AN ANALYTICAL STUDY OF THE WORD PORNEIA IN FIRST

CORINTHIANS
C. Chemtingla Sangtam
Introduction: In Paul’s time Corinth was religious and commercial hub. The Geographical
location paved way for religious diversity at Corinth. Sailors and travelers brought with them
their religions and planted them so firmly in Corinth. Religious syncretism might have being the
factor for religious freedom thus let to rampant sexual immorality in the city and inside the
church. Quite clearly the gospels make abundantly plain, but they liberally enjoyed regardless of
the moral and religious standards sanction by the nation. In this context, Paul with the word
porneia gave clear explanation of moral laxity and sexual sin. Paul instructs to abstain from
immorality and temptation of sex. Paul insisted that sexual relation outside marriages is not
justifiable. Thus the research is an attempt to explore dimensions of the word porneia to the
social reality of the Corinthians and indicate how Paul used this word in his exhortation.

1. Meaning of Porneia: The Greek word porneia 1 in the New Testament meaning ‘immorality’
refers specifically to sexual immorality. For Fornication, adultery, whoredom, etc., porneia is the
noun, and porneuo is the verb, to commit fornication or whoredom etc.2 Literally, porneia can be
understood as the act of the harlot that is indulging in unlawful lust of either sex, or figuratively
practice idolatry; commit fornication. Again porneuo, meaning harlotry, including adultery and
incest can be vividly defined as “to prostitute one's body to the lust of another or to give one's
self to unlawful (within close family kens) sexual intercourse or to commit fornication.”3

2. Context of Corinthians: According to the ancient testimony Corinth4 was the wealthiest and
most important city in Greece at those times.5 In Corinth prostitution6 was very rampant; in this
context there was also religious ascetic in Corinth who even promoted the view that marriage is a
sin.7 Sexual sin there undoubtedly in abundance; but it would have been of the same kind that
one would expect in any sea port where money flowed freely and women and men are available.
The religious8 expression of the Corinth was as diverse as its population. There flourished far
more recondite vices which have come in with the sailors from different parts of the world, until

1
An “illicit sexual intercourse, e.g. adultery, fornication, homosexuality, lesbianism, intercourse with animals etc;
sexual intercourse (Mark 10:11, 12). Metaphorically it is understood as the worship of idols, for instance, of the
defilement of idolatry, as incurred by eating the sacrifices offered to idols.
2
Wesley J. Perschbacher (ed.), The New Analytical Greek Lexicon (Peabody: Hendrickson Publishers, Inc., 1990),
340.
3
J. H Moulton & G. Milligan, Vocabulary of the Greek Testament (Peabody: Hendrickson Publishers, 1997), 529.
4
As the great commercial centers of those times, Corinth knew a cleft between the rich and the poor. Yet religious
societies devoted to the worship of popular deities undoubtedly existed and the Isis cult was especially popular
5
Clarence Tucker Craig, The First Epistle to the Corinthians: Introduction, vol. x (Nashville: Abingdon Press,
1953), 3 - 4.
6
They had prostitutes for their pleasure, concubines for every day needs, and wives to raise their legitimate children
and to have independent guardians.
7
Xavier Edayodil, Sexual Ethics for Today’s Youth: Based on the Anthropology of Pope John Paul II (Bangalore:
Asian Trading Corporation, 2008), 15.
8
Pausanias describes at least 26 sacred places devoted to the gods many and lords many which was also mention by
Paul in 1 Cor 8:5. To the temple there were attached one thousand priestess who were sacred prostitutes, and in the
evening they descend from the Acropolis and plied the trade upon the streets of the Corinth until it became a Greek
proverb, “it is not every man who can afford a journey to Corinth”.
Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but
also for filth.9 Various scholars have pointed out to the dual understanding of human nature,
ascetic10 and libertine philosophy as the cause for moral decadence. Paul’s response was that all
things are lawful but not expedient. He did not tackle the problem of porneia as merely a social
issue but he regarded it as a spiritual matter, so he said that the body of a believer belongs to
God. He taught immorality is a sin not only against one’s body but also against the Holy Spirit.
3. Literary Reading of Porneia in Corinthians
In the New Testament the word porneia occurs 26 times and is translated as ‘fornication.11’ It
sometimes has this meaning in distinction from moicheia, which regularly means ‘adultery.’ 12 In
classical Greek porneia which is rare originally meant prostitution, fornication, but generally
came to be applied to unlawful sexual intercourse. It was a wider term than moicheia embracing
the idea of barter, traffic in sexual vice, though in the OT there was a tendency to incorporate in
some respect the two terms.13

3.1.Usage of Porneia: In Non Jewish world, the word pornei from pornemi ‘to sell’
especially ‘slaves’ means literally understood as harlot for hire or to prostitute and the harlots or
prostitutes here were the brought salves. The classical Greek rarely mentioned as fornication,
licentiousness with the word porneia. The narrower term of porneia is Moiceuw which totally
refers to adultery. Pornos, refers to ‘whoremonger who has intercourse with prostitutes
specifically, to let oneself abused for the sake of money, or male prostitutes.’ Porneuo translated
to prostitute commonly passive of a woman ‘to prostitute oneself, to become harlot, of a man to
commit fornication. Ejkporneuw is a stronger form of porneis which mean ‘to live very
licentiously, passive in the same sense to all prostitutes.’14
In the Old Testament World, it was a custom for a young girl to be married to her own
tribe. At times a young man might break the customary and marry a girl from neighboring tribe;
zenut 15is used for the woman whose husband does not belong to her tribe. The zenut can be used
only to the married woman who is unfaithful to her husband. According to the original text of
OT prostitution developed from various Canaanite cults and spread to Israel. In Deut. 23:18f, the
use of secular pornie which states under strong religious condemnation and which transforms
the prohibition of cult prostitution into the prohibition of licentiousness in general. 16

