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First Corinthians Chapter Seven

by Paul George  
11/18/2008 / Bible Studies

1 Corinthians 7:1-24

The Corinthian Christians lived in a very troubled world, not unlike the world of our own day. The ancient world of Paul's day had a distorted view of morality and life. We know from Paul's words in chapter 5 when a man in the church was living with his father's wife, the church did not exercise church discipline. When Paul raises the issue of sex and marriage in chapter 7, he is dealing with the opposite extreme in the church, those who have overreacted to fleshly lusts, seeking to overcome them by rigorous self-discipline and self-denial. These men are just as proud of their self-discipline and self-denial as the others named in chapter 5 are of their fleshly indulgence. Perhaps they assume Paul will applaud them. Paul's response to their letter will not be what they expected or what they want to hear.

When Paul says, "It is good for a man not to touch a woman" he is probably repeating the position held by the Corinthian ascetics. This was their slogan. Paul repeats the statement, not because he agrees with it in its entirety, but because he agrees with it in part.

Those who were advocating abstinence within the bonds of matrimony are wrong. Abstinence within the bonds of marriage is unnatural. A healthy and pleasurable sex life between a husband and wife is a normal and natural release of sexual tension, and thus it is helpful in the prevention of sexual immorality. However, this is not a guarantee that there will be marital fidelity. If one mate is unfaithful to the other, it does not necessarily mean that the offended spouse has failed to satisfy the other. The lusting eye is never satisfied. Nevertheless, Paul speaks of sexual relations in marriage as a preventative for sexual immorality outside of marriage. To abstain from marital sex proves to be a temptation; to enjoy marital sex promotes edification. Frustratingly unfulfilling sex to one partner or the other will also tempt one to be immoral. The "use me" mindset in sexual intimacy falls far short of the mark that Paul sets for us. The duty of the husband is to satisfy his wife sexually, just as the duty of the wife is to satisfy her husband. This is the best one can do to stay sexually pure and to encourage one's mate to do likewise. There is nothing spiritual about avoiding sex or demanding sex.

In verse 6-9, Paul clarifies the circumstances in which celibacy could serve a beneficial purpose, first, when celibacy contributes to the cause of Christ. Paul indicates this in his "wish" that all men were as he. It is clear that Paul simply desires that men might be free from distractions in order to devote themselves to serving God. The ascetics seem to have imposed their view of spirituality upon others in the church. Paul does not represent his preference as a biblical imperative, but as a personal preference. Unlike many of us, Paul carefully distinguishes between those commands that are from Christ that men must obey and the counsel he offers which men can disregard. When Paul indicates that a certain view or preference of his is not by divine revelation, and therefore not binding on his readers, he is demonstrating personal integrity by not trying to give the impression that his desires are God's desires. By doing so, he also underscores the fact that the rest of the Scriptures are inspired and authoritative.

In the Bible, there are several texts where enumerating of spiritual gifts occur, in none of these texts is celibacy listed as a spiritual gift. In verse seven, Paul does not call celibacy a gift. If celibacy were a gift, it differs from all the other gifts. Every gift enumerated has a special function. The gift of teaching entails teaching. The gift of exhortation entails exhorting. Exactly what does the gift of celibacy do other than prevent one from having sex? Celibacy is an added measure of self-control. How does the absence of sexual desire minister to the body of Christ? Staying single may be the calling of some. If it is your calling, it is for the glory of God and for the promotion of the gospel. However, the single life and sexual abstinence is not the rule, as Paul knows.

In verses 6-16 Paul speaks from three different perspectives, which the apostle clearly identifies, and which we need to keep in mind as we attempt to interpret and apply them. First, Paul speaks from his own personal convictions and preference. In verses, six, and seven, Paul begins by saying, "But this I say by way of confession, not of command." Paul's wish is that all men might remain single, like him, but he knows better. He does not speak with apostolic authority; therefore, those who do not follow the advice of Paul are not disobedient of a divine command. In verses ten and eleven, Paul is simply reiterating Jesus' teaching on divorce when he instructs both the Christian husband and the Christian wife not to initiate divorce. In verses twelve to sixteen, Paul is saying that his teaching here is apostolic instruction, with full apostolic authority. The difference, Jesus did not teach the subject matter. Paul speaks for our Lord, but he is not repeating instructions that the Lord gave His apostles while on earth. The reason is quite simple. The Jews cannot conceive of a mixed marriage, the marriage of a believer and an unbeliever, or, at least, between a Jew and a Gentile. In Jerusalem and the land of Israel, such a possibility would sound incredible, so why would anyone teach those in a mixed marriage about marriage? However, in Corinth, mixed marriages are inevitable after Paul and others proclaim the gospel. No doubt, most of these mixed marriages occurred before one of the two unbelieving partners was saved after the commitment of marriage was made.

