1 Coríntios 6:13

Comentário de Ellicott sobre toda a Bíblia

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 1 Coríntios 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 1 Coríntios 15:51.) 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.

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