9
William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1975), 3.
10
The Christian concept of freedom was pulled from the two opposing ends. On the other side were the ascetically
inclined who emphasized the subjugation of physical desires, forbid marriage and urged the married to give up their
marriage. One side was the libertines who saw no problem in satisfying all bodily cravings.
11
Fornication means ‘sexual intercourse between man and woman who are not married to each other.’ It may also
mean ‘marital unfaithfulness.’
12
Ralph Earle, Word Meanings in New Testament, vol. i (Michigan: Baker Books, 1982), 5.
13
J. H Moulton & G. Milligan, Vocabulary of the Greek Testament, 529.
14
Hauck/ Schulz, “pronh + pronos + Porneia + porneuw + ejkporneuw,” TDNT, ed. by Gerhard Friedrich, trans.
ed. Geoffrey W. Bromiley, vol. vi, PE - R (Michigan: Wm. B. Eerdmans Publishing Co., 1968), 581.
15
Hebrew word for sexual immorality, adultery, fornication, unfaithfulness, etc. The zenut is used only for the
woman, develops to the proper term that is ‘to have intercourse with another, to be unfaithful, to play the harlot.’ It
is sometimes used with preposition most commonly ojipsw and the man with whom there is intercourse, also with
eijs or with the accusative, apjo and the noun in question.
16
Hauck/ Schulz, TDNT, 586.

2
The use of porneia in later Judaism show how gradually broadens with the original usage. In the
first instance, porneia is mostly harlotry, extramarital intercourse, often with adultery.
Materially, however it often mentions adultery. Porneia can be also unnatural vice, sodomy,
unlawful marriages contracts. Porneia can thus come to mean sexual intercourse in genitive
without multiple meanings. In the series of warning against sin of lust portrays the whoring
husband and the unfaithful wife. Here porneuw naturally moiceow. The formation who is
sexually so insatiable and who commits whoredom on his own flesh thinking, that he can sin and
remain unpunished under the cover of darkness. In Wisdom of Solomon, it is battle against
pagan idolatry.
Philo also reflect all porneia which fills soul’s ajkolosta and profess physical to spiritual beauty. For him
the pornie is ‘a displace, a scandal and a blot on all humankind.’ Whereas in other nations there is freedom
for intercourse with prostitutes, according to the special law of Israel the ejtaira is subject to penalty and
there is a similar punishment for homosexuality. Philo also allegorizes the concept. Porneia stands for
polytheists who are for him the souls of harlots. Josephus was neither porneuw nor pornh but his use of
porneion ‘brothels’ shows his familiarity with the group.17

After investigating the common practices of divorce in Israel and its cultural neighbors Matthew
used the word porneia. It is Matthew’s use of porneia a term that scholars and translators
translate variously as unchastity, fornication or adultery that gives the key to see Matthew 5:32
and 19:9 as centering around the question of divorce. 18 Many scholars have defined porneia as
incestuous marriage. Joseph Fitzmyer and others have argued that Matthew allow divorce for
those within the church who were involved in marriage proscribes by the Livitical code. As
further evidence Luke appears to use porneia in Acts 15 to refer to illicit kinship union among
the gentiles.

In the Apostolic council, the demands were that the gentiles Christian should avoid porneia and
given the parallel between the lists of Leviticus 17-18 (immorality is forbidden). The only word
used in Acts is porneia and this occurs only three times according to the prohibition of the
apostolic decrees. Among these is the prohibition of fornication for the internal relationship of
Jewish and Gentile Christians. Apparently chapter 5-6 involves things Paul has heard about
Corinthian Christian practice, and issues of sex and marriage come up in over half his
instructions about responsibility in sexual behavior both in and out marriage.19 Paul uses the
word porneia 20 referring sexual immorality or a illicit relationship six times, in which five
occurs in 1 Corinthians 5:7 all render to form sexual immorality because the term is a generic
one which includes subcategorizes such as moiceia adultery.21 Paul brings to the attention of
gentile Christians the incompatibility of porneia and the kingdom of God after comparing with
the Greek world and ancient syncretism. He comments that anyone who practices pornos is
categorised to the chief sin of idolatry. Apostle’s supreme concern is to make the individuals to
understand porneia and to be free from such sins. And they should not give to a harlot as the

17
Hauck/ Schulz, TDNT, 587,589.
18
David Janzen, “The Meaning of Porneia in Matthew 5:32 and 19:9: An Approach from the Study of Ancient near
Eastern Culture,” JSNT 80 (2000): 68.
19
David Janzen, JSNT, 69; Hauck/ Schulz, TDNT, 592; Raymond E. Brown, An Introduction to the New Testament,
518.
20
The word covers every kind of unlawful as an especially outrageous subcategory of porneia, which is of such a
kind that even among the gentiles can the offence against law and society be tolerated
21
Anthony C. Thiselton, NIGTC: The First Epistle to the Corinthians (Michigan: W. B. Eerdmans Publishing Co.,
2000), 385.

3
person shames one’s own body by fornication. One of the expressions of flesh is the
licentiousness and is totally against the work of the Holy Spirit. Paul repeatedly mentions
porneia alongside ajkqarsia.As a protection against the evils of fornication he prescribes way
of lawful marriage.

