1 Corinthians 6:13

13. The argument drawn from the indifference of meats (1Co 8:8; Ro 14:14, 17; compare Mr 7:18; Col 2:20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the "belly" for which they are created are to be "destroyed" in the future state. But "the body is not (created) for fornication, but for the Lord; and the Lord for the body" (as its Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (that is our bodies): therefore the "body" is not, like the "belly," after having served a temporary use, to be destroyed: Now "he that committeth fornication, sinneth against his own body" (1Co 6:18). Therefore fornication is not indifferent, since it is a sin against one's own body, which, like the Lord for whom it is created, is not to be destroyed, but to be raised to eternal existence. Thus Paul gives here the germ of the three subjects handled in subsequent sections: (1) The relation between the sexes. (2) The question of meats offered to idols. (3) The resurrection of the body. shall destroy--at the Lord's coming to change the natural bodies of believers into spiritual bodies (1Co 15:44, 52). There is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body incorruptible.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 13. Meats for the belly, etc. This has every appearance of being an adage or proverb. Its meaning is plain. "God has made us with appetites for food, and he has made food adapted to such appetites; and it is right, therefore, to indulge in luxurious living." The word belly here, κοιλια denotes the stomach; and the argument is, that as God had created the natural appetite for food, and had created food, it was right to indulge in eating and drinking to any extent which the appetite demanded. The word meats here, βρωματα, does not denote animal food particularly, or flesh, but any kind of food. This was the sense of the English word formerly, Mt 3:4, 6:25, 9:10, 10:10, 14:9, etc.

But God shall destroy. This is the reply of Paul to the argument. This reply is, that as both are so soon to be destroyed, they were unworthy of the care which was bestowed on them, and that attention should be directed to better things. It is unworthy the immortal mind to spend its time and thought in making provision for the body which is soon to perish. And especially a man should be willing to abandon indulgences in these things when they tended to injure the mind, and to destroy the soul. It is unworthy a mind that is to live for ever, thus to be anxious about that which is so soon to be destroyed in the grave. We may observe here:

(1.) This is the great rule of the mass of the world. The pampering of the appetites is the great purpose for which they live, and the only purpose.

(2.) It is folly. The body will soon be in the grave; the soul in eternity. How low and grovelling is the passion which leads the immortal mind always to anxiety about what the body shall eat and drink!

(3.) Men should act from higher motives. They should be thankful for appetites for food; and that God provides for the wants of the body; and should eat to obtain strength to serve him, and to discharge the duties of life. Man often degrades himself below--far below--the brutes in this thing. They never pamper their appetites, or create artificial appetites. Man, in death, sinks to the same level; and all the record of his life is, that "he lived to eat and drink, and died as the brute dieth." How low is human nature fallen! How sunken is the condition of man!

Now the body is not, etc. "But δε the body is not designed for licentiousness, but to be devoted to the Lord." The remainder of this chapter is occupied with an argument against indulgence in licentiousness--a crime to which the Corinthians were particularly exposed. See the Introduction to this epistle. It cannot be supposed that any members of the church would indulge in this vice, or would vindicate it; but it was certain,

(1.) that it was the sin to which they were particularly exposed;

(2.) that they were in the midst of a people who did both practise and vindicate it. Comp. Rev 2:14,15. Hence the apostle furnished them with arguments against it, as well to guard them from temptation, as to enable them to meet those who did defend it, and also to settle the morality of the question on an immovable foundation. The first argument is here stated, that the body of man was designed by its Maker to be devoted to him, and should be consecrated to the purposes of a pure and holy life. We are, therefore, bound to devote our animal as well as our rational powers to the service of the Lord alone.

And the Lord for the body. "The Lord is, in an important sense, for the body; that is, he acts, and plans, and provides for it. He sustains and keeps it; and he is making provision for its immortal purity and happiness in heaven. It is not right, therefore, to take the body, which is nourished by the kind and constant agency of a holy God, and to devote it to purposes of pollution." That there is a reference in this phrase to the resurrection, is apparent from the following verse. And as God will exert his mighty power in raising up the body, and will make it glorious, it ought not to be prostituted to purposes of licentiousness.

(b) "belly" Mt 15:17,20, Rom 14:17 (c) "fornication" 1Thes 4:3,7 (d) "lord" Rom 12:1 (e) "Lord" Eph 5:23

Albert Barnes, 1834 · public domain

Verse 13 Meats for the belly - I suppose that κοιλια means the animal appetite, or propensity to food, etc., and we may conceive the apostle to reason thus: I acknowledge that God has provided different kinds of aliments for the appetite of man, and among others those which are generally offered to idols; and he has adapted the appetite to these aliments, and the aliments to the appetite: but God shall destroy both it and them; none of these is eternal; all these lower appetites and sensations will be destroyed by death, and have no existence in the resurrection body; and the earth and its productions shall be burnt up. Now the body is not for fornication - Though God made an appetite for food, and provided food for that appetite, yet he has not made the body for any uncleanness, nor indulgence in sensuality; but he has made it for Christ; and Christ was provided to be a sacrifice for this body as well as for the soul, by taking our nature upon him; so that now, as human beings, we have an intimate relationship to the Lord; and our bodies are made not only for his service, but to be his temples.

Adam Clarke, 1831 · public domain