1 Corinthians 7

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 43 2 8 0 0 7. Marriage Problems) (7:1 40)) ) Outline (continued)) 7:1 16:4 III. Paul s Response to Corinthian Concerns ) 7:1 40 A. Marriage Problems ) 7:1 7 1. Proper Conduct ) 7:8 11 2. Faithfulness and Marriage ) 7:8 9 a.

Unmarried and Widows ) 7:10 11 b. Married and Divorced ) 7:12 16 3. Believer and Unbeliever ) 7:17 24 4. A Digression ) 7:25 40 5. Virgins and Marriage ) 7:25 28 a. Marital Status ) 7:29 31 b.

Hardships ) 7:32 35 c. Marriage and Service ) 7:36 38 d. Engagement and Marriage ) 7:39 40 e. Marriage Vows ) ) ) ) III. Paul s Response to Corinthian Concerns) 7:1 16:4) 7 1 Now concerning the things you wrote about: It is good for a man not to touch a woman. 2 But on account of immorality, let each man have his own wife and each woman have her own husband. 3 Let the husband fulfill his marital duty to his wife and similarly the wife to her husband. 4 The wife does not have authority over her own body but her husband has, and likewise also the husband does not have authority over his own body but his wife has. 5 Do not deprive one another, except perhaps by mutual consent for a specified time that you may have time for prayer. Then come together again, lest Satan tempt you because of your lack of self-control. 6 But I say this as a concession, not as a command. 7 I wish that all men were as I am.

However, each one has his own gift from God, one this gift and another that gift.) 8 But I say to the unmarried and the widows, it is good for them if they remain as I am. 9 But if they do not exercise self-control, let them marry, for it is better to marry than to burn with sexual desire.) 10 To those who are married I give this command not I but the Lord let a wife not separate from her husband. 11 But if she in fact leaves, let her remain unmarried or be reconciled to her husband and let the husband not divorce his wife.) 12 To the rest I say, I, not the Lord: If any brother has an unbelieving wife and she consents to live with him, let him not send her away. 13 And if any woman has an unbelieving husband, and he consents to live with her, let her not send him away. 14 For the unbelieving husband has been sanctified by his [Christian] wife and the unbelieving wife has been sanctified by the [Christian] husband; otherwise your children would be unclean, but now they are holy.) 15 But if the unbeliever departs, let him leave. A [Christian] brother or sister is not bound in such matters. God has called us to peace. 16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?) 17 Nevertheless, so let each one live the life the Lord has imparted to him, as God has called each one. And I am laying down this rule in all the churches. 18 Anyone who has been circumcised and called, let him not become uncircumcised. Anyone who has not been circumcised but has been called, let him not become circumcised. 19 Circumcision is nothing and uncircumcision is nothing, but the keeping of the commands is important. 20 Let each one remain in the same calling in which he was called. 21 Were you a slave when you were called, let that not bother you.

But if indeed you are able to become free, make the most of it. 22 For he who was called in the Lord while a slave is a freedman of the Lord; likewise the free man when he was called is a slave of Christ. 23 You were bought with a price. Do not become slaves of men. 24 Brothers, let each one remain with God in the situation in which he was called.) 25 Now concerning the virgins I have no command of the Lord, but I, as one who by the mercy of God is trustworthy, give my opinion. 26 I think, then, that on account of the present crisis it is good for a man to remain as he is. 27 If you are bound to a wife, do not seek to be released. If you are released from a wife, do not seek one. 28 But even if you should marry, you have not sinned. And if a virgin should marry, she has not sinned. Yet such people will have great affliction in this life, and I would like to spare you this trouble.) 29 I say this, brothers, the time is shortened, so that from now on even those who have wives should be as though they had no wives. 30 And those who weep, let them be as though they did not weep, and those who rejoice, let them be as though they did not rejoice, and those who buy as though they did not possess. 31 And those who use the world as though they did not fully use it. For this world in its present form is passing away.) 32 I want you to be free from anxiety.

The unmarried man cares for the things belonging to the Lord, how he may please the Lord. 33 But the married man cares for the things of this world, how he may please his wife, 34 and his interests are divided. Also the woman who is unmarried or the virgin cares for the things of the Lord, that she may be holy in both body and spirit. But the woman who is married cares for the things of the world, how she may please her husband. 35 I say this for your own benefit, not to restrain you but to promote decorum and devotion to the Lord without distraction.) 36 But if someone thinks that he is behaving dishonorably toward his marriageable virgin if his passions are strong and it must be so let him do as he wishes; he does not sin. Let them marry. 37 But he who stands firm in his own heart and is under no necessity but has his desire under control and has decided in his own heart to keep his own virgin, he will do well. 38 So then he who marries his bride-to-be does well but he who does not marry her does better.) 39 For a woman is bound as long as her husband lives. But if her husband dies, she is free to marry whom she pleases, only in the Lord. 40 She is happier to remain as she is, in my opinion. And I think that I also have the Spirit of God.) ) A.

Marriage Problems) 7:1 40) In the preceding two chapters (5 and 6), Paul wrote concerning incest, litigations, and sexual immorality. He indignantly condemned the moral laxity of the Corinthians and urged them to live wholesome lives to glorify God. Nonetheless, he had not yet touched on the subjects of marriage, separation, virginity and celibacy. When he received a letter from the Corinthian church, Paul was asked to give advice on marital problems in the church. In this chapter, he discusses the proper conduct of marriage partners, their abiding faithfulness in matrimony, the decorum of virgins, and continence. Apart from a few passages elsewhere in the New Testament, this chapter is unique in providing basic guidelines for those who are married, those who wish to be married or once were married, and those who want to remain single.) 1.

Proper Conduct) 7:1 7) 1. Now concerning the things you wrote about: It is good for a man not to touch a woman. ) We note the following points:) a. Letter. Now concerning the things you wrote about. Paul frequently sent epistles to the Corinthian church and in turn received correspondence from them. He sent the Corinthians a letter (5:9) in which he had written about sexually immoral people in Corinth.

