Physical Fornication ^©

In examination of the usage of fornication as it pertains to a physical sexual relationship, a biblical definition of the word must be obtained.  In order to arrive at a biblical definition, every occurrence of the corresponding Hebrew and Greek word(s) must be examined.  These words must be viewed within the verse in which they are found after arriving at an understanding of the scope of the word's context.  In addition to this, the verse must be understood in light of the surrounding context as well as the entire context of the bible itself.

A study of the usage of physical fornication throughout the bible has produced the following biblical definition:

As will become evident, a sexual relationship is to be experienced only within the confines of a marriage.  A marriage provides the necessary essentials to ward off the potential problems that may be introduced into a relationship through sexual activity.  The unity that a marriage produces allows a sexual relationship to exist as GOD originally intended.  Therefore, the only sexual union prescribed by GOD is between a man and woman in a marital relationship.

- Old Testament Usage of Fornication -

In order for Scripture to interpret itself, it is essential that words, expressions, and utterances be understood in light of their first occurrence.  This is a vital key to a word's resulting usage and meaning, or at least a director leading us toward the essential point linked to it.  The Hebrew word zanah is most commonly translated in the KJV as; "go awhoring," "play the harlot," "harlot," and "commit whoredom."  The first occurrence of the word appears in Genesis.

To understand this verse, a summary must be given of Chapter 34.  Dinah, a daughter of Jacob and Leah, ventured out to mingle with the foreign women living within her own country (Gen 34:1).  In so doing, she encountered Shechem (the son of Hamor, a Hivite).  In meeting Dinah, Shechem was so attracted by the sight of her that he raped her (vs 2 -- the word "defiled" is the Hebrew `anah, meaning to afflict or humble by force; therefore, used here of rape - cp. 2 Sam. 13:14).  It is interesting to note that the Hebrew root for this word means to answer or respond.  It appears that Shechem may have responded to Dinah's friendliness in a manner she neither expected nor deserved.  Jacob heard of the incident and did nothing (vss 5-6).  The Hivites wanted intermarriages with the Israelites (vss 7-12) and therefore Hamor sought Dinah for Shechem's wife as Shechem continued to vehemently desire her (vss 3 & 8-10).  Jacob's two sons heard of the incident and decided to avenge the rape by taking matters into their own hands (vss 12-25).  Jacob voiced his disgust with his sons' actions against Shechem and Hamor (vs 30) and his sons replied, "Should he [Shechem] deal with our sister as with an harlot?"  This is the figure of speech erotesis, a statement in the form of a question, not to obtain an answer but to make a point.  They were saying to Jacob, "He treated our sister like a harlot!."  In other words, "what do you think we should have done about that? Just stand by and let it go without retribution?"  They felt their actions were justified although they served as judge, jury, and executioner.

The sons of Jacob draw a comparison between Dinah, their sister, and a "harlot" or prostitute.  They did not say that she was a harlot but that Shechem treated her like a harlot.  This distinction is important.  It is an example of the figure of speech simile, a comparison by resemblance.  Dinah resembled a harlot only in the manner in which Shechem treated her; he had illicit sexual intercourse with her.  The word "deal" is the Hebrew ’asah and means to do or make.  Their response in Hebrew as rendered by Young's literal translation reads, "As a harlot doth he make our sister?"  Why?  Because it was not until after Shechem had sexual intercourse with Dinah that he tried to secure her for a wife (vs 12).  There was no marriage before the sexual relationship took place.  Shechem helped himself to Dinah sexually PRIOR to attempting to secure a marital relationship with her.  Whether or not Dinah's brothers understood it as "rape" we cannot be certain.  However, we are certain that they did understand that Shechem had sexual intercourse with her outside of the marriage contract.  This they knew to occur with prostitutes and that is why they elected to use the term.

The context in which fornication occurred in the ancient Near East must be understood in order to see the relationship between fornication and harlotry.  Prostitution became the primary means by which a person could participate in voluntary male/female sexual intercourse outside of a marriage relationship.  Biblically, prostitution (harlotry) was used to portray fornication.

The Eastern people took major strides to preserve the innocence and purity (virginity) of their young women. ⁵  Prostitution became an alternative to accommodate the sexual drives within the men of their culture.⁶   This was especially pertinent for the younger men, as many would not procure a wife until about twenty years of age.  There was no "living together" or "one night stands" during that time as is common today.  In light of this sexual accommodation, social or secular prostitution probably became as widespread among the Hebrew people as among other nations in the ancient Near East. ⁷

