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An Exegetical Analysis of 1 Corinthians 6:18: The Peculiar Nature of Sexual Immorality
This exegetical study of An Exegetical Analysis of 1 Corinthians 6:18: The Peculiar Nature of Sexual Immorality is based on a b-greek discussion from October 2, 1999. The initial query concerned the interpretation of 1 Corinthians 6:18, specifically the precise meaning of the Greek prepositions ἐκτός and εἰς, and the referential scope of τοῦ σώματος versus τὸ ἴδιον σῶμα. The discussion sought clarification on whether ἐκτός and εἰς convey senses analogous to “external” and “internal” in English, and if τὸ ἴδιον σῶμα clarifies or contrasts with the preceding τοῦ σώματος.
The main exegetical issue at stake in 1 Corinthians 6:18 centers on understanding Paul’s distinction between sexual immorality and other sins. The core questions are: (1) the semantic range of εἰς when used with ἁμαρτάνειν, particularly whether it denotes “into/with” or “against”; (2) the precise referent of σῶμα in both occurrences within the verse, and whether Paul is referring to the same individual physical body or distinguishing between the individual body and the corporate body of believers; and (3) the theological implications of designating sexual immorality as a sin uniquely committed “against one’s own body,” which raises questions about its severity relative to other sins. The discussion also probes a potential Platonic influence on Paul’s understanding of the body and sin, a claim that is largely refuted by scholarly consensus.
Greek text (Nestle 1904)
Φεύγετε τὴν πορνείαν. πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
Key differences with SBLGNT (2010):
- There are no significant textual differences between the Nestle 1904 text and the SBLGNT (2010) for 1 Corinthians 6:18. Both editions present the same Greek wording.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
From the perspective of the NA28 critical apparatus, 1 Corinthians 6:18 presents no significant textual variants that alter the meaning or the key terms under consideration (ἐκτός, εἰς, σῶμα, ἴδιον, ἁμαρτάνει). The text is remarkably stable.
- Φεύγετε (from φεύγω): “Flee,” “avoid,” “shun.” A strong imperative, denoting urgent avoidance.
- τὴν πορνείαν (πορνεία, fem. acc. sg.): “Sexual immorality,” “fornication,” encompassing a wide range of illicit sexual activity (BDAG, s.v. πορνεία). KITTEL emphasizes its broad scope in the Hellenistic world, denoting any sexual activity outside of God’s revealed will.
- πᾶν ἁμάρτημα (πᾶς, neut. nom. sg. with ἁμάρτημα, neut. nom. sg.): “Every sin,” “all sin.” ἁμάρτημα refers to an act of sin (BDAG, s.v. ἁμάρτημα).
- ὃ ἐὰν ποιήσῃ ἄνθρωπος: “which a person commits.” The subjunctive with ἐάν indicates a general, hypothetical condition (“whatever sin a person might commit”).
- ἐκτὸς τοῦ σώματός ἐστιν: “is outside the body.” ἐκτός (prep. with gen.): “outside of,” “apart from” (BDAG, s.v. ἐκτός). Here, it implies that the effect or nature of the sin does not directly impinge on the physical body in the same way as sexual immorality.
- ὁ δὲ πορνεύων (ὁ πορνεύων, masc. nom. sg. participle, acting as a substantive): “But the one who commits sexual immorality.” The particle δέ introduces a strong contrast.
- εἰς τὸ ἴδιον σῶμα: “into/against his own body.” εἰς (prep. with acc.): “into,” “to,” “for,” indicating direction, purpose, or result (BDAG, s.v. εἰς). With verbs implying hostility or damage, such as ἁμαρτάνειν (“to sin”), εἰς often takes on the sense of “against” (BDAG, s.v. εἰς, 5c). This is a crucial point of contention and discussion in the post. ἴδιον (adj. neut. acc. sg.): “one’s own,” emphasizing personal possession (BDAG, s.v. ἴδιος).
- ἁμαρτάνει (ἁμαρτάνω, pres. ind. act. 3rd sg.): “sins,” “misses the mark.” Here, “commits sin” or “sins against” (BDAG, s.v. ἁμαρτάνω). When combined with εἰς and a direct object (τὸ ἴδιον σῶμα), the meaning “sins against” becomes highly probable, suggesting a direct impact or damage to the referent.
Translation Variants
The grammatical and rhetorical analysis of 1 Corinthians 6:18 hinges on understanding the contrast Paul establishes and the specific meaning of εἰς. The initial query regarding ἐκτός and εἰς as “external” and “internal” is largely affirmed, with nuances. ἐκτός τοῦ σώματος clearly means “outside the body,” implying that other sins, while grievous, do not directly desecrate the physical body in the same manner. The core challenge lies in εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
The discussion highlights that while εἰς typically denotes direction “into,” with verbs of hostility or transgression like ἁμαρτάνειν, it naturally shifts to mean “against.” This interpretation is supported by lexical authorities (BDAG) and contextual usage, distinguishing it from ἐν (which would imply “in” or “within” without the directional or confrontational force). The phrase τὸ ἴδιον σῶμα, “his own body,” is consistently interpreted by the contributors as referring to the individual’s physical body, not the corporate body of Christ. The use of ἴδιον emphasizes this personal, possessive relationship. The rhetorical device of contrast, signaled by ὁ δέ, strongly suggests that sexual immorality is a unique type of sin precisely because it implicates and defiles the individual’s own physical body in a way other sins do not. While other sins might be committed “against another” or have effects external to the body, Paul argues sexual sin directly damages the self. The suggestion of a Platonic influence on Paul’s anthropology, where sins against the self are distinct from sins against others, is critically examined and largely dismissed by scholars, who emphasize the distinctiveness of Pauline thought (e.g., Jewett, Gundry, Audet cited in the original discussion).
Conclusions and Translation Suggestions
Based on the analysis of the Greek text and the scholarly discussion, 1 Corinthians 6:18 asserts a unique characteristic of sexual immorality. Paul employs a rhetorical contrast to elevate sexual sin as particularly damaging because it is committed directly “against” or “into” one’s own body, setting it apart from other transgressions whose effects are considered “outside” the body. This understanding is crucial for grasping Paul’s ethical exhortation in Corinth.
- Flee from sexual immorality! Every other sin a person commits is outside the body, but the one who commits sexual immorality sins against his own body.
This translation emphasizes the contrast between sexual sin and other sins, highlighting the unique harm to the individual’s physical self. It uses “against” for εἰς, reflecting the hostile nature of sin. - Shun fornication. All sin that a person does is apart from the body, but the fornicator sins into his own body.
This rendering prioritizes the directional aspect of εἰς (“into”), suggesting a direct penetration or entanglement of sin with the physical being, rather than merely an external act. It maintains the “apart from” for ἐκτός. - Avoid sexual immorality. Any other sin a man might do is outside the body, but the one who practices sexual immorality defiles his very own body.
This translation interprets “sins against his own body” with a more explicit theological implication of “defilement,” capturing the destructive nature of the sin and its direct impact on the integrity of the self, understood as intrinsically connected to the body in Paul’s anthropology.
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