the Week of Proper 28 / Ordinary 33
Click here to join the effort!
Bible Dictionaries
Fornication
Hastings' Dictionary of the New Testament
or (πορνεία, and cognates)
1. Meaning of term.-(1) πορνεία is used sometimes in the strict sense of ‘prostitution’ or ‘fornication’ (1 Corinthians 6:13), It is thus different from μοιχεία, or ‘adultery’ (Hebrews 13:4 [cf. Mark 7:21] Didache, 2f.). This strict sense, however, can be retained with certainty only when the two words occur side by side. In the pagan world, while μοιχεία was regarded as sinful on a woman’s part mainly on the ground that it infringed the husband’s rights, fornication or sexual intercourse outside the marriage bond or even by husbands was allowable. St. Paul (1 Thessalonians 4:3 ff.) demands chastity from married men. The wife (interpreting σκεῦος as ‘wife’ [see Milligan’s Thess., London, 1908, for opposite view]) is to be had in holiness and honour. Christian morality is contrasted with pagan in this respect. Illicit sexual intercourse with a married woman is not only an infringement of the husband’s rights, but violence done to the Holy Ghost. Christianity regards fornication and adultery alike as sinful. Cato looked on fornication as a preventive against libidinous intrigues with married women (Horace. Sat. i. 2). Cicero says it was always practiced and allowed (pro Cœlio, xx). It was defended not only as customary but as a necessity of nature. Alexander Severus furnished governors with concubines. The Cynic and early Stoic philosophers excused it on the ground that ‘naturalia non sunt turpia.’ This St. Paul combats (1 Corinthians 6:12-20). It is not a natural thing like food; for, while the nutritive system of man belong to the perishing schema of this world, the body is the organ of the spirit and the temple of the Holy Ghost, bought by Christ for His own service. To unite it to a harlot is an act of sacrilege, of self-violation, and it breaks the union between Christ and the believer.
How different this is from the lame censure of Epictetus (Enchir. 33) and the practice of Marcus Aurelius, who had his concubine (see Lecky, History of European Morals8, London, 1888, ii. 314ff.).
(2) πορνεία is used also in a generic sense, μοιχεία being specific. In Pauline terminology μοιχεύω is found in quotations from the Septuagint (seventh commandment), while πορνεία is used for immorality in general (cf. Theophylact on Romans 1:29 : πᾶσαν ἁπλῶς τὴν ἀκαθαρσίαν τῷ τῆς πορνείας ὀνόματι περιέλαβεν). This is probably the meaning in Acts 15:20, though some interpret it of marriage within the prohibited degrees (Leviticus 18:20). The Jews allowed proselytes to marry even with their nearest relatives, and, according to John Lightfoot (Hor. Heb., new. ed., Oxford, 1859, iv. 132), the case of incest in Corinth (1 Corinthians 5:1 f.), where a Christian had married his father’s wife, while the father was possibly still alive, arose out of this custom. This is highly doubtful. In Acts 15:20; Acts 15:29 πορνεία is used in the general sense of immorality. We are not concerned in this article with the vexed question of what constituted fornication in the case of re-marriage after divorce. Our Lord’s teaching on this point is doubtful, owing to the absence of the qualifying expression in Mark, although the existence of the qualification in Matthew indicates that in the early Church re-marriage was allowed to the guiltless party. Whether, again, marriage within the prohibited degrees constituted πορνεία is not discussed in the NT.
