure and wrath (Ephesians 5:5-7). Whether or not we are married, we must make choices that enhance and protect our moral purity.
6 But I say this as a concession, not as a commandment. 7 For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. (1 Corinthians 7:6–7, NKJV)
Paul had commanded sexual purity in 1 Corinthians 6:18 when he wrote, “Flee sexual immorality” (fornication, KJV). While acknowledging the virtue of celibacy, Paul explained that marriage is a God-given means of avoiding fornication (1 Corinthians 7:1-2). But, with marriage also comes responsibilities for which one is accountable to God (1 Corinthians 7:3-5). Now, the apostle hastens to explain that he is not commanding people to marry. We have permission to marry, but marriage is not mandatory. Paul’s stated preference (that all could exercise self-control against the sins of the flesh and remain unmarried as he was) is readily understood in the context of the “present distress” (which he would develop later in this chapter, 1 Corinthians 7:25-26, 28-29, 32, 35). Some are favored with the ability to live free of sexual immorality without marriage. Others, who do not have this ability, choose to marry and live free of sexual immorality. Whether married or not, one must refrain from sexual sin. Whether married or not, we must glorify God in our body, which belongs to God (1 Corinthians 6:19-20).
Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. (1 Corinthians 7:5, NKJV)
God-approved marriage gives moral protection against sexual immorality (1 Corinthians 7:2). In marriage, each one’s body belongs to the other, emphasizing the unselfish nature of the sexual union of the husband and the wife. Verse 5 affirms the selfless feature of the marriage bed as the apostle warns married couples not to deprive (“defraud,” KJV) one another of this marital right and privilege, except under three conditions: (1) It is by mutual consent, (2) It is temporary, and (3) It is for a period of concentrated spiritual activity (fasting and prayer). The danger of depriving one’s spouse of the marriage bed is the opening it gives Satan to tempt one (or both) to abandon self-control and commit sexual immorality. You are a preserver and protector of your mate’s moral purity and self-control when you render the affection he or she is due (1 Corinthians 7:3). You become a tool of Satan when you deprive your spouse of the marriage bed of honor (Hebrews 13:4).
3 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. (1 Corinthians 7:3–4, NKJV)
One of the biggest sources of marital problems is selfishness. Marriage establishes a moral obligation to deliver (render) to one’s mate the good will of sexual fulfillment which he or she is due. To use the marriage bed as an incentive for good behavior or a punishment for bad behavior is not the will of God. Such selfish treatment of the marriage bed chips away at the emotional and spiritual stability and security it is designed to provide. To be even more emphatic, the apostle explains that in marriage your body belongs to your spouse, not to yourself (verse 4). Each one has authority (right, privilege, jurisdiction) over the other’s body. Such authority is not tyrannical, oppressive or abusive, but respectful and affectionate. When a husband or wife says their body is nobody’s business but their own, they reveal a fundamental misunderstanding of marriage as a hedge against sexual immorality (1 Corinthians 7:2). In marriage, your body belongs to your spouse. The marriage bed binds two souls together in unselfish fulfillment, and thereby gives protection from the moral defilement of sexual immorality.