Perhaps this letter, which is no longer extant, also referred to idolatry and other matters, but we choose to refrain from speculation.��1�� The Corinthians replied to this epistle in a written communique, delivered by Stephanus, Fortunatas, and Achaicus (16:17), in which they asked counsel on a number of items. Paul responds to their request in the greater part of I Corinthians (7:1 16:12).) 1 1 2 8 0 “tw://bible.?id=52.4.13-52.5.11|AUTODETECT|” We are able to determine with a degree of certainty the questions they posed. One indicator is the recurring phrase now concerning (vv. 1, 25; 8:1; 12:1; 16:1, 12; with variations).��2�� Paul discusses marriage (7:1 24, 39 40), celibacy (7:25 38), meat offered to idols (8:1 11:1), worship (11:2 34), spiritual gifts (12 14), the collection for the Jerusalem Christians (16:1 4), and Apollos (16:12).��3�� Because the phrase now concerning is lacking, we cannot determine whether in their letter the Corinthians asked him about the doctrine of the resurrection (15:12 57). It is possible that they also asked Paul concerning this teaching, because it was of current interest to the Corinthians and the Thessalonians 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.5.11|AUTODETECT|” I Thess. 4:13 5:11) 1 1 -1 9 0 “tw://bible.?id=53.2.1-53.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.1-53.2.12|AUTODETECT|” II Thess. 2:1 12) 1 1 -1 9 0 0 ). In their letter, the Corinthians asked Paul for advice; presumably marriage was the first item they mentioned.) 1 1 2 8 0 “tw://bible.?id=1.2.18|AUTODETECT|” b. Chastity. It is good for a man not to touch a woman. Is this sentence a quotation from the epistle Paul received from the Corinthians? One translation puts the statement in the interrogative, Is it best for a man not to marry? ��4�� Or is it Paul s opening statement of his discussion on marriage? In light of the context, we are inclined to give a positive reply to the first question and a negative to the second. On his own authority, Paul could not have advocated celibacy for everyone, for he would be contradicting God s utterance: It is not good for the man to be alone 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Gen. 2:18) 1 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” ). Then Paul would be against procreation 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” Gen. 1:28) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ), God s covenant blessings from generation to generation 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.33|AUTODETECT|” ), and the growth of the church. But Paul is not against marriage, which he compares with the union of Christ and the church 7 1 -1 9 0 “tw://bible.?id=49.5.22-49.5.33|AUTODETECT|” Eph. 5:22 33) 1 1 -1 9 0 0 ). Thus he holds a high view of matrimony.) 1 2 2 8 0 0 Further, the rabbis commonly taught that marriage was man s obligation and some of them even said it was a woman s duty.��5�� Whether Paul at one time was married is difficult to say (see the commentary on v. 7). In view of his keen insight into married life, the possibility that he was once married cannot be dismissed lightly.) Paul s background and training would inhibit him from uttering a saying not to touch a woman, for it could be interpreted that he advocates celibacy for everyone. We infer that Paul is quoting a line from the letter he had received from the Corinthians. The quote, undoubtedly in greatly abbreviated form, may be considered a summary statement of the query, which Paul is now going to discuss in succeeding verses (vv. 2 7).) 1 1 2 8 0 “tw://bible.?id=1.20.6|AUTODETECT|” c. Meaning. What does the sentence mean? The New International Version translates the text, It is good for a man not to marry. This translation is an interpretation of the text, but it misses the mark. The expression to touch a woman is a euphemistic term not for marriage but for sexual intercourse 7 1 -1 9 0 “tw://bible.?id=1.20.6|AUTODETECT|” Gen. 20:6) 1 1 -1 9 0 “tw://bible.?id=20.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.6.29|AUTODETECT|” Prov. 6:29) 1 1 -1 9 0 0 ).��6��) 1 1 2 8 0 0 Apparently, a group of believers in Corinth set themselves against the immorality prevalent in the city. They advocated celibacy and declared this state to be a norm for the rest of the local Christians. These Corinthians were saying that it is good for a man not to have sexual relations with a woman. Their statement, however, is more extensive than a mere reference to marriage. The Greek uses the general term anthrMpos (man) instead of the specific expression anr (husband). Moreover, the Greek has the indefinite noun gyn (woman), which does not mean wife. The Corinthian slogan, therefore, applied to any man and any woman.) 1 1 2 8 0 “tw://bible.?id=1.2.18|AUTODETECT|” According to Walter Bauer, the phrase it is good signifies that celibacy is morally good, pleasing to God, contributing to salvation 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Gen. 2:18) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” ). ��7�� But by quoting this statement, is Paul indicating that celibacy is preferred to marriage? No, not really. He himself alluded to the union of Adam and Eve in paradise in the knowledge that God instituted marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” ). Writes John Calvin, For God so ordered it in the beginning that the man without a wife was half a man, as it were, and felt himself lacking in help which he particularly needed; and the wife was, as it were, the completion of the man. Therefore whatever evil or trouble there is in marriage springs from the corruption of God s institution. ��8�� In succeeding verses (vv. 2 5), Paul speaks favorably and knowledgeably about marriage, possibly from personal experience. He shows no indication that he discredits it in any way. In his instructions to Timothy, he writes that apostates forbid people to marry 7 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” I Tim. 4:3) 1 1 -1 9 0 0 ). Nowhere in any of his epistles does he deprecate the married state. What then is Paul trying to convey?) 1 1 2 8 0 0 2. But on account of immorality, let each man have his own wife and each woman have her own husband.) 1 1 2 8 0 “tw://bible.?id=52.4.3|AUTODETECT|” a. But on account of immorality. The first word in Paul s discourse is the adversative but, which qualifies the slogan in the preceding verse (v. 1b). Elsewhere Paul exhorts his readers that they should avoid fornication 7 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” I Thess. 4:3) 1 1 -1 9 0 0 ), for it is God s will that they be sanctified. He fully realizes that the evils of sexual immorality form the fabric of Corinthian life. Paul literally says, because of fornications. The plural illustrates the frequent occurrences of relations with prostitutes. Paul goes straight to the heart of the problem that existed in the Corinthian community. He points to illicit sexual relations some of the Christians had; they were part of a pagan society that registered no objections to fornication.) 1 1 2 8 0 0 Hence, Paul endorses the slogan of those Corinthians who championed the cause of celibacy, though he knows that uttering a slogan would not keep a person from falling into sin. He is attentive to the problem which the Christians faced in Corinth. However, his approach to the problem of immorality is more realistic than that of the celibate Corinthians.) 1 1 2 8 0 “tw://bible.?id=40.19.8|AUTODETECT|” b. Let each man have his own wife and each woman have her own husband. The inability of some people to practice continence leads them into sin. To prevent them from sinning, Paul recommends that they marry and stay together in monogamous relationships. He effectively rules out polygamy in any form. Note also that he stresses the equality of the male and the female in the state of matrimony. Each partner should have his or her own spouse, for this is how God ordained it from the beginning 7 1 -1 9 0 “tw://bible.?id=40.19.8|AUTODETECT|” Matt. 19:8) 1 1 -1 9 0 0 b). Paul intentionally repeats the words each and own and applies both terms equally to the husband and to the wife.) 1 20 2 8 0 0 The apostle responds to the Corinthian statement (v. 1b) by using the adjective each. Note that their statement, it is good for a man not to touch a woman, is followed by Paul s rejoinder let each man have his own wife. The expressions a man (that is, anyone) and each man complement one another.) Paul does not lay down here the ground of marriage, as though it were ordained for a remedy against sin, but gives a special reason why those should marry at Cor[inth] who might otherwise have remained single. ��9�� We ought not, therefore, to accuse Paul of championing the view that marriage is merely a preventive measure against immorality.) The verb to have is euphemistic for the sexual act and should not be interpreted to keep in the sense of keeping an illicit lover. In the account regarding the incestuous man , the verb has a sexual connotation. Similarly in verse 2, Paul means that each man should have his own wife sexually and each wife should have her own husband likewise.��10�� And this verse sets the tone for the next sentence in Paul s discourse.) 3. Let the husband fulfill his marital duty to his wife and similarly the wife to her husband. 4.

The wife does not have authority over her own body but her husband has, and likewise also the husband does not have authority over his own body but his wife has.) a. Parallels. The parallelism in verses 2 and 3 is remarkable and demonstrates Paul s interest in and concern for marriage.) Verse 2 Verse 3 ) let each man have his own wife let the husband fulfill his marital duty to his wife ) each woman have her own husband similarly the wife to her husband ) ) ) Although the next verse fails to match the rhythm of the preceding two verses, it has its own internal balance:) Verse 4 ) The wife does not have The husband does not have ) authority over her own body authority over his own body ) but her husband has but his wife has ) ) ) b. Duty. With keen insight into the intimacies of married life, Paul declares that both husband and wife should fulfill their conjugal duties toward each other. He stresses the equality of male and female in respect to marital union: Let the husband fulfill his marital duty to his wife and similarly the wife to her husband.