"The priests, the sons of Aaron" (vss 1-9) were given specific ordinances concerning different types of defilements while "the high priest" was addressed in vss 10-15 concerning the same.  In Ezek. 44:22, "the priests" were instructed to marry either a "maiden" (virgin) or "a widow" of another priest.  This ties in with verse 23, "And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean."  Without digressing into the type and shadow relating to Christ, the distinction here is between "holy" and "profane" or "clean" and "unclean."  The priests were forbidden to partake of that which was considered "profane" or "unclean."  A virgin would have been "pure" and "not defiled" by man.  Law would not have bound a "widow," for death separated her from the marriage bond with her husband.  There would be no defilement if a priest married her, as she was the widow of a priest.  A widow is one thing but the widow of a priest was another.  You must distinguish the two.  Interestingly, the Septuagint reads, "Neither shall they take to themselves to wife a widow, or one that is put away, but a virgin of the seed of Israel: but if there should happen to be a priest's widow, they shall take her."  Again, the contingency "if" is used, "if there should happen to be...a priest's widow."  The priest's widow is not excluded although she is not just "any widow."

Returning to Leviticus 21, the instruction in verse 7 identifies the type of woman they were not to marry.  However, "the high priest" had a much greater exception; he was only to marry a virgin.  The identification of the types of women prohibited from marriage in Lev 21 can be summarized as follows:

The "profane" of vss 7 and 14 is the Hebrew word chalal and means to wound or pierce through.  The same word is used when one is said to be "slain" as by the sword (Josh 13:22).  Bleeding results when one is pierced or wounded with a sword.  The same analogy is true when the hymen is ruptured with the first sexual intercourse of a woman.  Indeed, the root word for chalal is connected with something that is a beginning or first.  Thus "profane" would indicate a woman who had already had her first sexual intercourse and hence, is no longer a virgin.  This will be demonstrated shortly when we examine the Hebrew word bethulah (translated "virgin" in vs 14).  There are two possible ways to understand the "profane" of vss 7 and 14; either as rendered in the NIV, "defiled by prostitution" using "profane" to modify "whore" and "harlot" or, a woman who had sexual intercourse and was unmarried as a result of Ex 22:16,17.  Regardless of the case, the one element common to the types of women listed is that all experienced sexual intercourse and therefore did not qualify as virgins.

The word "profane" is the same Hebrew word as is used in vss 7 and 14, chalal.  The daughter pierces herself physically through her illicit sexual activity.  However, her carelessness causes her father to be profaned.  She is the daughter of a priest.  The piercing or wounding he experiences is spiritual.  He not only stands in relation to her as a father but also as a priest.  She profanes her father, who is a priest, which is part of the priesthood, which is typical of Christ.  In reality, she is damaging the antitype who is Christ.

There are many ways in Leviticus in which one could be rendered profane (defiled or unclean).  Yet here, the daughter of the priest specifically accomplishes this task by "playing the whore."  To play the whore is simply a descriptive term used to illustrate her activity.  It refers to illicit sexual activity by way of prostitution.  It is an activity opposed to holiness (see vss 7b-8).  This can also be seen in Deuteronomy.

This "damsel" had lost her virginity prior to her being married (cp. vs 14).  The word "maid" in vs 14 is the Hebrew bethulah and means a virgin.  Our English word stems from the idea of a twig or shoot.  This shoot of a bush or shrub appears before the flower.  As a girl enters puberty, she buds physically and flowers.  This is evidenced by the changes in her physical appearance with the development of secondary sexual characteristics and menstruation.  At this juncture, a girl is passing into womanhood and although no longer a child, remains sexually untouched.  Interestingly, when a woman has her first sexual intercourse with a man, he is said to have "deflowered" her.

Now, returning to the Hebrew, the root idea of bethulah means to separate.  A young woman is separate from all other groups of women in this respect, in that she possesses her virginity.  In the biblical sense of the word, a bethulah has not had a sexual relationship with a man; hence, her virginity remains intact.  A few scriptural examples will suffice;

The qualifying words for "virgin" are "neither had any man known her" and "that had known no man by lying with any male."  Leviticus 21 lists categories of women whose virginity would not be intact.

Returning to Deut. 22, the accusation made by the husband in vs 14 was that he found his wife not to be a virgin when they were wed.

This accusation would either be substantiated or not by the parents furnishing the "cloth" or "garment (LXX)" upon which were the "tokens" or proof of the woman's virginity.

If the cloth or garment was not produced, it was concluded that the daughter was not a virgin prior to the marriage.  Interestingly, there is no Hebrew or corresponding Greek word for "tokens" in Deut. 22.  It is simply "virginity"; the state of being a virgin.  The evidence of virginity was the presence of an intact hymen (a thin membrane surrounding and/or covering the opening of the vagina).  It would remain "intact" until the first sexual intercourse.  At that time, the tearing or rupture of this membrane would produce some bleeding.