4. Porneia as Adultery22: Adultery can be understood from OT as whoredom, harlotry,

sexual intercourse between a married or betrothed woman and any man other than her husband.
The first instance addressed by Paul (1 Cor. 5:1-5) involves a man and his step mother.
Seemingly the man’s father must have died and he wishes to marry the widowed second wife
who might be about his age. In this context he uses the word porneia referring to sexual
immorality, however, on the claim that such behavior was not tolerated even among the gentiles.
Or Paul may have been concerned, not about illicit marriage but fornication or adultery which
happened to be with a step mother. 23 Adultery is not primarily a private matter, a sin against the
spouse but regarded as an absolute wrong, a sin against God. The literary mark of the New
Testament sharply intensifies the concept of adultery. The right of the man to sexual freedom is
denied, likewise to the wife. The wife is exalted to the same dignity as the husband as marriage is
a life -long fellowship. On this ground Jesus rejects the provisions of the law and scribes
concerning divorce of the wife under the legal form of bill of divorcement considering as in
conflict with the will of God. Thus, the remarriage of a man after divorcing his wife or the
remarrying of a divorce woman is tantamount to adultery. 24
From the religious stand point adultery does not consist merely in physical intercourse with the
strange woman. It is present already in the desire which negates fidelity. In distinction from the
scribes, who as the lawyers give definitions and relate the divine commandment by assimilating
it to the actualities of life, Jesus as religious teacher tries to make men realize how absolute the
divine requirement is. The great seriousness of Jesus face in the sin of adultery goes hand in hand
with his mercy for the sinners and his resolute rejection of hypocritical self righteousness as is
shown by the story of a woman taken in adultery. It is not just a matter of civil law but to be
judged according to the Holy will of God. According to the absolute judgment 25 of Paul, adultery
excludes from God’s kingdom (1 Cor 6:9) and marital fidelity is to be maintained intact, even
though there is no human witness. The omniscient God is the judge of the adulterer.26
The meaning of porneia is not merely a clear cut as moiceiva adultery as to David Instone Brewer
but comment to have wider range of connotations throughout the area of sexual sin and
impropriety, including the act of adultery. Its use in Hebrew 13:4 makes very clear that it means
more than just adultery, because it says, “let the marriage bed be undefiled; for God will judge
22
Adultery takes place when a married person gives himself or herself physically to someone who is not his or her
spouse. It violates the rights of both husband and wife and that desecrates the covenant of marriage. All the goods
which are honored in marriage, the procreative goods, the good of the conjugal love, indissolubility unity are
violated by adultery.
23
C. S. Keener, “Divorce, Adultery,” DNTB, ed. by Craig A. Evans & Stanley E. Porter (Leicester: InterVarsity
Press, 2000.) 15; Raymond E. Brown, An Introduction to the New Testament, 518; John S. Ruef, PNTC: Paul’s
First Letter to Corinth (Harmondsworth : Penguin Books Ltd., 1971), 39.
24
Brian S, Rosner, Paul, Scripture and Ethics: A Study of 1 Corinthians 5-7, 126; Hauck, “moiceuw + moicaw +
moicheia + moica + moicacalas,” TDNT, ed. by Gerhard Friedrich, trans. ed. by Geoffrey W. Bromiley, vol. iv (L-
N) (Michigan: Wm. B. Eerdmans Publishing Co., 1968), 734.
25
Impulses and uncontrolled desire is sinful even in the lustful glance (2 Peter 2: 9). It is the mark of the inwardly
impious and licentious nature of bold heretics who in doubting the Parousia also undermine belief in the divine
judgment
26
Hauck, “moiceuw + moicaw + moicheia + moica + moicacalas,” 734.

4
the immoral and adulterous.” Some have claimed that it covers a much wider area, including
physical abuse and even mental torture, so that Jesus specifically allowed divorce on these
grounds too. Many scholars pointed out the term porneia have much wider semantic range and
thus appears with the moicheia in order to identify adultery. In fact both porneia and moicheia
appear in Matthew writings in Matt. 15:19, suggesting both that the evangelist has a perfect good
word to use for the concept of adultery and that he or she distinguishes between the two ideas.
The cultural context of the evangelist may lead one to expect a meaning for porneia of
something like adultery. 27

Porneia [immorality or prostitution or harlotry] refers to the practice of selling sexual favors.
Among the ancient Jews zanah28 was extended to cover any kind of sexual relationships
practiced when a marriage did not correspond in some manner to rabbinical requirements. 29 In
addition Archibald Robertson, Alfred Plummer term porneia for an illicit sexual intercourse in
general, prostitution (Rev 19), it is equivalent to moiceia (Matt. 5:32, 19:9)30 H. Conzelmann also
refers to sexual immorality and is one of the most important key words primitive Christian
paraenesis in line with the tradition of Jewish sexual ethics. This picture points the pagan
trademark and can rule out a marriage with his own mother which is forbidden in Lev. 18:7. Less
likely in view of ejcein is an adulterous relationship with his step mother. Marriage between
step mother and step son is forbidden both by Jewish and by Roman law. 31 Paul adds evidently
meaning no gentiles had ever committed it but even the gentiles themselves condemned it.32

According to Walter Schmithals view, if Paul has non legalistic thinking about the visit to a
prostitute may have appeared significantly more immoral than marriage with the perhaps
youthful widow of the father. The offender must have had a sexual relation with the wife of the
father who was still alive. That similar things took place among the Gnostics is shown for
example by Iren. “…openly without shame take the woman… away from their husbands and
make them their wives.”33 In 1 Cor. 7:2 Paul is speaking about porneia not only to the unmarried
but to the already married. The married couples ought to continue to have sexual relations with
one another and should not try to renounce their sex life because of the danger that one of the
partners might be tempted outside the marriage into porneia (fornication or adultery). The
spouses who deprive his or her partner of sexual intimacy may be preparing the condition for
Satan to tempt the partner into porneia because of the difficulty of self control. Here the specter
of porneia looms that they might find themselves turns to illicit sexual activity (perhaps with

27
David Instone Brewer, Divorce and Remarriage in the Bible: The Social and Literary Context, 156; David Janzen,
JSNT, 68.
28
Zanah could refer to the sexual practice of woman who was involved in extramarital or wrong marriage
relationships with man whether done for hire or not. It was applied to marriage within the forbidden degree of
consanguinity. The term is even applied to intercourse consummated between a man and woman to whom he is
engaged.
29
William F. Orr, James Arthur Walther, The Anchor Bible: I Corinthians (New York: Doubleday & Co. Inc.,
1976), 85.
30
Archibald Robertson, Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St Paul to
the Corinthians (Edinburgh: T. & T. Clark, 1911; reprinted 1971), 95-96.
31
Hans Conzelmann, 1 Corinthians, 95 - 96.
32
C. K. Barret, The First Epistles to the Corinthians, ed. by Henry Chadwick (London: A & C Black, 1971), 121;
Archibald Robertson, Alfred Plummer, A Critical and Exegetical Commentary, 96.
33
Walter Schmithals, Gnosticism in Corinth: An Investigation of the Letters to the Corinthians (Nashville:
Abingdon Press, 1971), 302.

5
prostitutes or in extramarital affairs) was Paul’s concern.34 Here the word porneia could be
understood in the terms of indulging in sexual relation outside marriage.