Further, he stresses that the husband should not demand from his wife but rather fulfill his marital obligations to her; comparably the wife should extend to her husband that which she owes him.) With the words fulfill and duty, Paul denotes the payment of a debt that each one owes the other.��11�� Marriage without sex is not only unnatural, but it is expressly forbidden. ��12�� He issues no command on asceticism within the bonds of marriage. Paul discourages those well-meaning but misguided Corinthian Christians who were of the opinion that married couples should abstain from sexual intercourse (see v. 5).) c. Authority. Verse 4 reveals that Paul has an even deeper understanding of married life than he expressed in the preceding verse (v. 3). He states that the wife has no over authority over her own body, but that the husband has this power; and vice versa, the husband has no power over his own body, but his wife has this authority. John Albert Bengel correctly calls this verse an elegant paradox. ��13��) 1 1 2 8 0 “tw://bible.?id=49.5.23|AUTODETECT|” Elsewhere Paul teaches that the husband is the head of the wife 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 0 ). But here he plainly declares that in respect to the sexuality of husband and wife, there is complete equality. Each partner has authority over the body of his or her spouse, and both submit themselves to one another. Thus they experience complete mutuality.) 1 1 2 8 0 0 5. Do not deprive one another, except perhaps by mutual consent for a specified time that you may have time for prayer. Then come together again, lest Satan tempt you because of your lack of self-control.) 1 1 2 8 0 “tw://bible.?id=2.21.10|AUTODETECT|” a. Do not deprive one another. What Paul indicates in the first clause of this sentence is that some married couples in the Corinthian community are actually depriving each other of their marital rights. Out of modesty, he omits the direct object for the verb to deprive but expects the reader to complete the thought. The verb connotes stealing or robbing an individual of his or her possessions (compare 6:7 8), or in this instance, of one s rights 7 1 -1 9 0 “tw://bible.?id=2.21.10|AUTODETECT|” Exod. 21:10) 1 1 -1 9 0 0 ). Paul tells his readers to stop doing so and commands married couples (second person plural you) not to defraud your spouse. Indeed, he becomes unusually personal in these intimate matters. He instructs the Corinthians that their slogan not to touch a woman (v. 1b) does not apply to married couples.) 1 1 2 8 0 0 b. Except perhaps by mutual consent for a specified time that you may have time for prayer. Paul allows abstinence from marital relations on three conditions: first, if both husband and wife agree to do so; next, if both concur that abstinence is for a limited period; and third, if both use this time for prayer. Paul permits this exception to the rule but forbids anyone to impose involuntary restrictions on his or her spouse.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” The phrase by mutual consent stresses the equality of the sexes in respect to intimate relations. Both the husband and the wife should be fully convinced that abstinence is desirable and in their best interest. Paul immediately adds the second restriction that abstinence be temporary, because a permanent arrangement might lead to a ruined marriage and divorce. Divorce is not only contrary to the institution of marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=41.10.2-41.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.2-41.10.9|AUTODETECT|” Mark 10:2 9) 1 1 -1 9 0 0 ) but it defeats the very purpose for which abstinence is intended: to lead a holy life.) 1 1 2 8 0 0 Daily prayer is the hallmark of every sincere Christian. But in married life, a husband and his wife at times face crises that call for special prayer. When financial, social, spiritual, or physical problems appear to overwhelm them, they flee to God in prayer. At such times, they may voluntarily and temporarily abstain from marital intimacy.) 1 1 2 8 0 “tw://bible.*?id=49.5.11|AUTODETECT|” c. Then come together again, lest Satan tempt you because of your lack of self-control. Translators interpret the verb to come as a command. Paul tells the believers in Corinth that when the period of prayer has ended, married couples should resume their normal functions. Let no one say, Temporary abstinence is good, but permanent abstinence is better. Should this be the case, it would be advisable not to marry.

Paul alerts his readers to the presence of Satan, who seeks to exploit human weakness by tempting either the husband or the wife into committing adultery. To pursue permanent restraint within the bonds of matrimony is contrary to God s gracious provision of marriage and his marvelous gift of sexuality. Marriage is a protective shield that should be employed effectively against Satan s subtleties 7 1 -1 9 0 “tw://bible.?id=49.5.11|AUTODETECT|” Eph. 5:11) 1 1 -1 9 0 0 ). Refusal to use the protection God provides is a sin for which the individual is held accountable.) 1 2 2 8 0 0 ) Practical Considerations in 7:4 5) 1 1 2 8 0 “tw://bible.?id=1.2.18|AUTODETECT|” When God had created Adam, he declared, It is not good that the man should be alone. I will make a helper suitable for him 7 1 -1 9 0 “tw://bible.?id=1.2.18|AUTODETECT|” Gen. 2:18) 1 1 -1 9 0 0 ). From one of Adam s ribs he created Eve. God showed that although Adam was a perfect creation, he was incomplete until God had made Eve to be Adam s counterpart. Calvin pointedly remarks, The man is only the half of his body, and it is the same with the woman. ��14�� God has made us so that in marriage the man complements the woman and the woman complements the man. In addition, both man and woman have been created with sexual needs that find true fulfillment in matrimony, which God has instituted. For that reason, Paul states that the husband has authority over his wife s body and the wife has authority over her husband s body.) 1 1 2 8 0 “tw://bible.?id=1.1.28|AUTODETECT|” If God made male and female, created them sexual beings, gave to each one power over the body of the other party, and instituted marriage, then forced and permanent abstinence within wedlock is contrary to God s design. In short, when one partner defrauds the other, he or she violates God s creational ordinance 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” Gen. 1:28) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=1.2.24|AUTODETECT|” 2:24) 1 1 -1 9 0 0 ) and, instead of being spiritual, is sinful.) 1 8 2 8 0 0 ) ) 6. But I say this as a concession, not as a command.) The first word, but, is an adversative that we understand as a qualifier of Paul s preceding comment: Then come together again & (v. 5c). That is, verse 6 should be linked to the immediately preceding verse and not to the entire context (vv. 2 5). Paul is not saying that he regards marriage as a concession. Rather, he allows temporary abstinence that has the consent of both spouses. With the demonstrative pronoun this, Paul refers not to marriage, which he fully endorses, but to the exception to the rule of marital rights (v. 5b).��15�� Marriage in which these rights are honored is Paul s norm.) In light of the following verse (v. 7), the term concession alludes to the restraint which Paul allows a husband and wife to observe temporarily.

But he refuses to turn this concession into a command. Although he himself had received the gift of restraint, Paul does not impose abstinence on anyone who lacked this gift.��16��) 7. I wish that all men were as I am. However, each one has his own gift from God, one this gift and another that gift.) a. I wish that all men were as I am. Paul expresses a genuine wish and not an improbable desire.

But what does he have in mind? Is he advocating celibacy rather than marriage? Not at all. Paul teaches that although marriage, which God instituted, is good and commendable, not every person should be married or seek marriage. Some people have been married and are now either separated, divorced, or widowed.) The question whether Paul was married at one time is intriguing. In order to be ordained a rabbi, the Law required that the candidate be married; and if Paul was ordained, it follows that he must have been married. ��17�� The rabbis taught that all Jews should be married to procreate.��18�� The early church fathers debated this question at length, especially in light of Paul s thorough knowledge of marriage.

