I Corinthians 6:15 · Bible study
1 Corinthians 6:15 Commentary: The Body as a Member of Christ
Greek · 10 what the commentators say
Meaning in one sentence
Paul argues that a believer's body belongs to Christ, making sexual immorality a violation of that union. What your body does matters eternally.
Research Summary
- Meaning: Paul argues that a believer’s body is a member of Christ, making sexual union with a prostitute a contradiction that must be rejected outright.
- Key words: μέλος (member), πόρνη (prostitute), μή γένοιτο (may it never be).
- Main debate: Whether the “one flesh” union in v.16 is merely physical or also spiritual. Paul’s point is that any sexual union creates an incompatible bond for those in Christ.
- Theological theme: Union with Christ transforms the entire person, body and soul. The body is destined for resurrection and belongs to the Lord.
- Best use: As a foundation for teaching the sacredness of the body and the incompatibility of sexual sin with life in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and unite them with a prostitute? Never!
WEB World English Bible 2000
Don’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!
KJV King James Version 1769
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.
ASV American Standard Version 1901
Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid.
YLT Young's Literal Translation 1898
Have ye not known that your bodies are members of Christ? having taken, then, the members of the Christ, shall I make them members of an harlot? let it be not!
Darby Darby Bible 1890
Do ye not know that your bodies are members of Christ? Shall I then, taking the members of the Christ, make [them] members of a harlot? Far be the thought.
Douay-Rheims Douay-Rheims Bible 1899
Know you 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!
Translations in other languages (10 available)
¿ No sabéis que vuestros cuerpos son miembros de Cristo? ¿ Quitaré pues los miembros de Cristo, y los haré miembros de una ramera? Lejos sea.
Não sabeis vós que vossos corpos são membros de Cristo? Tomarei pois os membros de Cristo, e os farei membros de uma prostituta? De maneira nenhuma!
Ne savez-vous pas que vos corps sont des membres de Christ? Prendrai-je donc les membres de Christ, pour en faire les membres d’ une prostituée?
Wisset ihr nicht, daß eure Leiber Christi Glieder sind? Sollte ich nun die Glieder Christi nehmen und Hurenglieder daraus machen? Das sei ferne!
Weet gij niet, dat uw lichamen leden van Christus zijn? Zal ik dan de leden van Christus nemen, en maken ze leden ener hoer? Dat zij verre.
Non sapete voi che i vostri corpi sono membra di Cristo? Torrò io dunque le membra di Cristo per farne membra d’una meretrice? Così non sia.
Azaż nie wiecie, iż ciała wasze są członkami Chrystusowymi? Wziąwszy tedy członki Chrystusowe, czyli je uczynię członkami wszetecznicy? Nie daj tego Boże!
Разве не знаете, что тела ваши суть члены Христовы? Итак отниму ли члены у Христа, чтобы сделать их членами блудницы? Да не будет!
豈不 知 你們 的身子 是 基督 的肢體嗎？我可以 將 基督 的肢體 作為 娼妓 的肢體嗎？斷乎不 可！
Do you not see that your bodies are part of the body of Christ? how then may I take what is a part of the body of Christ and make it a part of the body of a loose woman? such a thing may not be.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 6:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul’s argument in this verse rests on the believer’s union with Christ. The phrase “your bodies are members of Christ” is not metaphorical fluff. As Adam Clarke notes, because Christ took human nature, believers are literally “members of his body, of his flesh, and of his bones.” Barnes adds that union with a pure Christ demands purity in our bodies. Calvin pushes further: to join a member of Christ with a prostitute is to “tear Christ in pieces, so far as it is in my power to do so.” The force of the Greek μή γένοιτο (May it never be!), which Calvin calls the apostle’s “abhorrence”, drives the point home. The very thought is absurd and detestable, as Gill and the Cambridge Bible also emphasize. For Paul, the body is not a neutral tool; it belongs to Christ, and sexual sin violates that belonging.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The incompatibility of being a member of Christ and joining to a prostitute is universally recognized as Paul's central point.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Union with Christ and the body | Believers are so united to Christ that their bodies are called 'members of Christ.' This union makes sexual immorality a violation of Christ himself. | Christians differ on whether this union is primarily positional (declared by God) or ontological (altering the very substance of the believer). All agree it is real and binding. |