There must be a divine design to the presence of a hymen.  If the hymen was nonexistent, there would be no evidence that a woman was a virgin.  Since the scriptures place much emphasis upon the concept of virginity, there must be some measure of its validity.  The proof of virginity with respect to marriage was believed to be the blood-stained bed sheet upon which the couple experienced their first sexual intercourse.  This would have been secured by the parents of the bride and furnished, if needed, as evidence that she was indeed a virgin when she was wed.  The usage of "cloth" suggests it was a garment rather than a piece of linen.  In all probability it was a chemise (a tunic-like undergarment) that was worn by women, as they did not have "nightclothes."  Today, we would think of it as a nightshirt that some women wear to bed.  The length of the nightshirt would cover most of the thigh or usually extend down to the ankle.  To state the obvious, when the bride and groom consummated their marriage, the front portion of the undergarment would have been lifted, leaving the bride lying on the back portion.  When the hymen was ruptured, the blood would have stained the undergarment.  Therefore, the usage of "cloth" as garment would still be accurate and the parents would use this as proof of their daughter's virginity.

If the proof of the woman's virginity could not be furnished, the men of the city were instructed to "stone her with stones that she die."  Why?  Because "she hath wrought folly in Israel, to play the whore in her father's house."

The word "folly" is the Hebrew nebalah and will need to be examined to see the relationship between the state of the mind (attitude) and the one who commits fornication.  Nebalah is derived from the root word nabel and means to be senseless, foolish; to drop down or wither.

There are some specific usages of nebalah that occur in the context of a sexual relationship.

In these examples, nabal and nebalah are used to describe the behavior of rape, homosexuality and adultery.  The relevance of this examination is therefore vital to understand the relationship between the attitude and the actual illicit behavior.

Folly or foolishness as portrayed in the Old Testament describes one who is morally insensible.  They disregard the standard of morality by closing their mind to it.  In so doing, they refuse to listen to reason or to GOD.  It is a step down on the part of the individual's conscience.  The usage in Isaiah 40 is a good demonstration.  The concept of a "flower fading" or wilting is a prime example.  The mind of the fool fades or wilts with regard to their moral standard.  They shrink from the standard and step down or degrade their conscience.  Morality is no longer as important as it once was or should be.  The corresponding Septuagint usage of folly is just as revealing.  It is the Greek aphrosune which is derived from the Greek word aphron.

The Greek aphrosune means that folly results from one not using the capacity of their mind to understand.  Such close-mindedness "perverts" one's way.  To make up one's mind that his or her way is right while moral standards are pointing the other direction is foolish.

The statement, "which thing ought not to be done" demonstrates that there was a clear standard to follow and violating such a standard was described as "folly."  When using the term "moral," we are referring to that which is derived from custom or manners.  Morality is the manifestation or outgrowth of morals.  It is the character that one demonstrates which is in accord with the principles or standards of what constitutes right conduct or behavior.  In this instance in Genesis 34, Shechem elected not to adhere to the standard of right conduct and committed "folly."  The upholding of a right standard was extremely important and constitutes the very fabric and backbone of society.  What is deemed right and wrong in a society is determined by its custom or character.  It is what that society establishes as its custom and all the principles flow from there.  Israel had its custom established by GOD and all of its principles flowed from HIM.  A society not ruled by GOD is a GODless society.  Its standards for behavior are judged as immoral for they deviate from that which is just or right.  The scriptures demonstrate time and again that GOD is just and right.  Therefore anything deviating from the standards that HE has set would constitute immorality.

Knowing the difference between morality and immorality, it is not hard to imagine why the Bible would refer to folly as wickedness.  The detrimental nature of folly can also be seen with respect to other types of sexual behavior.

Homosexuality was considered "a matter of folly."  Rape is also "folly."

The standard of conduct for a GODless society is "do what feels good."  The prevalence of this attitude with its "open mind" has led many down the road of folly.  The degradation of the conscience leads one to be guided by what they "feel."  Situations in life which once produced a moral hesitation, no longer do so.  The reason for this is that the conscience has been brought down to a lower standard of conduct.  Immoral behavior is no longer recognized as violating the conscience.  Their folly becomes evident as this new standard takes hold and becomes their way of life.  In respect to sexual behavior, the stepping down of the conscience takes man from being an animal governed by reason to one governed by instinct.

The concept of "feeling" is not intrinsically wrong.  Let us be clear on that.  However, doing what one feels to be right can be and oftentimes is wrong with respect to morality.  It is reason that distinguishes between feeling and morality.  Feelings are subjected to the world of sensation; morality is governed by the world of reason.  As one once said, emotions are a good slave but a terrible master.  We were not designed to be governed by emotion or feelings.  That is not to say emotion has no place.  But rather, emotion was never designed to be a moral guide.  To do what one "feels to be right" is a trap that can only be supported by a degraded conscience for it oftentimes contradicts morals or reason.

Understanding opposes foolishness.