If Paul was married when he lived in Jerusalem, could he have been separated from his wife when he was converted to Christianity? His wife may have remained true to Judaism. Whatever Paul s personal history may have been, we do know that he lived the life of a celibate when he wrote I Corinthians.) 1 1 2 8 0 “tw://bible.?id=40.19.11-40.19.12|AUTODETECT|” b. However, each one has his own gift from God, one this gift and another that gift. Marriage has been ordained by God for the procreation of mankind and for the personal fulfillment of the marriage partners. When God removes a person s need for marriage, he will endow such a person with the gift of continence. Paul received this gift from the Lord and thus he could rejoice in his condition. But he realizes full well that not every person receives this benefaction. And thus Paul writes that God grants each person his or her own gift. The person whom God has not granted continence does well to marry 7 1 -1 9 0 “tw://bible.?id=40.19.11-40.19.12|AUTODETECT|” Matt. 19:11 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.6|AUTODETECT|” The Greek word charisma signifies spiritual gifts that range from faith, healing, miracles, prophecy, to speaking in tongues or interpreting them 7 1 -1 9 0 “tw://bible.?id=45.12.6|AUTODETECT|” Rom. 12:6) 1 1 -1 9 0 0 ). In this passage, Paul is not referring to any of these spiritual endowments. He is speaking about his own peculiar gift of continence. In respect to celibacy, he was given the grace to practice self-control. This does not mean that someone who is unable to do that and marries instead receives a special gift to engage in marriage.��19�� Paul prescribes no law or command. Each individual should decide this matter for himself.) 1 6 2 8 0 0 Finally, we may not label Paul as an ascetic who belittles marriage and glories in his celibacy. This is not the case, for he speaks eloquently about intimate matters of sexuality and marriage. He is modest in his choice of words yet candid in expressing his opinion. Paul upholds marriage, encourages people to enter matrimony, and teaches that marriage fulfills human needs that God has created. Yet he urges people who have the ability to exercise restraint to remain single as he is.) ) ) Greek Words, Phrases, and Constructions in 7:1 5) Verses 1 2) �� the aorist active from the verb �� (I write) lacks an indirect object. Many witnesses have the personal pronoun �� (to me, KJV, NKJV), which the older manuscripts omit.) 1 1 2 8 0 “tw://bible.?id=49.5.28|AUTODETECT|” �t� �� his own wife. Notice that in distinction from verse 1b, Paul uses the definite article here and in the phrase �x� 4�� (her own husband). In the New Testament, the terms �� and 4�� show a difference: �� is followed by the noun wife 7 1 -1 9 0 “tw://bible.?id=49.5.28|AUTODETECT|” Eph. 5:28) 1 1 -1 9 0 “tw://bible.?id=49.5.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” ) and 4�� precedes the noun husband 7 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” Eph. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.5.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=56.2.4-56.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.4-56.2.5|AUTODETECT|” Titus 2:4 5) 1 1 -1 9 0 “tw://bible.?id=60.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.1|AUTODETECT|” I Peter 3:1) 1 1 -1 9 0 “tw://bible.?id=60.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.3.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ). Nevertheless, 4�� is here [v. 2] used for the sake of variety and is exactly equivalent to the ��. ��20��) 1 19 2 8 0 0 Verses 3 4) @�� this noun derives from the verb @�� (I owe) and signifies a duty or an obligation. The noun has the support of the older and better Greek manuscripts and is preferred to the reading of the Majority Text, @�� T�� (the kindness that is her due).��21��) �� the compound verb, from the preposition �� (back) and the verb �� (I give), in this verse denotes a distinctively personal relationship. When a man renders to his wife that to which she is entitled. ��22��) �� Paul purposely chooses this word that means to have power and which in the passive signifies to be mastered by (6:12). This verb has the derived noun (authority) that in this letter occurs ten times (7:37; 8:9; 9:4, 5, 6, 12 [twice], 18; 11:10; 15:24).) Verse 5) �0 �� the presence of the particle � lends a degree of expectancy to this part of the sentence.��23�� The phrase means except perhaps. ) 5�� the first 5�� gives an imperatival sense to the verbs in the clause. Although that idea is not inherent within the particle itself .��24��) �� the aorist tense of the verb to have time is telling because it points to single occurrence and not to continued action.) Before the word prayer, the Majority Text has the phrase �� (fasting and). The addition may have been introduced by scribes who fostered asceticism.

However, the words are lacking in earlier and better manuscripts.) ) ) 2. Faithfulness and Marriage) 7:8 11) Paul has a systematic approach to the matter of human sexuality. After a rebuke concerning incest (5:1 5), he discusses sexual sins and exhorts the Corinthians to flee from immorality (6:12 20). Then he quotes a line in a letter he has received from the Corinthian congregation. This line reflects an opposite extreme, for it instructs everyone to avoid all sexual relationships. Paul objects to this slogan and points to God s gracious provision of matrimony.) After a discussion on a temporary exception to the full function of marriage, he turns to those who are unmarried and desire to remain single.

He himself belongs to that group of people, and thus he has a word for them.) a. Unmarried and Widows) 7:8 9) 8. But I say to the unmarried and the widows, it is good for them if they remain as I am.) a. Categories. Is Paul indicating two separate categories or is the word unmarried a synonym for widowers? If the latter is the case, he has in mind both males and females whose spouses have died.

In the Greek. Paul uses the masculine gender for the unmarried and, as may be expected, the feminine gender for the widows. However, in the context of this particular chapter, the term unmarried refers to a woman separated from her husband (v. 11), to men (v. 32), and to women (v. 34). This term includes those who have never been married and those who have been married and are now unmarried. ��25��) 1 1 2 8 0 “tw://bible.?id=54.5.3-54.5.16|AUTODETECT|” If we accept the broad interpretation given in the preceding paragraph, then the text appears to reveal redundancy. A widow is a woman who was once married but presently is unmarried and belongs to the first group. Would it not be better to group everyone into one category, or to speak of widowers and widows?��26�� No, not at all. The widows were in a special class. The church supported them in their financial needs, and they were assigned particular ministries in the church 7 1 -1 9 0 “tw://bible.?id=54.5.3-54.5.16|AUTODETECT|” I Tim. 5:3 16) 1 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” ). Conversely, Paul urges younger widows to remarry, to have children, and to manage their homes 7 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” I Tim. 5:14) 1 1 -1 9 0 0 ). In this way they are happy in fulfilling their natural calling.��27��) 1 24 2 8 0 0 The unmarried are a class of people that includes widowers and both men and women who are single, separated, or divorced. Paul advises these people and the widows to stay unmarried as he himself is unmarried. He fortifies his advice by saying that it is good for them to stay in their unmarried condition. Nevertheless, he already has indicated that the state of matrimony is advisable (vv. 2 5). By giving counsel to those who are not married but lack the gift of continence, Paul is realistic, even descriptive. He writes,) 9.

But if they do not exercise self-control, let them marry, for it is better to marry than to burn with sexual desire.) b. Passion. If they do not exercise self-control, let them marry. Paul fully understands human nature and gives sensible advice. Already he has spoken of incontinence (v. 5); now once more he states that some people do not exercise restraint, presumably because of their lack of self-control. To them, Paul offers the solution which God has instituted for this situation: Let them marry!

There is no reproach, no word of disapproval for incontinence, no mention of sin. To preclude the possibility that they might fall into sin because they lack continence, Paul advises wedlock for the unmarried. Let them enter the state of matrimony and thus lead honorable and pure lives.) For it is better to marry than to burn with sexual desire. The Greek has only the verb pyrousthai (to burn), but the context demands the addition of the words with sexual desire. Translators know that the verb by itself is incomplete and calls for an explanation. Talmudic rabbis together with scholars from the third century to the present have interpreted this verb to refer to burning in hell.��28�� They perceive it as God s righteous judgment on the sinner who continues to violate sexual mores.

But Paul alludes to burning with sexual desire. The common understanding of the verb to burn in this context is related to incontinence.) In his discussion of this sensitive subject, Paul is frank but at the same time discreet. His expressions are often incomplete so that the reader has to fill in the obvious meaning. For example, he instructed husbands and wives not to deprive each other (v. 5), but left the completion of the sentence for the reader. By saying that it is better to marry than to burn, he again invites the reader to complete the sentence. In the present verse, he teaches that incontinence has its solution within the bounds of marriage and urges the unmarried who lack self-control to seek marriage partners (v. 9).

For him, marriage is the context in which husbands and wives find satisfaction for their sexual desires.��29��) With the comparative word better Paul is placing marriage over against burning. Paul writes that one should enter marriage as a one-time act to avoid a state of continual desire. But his advice fails to cover every situation. G. G. Findlay astutely observes, Better to marry than to burn; but if marriage is impossible, better infinitely to burn than to sin. ��30��) ) ) Practical Considerations in 7:8 9) Paul demonstrates his profound insight into human nature by candidly discussing a topic that generally causes embarrassment.

He fully understands the sexual characteristics God has created in the male and the female. God created Adam and Eve and their descendants with sexual needs that are met through conjugal union in matrimony. Thus Paul counsels his readers to accept God s provision of marriage. Within the context of wedlock, both a husband and a wife fulfill each other s needs. Conversely, anyone who has not received the gift of continence but tries to exercise restraint experiences undue emotional distress. In addition, this person also faces a spiritual problem of carrying the burden of sin and guilt for his or her incontinence.) When sexual needs are met in marriage as God prescribes, a person usually lives a balanced life full of joy and happiness and is free from guilt or remorse over sexual sins.