| The nature of 'one flesh' union | Sexual intercourse, even illicit, creates a profound bond. Paul applies Genesis 2:24 to fornication as an illustration. | Some interpret this as a physical and spiritual unity that must be avoided; others see it as a warning that casual sex creates unwanted ties, but not necessarily a permanent change in identity. |
| The force of μή γένοιτο | This Greek phrase expresses strong rejection, 'May it never be!' or 'God forbid.' It signals that the thought is unthinkable. | No debate about meaning. The unanimity across traditions is remarkable. |
| The body's eternal significance | The body matters to God. It is for the Lord and destined for resurrection (v.14). Sexual sin dishonors the body, which belongs to Christ. | Christians agree here. The only variation is how directly the resurrection hope restrains present behavior. |
Historical & Cultural Context
Paul writes to a church in Corinth, a port city notorious for its moral laxity. The temple of Aphrodite employed sacred prostitutes, and casual sexual encounters were woven into everyday life. Some Corinthian believers had begun to treat fornication as a morally neutral act, like eating meat sacrificed to idols. They apparently used the slogan “All things are lawful for me” (v.12) to justify the practice. Paul counters by grounding Christian ethics not in abstract rules but in the believer’s identity. The phrase “members of Christ” echoes the teaching he develops elsewhere about the church as Christ’s body (1 Corinthians 12:27; Ephesians 5:30). In a culture where the body was often seen as inferior to the soul, Paul insists that the body matters eternally. God raised the Lord bodily and will raise believers bodily (v.14). Sexual sin is not a victimless act; it involves the body that is destined for resurrection and already joined to Christ. The rhetorical question form, “Don’t you know?”, assumes that this truth should be obvious to them. Paul is not introducing new information; he is reminding them of what their baptism into Christ means.
Textual Notes
The consulted sources note no significant textual variants for 1 Corinthians 6:15. The wording is stable across the manuscript tradition, and the phrasing, especially the emphatic μή γένοιτο, is consistent.
Reception History
Patristic writers like Chrysostom used this verse to condemn the double standard in Corinth and to urge believers to guard their bodies as belonging to Christ. During the medieval period, it was cited in moral treatises on chastity and the sacredness of marriage. The Reformation commentators (Calvin, Geneva Bible) treated it as a clear proof that saving union with Christ transforms every part of life, including the physical. In modern evangelical and Catholic teaching alike, the verse remains foundational for sexual ethics: because the body is a member of Christ, it cannot be given to a prostitute. The verse is also used to affirm that the body will share in Christ's resurrection, lifting sexual ethics out of mere rule-keeping and into the realm of identity and hope.
Preaching This Verse
Three-point outline
- Your body belongs to Christ. The believer is not autonomous. Because Christ took on human flesh, the body is united to him. This is a reality, not a metaphor.
- Sexual union creates a one-flesh bond. Citing Genesis 2:24, Paul shows that even illicit union forms a profound connection. The body cannot pretend to be unconnected.
- The two unions cannot coexist. Being a member of Christ and a member of a prostitute are exclusive. The only response is to flee sexual immorality (v.18).
Five-point outline
- Identify the lie. The Corinthians thought the body doesn’t matter. Paul says it does, eternally.
- State the truth. Believers are members of Christ. Thus the body is not for sexual immorality but for the Lord (v.13).
- Expose the absurdity. Taking a member of Christ and making it a member of a prostitute is unthinkable. Paul’s language (μή γένοιτο) expresses horror.
- Explain the mechanism. Sexual union creates a “one flesh” reality (v.16). It is not just physical; it is a bond that affects one’s union with Christ.
- Call to action. Flee. Do not argue with temptation; run from it. The body is a temple of the Holy Spirit (v.19).
Illustration hooks
- A wedding ring. If you wore a ring that signified your belonging to Christ, would you take it off and put it on someone else even for a moment?
- A borrowed treasure. If someone lent you a priceless painting and you used it as a dartboard, that would be an offense against both the painting and the owner. The body is that valuable to Christ.
- A sports team uniform. You cannot wear your team’s jersey while playing for the opposing team. The body declares whose side you are on.
Questions your congregation is asking
- “Does sexual sin really harm my relationship with God more than other sins?”
- “My past includes sexual sin; am I still a member of Christ?”
- “How do I break free from sexual temptation when it feels inescapable?”