Understanding is the hallmark of the full-grown or the one "of ripe age."  Children are governed by their emotions or feelings; what they want to do at any given time.  They look for on-the-spot gratification.  Children usually do things in haste; impulsively without thought.  It is only in the process of time as they are disciplined and instructed that they begin to learn the place of reason; the place that standards of proper conduct and behavior should occupy.

Returning to the matter at hand, the "folly" takes us back to Gen 34:7.  It manifests itself as the insensitivity of the conscience.  Such insensitivity was evident by the actions of the damsel.  She despised Israel and her father through her conduct.  The damsel violated the morals governing her behavior and her actions gave no thought to those whom she offended.  This disregard for morality and those standards given by GOD demonstrates a mind without reason or thoughtful reflection.  She acted rashly in her behavior by closing her mind to the morals established by GOD.

- Prostitution in the Old Testament -

In the ancient Near East, the only occupations for women who were unmarried were tavern workers, virgin (cultic) priestesses and social prostitutes. ⁸  The cultic priestesses were often prostitutes who affiliated themselves with pagan temple worship.  Prostitution is illustrated frequently throughout the Old Testament.

Because of Judah's fear, Shelah was withheld from marriage to Tamar.  Tamar takes it upon herself to make right that which was wrong.  She dressed up to look like a prostitute and placed herself in an ideal location.  The girls at brothels "often stood or sat where they could be seen by passers-by."  The Latin word prostitute, meaning ‘to set forth in public’ or to be exposed for sale" ⁹ entered the English language as a reference to those women who sat in an open place.  This idea is similar today.  We see prostitutes occupying certain areas of a town or street looking for opportunities to fornicate.

She covered her face, as was the custom of harlots during this period.  Judah did not recognize Tamar (vs 16) but thought her to be a prostitute or fornicatress and therefore, one with whom he could fornicate.

The word "harlot" in these vss is the Hebrew q^edheshah (temple prostitute associated with pagan fertility rituals) and not the Hebrew zanah (social prostitute).  The servant questions and seeks for a sacred or temple prostitute.  He expected the temple prostitute to be much more prominent in that vicinity and the payment more socially acceptable. ¹¹  Tamar's intent was not to obtain payment but to convict Judah.  That does not become evident until her pregnancy is called into question and she uses the pledge to save her life.  However, the concept of payment was established and therefore the term "harlot" was used.

The word "whoredom" is the Hebrew z^enunim and is plural; hence, whoredoms.  This word is used to describe the ACTIVITIES or PRACTICES of the prostitute or zanah. ¹²

There are several references in Judges that utilize the term "harlot" without any reference to its moral or immoral nature.  However, they do serve to build a greater understanding of the term's usage.  These are divinely inspired historical records of events (see II Tim 3:16 and II Peter 1:21).  There is nothing to suggest that the incidents be the will of HIM who had them recorded (i.e., HIS approval or disapproval).  An understanding of these records must be in light of the whole SCOPE of the Bible see [Appendix B, Keys to Biblical Interpretation, I-A-2]

It was quite common for people who were traveling to seek refuge in inns, which provided food, provender and other services.  Many of them, in addition, provided prostitution as part of their menu or system of operation. ¹³  Samson took advantage of this aspect and acquired a harlot.

Following Samson's encounter with the harlot, no specific reproof of his behavior follows the record within the Scriptures.  The purpose for which this event is recorded and the inappropriateness of Samson's behavior are not paired.  In other words, GOD does not chose to occupy space reproving Samson's behavior as that was not HIS purpose in this record.  GOD can make HIMSELF quite clear with regard to morality in other locations within the Book without necessarily having to do it in every place.  Many fall short of GOD's standards but the standards themselves remain unchanged.  However, when we come to that realization, we should repent of our wrong behavior and uphold the standard (e.g., David -- I Sam 17 & II Sam 11).  We must keep in mind that the scriptures by in large are Jewish in nature and GOD had a specific purpose in mind in writing to these people.  In addressing the fallibility of man within the scriptures, it is GOD who chooses how and when to demonstrate the weakness of man.  Despite all of man's shortcomings, GOD is still able to overrule them all and accomplish HIS purposes.  GOD had a specific purpose(s) in the life of Samson as it related to the people of Israel.  Albeit, the greater context and scope of Scripture would suggest that fornication in and of itself was not one of them.

GOD chose Jephthah to be a Judge.  He was not a "mighty man of valour" because he was the son of a harlot.  Conversely, he was mighty because of what GOD chose him for and enabled him to do.  The fact that he was the "son of an harlot" ties in with the fallibility and weakness of man as a whole.