Conclusively, Paul endorses matrimony and instructs people who lack self-restraint to enjoy the sexual satisfaction that married life affords.) ) Greek Words, Phrases, and Constructions in 7:8 9) Verse 8) �� the unmarried. Notice that the definite article indicates a category and sets it off from the category of widows. The substantive adjective unmarried applies to men and to women, yet for women the Greeks generally used the word �� (without a husband).��31��) p� �� Paul writes the present subjunctive to express duration (present tense) and uncertainty (subjunctive mood): If perchance they remain. ) Verse 9) �0 �r �P� �� with the use of the particle �0 and the present indicative of the verb, Paul states a fact. Moreover, the particle �P� (instead of ��) precedes the verb to underscore the negative of the verb �� (they control themselves). This verb is in the middle with a reflexive connotation (see I Clem. 30:3).) �� & �� the first verb is the aorist active infinitive . The aorist denotes single action and is ingressive.

By contrast, the second verb is the present passive infinitive to indicate continued action.) ) ) b. Married and Divorced) 7:10 11) 10. To those who are married I give this command not I but the Lord let a wife not separate from her husband.) 1 1 2 8 0 “tw://bible.?id=44.20.35|AUTODETECT|” a. To those who are married. Here Paul addresses believers who already have married. (Incidentally, with the perfect tense in the Greek of the expression have married, Paul indicates both duration and stability.) Even though he has received apostolic authority which he has demonstrated in many places (e.g., 5:5, 12; 6:18; 7:5, 8), he now appeals to the authority of the Lord Jesus Christ. Throughout his ministry, Paul repeatedly quoted words uttered by Jesus. One of these, It is more blessed to give than to receive 7 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” Acts 20:35) 1 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” ), is not even found in the Gospels. In this epistle, Paul many times discloses that he has received words or commands from the Lord, which may have come to him directly by vision or indirectly through the apostles 7 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” I Thess. 4:15) 1 1 -1 9 0 0 ). But now he alludes to words spoken by Jesus that were eventually recorded in the written Gospels.) 1 1 2 8 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Paul asserts that he has a command for married people that comes not from himself but from the Lord. He takes the words from an oral Gospel tradition. We presume that Paul heard this statement from the other apostles, probably Simon Peter 7 1 -1 9 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Gal. 1:18 19) 1 1 -1 9 0 0 ), and thus received it indirectly from Jesus. Paul quotes Jesus word preserved in the Gospel tradition, which for him and the Corinthians has divine authority. In fact, the apostles and the early church accorded the same significance to the Old Testament Scriptures and the oral or written Gospel. For them, both were equally authoritative. And Paul knows that in respect to marriage and divorce, the Corinthian Christians would listen to and obey the voice of Jesus. Writing about this matter, therefore, Paul no longer exerts his authority but the Lord s. Paul steps aside and permits Jesus in speak directly to the Corinthians.) 1 1 2 8 0 “tw://bible.?id=1.1.27|AUTODETECT|” b. I give this command not I but the Lord. What does the Lord command? In a discussion with Pharisees who asked him about divorce, Jesus referred them to the Scriptures. Quoting from the creation account, [God] created them male and female 7 1 -1 9 0 “tw://bible.?id=1.1.27|AUTODETECT|” Gen. 1:27) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” ) and For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=41.10.8-41.10.9|AUTODETECT|” ), Jesus added his own comments. He said, So they are no longer two, but one. Therefore what God has joined together, let man not separate 7 1 -1 9 0 “tw://bible.?id=41.10.8-41.10.9|AUTODETECT|” Mark 10:8b 9) 1 1 -1 9 0 “tw://bible.?id=41.10.11-41.10.12|AUTODETECT|” ). When subsequently the disciples desired to know more about divorce, Jesus added: Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery 7 1 -1 9 0 “tw://bible.?id=41.10.11-41.10.12|AUTODETECT|” Mark 10:11 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.19.9|AUTODETECT|” c. Let a wife not separate from her husband. ��32�� Paul exhibits his own authorial prerogatives by reversing the order of Jesus statement. He begins with the wife and in the next verse (v. 11) mentions the husband. Note that in Matthew s Gospel nothing is said about the wife separating from her husband. Instead, the husband makes the decision and divorces his wife 7 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” Matt. 19:9) 1 1 -1 9 0 0 ). Matthew wrote his account for a Jewish audience, in which the husband could dismiss his wife for any reason. But his wife had no right to divorce her husband. The Gospel of Mark, however, written in a Roman context and addressed to Gentiles, reflects the Greco-Roman world. In that world, a woman had the right to take the initiative and separate from her husband, which is a circumscription for divorce. The possibility is real that influential women in the Corinthian church consulted Paul about marital relations and divorce. The apostle answers them with a word from Jesus.) 1 1 2 8 0 “tw://bible.?id=39.2.14-39.2.16|AUTODETECT|” The creation account teaches the unity of husband and wife, which, according to Jesus, should not be broken. The prophet Malachi also refers to the Genesis account and denounces divorce as a breach of the marriage covenant which the husband had made with his wife. He quotes the word of the Lord God, who exclaims, I hate divorce 7 1 -1 9 0 “tw://bible.?id=39.2.14-39.2.16|AUTODETECT|” Mal. 2:14 16) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” ). God s intention is that marriage vows ought not to be dissolved. Jesus allows an exception only when one of the spouses becomes unfaithful to his or her partner 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=42.16.18|AUTODETECT|” ; the parallel in ) 7 1 -1 9 0 “tw://bible.?id=42.16.18|AUTODETECT|” Luke 16:18) 1 1 -1 9 0 0 omits the exception). The rule that dates from the beginning of human history is that a wife must not divorce her husband and, likewise, a husband must not send away his wife (v. 11).) 1 2 2 8 0 0 11. But if she in fact leaves, let her remain unmarried or be reconciled to her husband, and let the husband not divorce his wife.) a. But if she in fact leaves. The probability of divorce is all too real today. Similarly in Paul s day, divorce even among Christians was not at all inconceivable. With a conditional clause in the Greek, Paul shows that the occurrence of divorce is probable.

If then Corinthian believers desired to obey the teaching of the Scriptures and Jesus, what counsel do they have for a Christian couple experiencing incompatibility that leads to divorce? Apparently, the local church was encountering a situation in which a wife initiated divorce proceedings against her husband. The question Paul must answer is how God s word in the Old Testament and Jesus teaching apply to a specific divorce case at hand in Corinth. When divorce eventually becomes a fact, what does the church say?��33��) 1 1 2 8 0 “tw://bible.?id=40.5.32|AUTODETECT|” b. Let her remain unmarried or be reconciled to her husband. Editors usually consider this part of verse 11 a parenthesis, so that the last part of verse 10 is completed by the last clause in the following verse. Is Paul giving his own opinion in the parenthetical clause or is this Jesus word? And if it is Paul s own judgment, is he going beyond the exception of unfaithfulness Jesus allowed 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 0 )?) 1 1 2 8 0 “tw://bible.?id=40.19.6|AUTODETECT|” Jesus declares that God has instituted marriage, so that what he has joined together, no one should separate 7 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” Matt. 19:6) 1 1 -1 9 0 0 ). He means that the marriage partners have no right to annul the vows they have made. Neither the husband nor the wife has the power to render a marriage invalid. ��34�� In other words, in the parenthesis Paul is repeating the teachings of Jesus by permitting no exceptions to the rule of marriage. When Paul writes that a wife leaves her husband, he does not approve of the separation. Rather he commands her to remain unmarried or to be reconciled to her husband. By implying that the marriage bond should not be broken, Paul accepts the reality of separation.

