1 Corinthians 6:14Meaning & Commentary from the Church Fathers

Concerning Christ's resurrection he did not say, "God will also raise the Lord," because it had already taken place. What did he say? "God raised the Lord." There was no need to prove this.

Concerning our resurrection, which has not yet occurred, he did not speak in that way. How did he speak? "He will also raise us up by His power."

By the unquestionable might of the Author of the resurrection, he stops the mouths of opponents.

Do not be troubled that he attributes Christ's resurrection to the Father. This expression does not mean that Christ is powerless.

He Himself said, "Destroy this temple, and in three days I will raise it up" (Jn 2:19). And again: "I have authority to lay down My life, and I have authority to take it again" (Jn 10:17-18).

Luke also says in Acts: "To whom He also showed Himself alive" (Acts 1:3).

Why then does Paul use this expression? Because what belongs to the Son is ascribed to the Father, and what belongs to the Father is ascribed to the Son.

"For whatever He does, the Son also does likewise" (Jn 5:19).

He mentions the resurrection here most opportunely. By such hopes he curbs the force of gluttony, as though saying: you eat and drink intemperately; what is the end of this?

Nothing, except corruption alone. You have been united with Christ. What is the end of this? Something great and wondrous: the future resurrection, glorious and surpassing every description.

The bodily and spiritual union of Christians with the Lord is founded partly on our creation by the Lord the Creator. It is also founded partly on the Incarnation of the God-man Christ.

He became the Head of the whole body of His Church, in relation to which we are different members.

Our union with Christ concerns our body also, yet the binding power is rooted chiefly in the spirit, which governs the whole being of the Christian.

Whoever is united to Christ in spirit naturally becomes not only one body, but also one spirit with the Lord.

It is clear that such a person can no longer give himself decisively to anyone except the Lord.

The intimate relation into which adulterers enter is revealed from this alone: they enter a union similar to marriage, of which it was said in ancient times that the two become one flesh.

How the whole body is defiled through fornication is revealed by the great perversion of nature that takes place here.

This perversion is very often accompanied by the most destructive consequences for the body and soul of sinners of this kind.

Both the Apostle himself and his interpreters dwell especially on the highest motives for bodily abstinence.

For example, Saint John Chrysostom says: “The body was not created so that you might live without restraint and commit fornication, just as the belly was not made so that you might give yourself to gluttony.

It was created so that it might serve Christ as Head, and that He might be Lord for the body.

Let us then be ashamed and afraid. We have been deemed worthy of such honor and have become His members, yet we dishonor ourselves with vices.

If our body is a member of Christ, and Christ is risen, then the body without doubt will follow its Head.”

To this His Grace Theophan adds: “By awakening thought of the brightness of the risen Lord's body, the Apostle makes us imagine in what brightness our body will rise.

In this he prepares the strongest inducement to flee fornication, which darkens both soul and body.

The vision of the brightness of the future body served for all ascetics as a powerful motive to refine the body as much as possible, and especially not to allow lustful excitements.

When any of them, by the grace of God, was deemed worthy that lust within him was extinguished and died away, people said of him that before the general resurrection he had tasted its power.

Some of them, when grace-filled movements awakened during prayer, sometimes became wholly luminous. In others, the hands raised to heaven became luminous.

All these are tangible signs that they had tasted the power of the future resurrection.

The Christian body is pure, holy, and akin to the body of Christ, since it is in mystical union with it.

The passion of fornication makes the body dark and shameful. When fornication is committed, the darkness becomes impenetrable and the stench unapproachable.

Fleshly people do not see or perceive this. Spiritual people and the angels see and perceive it.

Fornication completely tears one away from the Lord, for what is dark and foul-smelling can no longer be one with the Lord.”

From this it is clear why the Apostle says, “Flee fornication.” That is, withdraw from this vice swiftly and irreversibly, as from the lowest and most shameful of all.

The vision of the brightness of the future body served all ascetics as a strong impulse to refine the body as much as possible, and especially not to permit lustful stirrings.

When any of them, by God's grace, was counted worthy for lust to be extinguished and die within him, they said of him that before the universal resurrection he had tasted its power.

Some of them, when gracious movements were stirred during prayer, sometimes became wholly radiant. In some, the face was illumined; in others, the hands lifted up to heaven.

All these are tangible signs that they had tasted the power of the future resurrection.

The Apostle said that God will raise us by His power because he mentioned a subject incomprehensible and beyond rational calculation. By the unquestionable might of the Author of resurrection, he wished to stop the mouths of unbelievers.

Do not be troubled that he attributes Christ's resurrection to the Father. This expression does not mean that Christ is powerless.

He Himself says, "Destroy this temple, and in three days I will raise it up" (Jn 2:19). And again: "I have authority to lay down My life, and I have authority to take it again" (Jn 10:18).

Luke also says in the book of Acts: "To whom He also presented Himself alive" (Acts 1:3).

Why then does Paul use this expression? Because what belongs to the Son is ascribed to the Father, and what belongs to the Father is ascribed to the Son.

"For whatever He does, the Son also does likewise" (Jn 5:19) (St. Chrysostom).