With these thoughts in mind, let us listen carefully to Paul to learn what he has to say about marriage and divorce. His words are just as applicable to our own day as to his.

"But I say to the unmarried and to widows that it is good for them if they remain even as I. But if they do not have self-control let them marry; for it is better to marry than to burn with passion" (vv 8-9).

The Lord Jesus, a defender of the sanctity of marriage, says this on marriage and staying single,

"And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery." The disciples said to Him, 'If the relationship of the man with his wife is like this, it is better not to marry.' But He said to them, "Not all men can accept this statement, but only those to whom it has been given. For there are eunuchs who were born that way from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it'" (Matthew 19:9-12).

While Paul gives instructions concerning the permanent support of a very select group of elderly widows in verses 3-10, he specifically prohibits supporting younger widows in verses 11-15. Instead of instructing young widows to stay single, he encourages them to remarry. His logic, providing permanent support for younger widows would encourage them to stay single. Supported by the church, they would rightly feel obliged to make a pledge to stay single. As time passes, this young woman would begin to feel the tug of her sexual passions (v 11). When a certain Mr. Wonderful comes along, this woman would be tempted to despise her commitment to Christ and to break her vow, thus bringing condemnation upon herself. Further, fully supported by the church, some young widows would be tempted to become busybodies, since they would have a lot of time on their hands. They have neither a family to care for nor a job to consume their time and energies.

Paul's intent in his instructions to the members of the Corinthian church was not to keep most Christians from marrying or to place a stigma on those who do. In the past, more so than today, marriage was considered the norm and any who did not get married felt a strong pressure to do so. The implication of Paul's advice here is that no Christian should assume that marriage is the path God would have for them. Both the benefits and the liabilities of marriage must be carefully weighed. Can a couple say with genuine conviction that God has led them to marry and that their marriage will enhance their ministry rather than restrict it? There would be fewer divorces among Christians if couples considered the cost and commitments of marriage before saying, "I do." While some Christian young people may be reluctant to admit it, strong sexual passion is a very good reason for marriage, but let them be certain to marry a godly mate.

In 1 Corinthians 7 Paul makes it clear that marriage is neither unspiritual, nor is it heaven on earth. Marriage is a liberty which some Christians will exercise to the glory of God, but which some Christians may forego to the glory of God. Marriage is not the key to happiness or spirituality. The one who will most benefit from marriage is the one who does not feel compelled to marry to find happiness or joy in this life.

There were two distinct groups in Corinth who needed counsel regarding the Christian and divorce; (1) Christian couples, where both husband and wife are believers in Jesus Christ; and (2) "mixed marriages," where one of the two partners has come to faith in Christ after marriage. Verses 10-11 address the first group.

Paul's words to Christian couples regarding divorce are clear, concise, and authoritative.

Paul's teaching about marriage and divorce is mutual, what is good for the husband is good for the wife, and vice-versa. No Christian mate can control the actions of the other. Thus, it is possible that one mate will forsake the marriage, even though he or she is a believer. Paul speaks to each in terms of the sphere of their control and responsibility. Paul is not just forbidding the Christian spouse to file for a divorce first. He is not just prohibiting one mate from packing up and leaving the other. He is instructing each mate to do everything in his or her power to keep the marriage alive and well. A mate who disobeys Paul's teaching in the previous verses may withhold sex from the other partner and thus tempt him or her to be unfaithful, or to initiate the divorce. We should never be the cause of our partner's departure.

Paul's words are clear and emphatic to Christian couples: "Don't divorce and don't separate. He gives no exceptions. This does not necessarily prove that there are no exceptions. Granted, divorce is permissible in the case of immorality, but it is never something in which God delights; it is something God tolerates, due to the hardness of men's hearts. Divorce is not a license for the wicked to sin by forsaking their vows and their mate; it is a protection for the "innocent" partner, making legal provision for their remarriage. If the other partner chooses to disregard biblical teaching, they may pursue a divorce, which is beyond the obedient Christian's control. If the disobedient partner divorces and marries another, the "innocent party" has the freedom to remarry for two reasons: (1) the marital union has already been broken by the other party's adultery, and (2) remarriage to the partner who initiates the divorce is impossible once that partner has married another (Deuteronomy 24).

In verses 12-14, Paul urges the believing marriage partner to do all he or she can do to preserve the marriage. The believing partner and the children of this mixed marriage are not defiled by the presence of the unbeliever. To the contrary, the unbelieving partner and the children of the union are "sanctified" by the presence of the believing partner.