5. Porneia as Fornication: Fornication means to use sex relations between unmarried

persons, since; the term obviously covers more than mere traffic with prostitutes, though it does
include unchastity, but it Latin root fornicare meant to patronize a brothel or whoredom. The
verb was derived from the noun fornix, meaning arch or vault and as Roman brothel were located
in the underground vaults, the connection is clear. Porneia conveys the idea of extramarital
sexual relations of any kind according to W. Harold. The sin of the sexual immorality was one of
the evil among the Corinthian congregation that Paul mentions. Paul condemns the fornication
that was present among them and rebukes the church for its arrogance in the matter and its
failure to excommunicate the violator something which Paul insists on in 1 Cor. 5:1-5.35 Paul
dealt with the partner case of immorality in chapter 5 then he turn to the basis principle and
indirectly provides Christian teaching about the body to be free from fornication. Here Paul uses
the word porneia viewing from a broader perspective as evils of all kinds includes sexual
immorality. As compared with the different judgment of the Greek world and ancient syncretism,
the concrete directions of Paul bring to the attention of the gentile Christians the incompatibility
to porneia and the kingdom of God. No pornos has any part in the kingdom (1 Corinthians 6:9,
Ephesians 5:5).36 W. Harold argues that Paul comments are (1 Cor 6: 9-13) not to associate with
sexually immoral people or those who practice fornications is a point that Corinthian had not
fully understood. The word pornos has reference to all types of sins including the sin of incest.
Paul limits the extent of his command by the word ‘not all.’ The pornoi are sexually immoral
person of all kinds and they are not to be included as the part of the church community. Then
compared with the sin of greed, as is a serious sin and Paul touches this aspect of it in 1 Cor 6:7,
8. He adds slanderers, drunkard are to be dissociated from the Christian fellowships because
believers will raised question concerning his own profession.37

Oliver B. Greene adds that fornication and idolatry are frequently associated with the other in the
scripture. Many of the religions of idolatry practiced and practice gross sexual immorality in the
name of religion. The abusers of themselves with human kind can be thus refers to the sin of
sodomy that is homosexuals. Fornication includes theft which is against the Ten
Commandments, “thou shall not steal,’ covetousness and drunkard and revilers (who decries
another with abusive or contemptuous language), extortioners (who get gain at the expense of the
others).38 Now the word takes a wider meaning, meaning wrong doing of any kind. Here the
apostle passes to a more comprehensive survey of the spiritual state. The evil here is the danger
of gentile licentiousness. The adulterers, male prostitutes, homosexuals, lesbian are sexually
immoral people who have unchristian and sinful action towards one another. 39 Paul makes a
clear cut statement that those who are guilty of these sins cannot inherit the kingdom of God. It is
logical for the church to practice church discipline over the members and not to judge. Paul

34
Richard B. Hays, Interpretation, BCTP: First Corinthians (Louisville: John Knox Press, 1989), 114-116, 118-119.
35
William Cole, Sex and Love in the Bible, 247; Harold, “1 Corinthians,” The Expository Bible Commentary, 216-
217.
36
Hauck/ Schulz, TDNT, 593.
37
W. Harold, “1 Corinthians,” The Expository Bible Commentary, 219- 220.
38
Oliver B. Greene, The First Epistle of Paul the Apostle to the Corinthians (Greenville: By Author, 1965), 211-
214.
39
Archibald Robertson, Alfred Plummer, A Critical and Exegetical Commentary, 118-119.

6
concludes on the preceding argument that the wicked man who had married his step mother must
be put out of the church.

Hauck and Schulz assert that apostle’s supreme concern was to keep the communities free from
such fornications, since toleration of such sin or sexual immorality of the offender makes the
whole church guilty and constitutes as eschatological threat 1 Cor 5:1ff (C.f. Heb 12:14-16). The
Corinthian believers should not be elated over the man who is living an immoral way rather they
should have gone into mourning because the man’s action his porneia threatens to the entire
community. Paul expects to encounter porneia out in the judgment are currently being
manifested in the world against injustice and immorality (Rom 18:32). 40 Thus excludes any
acceptance of fornication (1Thesa 4:1-5.) A person shames his own body by fornication (1 Cor
6:8) and also brings shame to the body of Christ.

Paul in 1 Cor. 5:9-13 and 6: 9-11 are still responding to the report about the incestuous man for
he twice call for expulsion. In both 1 Cor. 5: 9-13 and 6: 9-10 give explicit examples of
immorality in two lists. Because Paul follows a traditional Hellenistic literary form, many
scholars conclude that these vices are not specific to the Corinthian church. Rather they are
catchwords brought together to convey a total sense of reprobation. Yet Paul imbues the
Corinthian lists with unusual realism by reminding the congregation that this is what some of
you used to be.41 W. B. Harris argues reckless abuser and slanderer are destructive for the
community life and Corinthians must discipline those so called Christians who are guilty of it.
For disciplining is indispensable to save the sinner’s soul, to purify the church, to fulfill the
God’s given responsibility and a command of God.42

Paul in 1 Corinthians 6:12-20 the matter returns to the question of sexual immorality although
the issue is entirely different. Two words dominate the present argument, sexual immorality
porneia and body and two passages specifically indicate that the problem involves two together
‘the body is not mean for sexual immorality’ 5:13, he who engages in sexual immorality sins
against his body 5:13c. But his concern is not with porneia in general. Vv15-17 argues that one
may not take the members of Christ and unite them with prostitutes.43 The Corinthians
pneumatics ‘understanding of spirituality has allowed them both a false view of freedom and of
the body, from which basis they have argued that going to prostitutes is permissible because the
body does not matter.

Brendon Byrn adds that some Corinthians had embraced a body/spirit dualism, involving a low
view of the purpose and future of the body, which opened the door to sexual license. Paul in
6:13-14 defends an exceedingly high view of the body, totally rejecting this dualism. The notion
is the future resurrection demand a moral behavior in the present also.44 Perhaps the Corinthians
slogan is being repeated in 10: 23, 6:12 to justify their loose behavior so to use liberty as to
become enslaved by one’s desire. Liberty is not license. Paul replies that God did not design the
body for fornication or passing sexual satisfaction as he did, for stomach is simply for food.

40
Hauck/ Schulz, TDNT, 593; J. Paul Sampley, “The First letters to the Corinthians,” The New Interpreter’s Bible,
vol. x (Nashville: Abingdon Press, 2002), 847.
41
Kelvin Quast, Reading the Corinthian Correspondence: An Introduction, 46 - 47.
42
W. B. Harris, The First Epistle of St. Paul to the Corinthians, 81.
43
Gordon D. Fee, NICNT: The First Epistles to the Corinthians, 250.
44
Brian S, Rosner, Paul, Scripture and Ethics: A Study of 1 Corinthians 5-7, 129 -130.

