(13) Meats for the belly.--The Apostle proceeds now to show that the question of eating meats offered to idols does come into that catalogue of indifferent things on which an exercise of Christian freedom is permissible, and that the question of fornication does not. Lawful matters are to be decided upon the highest principle of expediency; but fornication is an unlawful matter, and therefore the question of its expediency does not arise at all. The stomach is adapted to the digestion of food, and food is adapted to it. This is, however, only for this life; both shall be destroyed by death. But the person ("body" being equivalent to "us" in 1Corinthians 6:14) of the man is enduring. No food which enters defiles the man. Fornication is not a mere transitory gratification; it affects the man. The use of the stomach is to receive and digest food, and only the animal organisation is affected by that. It cannot be said that the man is made for fornication. The person of each is made for the Lord; the whole Church is His body; each baptised person is a limb of that body; and the Lord is for the body. He came to earth and died for it, and for each member of it; therefore what affects that body, or any member of that body (i.e., any Christian), cannot be an indifferent matter. Neither shall the man perish, as meats and the belly shall; he is immortal. (See 1Corinthians 15:51-52.) Such seems to be the argument by which St. Paul maintains liberty to be right regarding meats, and shows that the same principle does not apply to sensual indulgence. It may be put argumentatively thus:

1. Eating meats offered to idols is an "indifferent matter," because--

(a) Meats only affect the particular organ designed for them;

(b) Meats and that organ shall perish together.

2. Fornication is not an "indifferent matter," because--

(a) It affects the man, and he is not designed for the purpose of this indulgence,

(b) The man is immortal, and therefore the moral effect of the fornication on his nature does not perish at his death.

Conclusion.--Only indifferent matters are to be the subject of Christian liberty; and the decision must be according to the utility of each act. Fornication is not an indifferent matter; therefore it is not so to be decided upon.

Verse 13. - Meats for the belly, etc. The argument of the Corinthians about the indifference of eating "meats" which were merely ceremonially unclean was quite tenable. Things Levitically unclean might be essentially pure, and both food and the body which lives thereby are things "which perish in the using" (Colossians 2:22). Shall destroy; shall bring to nought. This would occur when the physical body becomes a spiritual body, like that of the angels of God (1 Corinthians 15:51, 52). How vile, then, is it to make a god of the belly - only to sleep and feed! Both it and them. There shall be no need for the belly when men "shall hunger no more, neither thirst any more" (Revelation 7:16); and the meat alluded to is "meat which perisheth" (Luke 15:16). Now the body is net for fornication, but for the Lord. The argument, therefore, which would class this sin as a matter of indifference, as was the Levitical distinction between different kinds of food, at once fell to the ground. Food was a necessity, and the stomach was formed for its assimilation. Fornication is not a venial but "a deadly sin." It is not a natural necessity, but a consuming evil. The body was created for higher ends - namely, to be a temple of God. "God hath not called us unto uncleanness, but unto holiness" (1 Thessalonians 4:7). And the Lord for the body. Therefore our members ought to be used "as instruments of righteousness unto God" (Romans 5:13), and our bodies presented as a living, holy, reasonable, acceptable sacrifice to him (Romans 12:1). The end of our existence is "to serve God here and enjoy him forever hereafter."

6:12-20 Some among the Corinthians seem to have been ready to say, All things are lawful for me. This dangerous conceit St. Paul opposes. There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely a Christian would never put himself into the power of any bodily appetite. The body is for the Lord; is to be an instrument of righteousness to holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be raised. The hope of a resurrection to glory, should keep Christians from dishonouring their bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man is become a member of his spiritual body. Other vices may be conquered in fight; that here cautioned against, only by flight. And vast multitudes are cut off by this vice in its various forms and consequences. Its effects fall not only directly upon the body, but often upon the mind. Our bodies have been redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ. We are to be clean, as vessels fitted for our Master's use. Being united to Christ as one spirit, and bought with a price of unspeakable value, the believer should consider himself as wholly the Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives, to glorify God with our bodies, and with our spirits which are his.Meats for the belly, and the belly for meats,.... All sort of food is appointed and provided to satisfy the appetite and stomach, to fill the belly, and nourish the body; and the belly, and all the parts through which the food passes, are purposely formed by God for the reception and digestion of the food, for its secretion, chylification, and nutrition by it, and the ejection of the excermentitious parts.

But God shall destroy both it and them: at death, and in the grave, when the one shall be consumed, and the other be needless and useless; and though that part of the body, with the rest, will be raised at the last day, since the body will be raised perfect, consisting of all its parts; yet there will be no appetite, no desire in the stomach after meats, no need of them to fill the belly, and so no use of these parts for such purposes as they now are; for the children of the resurrection will be like the angels, and stand in no need of eating and drinking.

Now the body is not for fornication. Though meats are appointed for the belly, and the belly for them, and this and the other sort of meats are of an indifferent kind, which may or may not be used; yet this cannot be said of fornication, which the Corinthians, and other Gentiles, took to be equally indifferent as meats; but the apostle shows there is not the same reason for the one as the other. The body was not originally made and appointed for fornication; this is quite besides the will of God, who has provided marriage as a remedy against it:

but for the Lord; for Jesus Christ, for whom a body was prepared in God's council and covenant; and for the sake of which, and after the exemplar of it in God's eternal mind, the body of man was first formed; and which was also made, as after the image, so for the glory of Christ, to be a member of his, to be redeemed by him, and to serve him in, in righteousness and holiness, and at last to be raised by him, and made like to his glorious body at the great day.

And the Lord for the body; he was preordained in the council of God, and provided in the covenant of grace, and sent in the fulness of time to be a Redeemer and Saviour of the body, as well as the soul; to be a sanctifier of it, and the raiser of it up from the dead in the resurrection; all which are so many arguments to dissuade from the sin of fornication.