Yet he forbids remarriage and counsels the wife who initiates divorce to be reconciled to her husband. The term reconciliation is never used of an innocent party. God is never said to be reconciled to us, but only we to him. ��35�� If the wife initiates divorce proceedings, she should be the one to exert efforts that lead to reunion.) 1 4 2 8 0 0 c. And let the husband not divorce his wife. What is true for the wife is equally true for the husband. In Greek, Paul uses a synonym for divorce, literally, send away. Although in Jewish and Greco-Roman society the husband had the prerogative to divorce his wife and had greater freedom than his wife, Paul teaches what the Scriptures say on this subject. He refuses to follow the culture of his day but abides by God s Word.

He prohibits the husband from dismissing his spouse. By implication, the husband must strive for reconciliation in case of a divorce, because marriage is for life.) ) Practical Considerations in 7:10 11) Paul s advice that a wife who separates from her husband should not remarry appears contrary to what he wrote earlier in this chapter. He counseled those unmarried people who had to cope with a lack of self-control to marry (v. 9). Now he writes that the woman who plans to divorce her husband must remain unmarried. But Paul links the first statement, let her remain unmarried, to the second, be reconciled to her husband. If the first part is not observed, the second has lost its reason for existence.

As long as the woman remains unmarried, there is hope for reconciliation.) 1 1 2 8 0 “tw://bible.?id=39.2.16|AUTODETECT|” Divorce devastates the entire family. Separation affects husband, wife, children, relatives, and friends. Because it is harmful to everyone, divorce is something God hates 7 1 -1 9 0 “tw://bible.?id=39.2.16|AUTODETECT|” Mal. 2:16) 1 1 -1 9 0 0 ). In societies where the extended family is a close-knit unit, relatives exert themselves to prevent divorce if at all possible. In the church community, too, members have the corporate responsibility to help fellow members when they need counsel and advice. When difficulties arise in family life, the members of Christ s body should lend their corporate wisdom to deter permanent ruptures in family life and should facilitate healing. Describing the church, Paul writes: If one members suffers, all the members suffer with it. If one member is honored, all the members rejoice with it (12:26).) 1 7 2 8 0 0 ) ) 3. Believer and Unbeliever) 7:12 16) 12. To the rest I say I, not the Lord: If any brother has an unbelieving wife and she consents to live with him, let him not send her away.) Observe the following points:) a. Apostolic authority. To the rest I say I, not the Lord. If we follow today s writing procedures, we would place the preceding passage (vv. 10 11) in quotation marks and introduce it with the phrase Jesus said.

Verse 12 would then begin with the introduction, To the rest I say. But Paul is writing in the style of his day. He indicates that he no longer appeals to a word spoken by Jesus but now speaks on his own authority as he does in many places throughout this chapter.��36�� He faces the problem of mixed marriages in which the husband is a believer and the wife an unbeliever or vice versa. In this situation, Paul has to make a ruling on the basis of his apostolic authority.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” In the first part of the chapter (vv. 2 7), Paul discusses conjugal rights in relation to the institution of marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 0 ). Next he addresses the unmarried and the widows in the church (vv. 8 9) and follows this with a word from the Lord for married couples who are believers (vv. 10 11). Now he encounters the problem of believers and unbelievers in the context of marriage. They are the last group of people to receive apostolic advice. Hence Paul writes, To the rest I say. He has no word for the unbelievers.) 1 1 2 8 0 0 The church now approaches the apostle to the Gentiles and seeks an answer to marital questions that relate to a Christian-Gentile husband and wife. Paul must speak on this subject with the authority Christ has given him and give advice that is in harmony with Jesus teaching.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” b. Mixed marriage. If any brother has an unbelieving wife and she consents to live with him, let him not send her away. Throughout the Old Testament God forbids his people to marry Gentiles, and this is true also for the Corinthians. Elsewhere Paul tells them to marry only in the Lord 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” II Cor. 6:14 18) 1 1 -1 9 0 0 ). But in the present situation, a Gentile husband has accepted the gospel and puts his faith in Jesus Christ. Yet his wife remains steadfast in her pagan beliefs and fails to follow her husband in his newfound faith.) 1 6 2 8 0 0 Paul s advice to the Corinthians is founded on the biblical principle that marriage ought not to be dissolved. He advises the couple to stay together when the unbelieving wife is fully content to live with her believing husband. Paul calls this husband a spiritual brother (see 1:1) who gives leadership as the head of the house. If his wife is happy to stay with him and the husband is content with her, says Paul, then keep the marriage intact.) 13. And if any woman has an unbelieving husband, and he consents to live with her, let her not send him away.) Paul is addressing people in the Greco-Roman world, in which the wife had the right to divorce her husband. This was not the case in Jewish society, in which only the husband could initiate a divorce.) The word woman in this context signifies that this person is a believer.

She has become a Christian but her husband has not (yet) come to faith in Christ. However, apart from this religious issue, the couple lives together harmoniously. If the husband is content to live with his believing wife, Paul s advice to her is to stay with him and entertain no thoughts about divorce.) In the case of mixed marriages, Christian spouses should do everything in their power to stay with their unbelieving partners. They should never be the first to seek divorce. Paul s counsel is: Stay where you are. ) 14. For the unbelieving husband has been sanctified by his [Christian] wife and the unbelieving wife has been sanctified by the [Christian] husband; otherwise your children would be unclean, but now they are holy.) 1 1 2 8 0 “tw://bible.?id=44.16.32-44.16.34|AUTODETECT|” a. Problem. For the unbelieving husband has been sanctified by his wife. In the Greco-Roman culture of the first century, mixed marriages as a rule meant that Christian wives had pagan husbands. A Christian husband normally would not have an unbelieving wife. The New Testament repeatedly mentions accounts of a Christian who is baptized with his entire household 7 1 -1 9 0 “tw://bible.?id=44.16.32-44.16.34|AUTODETECT|” Acts 16:32 34) 1 1 -1 9 0 “tw://bible.?id=44.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.8|AUTODETECT|” 18:8) 1 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” I Cor. 1:16) 1 1 -1 9 0 0 ). In these instances, the wife also became a Christian.��37��) 1 1 2 8 0 “tw://bible.?id=60.3.1-60.3.6|AUTODETECT|” Due to the harshness many Christian wives had to endure from unbelieving husbands 7 1 -1 9 0 “tw://bible.?id=60.3.1-60.3.6|AUTODETECT|” I Peter 3:1 6) 1 1 -1 9 0 0 ), Paul first alludes to the believing wife who lives with a pagan husband and then the reverse. In these families, the unbelieving spouse has been sanctified by the believing partner.) 1 4 2 8 0 0 What precisely is the meaning of the verb has been sanctified? The unbelieving husband or wife remains a Gentile and yet Paul declares that he or she has been consecrated. The incongruity of this marital relationship is striking, especially when Paul writes that a believer s body is a member of Christ himself (6:15). How can an unbelieving spouse be sanctified?) b. Answer. We ought to be careful about reading too much into the text.

However, the gospel penetrates the world so that in a given family one spouse becomes a Christian but not the other. Then the believing spouse by conduct, word, and prayer may win his or her partner for Christ. Because of Christ s power, the influence of a believer is often stronger than the influence of an unbeliever.��38�� Writes Calvin, For the godliness of the one does more to sanctify the marriage than the ungodliness of the other to make it unclean. ��39�� In other words, God s purpose to save his people is much more inclusive than our limited understanding of the process of salvation.) Paul is not saying that an unbelieving husband or wife has been made morally holy through his or her Christian spouse. No, man is unable to sanctify or to save a fellow human being. What the apostle means to say is that an unbelieving spouse who lives intimately with a Christian marriage partner experiences the influence of holiness.) To be sanctified means that a person is influenced by the claims of Christ. The converse is equally true: anyone who is not sanctified is influenced by the claims of a world that is opposed to Christ.