7
According to Paul body is much more than physical and it includes the whole personality.45 Paul
rejects Plato’s argument “the sense could be indulged now because they could not be indulged in
death. However, God intends to resurrect bodies not soul for he raised the Lord from the death.’’
Christians who are united in Christ should never unite in sex with the prostitute. Such behavior
although accepted as the norm for man in the Roman world was always precluded in the church.
Paul cites that the sexual ordinances in Gen. 2:24, there is never any instance of special pleading
for adultery in the bible.46 Here Paul declares it is unthinkable to participate in porneia because
he believed that sex union makes two participants one body. So the mystery unity of flesh
without concern does not possess love and loyalty. That means to flee from all evils and
fornication.

As long as Christians dedicate to the body of Christ they were united to constitute the body of
Christ. Paul’s view of fornication therefore goes beyond inner sin within the body of Christ.
Fornication is committed not only outside the body but it pierces into the inner body of Christ. 47
Allo’s concern is not with the effects but with the special character of sexual immorality and how
that sin is directed especially against the body as to the Lord, in fornication with the prostitute, a
person removes his body (which is a temple of the spirit purchased by God and destined for
resurrection) from the union with Christ and makes it a member of her body thereby putting it
under her mastery (5:12b, 7:4). Paul’s intent seems to be verified by the argument in 1Cor 6: 19 -
20, which flows directly out of this one. Even though the body belongs to one’s own since it is
the temple of Holy Spirit and has been purchased through redemption it belongs to God. With
the usage of two images (temple and purchase of slaves = the spirit and the cross) he asserts that
the body in its present existence belongs to God. 48 Thus the body is included in the full
redemption work of the spirit. All of which leads to the final inferential imperative. Therefore
they must glorify in their bodies which in this context means no sexual immorality.

6. Porneia as Incest : The term ‘incest’ according to David Finkelhor meaning ‘sexual contact
between family members including not just intercourse but also manual masturbation, hand
genital or oral genital contact, sexual fondling, exhibition and even sexual prepositions.’ It can
occur within the same gender also.49 The LXX uses porneia to translate the Hebrew zenut which
is used for immorality and also specifically for incestuous marriages and other illegitimate forms
of marriages. Joseph Bonsirven first suggested this possibility, and many have been persuaded
by his argument, especially after J. A. Fitzmyer suggested that the Qumran document appeared
to add weight to it. Others scholars pointed out that zenut is used for the full range of sexual
immorality, including adultery, in the Old Testament, intertestamental literature, and Qumran
scrolls. The word porneia is used in the sense of ‘incestuous or illegitimate marriage’ in some of

45
Norman Hillyer, “ I & II Corinthians,” The New Bible Commentary, ed. by D. Guthrie, J. A. Motyer, A.M. Stibbs,
D. J. Wiseman (Michigan: Wm. B. Eerdmans Publishing Co., 1970; reprinted 1981), 1059.
46
Bruce Winter, “I Corinthians,” New Bible Commentary, ed. by G. J. Wenham, J. A. Motyer, D. A. Carson. R.T.
France (Illinois: InterVarsity Press, n. d.), 1170.
47
William F. Orr, James Arthur Walther, The Anchor Bible: I Corinthians, 203.
48
Gordon D. Fee, NICNT: The First Epistles to the Corinthians, 262, 263.
49
P. A. Hicks, “Incest,” New Dictionary of Christian Ethics and Pastoral Theology, ed. by David J. Atkinsons,
David H.Field, Aurther F. Holmes, Oliver O’Donovan (Illinois: InterVarsity, 1995), 479.

8
its NT occurrences. The I Corinthians 5 reference is convincing because its context speaks about
a case of incest, though not of incestuous marriage.50

In the Greco-Roman world extra marital sex, indeed is wide variety of forms of non marital sex
that Jews and Christians would find aberrant, including various forms of incest was considered
shameful. Jews and Christians were in a notable minority in their attitude about fornication,
prostitution adultery, incest and the alike. But what Paul faces here with a man having incestuous
relation with his father’s wife was considered inappropriate by most pagans. As MacDonald
points out, it is not the case the impurity of the outside world this is the danger of polluting the
community but the immorality that has been allowed to penetrate the sacred community itself. 51
Bruce Winter states that the crime is incest with his father’s wife. The term has a common
euphemism for sexual intercourse. It may or may not be his natural mother. It could be a step
mother. Roman law was intolerant of such conduct as were other legal codes. It would seem that
the person who committed this sin was someone of high status and it was that which earned the
applause of other Christians and not his gross immorality.52

J.K Chow argues that the issue here involves a wealthy family that stood to lose considerable
amount of money if the mother was allowed to remarry into another family and take her assets
with her. Marriages in Roman Empire were free marriages, where the woman retained control
over her inherited property. To a large extent, arranged marriages of the more well to do were
property transactions in any case. The possible clue of this issue is that Paul twice names the
greedy after referring to men who are sexually immoral (5:15f). Chow then suggest that the man
or woman may have been a patron of the Corinthian church with whom the congregation had
cordial relations and whom it was therefore reluctant to offend.53 In 5:1 Paul describes the sexual
offense: a man "has his father’s wife." Because Paul does not call the woman the man’s
"mother," and because the phrase he uses, γυνάικι του πατρός, is found in Lev 18:8 with the
meaning "stepmother," it is generally assumed that this is a relationship between a man and his
stepmother. This sort of relation could come about in first-century Corinth is, moreover, quite
plausible. There is reason to believe that stepmothers were a common feature in Greco-Roman
families, and often they were closer in age to a man’s children than to the man himself.54

Chrysostom suggests that Paul usage of γυνάικι του πατρός instead of mhtruian was to
emphasis the enormity. The woman was clearly not the mother of the offender and probably she
was not at the time the wife of the offender’s father. She may have been divorced, for divorce
was common or her husband may have died. In contemporary Judaism there seems to have been
no particular objection to admitting a proselyte who was married to his step mother. The premise
in gentile society and Judaism therefore would not invalidate a relationship authorized in the
society from which proselyte came. There is evidence that Romans reject marriage between
stepparents and stepchildren.55

50
David Instone Brewer, Divorce and Remarriage in the Bible: The Social and Literary Context, 157.
51
Ben Witherington III, Community Corinth, 153
52
Bruce Winter, “I Corinthians,” New Bible Commentary, 1168.
53
Ben Witherington III, Community Corinth, 153,156.
54
Will Deming, “The Unity of 1 Corinthians 5-6,” JBL115/2 (1996): 294.
55
Archibald Robertson, Alfred Plummer, A Critical and Exegetical Commentary, 96; William F. Orr, James Arthur
Walther, The Anchor Bible: I Corinthians, 187-188.