Rahab was a secular or social prostitute who lodged and hid the spies, sent by Joshua, in her home (vss 2-7).  As the record unfolds, we see that because Rahab feared the Lord (vss 9-16) and therefore hid the spies, she could secure safety for herself and her family by fulfilling the conditions set by the spies (vss 17-21; also, Josh 6:17, 22, 25).  The root of Rahab's name, rakh, means merciful. ¹⁴  Because she was merciful to the spies, GOD was merciful to her and saved her family and possessions from destruction.  The emphasis is on her example of faith and obedience toward GOD, which led to her being mentioned in Scripture (Heb 11:31; Jas 2:25).  Her example of faith and the typical teaching associated with her is emphasized in Scripture with the notation of her being a harlot.  There is much controversy, of which we are aware, surrounding Rahab being a harlot vs. an innkeeper.  A brief summation by E.W. Bullinger settles this problematic debate quite effectively:

- Fornication in the New Testament -

In the New Testament, the Greek word porneia is always translated "fornication."  It is used of illicit sexual intercourse outside of a marriage.  In this way, it is very similar to the usage of the Hebrew word zanah in the Old Testament.

Jesus was illustrating that physical food eaten with unwashed hands will not defile the man (make him unclean).  In other words, what you feed your body has nothing to do with it's defilement.  However, what you feed your mind determines your heart and your actions whether right or wrong with GOD.  It is the thoughts (food) fed to the mind that proceed from the heart and defile the man.

It is essential to understand the concept of the "heart" as "fornication" is one of the actions that proceed out of it.  Modern terms, such as character, personality, will, or mind ¹⁷ help us to better comprehend the biblical usage of the word "heart."  Prov 4:23 states that it is the "heart" that makes a man what he is and regulates all his actions.  Fornication, as a physical act, has its very root within the heart of a person.

Corinth, a Greek city principally pagan in culture, was filled with Gentiles and dispersed Jews.  Pagan influences reflected upon such things as sexual ethics and sexual conduct and served to establish behavioral patterns leading to ethical questions among the Corinthian believers.  The magnitude of fornication was so great within the city of Corinth that it even exceeded the accepted boundaries of social and sacred (temple) prostitution.  As common as prostitution was within the city, incest was becoming quite popular.  This was contrary to Old Testament Law, which strictly prohibited incestuous relationships (Lev 18:8).

This passage refers to an incident in the life of Esau.  The incident took place in the book of Genesis.

Esau despised his birthright.  The birthright was the right of the firstborn to "inherit the blessing" (Heb 12:17).  To "despise" is the Hebrew word bezah and means to hold as cheap or to treat disparagingly.  In English, to "despise" means to look down upon.  How did Esau despise his birthright?  He traded it for "one morsel of meat."  Satisfying his appetite was more important to him than that estimable inheritance that was his by birth and by right.  Momentary gratification gave precedence over a life-long treasure.  There are spiritual overtones to what Esau did with his inheritance.  These Hebrews were admonished not to give into satisfying worldly appetites at the cost of their spiritual blessing.  They were to not be like Esau who treated his birthright of little value.

Heb 12:16 gives a caution against two categories of people; fornicator(s) and profane person(s).  The disjunctive conjunction "or" (Gk. e) occurs in vs 16; "fornicator OR profane person."  It is placed there to mark an alternative; not an addition.  Esau is given as an example of a "profane person" and not a "fornicator."  The word "profane" is an adjective and modifies the noun, Esau.  What is a profane person and why was Esau referred to as such?

The word "profane" is the compound Greek word bebelos and is made up of two words; basis (to walk) and belos (a threshold).  It literally means to walk across a threshold.  The threshold is that which separates; a division.  Bebelos means common or that which is open and accessible to all.  It is the opposite of that which is holy or sacred (cp Lev 10:10; Ezek 22:26; 44:23).  It "lacks all relationship and affinity to God" (Cremer, Biblico-Theological Lexicon of New Testament Greek).

A profane person is a worldly person.  Esau crossed the threshold that separated the spiritual from the carnal when he despised his birthright.  He forsook a priceless inheritance for a "pottage of lentils."  The path trodden by the world is a common one and that of least resistance.  He became like those "whose god is their belly" (Phil 3:18,19).  Esau's god was not the GOD of the Bible but his belly and his birthright was treated as nothing more than a cheap commodity; something easily traded or discarded.

The "fornicator" marks the other category in the warning of Heb 12:16.  The example of Esau and his attitude toward his birthright is nothing less than applicable for the fornicator.  As Esau was a profane person and despised his birthright for food, so the fornicator despises something of value as well.  In contrast to Esau, the fornicator despises his own body.  This he does, not to satisfy his appetite for food but to satisfy his appetite for sex.  The fornicator despises his flesh by giving himself over to multiple sexual relationships.  He devalues his body by not reserving the purpose of his sexuality for a marital relationship.