In the Greek, the verb to be sanctified is in the perfect tense, which denotes that from the moment the spouse became a Christian his or her unbelieving partner comes in contact with holiness.) 1 1 2 8 0 “tw://bible.?id=2.29.37|AUTODETECT|” c. Sanctified. A study of the Scriptures reveals that the Greek word to sanctify has at least four different meanings. It signifies, first, to set things aside for sacred functions (e.g., items relating to worship at the tabernacle [) 7 1 -1 9 0 “tw://bible.?id=2.29.37|AUTODETECT|” Exod. 29:37) 1 1 -1 9 0 “tw://bible.?id=2.29.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.29.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” ]); next, to consecrate people by either baptism 7 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” I Cor. 6:11) 1 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” ), a Christian marriage 7 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” I Cor. 7:14) 1 1 -1 9 0 “tw://bible.?id=58.9.13|AUTODETECT|” ), or atonement for sin 7 1 -1 9 0 “tw://bible.?id=58.9.13|AUTODETECT|” Heb. 9:13) 1 1 -1 9 0 “tw://bible.?id=60.3.15|AUTODETECT|” ); third, to reverence people, names, or things 7 1 -1 9 0 “tw://bible.?id=60.3.15|AUTODETECT|” I Peter 3:15) 1 1 -1 9 0 “tw://bible.?id=40.23.17|AUTODETECT|” ); and last, to purity someone from evil.��40�� The second meaning of the verb to sanctify applies to the verse at hand. The believing husband or wife sanctified the unbelieving spouse much as the temple sanctified the gold connected with it, or the altar the gift laid upon it 7 1 -1 9 0 “tw://bible.?id=40.23.17|AUTODETECT|” Matt. 23:17) 1 1 -1 9 0 “tw://bible.?id=40.23.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.23.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ).��41�� The object was not holy in itself but was holy by association.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” Paul is not saying that the Gentile spouse has a personal relationship with Christ, for then he or she would no longer be called an unbeliever. Nonetheless, this person s conduct is affected by that of the Christian partner. He or she agrees to live with a Christian in whom God s Spirit resides, fulfills the obligations that stem from the institution of marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” ), and keeps the marriage intact in obedience to Jesus command 7 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” Matt. 19:6) 1 1 -1 9 0 0 ).��42�� Both spouses live in a sanctified environment, for the home is consecrated by the reading and application of God s Word and by prayer. Paul also declares holy the children who were born either before or after the spouse s conversion to Christianity.) 1 1 2 8 0 0 d. Children. Otherwise your children would be unclean, but now they are holy. What about the next generation? Paul mentions the children reared in a family in which only one parent is a Christian. Although he writes two descriptive adjectives (unclean, holy) for the children of mixed parentage, he unequivocally asserts that they are holy if one parent is a believer. He implies that children are consecrated on the basis of the Christian parent s faith; they are not declared unclean on the basis of a parent s unbelief. In short, faith triumphs over unbelief in the family.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” Paul declares the unbelieving spouse sanctified and the children holy. But what is the difference between the words sanctified and holy in respect to this family? Whereas the unbelieving husband or wife is sanctified by the believing spouse, the children of this spouse enjoy a covenant relationship. God made a covenant with his people and blesses it throughout the generations 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=45.11.16|AUTODETECT|” ). Writing about the Jewish people whom God declares holy, Paul says: If the root is holy, so are the branches 7 1 -1 9 0 “tw://bible.?id=45.11.16|AUTODETECT|” Rom. 11:16) 1 1 -1 9 0 “tw://bible.?id=55.1.5|AUTODETECT|” ). When God sanctifies his people, he calls them to live a life of constant holiness. A Christian mother may claim the covenant promises that her children are sanctified in God s sight and called to holiness. Timothy was the son of a Jewess and an unbelieving Greek father. His grandmother Lois and mother, Eunice, raised him in a godly home where he learned to put his faith in Jesus 7 1 -1 9 0 “tw://bible.?id=55.1.5|AUTODETECT|” II Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=49.6.4|AUTODETECT|” ). Covenant children are to be counted a part of God s people and should be nurtured in the Christian faith and in the fear of the Lord 7 1 -1 9 0 “tw://bible.?id=49.6.4|AUTODETECT|” Eph. 6:4) 1 1 -1 9 0 0 ). ��43��) 1 4 2 8 0 0 The text fails to indicate whether Paul has in mind only the children in mixed marriages or also children of believing parents in general. If he means the latter, there is all the more reason to consider these children holy, especially when they themselves confess their faith. These children are incorporated into the life of the church through the sacrament of baptism.��44��) 15. But if the unbeliever departs, let him leave. A [Christian] brother or sister is not bound in such matters. God has called us to peace.) a.

But if the unbeliever departs, let him leave. The words of Paul paint a picture of reality, because the first clause of this sentence states a simple fact. If the unbelieving husband refuses to support the faith of his wife and finds it impossible to live in a Christian atmosphere, let him go. Then he no longer can be considered sanctified through his believing wife.) The economic consequences for Christian wives forsaken by their husbands were often severe; these women experienced untold hardship. It is likely that women who had little or no dowry for support found themselves divorced, isolated and penniless for the sake of the gospel. ��45�� Paul advises the Christian sister, Do not stand in his way if he leaves the house. Paul is completely in harmony with his earlier advice that Christians ought not to divorce their spouses (vv. 10 13).

But if the unbeliever decides to dismiss his wife, he, not his marriage partner, takes the full responsibility for the divorce.) 1 1 2 8 0 “tw://bible.?id=45.7.2|AUTODETECT|” b. A [Christian] brother or sister is not bound in such matters. We have no difficulty understanding Paul s ruling to accept the voluntary departure of the unbelieving spouse. But what is the meaning of the verb is bound? Is he implying that the forsaken party is now no longer bound to his or her marriage vows 7 1 -1 9 0 “tw://bible.?id=45.7.2|AUTODETECT|” Rom. 7:2) 1 1 -1 9 0 0 )? Is he or she free to remarry and start anew?) 1 1 2 8 0 “tw://bible.?id=49.6.15|AUTODETECT|” The literal meaning of the phrase is not bound alludes to enslavement: a brother or sister is not enslaved. The unbeliever is the one who breaks the marriage bond, which God had meant to be for life. Now the believer is no longer bound to that union, for his or her unbelieving spouse has made a breach with God rather than with his or her partner. ��46�� In this verse Paul neither forbids nor advocates remarriage for the forsaken spouse and leaves this matter an open question (compare vv. 9, 11). He is interested in the Christian s witness to the world, including the unbelieving husband or wife. He urges the Christian to seek peace with the unbelieving spouse. Paul wants the Christian marriage partner to live in obedience to Christ s gospel and thus to oppose valiantly the forces of the evil one 7 1 -1 9 0 “tw://bible.?id=49.6.15|AUTODETECT|” Eph. 6:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=28.2.7|AUTODETECT|” c. God has called us to peace. This is one of the fundamental principles in the New Testament.��47�� In the previous chapter Paul told the Corinthians not to go to court but by mediation to settle their differences peacefully (6:1 8). Now he recommends peace in marriage by forbidding divorce and promoting reconciliation. This does not mean peace at any cost, for the Christian spouse cannot abrogate his or her faith. What Paul is saying is that the believer who endures divorce must show not hostility but conciliation toward his or her unbelieving spouse.