Just what does Paul mean by the term "sanctified"? Paul is not teaching that the unsaved partner is somehow saved by the faith of the other. Paul implies that there are spiritual benefits for the one who chooses to remain married to a believing partner, even though this person is unsaved. Remaining married to an unbeliever has no negative consequences for the believing partner or the children, but there are distinct advantages for the unbeliever. There is, therefore, no good reason for the believer to seek to dissolve the marriage. All of this, however, is contingent on the desire of the unbeliever to remain married (vv 12-13). What is the Christian partner to do if the unbeliever wishes to terminate the marriage? Verses 15 and 16 answer this question. If your unbelieving mate is willing to live with you, do not in any way attempt to terminate the marriage. There is benefit for all if he or she remains. However, if he or she is determined to depart, do not create a situation of strife and turmoil, for this kind of setting is not that which enhances your witness. We must never forget the importance of marriage, God ordained the institution of marriage, and He did so as a permanent union of a man and a woman, a union that no one should separate.

There is another reason why marriage is so important. Marriage is a symbol of something much greater. The way Christians conduct themselves in marriage is a picture to the world of the relationship of Christ and His church. For one to forsake his or her mate is to portray a false message of Christ's faithfulness to His bride, and the faithfulness of the bride to Christ. A marriage that merely exists, but which lacks the love, intimacy, and joy of a godly marriage, is an offense to the One who first instituted marriage in the Garden of Eden. There are all too many marriages like this, both outside and inside the church. The marriage may be legally intact, but the relationship is virtually dead. Our Lord intended Christian marriage to reflect the love and intimate relationship that exists between Jesus Christ and His bride, the church, the body of all true believers. When a marriage is dead or dying, it reflects badly on our Lord and His relationship with His church. This is a serious offense.

In verses 25-40, Paul gives his advice and the practical applications of the principle he has set down three times in verses 17-24. However, before he does so, he clearly identifies his words in verses 25-40 as his counsel, and not as his command. We tend to think of Paul as an aggressive, "take charge" kind of man. We might think that his every word is a "thus saith the Lord," which we dare not disobey. Paul does give commands, which he expects us to obey, but when he does so, he makes it clear that this is the case (1 Corinthians 7:10). When his words are an expression of his personal convictions and preferences, he indicates this as well (7:6-7, 25). Paul gives this counsel in verses 25-40 in response to the questions posed to him by the Corinthians (7:1).

While Paul claims that he is giving his advice, he also encourages his readers to take that advice seriously. While setting aside Paul's advice is not a sin (vv 26-28), one will do well to take Paul's counsel seriously. Paul indicates that while none may apply his advice the same way, it should be regarded as reliable counsel. He tells us that his counsel is "trustworthy" (v 25). His counsel is not his personal opinion, given independently of divine enablement, but is the fruit of divine mercy that was given to him. This man, who may never have been married, can give wise counsel on the subject because of God's mercy shown to him. Let no one therefore take his words lightly.

While unbelievers have always resisted and rejected the prophets, the coming of Christ has intensified men's opposition toward God, and specifically toward those who love and serve Him. This distress or trouble is life-long. One who is a follower of Christ should expect and endure it. However, when one marries and has children, the distress is even greater because now it is not just we who suffer, but our family as well. Paul wishes us to limit our exposure to those pressures that might tempt us to back off from a bold profession of the gospel. Thus, one who is single should seriously consider staying that way.

Verses 27 and 28 speak not only to the single Christian, encouraging him or her to remain single, but Paul also addresses the married believer, advising that one not terminate the marriage or to abandon one's family. Paul does not here emphasize his words to those already married; he is emphasizing his counsel to those who are single and eligible to marry. This is because Paul has spoken with greater authority in prohibiting the Christian from pursuing divorce or separation (vv 10-16). The basis for Paul's exhortations here is the "shortness of the time" and "the form of this world is passing away." It is possible that Paul simply means to say, the time is short. It is also possible, however, that Paul means to say that the first coming of our Lord has somehow brought matters to a head, to a conclusion; so that we now are assured that the end is near. One of the great dangers that confront the Christian is losing sight of the shortness of the time. We must live in the light of the nearness of the return of our Lord, of the inauguration of His kingdom, and thus of the end of this present age.

Yet another point in Paul's teaching seems primary in the text that places so much emphasis on this present age that is so brief as opposed to the coming age. We are to value all things in terms of how long they last and on how much benefit they provide. We should be willing to forego temporal things of limited benefit, if by doing so we gain eternal things of infinite value. Nothing earthly should take precedence over that which is eternal. Human relationship, while important, should never take priority over our devotion to God. Jesus said, "If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple" (Luke 14:26). This is a truth that is not very popular and hardly ever mentioned in most churches because the family has been elevated to a place where it conflicts with our devotion to God. Let us take the words of our Lord and of the Apostle Paul most seriously. Family must not be first in the life of the Christian, even if it is first in many churches. Paul wants us to walk the narrow line of keeping marriage and family in its proper place. We must not look down upon it, forbidding or forsaking marriage as the ascetics do. Neither should we elevate marriage and family above its proper place.