9
Furthermore, Martial (40-103 CE), who is far from prudish, vehemently condemns such an affair
and from second century we have documents of Roman law prohibiting marriages between sons
and stepmothers. John Ruef suggests that ‘not even among the gentiles’ in 5:1, the verb probably
something like ‘permitted’ in the sense’ of being legal.’ Roman law forbade such kind of
incestuous marriage and the same prohibition was by the OT.56 Will Deming comments that the
legal charges could have been brought against this sort of relationship, in turn, depend on the
circumstances. If his father was still alive and had not divorced the woman, the son could have
been charged with adultery. Otherwise, incest is a possibility. If εχειν at the end of 5:1 does not
describe marriage or concubinage, then an ongoing relationship in which the stepmother sold her
services as a prostitute might have been the basis for an accusation. On the other hand, the
Corinthians who took the man to court may have been more calculating. If an inheritance or a
dowry were at issue, a complaint of financial misconduct might have been the means by which
they sought to punish the man for his sexual deviance.57

Under the Noachian decrees, the marriage of a proselyte with a widowed step mother was
permissible. Evidently Paul (like Akiba) condemned the practice but it is not certain whether the
point at issue was conversion or becoming a Christian proselyte.The present tense of the
infinitive ejcein having denotes an incestuous relationship as against a single act which could
probably invite the aorist. We shall consider the view of Chow and Charlie that this way may
have taken the form of a married union which involved property rights otherwise held by the
family. We cannot be certain about the situation of the father. According to Archibald Robertson,
ejcein implies a permanent union of some kind but perhaps not a formal marriage. Origen speaks
of it as marriage (gamos) and ejcw is used of marriage in 1 Cor. 7:2; Matt. 14:4 etc. In the lowest
classes of Roman society the legal line between marriage and concubinage was not sharply
implied.58

Leitzmann speaks of a wild marriage with the escaped or divorced wife or still living with father.
Weiss envisages a relationship consequent upon the fathers’ death or his divorce with the
woman. Chrysostom argues that the use of the phrase fathers’ wife is placed of stepmother is to
explicate the gravity of the act. Conzelmann and E. S. Schussler Fiorenza suggest that because of
the sanctions of the Roman law, co-habitation is more likely a formal marriage.59 Since the
church seemed to accept the situation puffed with pride, it might be supposed that the couple was
considered married. Otherwise Paul might have been expected to treat in this context the matter
he in fact delayed until 6: 9 - 20.60

We may conclude that marriage is probable but not certain. Chow’s reminds the situation where
marriage may take place in early years the woman may well have remain attractive and really
young in the eyes of her husband son. This points to a moral and pastoral purpose in the Livitical
prohibition kinship and affinity relations.61 1 Cor 6:12-20 and its connection with 5:1-13 and 6:1-
11, this examination of parallels to the expression πάντα μοι εξεστιν in philosophical writings has

56
Will Deming, “The Unity of 1 Corinthians 5-6,” 295; John S. Ruef, PNTC: Paul’s First Letter to Corinth, 39.
57
Will Deming, “The Unity of 1 Corinthians 5-6,” 295.
58
C. K. Barret, The First Epistles to the Corinthians, 120 -121; Anthony C. Thiselton, NIGTC, 386;Archibald
Robertson, Alfred Plummer, A Critical and Exegetical Commentary, 96.
59
W. B. Harris, The First Epistle of St. Paul to the Corinthians, 74; Anthony C. Thiselton, NIGTC, 387.
60
William F. Orr, James Arthur Walther, The Anchor Bible: I Corinthians, 188.
61
Anthony C. Thiselton, NIGTC, 386-387.

10
demonstrated two things. It has shown that similar expressions were used in describing people
who, for one reason or another, were immune to legal interference in their affairs and were thus
legally permitted to do certain things. The expression ‘all things are permitted to me’ in 6:12
represents the position of the immoral man in 5:1, who has been exonerated by the courts. He
feels that his ‘right’ to continue in his wayward life-style has been affirmed.62 Therefore porneia
can mean incest; this is only part of the wide range meanings that includes all others forms of
sexual sin and impropriety. If the narrow meaning of porneia as ‘incest’ was correct, which
seems likely from the philological evidences.

7. Porneia as Whoredom
Paul moved on from the case of incestuous man in 5:1-13 to a case or cases of prostitution in
6:12-20 as Deming suggests.63 Paul’s discussion in 6:13-20 centers on the sin of prostitution,
whereas the sin in 5:1 was described as a sexual relation between a man and his stepmother. The
stepmother may be selling her services as a prostitute to the man on a regular basis. Alternately,
it is possible that Paul has chosen to discuss prostitution because it was an example used by
contemporary moralists when they treated the problem of morality versus legality, as in Dio
Chrysostom. Thus, the focus on prostitution in 6:12-20 is not an obstacle to seeing these verses
as the logical continuation of a discussion begun in 5.64 The strength in pornh in 6:16 clears that
the problem which Paul is addressing in 6:12-20 concerns prostitution. Rosner suggests that the
Greek word πόρνη which Paul uses in 6:15-16 does not indicate whether the motives of the
prostitute were religious or mercenary. In ancient Greece, πόρνη referred to the lowest class of
prostitute, εταίρα to a higher class of courtesan and ιερόδουλος to the true religious prostitute. In
the NT πόρνη has a broader and imprecise sense. The Hebrew Bible also differentiates the two,
female and male cult prostitute respectively and to the harlot. Both harlots and cult prostitution
are condemned in the Jewish scripture, but on different grounds. 65 In the non biblical world
cultic and sacred prostitution thus exist. Secular prostitution was commonly opposed in scripture
scoring the personal and social stigma it carries. Greeks were very tolerant and the sexual ethics
of Stoism does no reject sexual enjoyment as such and does not seek for freer man from
passions.