Indeed, we are "bought (redeemed) with a price" and therefore should "glorify God in your body."  What value GOD has assigned to our bodies and yet, to the fornicator, the body is not sacred.  Instead, he sexually opens himself to all to satisfy his pleasure-seeking behavior.  He is truly a lover of his own self (II Tim 3:2).

The threshold GOD established for the body sexually was marriage.  In the likeness of Esau, the fornicator crosses the barrier and treats his body disparagingly to gratify his flesh.  Indeed, the fornicator lacks a relationship and affinity to GOD.  He denies all that is sacred with respect to the divine purpose of his sexuality and uses it in a disparaging manner consistent with a GODless world (contrast Rom 6:11-22).

- GOD's Judgment -

In the Old Testament, when sins were committed, they oftentimes invoked an immediate punishment or penalty.  This justice involved the active participation of GOD which brought consequences upon the guilty individual(s).  GOD did not remain silent in the administration of judgment.  Rather, HE made sure that retribution was made for the offences committed.  Here are some examples of GOD's participation in this manner.

Scripture tells us that our GOD and LORD is just (Zeph 3:5).  In so being, HIS justice requires that HE render judgment just as HIS mercy requires the withholding of that judgment.  The method or manner in which this judgment is executed is determined by the times and conditions during which an offense is committed.

This period or age in which we are living (the Grace administration) is scripturally called "man's judgement" (I Cor 4:3) or, more literally, "man's day."  This is the day and time in which man is judging and doing that which would incur GOD's judgment, yet GOD is silent.  HE does not bring immediate consequences upon an individual when he/she commits a sin.  This is, in part, due to the Grace Administration in which we live (Rom 3:24; 5:15, 17, 20, 21; 6:14; Eph 2:7-9; 4:7; II Tim 1:9; Tit 2:11; 3:7).  Atonement for sins committed was made through the one great sacrifice for sin, Jesus Christ our Lord (Heb 9:22, 26).  Through the redemption of His blood, we have remission and forgiveness of sins (Rom 3:25; Eph 1:7; Col 1:14).

Therefore, having been released from sin and its consequences, we are given the liberty to walk before GOD as redeemed and righteous.  However, we are admonished as to the manner of this walk and our conduct.

Though we are living in a dispensation of grace (pertaining to the Mystery of the One Body of Christ), it is important to understand that we have no free license to sin.

- Flee Fornication! -

The people of Corinth, along with ancient Greece, were influenced by many pagan philosophical systems within the region in which they lived.  The most noted among these philosophical groups were the Epicureans, Cyreniacs, and Stoics.  Their philosophies served to establish the beliefs of many throughout the city of Corinth.  Contained within these philosophies were ideas of self-pleasure.  The attainment of pleasure was their basic premise and in some cases, the primary objective.  Paul became aware of many of their beliefs through the things that he heard.  The structure of the epistle of I Corinthians reveals that chapter six falls within a section of those things that Paul heard.

As the truth of GOD's Word and Christianity grew, many of the falsehoods that were believed and practiced by the people of Corinth were exposed.  Among those beliefs within Corinth were various "slogans" that were used to explain or justify their actions.  Several of these slogans were confronted by Paul to correct the peoples error in I Corinthians 6 pertaining to fornication.

Verse 12 contains the first slogan that Paul confronts to correct the error of fornication within their Christian practice.  "All things are lawful [permissible] unto [for] me" was used by the Corinthians to justify their actions of doing anything they pleased.  It was their doing and acting as they pleased that led many of them into the practice of fornication.  Paul begins by noting that even if all things were permissible, not all things are expedient or profitable.  To begin with, it is only "in Christ" that all things were permissible and therefore profitable.  Anything done apart from Christ and contrary to the will of GOD is not profitable for the Christian.  In addition, if all things were lawful or permissible, he would "not be brought under the power of any" or "not be mastered by anything (NIV)."  He would not allow anyone or anything to have mastery over him or be enslaved to them.  He would not allow the freedom or permissiveness to overpower and control him.  Paul knew that those things in which anyone partakes could become an enslavement to them and control them.  This is an admonition to recognize the dangers inherent in one's freedom and to not use the liberty granted in Christ "...for an occasion to the flesh..." (Gal 5:13).  The Corinthian people thought that they possessed the freedom to live and act as they pleased.  They became enslaved to the fornication in which they freely indulged.  Thus, their freedom truly became a source of bondage and corruption.

This was another Corinthian slogan which promoted the idea that fornication was as natural an act as eating.  Eating was viewed as nothing more than a bodily function.  Since eating was a bodily function, they concluded that sexual intercourse was also just a bodily function.  The Corinthian people believed that bodily functions had no bearing upon their spiritual life. As the stomach (belly) was designed to digest food (meat), so the physical body was designed for sexual intercourse and could therefore be used for fornication.  They also considered food and the stomach to be transitory and things that would eventually be destroyed.  In the same way they viewed the physical body; something transient and ultimately destroyed.  Therefore, in applying these beliefs, they concluded that it did not matter what the physical body was used for as it would eventually perish anyway.  Paul refutes this idea by contrasting the remainder of the verse.