The second point to the teachings of Paul deals with sorrow and suffering. The present age places too much value on pleasure, and therefore does everything possible to avoid pain. The problem with pain is that some people bring it upon themselves, as though it were a virtue to suffer needlessly.

The third point in the teachings of Paul deals with pleasure; "and those who rejoice, as though they did not rejoice." Once again, Paul seeks to strike a happy medium. He does not instruct the Corinthians to avoid everything that causes one to rejoice or to take pleasure in it. He simply warns them that earthly pleasures fall far short of eternal rejoicing. The pleasures of the wicked are short-lived, and they lead them headlong to destruction. Christians are not forbidden the legitimate pleasures of this life we should enjoy and receive them gratefully from the hand of a loving and gracious God, and they should be employed to the glory of God.

In the New Testament, Christians are taught that they are stewards of the possessions God has placed in their care. Jesus challenges His disciples to sell their possessions and give to the poor (Luke 12:33) and lay up treasures in heaven and not on earth (Matthew 6:19-20). Paul tells Timothy to remind the rich that their abundance comes from God (1 Timothy 6:17-19). The things we now possess will be used up, worn out, or stolen (Matthew 6:19), or they will be burned up at the end of the age (2 Peter 3:10-12). We had better not think of anything we purchase as our permanent possession.

Finally, in verse 31 Paul sums up the whole matter of our attitude toward this world and our relationship to it, "and those who use the world, as though they did not make full use of it; for the form of this world is passing away." The term "use" seems to imply two things. First, it implies that the things of this world are not ours, but God's, and that we are only stewards, entrusted with them. Second, the term "use" seems to imply taking advantage of, or use to one's own personal advantage. Third, the term "use" requires a choice to either to use the thing in question, or not to use it. Fourth, the term "use" implies a temporary use, a use that has a limited life. Paul wants us to think of using the things of this world as a temporary use, a use that will end. The way we use what the world offers to us determines what we will have laid up in heaven.

The Christian should live in this world, knowing that he or she is simply preparing for the next. While here in this world, we seek to lay up treasures in heaven. We know that God richly supplies us with all things to enjoy. We also know that while some things the world offers to us are lawful, not all of these are profitable. Some may hinder the gospel or the spiritual walk of a fellow-believer. Some may be detrimental to our walk. This means that we should not make use of everything that the world offers to let us use. We should use this world thoughtfully and selectively. Not all of the pleasures we are to pass up are sinful pleasures. Paul calls on us to give up some of the legitimate, lawful pleasures of this life for the sake of the kingdom of God. His final words underscore the fact that these liberties are "passing pleasures" and part of the "form of this world which is passing away" (1 Corinthians 7:31).

In chapter 7, Paul reminds us that many of life's decisions are our responsibility. Paul gives advice. He tries to help us in thinking about the issues involved. However, in the final analysis, Paul calls on us to decide what we will do. The teachings of Paul clearly reveals what we do in this life must be determined in the light of eternity. Our choices should not be made based on what "feels good," or on what makes me "happy," but on what pleases God and furthers His kingdom. Let us not lose sight of the fact that the time is short, and the days are evil. Let us make those choices which best advance the gospel and which enable us to serve God wholeheartedly.

A lesson taught in chapter seven. A marriage that merely exists, but which lacks the love, intimacy, and joy of a godly marriage, is an offense to the One who first instituted marriage in the Garden of Eden. There are all too many marriages like this, both outside and inside the church. The marriage may be legally intact, but the relationship is virtually dead. Our Lord intended Christian marriage to reflect the love and intimate relationship that exists between Jesus Christ and His bride, the church, the body of all true believers. When a marriage is dead or dying, it reflects badly on our Lord and His relationship with His church. This is a serious offense.

Do not take for granted that your marriage is as healthy as you think. Many of those with whom I have dealt in this ugly matter of divorce did not realize the desperate condition of their marriage, until it was too late. How is your communication with your mate? Are you able to talk frequently and openly with your spouse about deeply personal matters? On the other hand, is your conversation just over routine things? Complacency and taking the other for granted is lethal to a marriage. Do not assume that your marriage is going as well as you would like to think.

There are undoubtedly those who may read this message who have already gone through divorce. You must know that God hates divorce (Malachi 2:16), and you should know as well that our Lord permits divorce in very restricted circumstances. Neither our Lord nor Paul ever encourages anyone to divorce. It may be that your divorce was unbiblical. The good news is that God forgives sinners.

For those who have sinned as unbelievers, the cross of Christ makes us new creatures, with a bright future and a forgiven past, "Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come (2 Corinthians 5:17).

Retired pastor,Church of the Nazarene

Author of web site Exploring God's Word

www.thewordofgodonline.net

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