On the other hand Cultic prostitution was condemned throughout the scriptures as disloyalty to
God not unlike Paul’s stance in 1 Cor 6:12-20. Israelites participation was condemned as
tantamount to apostasy. Deuteronomy 23:17-18 forbids cults prostitution for Israel. Cultic type
of prostitution was wide spread in Asia Minor, Syria and Egypt. Probably through the trading
connection of these cities Corinth and Athens with the orient it was found.66 Rosner suggests by
assuming some of the men resorting to prostitutes were married. He says nothing of defiling the
marriage bed, breaking a covenant or remaining faithful. Rather he conceives sin as
fundamentally one of religious allegiance. In nine verses θεός and κύριος each occur four times,
Χριστός twice and ίχγιον πνεύμα once. This decidedly theo-centric response to πορνεία would
certainly be a fitting rebuttal to sacred prostitution, in which the participant could be conceived

62
Will Deming, “The Unity of 1 Corinthians 5-6,” 303.
63
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” Novum Testamentum XL, 4 (1998): 340-341.
64
Will Deming, “The Unity of 1 Corinthians 5-6,” 304.
65
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 340 - 341.
66
Strabo informs us that in classical time’s temples in Corinth had many sacred prostitutes but it is not all clear that
the practice of sacred prostitution was revived on the same scale in Roman Corinth, Ben Witherington III,
Community Corinth, 12-13; Brian S, Rosner, Paul, Scripture and Ethics: A Study of 1 Corinthians 5-7, 127.

11
of as not only immoral, but perfidious, guilty of what amounts to apostasy. 67 The link between
apostasy or idolatry and πορνεία which can be found in the OT is strengthened in early Jewish
teaching. Both idolatry and sexual immorality are associated with demons. We should recall that
Paul puts demons and pagan worship together in 1 Cor. 10 and juxtaposes sexual impurity and
idolatry in Rom. 1:24-25.68

That Paul could have learned to equate prostitution even of a secular sort, with unfaithfulness to
the Lord from the Scriptures is suggested by four observations. Porneia not just as sacred
prostitution but treated in the centric fashion. Thus in the LXX prostitution in general is viewed
as apostasy. Prostitution in the Old Testament turn out to be figurative referring to Israel's
faithlessness toward the Lord and worship of other gods. A fourth and related point is that the
words Paul uses for prostitution, πορνεία, and for the prostitute, πόρνη, are employed in Jewish
literature not only for literal prostitution but also as a metaphor for unfaithfulness to the Lord.
The general thrust of Paul's instructions in the larger context of 1 Corinthians suggests that he is
opposing sacred prostitution. Paul's only direct command against prostitution occurs in 6:18:
Φεύγετε την πορνείαν. Paul could be saying, ‘don't go to the temple (to use prostitutes), you are
the temple!’ The link between idolatry and sexual immorality in 10:7-8, where committing
idolatry and indulging in sexual immorality are juxtaposed, like-wise takes on new significance
if read in the light of the presence of sacred prostitution in Corinth.69 As Bruce N. Fisk states the
language may recall the account of Joseph fleeing Potiphar’s wife. In itself is a stark and forceful
prohibition against sexual sin. Further Ben Witherington adds only if Paul had good reason to
assume that sexual play was a regular part of some meals in one or more of the pagan temples in
Corinth, 1 Cor. 10:7 is a meaningful warning.70 It is conceivable that 1 Cor 6:12 was used to
defended both the use of prostitutes in the temple and the consumption of temple food by the
libertines.71 In assessing this evidence, however, it must be noted that Paul’s opposition of sacred
prostitution conceives of the sin of πορνεία as a desecration of the temple (6:19). We restate that
such an argument would not have made any impression on the Corinthians because they would
have called intercourse with the harlot fornication but not adultery. 72

In the Greco-Roman world prostitution at pagan cultic events was very common. As Catherine
Edwards notes, various ancient texts indicate that sexual pleasure was often the expected sequel
to a banquet and sometimes prostitutes were explicitly mentioned as part of the after-dinner
entertainment.73 These prostitutes not only adorned the banquet but also provided sexual pleasure
afterwards in banqueting occasion.74 As Ginsburg explains, inviting prostitutes to the sacrificial

67
Brian S, Rosner, Paul, Scripture and Ethics: A Study of 1 Corinthians 5-7, 126.
68
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 334
69
Brian S, Rosner, Paul, Scripture and Ethics: A Study of 1 Corinthians 5-7, 128; Brian S. Rosner, “Temple
Prostitution in 1 Corinthians 6:12-20,” 345.
70
Bruce N. Fisk, “Porneuein as Body Violation: The Unique Nature of Sexual Sin in 1 Corinthians 6:18,” New
Testament Studies, vol. 42 (1996): 553. Ben Witherington III, Community Corinth, 13.
71
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 346; Thus, scholars supporting a libertine
interpretation of 6:12 freely admit that the libertines would never have claimed that all things were permitted to
them, but only certain things pertaining to the physical body, such as sex and food; Will Deming, “The Unity of 1
Corinthians 5-6,” 311.
72
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 346;F. W. Grosheide, Commentary on the First
Epistle to the Corinthians (Michigan: Wm. B. Eerdmans Publishing Co., 1983), 147.
73
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 350.
74
Bruce W. Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change, 85.

12
banquets was a feature of the festivity rather than of the ritual. It is surely significant that Exod.
32:6 is the very text Paul quotes in 1 Cor. 10; it could well describe comparable circumstances
for the prostitution in 1 Cor. 6.75 Fee concludes that on going to prostitutes he reconstructs thus
“apparently some men within the Christian community are going to prostitutes and are arguing
for the right to do so.” The nexus between the alleged notoriety of the Corinthians and sexual
promiscuity allows commentators to conclude that some Christians were visiting brothels. 76
Regarding this Brian S. Rosner suggested, as already noted, ‘rise up to play’ in 10:7 is probably a
reference to prostitution on a festive occasion in a pagan temple.