Paul begins by illustrating the point that even if the belly and meats are transitory, the body itself is not.  Even if the stomach was designed to digest food, the body was not designed for fornication.  Rather, the body was designed for the Lord and His work and destined for resurrection.  The reason Paul states that the body is for the Lord is because it was redeemed through the death and resurrection of our Lord Jesus Christ.  Paul confirms the destination of the body in the next verse.

As GOD resurrected the Lord Jesus Christ, so HE will also raise up them through that same power.  The Lord Jesus Christ possessed His body when He was raised although it was a changed body; a spiritual body.  Paul is emphasizing the importance of the body in resurrection and that it is not disposable.  As a body destined to be raised, it was not designed for fornication.

This verse is a further explanation of Paul's statement, "the body is not for fornication, but for the Lord."  Romans 6 tells us that we are to yield our members as instruments of righteousness unto GOD and not as instruments of sin.  As being part of a Body of Christ, their whole being is a part of that Body.  Paul illustrates that they should not take those very members and make them part of a harlot.  These two "bodies" are complete opposites.  Scripture tells us that no man can serve two masters (Matt 6:24) and Paul illustrates this truth in reference to idolatry (I Cor 10:14-22).  The physical body is not excluded when it comes to serving the Lord (Rom 12:1).

Paul gives another supporting argument for the use of the body.  He uses this example to strike at the very root of their error; illicit sexual intercourse with prostitutes.  The "one flesh" of Genesis has a very pertinent application in this epistle.  The unity of one flesh begins with sexual intercourse.  The becoming one with her in body was achieved because they cleaved to her through sexual intercourse.  In contrast to being joined to (cleaving to) a harlot, they were to be joined to (cleave to) the Lord.  They were to dedicate and yield themselves in service to Him, thus being one with Him in spirit.

Paul's admonition to flee fornication is an imperative verb with present active tense.  He is commanding them to presently and continuously FLEE FORNICATION.  In other words, keep running from fornication.  It was such a commonality among the Corinthian Christians that Paul uses a forceful command to try and shatter their habitual activity.  A third slogan appears in this vs, "Every sin that a man doeth is without [outside] the body."  The Corinthians believed that their acts of fornication were legitimate based upon their philosophical beliefs.  Their attitude about fornication was that the body remained untouched since all sin is directed outside of the body.  They maintained that sin exited the body and therefore would not pollute the body itself.  This view supported their freedom to do with the body as they determined.  Paul refutes this falsehood in the remainder of the verse.

Paul, in contrast to their belief, states that their sin of fornication produces just the opposite effect; it pollutes the body.  Sexual sin dishonors and degrades the body (Rom 1:24).  This is why he specifically commands them to flee fornication.

These verses contain the justification for Paul's statement in the latter part of vs 18.  The body, as the "temple of the Holy Ghost," is the present habitation of GOD's holy spirit.  He also points out that they were "bought with a price" (Gal 3:13; 4:5) and GOD's exclusive ownership would not permit such activity.  Paul wants them to comprehend that their bodies are not their own and that they should not sexually abuse it.

We should realize that the body is a neutral vessel that is designed to carry out whatever we determine.  The one who inhabits it can either use it to obey the flesh or to serve GOD.  In whichever direction an individual chooses to yield, the outcome will be for either good or evil.  It therefore becomes vitally important not to abuse the body by using it as a vehicle for sin.  Instead, we should use it for good by rendering it unto GOD as it is HIS habitation and is determined for resurrection.

There are other reasons to flee fornication.  Not only are there spiritual implications but practical as well.

The whorish woman of Prov 6 makes one financially destitute and the sexual company with harlots (Prov 29) leads one to "spend his substance" or feeds them his wealth. ¹⁸  The parallels today are significant not just in relationship to social prostitution but also regarding fornication in general.  Consider the amount of money spent on abortions because of illicit sexual relationships.  Depending on the degree of responsibility that one may assume and the number of children so begotten, the financial cost may be much greater than one originally expected (e.g., child support).

- Imitators of GOD -

In the following section, there are passages of Scripture that are very instructive.  Some passages are specifically addressed to us, whereas others are written for our learning.  All have practical value that can help us in our walk with GOD and HIS Son Jesus Christ.

This section of the Epistle to the Ephesians deals with the practical aspect of the Christian walk in their behavior with respect to others.  In the latter part of chapter four, Paul states that we are to "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts" and "put on the new man, which after God is created in righteousness and true holiness."  Fornication, uncleanness, and covetousness should cease in putting off the old man.