But from the richness of the phraseology for sensual sins we can gather how wide-spread and multiform this evil was. We find uncleanness (ἀκαθαρσία), licentiousness (ἀσέλγεια) often side by side with πορνεία (2 Corinthians 12:21, Galatians 5:19, Ephesians 4:19). So often is πλεονεξία found alongside πορνεία that many are inclined to regard the former as itself a form of sensuality. But it is best to regard both as characteristic sins of heathendom. Others associate them psychologically, saying that forgetfulness of God compels the creature to either one or other (Bengel and Trench). The NT seems to have a genetic account of this sin (fornication) in more than one place. Our Lord (Mark 7) deduces it from evil thoughts; St. Paul from the desire of evil things (1 Corinthians 10:8), from the lusts of the flesh (Galatians 5:19), and from ἀδικία (1 Corinthians 6:13 f.). The lists of vices, however, are not arranged in groups following a psychological order. They have their counterparts in pagan literature (see Dobschütz, Christian Life in the Primitive Church, p. 406ff.; and Deissmann, Licht vom Osten2, Tübingen, 1909, p. 238f.). They vary in different places. The connexion between drunkenness and vice is also recognized (Ephesians 5:18; cf. Test. Jud. xvi. 1). Groupings of vices and virtues early arose, arranged in connected lists for catechetical and homiletic purposes, but the order is variable (cf. Hermas, Vis. 3). There was no public opinion in paganism to suppress fornication. Hetairai moved about the streets freely, and often played a large rôle in public affairs. One thinks of Phryne and others. Religious associations sanctioned vice. The temples had their courtesans (ἱερόδουλοι; sec Ramsay, Cities and Bishoprics of Phrygia, i. [Oxford, 1895], 94f.). The cult of Aphrodite Pandemos at Corinth may be mentioned, as well as smaller cults like that of the Cabiri at Thessalonica and the Chaldaean Sybil at Thyatira. Trade-gilds (ἐργασίαι), which were numerous, afforded means of corruption. Almost everywhere the air was tainted, so that to have no intercourse with fornicators was like going out of the world. Christianity never formed itself into a ghetto, and so the danger of moral pollution was always present. The very fact that the pagan gods were represented as prone to sensuality had a degrading influence on ordinary morality, however much the stories of the gods may have been ridiculed or allegorized in enlightened coteries. ‘If a god does so, why should not I a man?’ (Terence, Eunuch. iii. v. 42). Ancient custom, the callosity of public feeling, the contamination of commerce and religion, the sanctions of libertine on enlightenment-all these had to be combated and overcome in the interests of purity.
(3) πορνεία is sometimes used also to indicate apostasy from God-so often in Revelation. This meaning lies very near the surface whenever the word occurs in conjunction with idol-worship or meats offered lo idols. In the Apostolic Decree this thought is latent. To buy meat in the open market was dangerous-forbidden in Acts 15:20, Revelation 2:14; Revelation 2:20, though by St. Paul it was allowed. He bases the right on the law of expediency, but he recommends regard for the weak brother’s conscience (1 Corinthians 8:4-13; 1 Corinthians 10:18, Romans 14:20 f.). The Greek Church still regards this law of meats as binding, though the Western Church followed St. Paul from early times. But everywhere fornication is prohibited. At Thyatira, as at Corinth, some defended fornication on Gnostic grounds, as Jezebel; but not only fornication but idol-meats also are prohibited by the seer. The Christians had to break away from their trade-gilds to avoid contamination; and this involved serious sacrifice. The example of Israel tempted by Moabitish women to apostasy and lust at Balaam’s instigation was a warning (Revelation 2:14, 1 Corinthians 10). See article Nicolaitans. It is probable that we can understand the conjunction of fornication and idol-meats in Revelation 2:14; Revelation 2:20 and 1 Cor. only on the early Christian view of demonic influence acting through food and thus tempting to lust (see B. W. Bacon in Expositor 8th ser. vii. [1914] 40ff.).
2. Attitude of Christianity towards fornication.-Christianity opposed fornication in every form, not only overt acts but even lustful thoughts. There were things that should not even be named among Christians. It saw in marriage a preventive against fornication; St. Paul, though desiring the unmarried to remain as they were, yet, rather than run the risk of incontinence or the fire of lust, allowed them to marry. So strong was the reaction against impurity that St. John regards the chaste unmarried (παρθένοι) as a select group (Revelation 14:4). Fornication is a sin against the body; it is a defilement of God’s temple; it is a violation of the self in a special sense; for it the wrath of God comes on men, and God’s judgment awaits it. The very beginning of sanctification is incompatible with fornication. St. Paul condenses into one sentence the Christian attitude: ‘Flee from fornication’ (1 Corinthians 6:18). It is directly opposed to God’s righteousness, and St. John brands fornicators with the opprobrious terms κύνες,* [Note: perhaps he has in mind sodomy (παιδοφθορία or paederasty of Romans 1:27, 1 Timothy 1:10, 1 Corinthians 6:9, Didache, 2 f.).] ‘dogs,’ ‘defiled’ (Revelation 17:4; Revelation 18:3, etc.). These cannot enter the city of God. St. Paul’s dealing with the Corinthian case indicates that fornication excludes from church fellowship.
Literature.-See Commentaries on relevant passages; W. M. Ramsay, Letters to the Seven Churches, London, 1904; E. v. Dobschütz, Christian Life in the Primitive Church, Eng. translation , do. 1904; J. G. W. Uhlhorn, The Conflict of Christianity, Eng. translation , New York, 1876; O. Zöckler, Askese und Mönchtum2, Frankfurt am M., 1897; and for literature on Apostolic Age generally see Dobschütz, p. 380.
Donald Mackenzie.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Hastings, James. Entry for 'Fornication'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/f/fornication.html. 1906-1918.