Thus a solution to the puzzle of the historical context of 1 Cor. 6:12-20 presents itself when we
recognize the link between feasting and πορνεία, and note that both Corinthian Christians who
were eating in pagan temples and those who were using prostitutes were defending their
behavior. Thus, some Corinthian were attending temple feasts and using the prostitutes who
offered their services on such festive occasions.To be limited to a particular form of πορνεία
prostitution in 6:12-20, each man should have his own wife because of the temptation to
immorality 1 Cor. 7:2. Thus, sexual relations in marriage are to act as a check on every form of
πορνεία, and not just on the temptation to become involved with prostitutes.77

8. Implication: The society we are living finds itself in a situation not dissimilar from that of the
people in Paul’s own time at Corinth. We are encountering marriage failures which cause
divorce and bring unhealthy relationship between spouses. There are undeniable responsibilities
to face realistically the serious crisis of marital break down. The vitality of divine instituted
marriage is taken for granted as even Christians divorce their partners and undergo remarriage.
Sexuality is a gift from God but it has been misused outside and within marriages. The sanctity
of marriage has been disrupted. The mutual relationship within marriages has lost it value.Moral
diversity and perversity has intoxicated the world we are living. Sexual freedom, secularization
and openness and change of attitude in sexual norms, sexual perversion and sex distortion have
become a normal factor. Secular world no more posses sexuality as human personality but
become merely a technological procedure. With the rise of the Liberation movement of the
homosexuals, the debate on same sex marriages poses serious moral and ethical questions. In
May 1989 Denmark become the first country to legalize homosexual marriage and now same sex
marriage is widely tolerated.78 The common wealth of Massachusetts too officially recognized
same sex marriage on November 2003.79 The gay and lesbian movement has challenged
traditional heterosexual normativeness where Christians maintained that heterosexual marriage
as the only proper context for sexual expression. Gay and lesbian express themselves and create
a public culture making the society more complex.80

For instance, sex is glorified in movies and religions; consequently, rape has become common
factor in most of the cities in India without exception to priest (all religions). In this light of
immediate consequential fruition surfacing in our context today, what is our response? Human

75
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 349.
76
Bruce W. Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change, 87.
77
Brian S. Rosner, “Temple Prostitution in 1 Corinthians 6:12-20,” 360, 337.
78
Chubamongba, “Sex and Sexuality in the Context of the Present Confusion of Sex Roles,” UBS Journal 4/2
(September 2006): 46.
79
Same Sex Marriage (Gainesville: Bridge Logos, 2004), 11.
80
Chubamongba, “Sex and Sexuality in the Context of the Present Confusion of Sex Roles,” 47.

13
minds are perverted and possess all the natures that Paul deals in Corinthians under the word
porneia.
Obviously marriage is not a human custom but divine which was created institution for all
cultures. Jesus’ teachings on marriage have its distinctive features. His teaching affirms the
sanctity of marriage and God‘s original plan regarding indissoluble union. Thus the additional
stress on Mark 10:8 ‘so they are no longer two but one flesh. Therefore, what God has joined
together let no man separate (Mk 10:9). However he permitted divorce and remarriage on the
sole ground of physical immorality. Otherwise Jesus termed remarriage after divorce as
adultery.81In Mark 10:11-12 divorce is absolutely forbidden. 82 It is the unity of man and woman
in marriage makes the image of God complete.83
Paul left us in no doubt about his respect for the sanctity of marriage. For no man who held a low
view of the husband-wife relationship would used as a symbolic image reflecting the relationship
between Christ and the Church. Paul denounced male and female homosexuality: ‘women
changed the natural use into that which is against nature; and likewise also the men, leaving the
natural use of the women, burned in their lust one towards another’, and the wrath of God was
revealed against all such unrighteousness (Rom. 1.26f). 84 Paul’s ethic is his insistence on
monogamy. Although the apostle allows marriage as a concession to human weakness, he
demands strict morality within the marriage bond. He says, because of the temptation to
immorality each man should have his own wife and each woman her own husband. Some Jewish
sages were perhaps advocating polygamy, but Paul was probably more concerned with the
prevalent adultery of the Hellenistic age. Therefore, Paul’s advice addresses a serious need of his
time and this clearly forbids extramarital sex relations and is in harmony with Paul’s forceful
opposition to adultery throughout his epistle.85

Conclusion: Several rigid views have been held which identify porneis as one of the particular
sin, either ‘fornication’ in the sense of the discovery of pre-marital immorality, or a marriage
within prohibited familial relationships (incest), or post marriage adultery. It is a generic word
for sexual infidelity or marital unfaithfulness and includes every kind of unlawful sexual
intercourse. Paul uses the term porneia from a broader perspective in order to admonish all
sexual immorality in general. He refutes against sexual immorality having dealt as incest because
a man was living with his father’s wife. One of the evil amongst the Corinthian congregation was
sin of the sexual immorality, where Paul uses the word porneia for all kinds of evil or fornication
that affects the body of Christ. Besides the report of Strabo on Corinth, the presence of cult
prostitution and sacred prostitution can help us to understand the word porneia was also used for
prostitution. Moreover, urged vehemently against those who claim sex was purely a physical
appetite to be satisfied without respect to the circumstances. The apostle apparently agreed that
gluttony or drunkenness can pursue without permanent effect, but the sexual act once committed
with another person cannot be undone. So, Paul is trying to say that sexual sin is the worse act of
all sins. Thus, order to build mutuality, respect and to safeguard from all sexuality immorality
Paul’s and Jesus’ teaching of sanctity and permanency of marriage become most needed factor.

81
Donald A. Hagner, Matthew 1-13 (Dallas: Word Publisher, 1998), 123.
82
George Mangatt, “Jesus,” Teaching on Marriage and Divorce,” 94 - 96.
83
Graham Roberts, United in Marriage by One Lord (Secunderabad: OM Authentic, 2006), 28.
84
Geoffrey Parrinder, Sex in the World’s Religion (London: Sheldon Press, 1980), 213.
85
William Baird, The Corinthian Church: A Biblical Approach to Urban Culture (Nashville: Abingdon Press,
1964), 72 - 73.

14