In contrast to putting off the old man, we are to put on the new man.  This process involves being imitators of GOD and walking in agape love (Eph. 5:1, 2).  It is this love that we manifest to others through our actions as Christ did to us.  Through the sacrifice of Himself, He left us an example of how to love others.  In applying this love, we do not take advantage of others by misusing or abusing it.  Perverting the love of GOD results in such things as fornication, uncleanness, and covetousness.  It is the indulgence in self-pleasure at the expense of others and it should not once be named among us.  The "not once" of vs 3 is the Greek mede and means not even once. ²⁰  This strong negative gives it such a force so as to read " ‘not to speak of doing such a thing, let it not be even so much as mentioned among you’...." ²¹  Filthiness, foolish talking and jesting only serve to disturb and overthrow the good conscience of those who have faith (cp. I Tim 1:19; Heb 13:18).  This behavior is not befitting of saints who are to give thanks and praise for the edification and support of each other.

It is GOD's desire, through our Lord Jesus Christ, that we keep ourselves pure in our walk.  That is partially accomplished by our not partaking of attitudes, actions and behavior exhibited by those who "walk by the flesh" and their physical senses.  They manifest the works of the flesh that are contrary to the works of the Spirit (Gal 5:17) and, as such, are "lovers of pleasures more than lovers of God" (II Tim 3:4).  It is the purity of our Christian life that enables us to manifest HIS presence in our walk, for "He is pure" (I John 3:3).  Another example and reiteration of this truth is found in Colossians.

Instruction is given to "mortify," or put to death, those members used in the service of sin.²²   "Upon the earth" (vs 5) is a descriptive term used to depict that which is physical or sensual.²³   In other words, we are to extinguish those qualities (e.g., fornication, uncleanness) that are characteristic of those who walk according to the flesh.  We should mortify those members because they are of such a quality that they invoke the wrath of GOD (vs 6).  The word "cometh" in vs 6 is in the present tense.  This is to emphasize the absolute disdain that GOD has for such behavior even now.  It will be confirmed at a future time when GOD will no longer remain silent (cp. Isa 2:19; 13:13; Haggai 2:6,7, 22; John 12:8; Rom 2:3; Heb 10:27; 12:26; Rev 20:15).  In contrast, we should be like Christ who is our life and with whom we shall appear in glory.  Our Christian walk and life should be a mirror image of Col 3:8-16 in that newness of life.

Here is a subdivision of I Thessalonians chapter 4 within its own context (vss 2-8).  Abstaining from fornication is according to the will of GOD regarding our sanctification.  That sanctification, or setting apart by GOD, is ours in Christ (I Cor 1:30), and we have an excellent opportunity to exemplify and illustrate that sanctification in our behavior.  When we begin to exhibit attitudes and actions fitting for children of GOD, we will begin to display our sanctification by and for HIM.  I Peter 1:16 states "Be ye holy for I am holy"?  As Christians we should pay attention to what we think, say and do to the end that we imitate GOD as dear children in agape love (Eph 5:1; see also Phil 4:8).  Our Lord Jesus Christ left us a perfect example (I Pet 4:1; I John 2:6) of how to walk and please the FATHER.  This we can do if we only take heed to the Scriptures with the knowledge and wisdom they provide.

"That every one of you should know" is a Hebraism that gives the impression of "have care or regard for." ²⁵  "Possess" is the Gr. ktaomai and means to acquire, obtain, or procure (Luke 21:19), and "vessel" is the Greek skeuos, which is used metaphorically of the physical body as in II Cor 4:7 and is used here for a wife ²⁶ (cp I Peter 3:7).  That care or regard is with respect to possessing (procuring) his vessel (wife) in sanctification and honor.  Putting these pieces together, the solution or practical conclusion for a Christian to "abstain from fornication" is to exercise proper and necessary care or regard in acquiring or obtaining a wife in sanctification and honor.  The opposing attitude is given in vs 5: "not in the lust of concupiscence," or rather not in the passion of desire, ²⁷ which does not give respect or regard to the elements of sanctification and honor (esteem and respect) as in vs 4.  There is more due a wife, in GOD's eyes, than just being an object of sexual desire.

- Conclusion -

There is no divine approval for illicit sexual activity.  There are those who, through ignorance of the principles of marriage and of what a marriage consists, continue to fornicate through multiple sexual relationships.  It is our hope that through scriptural education and divine grace we can dispel much of the misinformation and false beliefs regarding fornication.  In biblical times, a GODly society tried to protect its virgin women from premature and wrongful sexual intercourse as virginity was for them a prized possession.  In our society, many do not consider virginity a prized possession.  This is a sad reflection upon the condition of our times and the degradation in our thinking and societal values.

We believe that again we can rise to a greater level of integrity and self esteem and through GODliness, purge ourselves and our children from this societal corruption that appears so harmless yet possesses such a venomous and lethal bite.