Leading a Discussion
Paul confronts the easy attitude toward sexual sin that some believers in Corinth held. He argues that the body is not independent; it belongs to Christ. Sexual union, even with a prostitute, creates a real bond. For those who are in Christ, that bond contradicts who they are. This passage calls us to examine how we treat the body and how our physical choices reflect our spiritual identity.
Discussion questions
- What did the Corinthians believe about the body that Paul is correcting? (Consider verses 12-14 for context.)
- What does it mean to say “your bodies are members of Christ”? How does this change the way you think about your physical actions?
- Why does Paul use such strong language, “May it never be!”, in response to the idea of taking Christ’s members and joining them to a prostitute?
- How does the “one flesh” principle from Genesis apply to both marriage and illicit sexual relationships? (Look at verse 16.)
- In what ways does our culture treat the body as morally neutral or as an object for pleasure? How does Paul’s teaching challenge this?
- How does the hope of resurrection (v.14) relate to Paul’s argument about the body? Why should it affect how we live now?
- What practical steps can you take to “flee sexual immorality” (v.18) when you face temptation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 44:17 | He said, “Far be it from me that I should do so. The man in whose hand the cup is found, he will be my slave; but as for you, go up in peace to your father.” |
| Luke 20:16 | He will come and destroy these farmers, and will give the vineyard to others.” When they heard that, they said, “May that never be!” |
| Romans 3:3 | For what if some were without faith? Will their lack of faith nullify the faithfulness of God? |
| Romans 3:4 | May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.” |
| Romans 3:6 | May it never be! For then how will God judge the world? |
| Romans 3:31 | Do we then nullify the law through faith? May it never be! No, we establish the law. |
| Romans 6:2 | May it never be! We who died to sin, how could we live in it any longer? |
| Romans 6:15 | What then? Shall we sin because we are not under law but under grace? May it never be! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a literal reading: the bodily parts that unite husband and wife are called members of Christ because they signify the mystery of Christ's union with the Church. In the Old Testament those same organs were honored as the place of circumcision, the covenant sign.
Barnes' Notes on the Bible Protestant 1832
Barnes draws out Paul's argument that since Christians are united to Christ, joining the body to sexual sin is an abomination. He also clarifies that when Paul quotes Genesis about becoming one flesh, the apostle is using that marriage principle as an illustration, not claiming the passage originally referred to illicit unions.
Calvin's Commentaries Reformed 1564
Calvin stresses that believers' union with Christ is not only spiritual but also bodily, making sexual sin an act of tearing Christ's own body. He calls such pollution abominable because it drags Christ into fellowship with it. This full bodily connection also grounds the hope of resurrection.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator stresses that because believers are literally members of Christ's own body, their bodies belong to Him and may not be used in ways that break God's law or harm others. The particular sin condemned here brings misery because it directly violates the eternal law God has imprinted on the human body itself.
Geneva Bible Notes Reformed 1599
The Geneva note stresses the shocking contradiction in a believer joining Christ's own body to a harlot. Because the Christian's body is literally a member of Christ, sexual sin is not merely personal failure but a violation of that sacred union, making it utterly unthinkable.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that believers' bodies are literally joined to Christ, chosen and redeemed along with their souls. To engage in sexual sin is not merely personal failure but an absurd and detestable act of taking Christ's own members and uniting them with a prostitute.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that a believer's body cannot belong both to Christ and to a prostitute; the two are utterly incompatible. He also notes that human wisdom apart from revelation treated sexual sins as harmless as eating, while Scripture reveals they bring real moral and spiritual ruin.
Lange's Commentary Reformed 1857
Lange argues that Paul’s statement "All things are lawful for me" is not an opponent’s objection but a genuine Christian principle the Corinthians had misapplied to justify fornication. Paul adopts their own maxim, then immediately limits it by expediency and the refusal to be enslaved by anything. Food is transient and indifferent, but the body belongs to Christ, making fornication a violation of that sacred union.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a direct connection between the Corinthians' mistaken freedom about foods and their deeper error about sexual immorality. Just as some thought Christian liberty gave them license to eat what the apostles had forbidden, others reasoned that fornication was also permissible since local law did not condemn it.
Vincent's Word Studies Evangelical 1887
Vincent distinguishes that the body is not only made for the Lord but actually united with Him. He then argues that all sexual union, lawful or unlawful, produces a double personality. Fornication creates this same union, but through an immoral act.