The Christian provides the non-Christian partner opportunity to return and reestablish the marriage. Perhaps the unbelieving spouse will exclaim, I will go back to my husband [or wife] as at first, for then I was better off than now 7 1 -1 9 0 “tw://bible.?id=28.2.7|AUTODETECT|” Hos. 2:7) 1 1 -1 9 0 0 ). Paul forbids Christian husbands and wives to seek divorce. But, he says, if a Christian wife initiates divorce, she has to remain unmarried or be reconciled to her Christian spouse (vv. 10 11). With regard to an unbelieving partner, a Christian spouse must give him or her an opportunity to return and restore the marriage.) 1 2 2 8 0 0 16. For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?) As long as the unbelieving partner demonstrates his or her willingness to live with the Christian spouse, he or she is sanctified. The continual Christian witness of a believing spouse may prove to be effective in aiding the unbeliever to come to faith in Christ. This witness remains in effect even for the unbelieving spouse who has left voluntarily (v. 15).) 1 1 2 8 0 “tw://bible.?id=60.3.1|AUTODETECT|” Paul s general declaration that God has called us to peace also covers family life. When in Paul s day a husband became a Christian, his wife would normally adopt the Christian faith. Peter addresses a similar marital problem: a wife who had become a believer had to live with her husband who did not embrace Christianity and showed resentment and hostility. Peter advises the Christian wife to be submissive to her husband and by her behavior to win him over to Christ 7 1 -1 9 0 “tw://bible.?id=60.3.1|AUTODETECT|” I Peter 3:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=10.12.22|AUTODETECT|” When Paul says that neither believing husbands nor believing wives know whether they will be instrumental in saving their pagan spouses, he points out that only God can save his people. We are unable to effect salvation, yet we are instruments in God s hand to bring it about. The believer must always hope, knowing that God will effect his plan and purpose 7 1 -1 9 0 “tw://bible.?id=10.12.22|AUTODETECT|” II Sam. 12:22) 1 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” Esther 4:14) 1 1 -1 9 0 “tw://bible.?id=29.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.14|AUTODETECT|” Joel 2:14) 1 1 -1 9 0 “tw://bible.?id=32.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=32.3.9|AUTODETECT|” Jonah 3:9) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 Does Paul encourage or discourage divorce in a marriage in which the unbelieving spouse departs? In view of his emphasis on peace, albeit not at any price, he discourages divorce. Findlay keenly observes that the Corinthians, with their lax moral notions, needed dissuasives from rather than encouragements to divorce. ��48�� The apostle s advice remains the same: do not break your marriage vows.) ) Practical Considerations in 7:15) Divorce is a soul-wrenching experience and should be avoided if possible. The cultural stipulations for marriage in ancient times demanded that the groom give the bride s father a dowry that consisted of a mutually agreed sum of money or services rendered. But a dowry could also consist of a gift which the father gave to his daughter at the time of marriage. When divorce ended marital ties, the husband departed from his wife without giving her any support.

And a Christian wife could not return to her pagan family. Her father would be reluctant or would refuse to take care of a daughter whose husband had sent her away because of her religion. Her only recourse was to go to members of the church for spiritual and financial aid.) How is the Christian today to cope with a situation in which divorce has become reality? As members of the body of Christ, we feel the hurt and the harm a divorced person has to suffer. We must speak words of encouragement and provide material and spiritual help. When a Christian woman is divorced by her unbelieving husband, she should know that the Lord will provide for her in all her needs.) ) Greek Words, Phrases, and Constructions in 7:12 16) Verse 12) 1 1 2 8 0 “tw://bible.?id=49.2.3|AUTODETECT|” �� & �� the rest. David L. Dungan remarks that this is Paul s customary way of referring to non-believers. ��49�� In a few passages 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|”

7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” Thess. 4:13) 1 1 -1 9 0 “tw://bible.?id=52.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=52.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 0 ), this expression is synonymous with �p �� (the Gentiles). But in the Corinthian context, Paul addresses the spouses in mixed marriages and tells the Christian partners to give leadership.) 1 26 2 8 0 0 �� this combination expresses authority: I say. The personal pronoun shows emphatic contrast or antithesis to A �� (see v. 10).) �4 �� Paul writes the conditional clause twice (vv. 12, 13) to express the fact that he is addressing reality.) �U�� the demonstrative pronoun in the feminine singular has its antecedent in the word wife. The translation should be this one, but it is given as if the text reads �P�� (she) that serves as the third person personal pronoun (see also �U�� instead of �P��, v. 13).) Verse 13) �� this compound verb expresses both mutuality (husband and wife both agree to live together) and intensity (she or he is fully content).) Verse 14) �� after the word wife, a few Western and other manuscripts have inserted first, the adjectival expression �� (the believing) and next, the corresponding term �� after the word brother (see NAB). I have not adopted the Western reading, but for the sake of clarity I have added the word Christian in brackets (compare REB).) � �� and � �� the preposition with the dative case may denote place (in the sphere of) or cause (because of).) �� instead of brother the Majority Text has the reading �� (husband), which nearly every translator has adopted. Yet the better manuscripts have the reading brother. Bruce M.

Metzger notes that although the word husband is a more fitting correlative to the term wife than the word brother, the special force of �� [has] not been appreciated. In order to recapture some of the nuance belonging to ��, in a subsequent modification �� was added to ��. ��50��) Verses 15 16) �0 the particle with the present indicative tense �� (he departs) expresses a factual statement. The present middle imperative �� (let him depart) is permissive.) � & �0�� the preposition has the function of �0� with the meaning God has called you into a peace in which he wishes you to live. ��51��) Q�� the manuscript evidence is stronger for !�� than for Q��. Yet some editors of the Greek texts adopt the reading you even though it has the lesser support. Translators are evenly divided on the matter; some choose you ��52�� and others us. ��53��) �0 & �� whether you will save. Paul purposely leaves this direct question unanswered, for only God can respond.) ) ) 4.

A Digression) 7:17 24) In the middle of his discourse on marriage, Paul digresses to emphasize a rule that he mentions three times. This is the rule he gives to the church: remain in the place God has given you (vv. 17, 20, 24). In support of the precept he provides two illustrations, one on circumcision and uncircumcision, and the other on the slave and the freedman. Paul uses these illustrations to provide context for the next segment of his discussion on marriage and to stress the Christian s responsibility to God.) 17. Nevertheless, so let each one live the life the Lord has imparted to him, as God has called each one. And I am laying down this rule in all the churches.) a.

Nevertheless, so let each one live the life the Lord has imparted to him. The first word is an adversative that calls attention to the exception to the rule that marriage vows are binding (v. 15a, b). When the Christian spouse is divorced by the unbelieving partner, then let it be so, says Paul. Nevertheless, when a marriage has been dissolved, life continues.) However, Paul broadens his scope to address everyone affected by the gospel. Notice that Paul uses the substantive each one twice in the first sentence of this verse. He knows that the gospel enters not only the relationship of husbands and wives, but also of Jew ad Gentile, of slave and freedman.

In whatever situation a person becomes a Christian, he or she must remain there. That is the place in life the Lord has designated for everyone. Paul endeavoured to convince his readers that their relation to Christ was compatible with any social relation or position. ��54�� New converts to the Christian faith are often of the opinion that the only way to show gratitude to God for the gift of salvation is to become a minister or missionary of the gospel. This is commendable but not necessary. The Lord calls his people in all walks of life to follow him. He wants them to be Christian fathers and mothers, Christian husbands and wives, Christian employers and employees.

Each one should fulfill the role the Lord has assigned to him or her and live (literally, walk) accordingly.) b. As God has called each one. ��55�� in this chapter, Paul repeatedly writes that God has called the believer (vv. 15, 17, 18 [twice], 20, 21, 22 [twice], 24). God calls a person first into the fellowship of Jesus Christ (1:9) and then to a role of fulfilling the Christian life in the setting in which the Lord has placed him. This does not mean that God allows the believer no change of status, employment, or residence. The Lord often leads his people into other areas of life and gives them different roles; in whatever calling God places them, they must reflect his glory. They must live worthily in that place and environment as Christians who demonstrate the love of the Lord Jesus.) c.

And I am laying down this rule in all the churches. The rule for believers is to stay where the Lord has placed them and to live worthily in their calling. Paul repeats himself to bring the point home (vv. 20, 24). He makes this rule on the strength of his apostolic authority and applies it in all the churches (see 4:17; 14:34; 16:1).) 18. Anyone who has been circumcised and called, let him not become uncircumcised. Anyone who has not been circumcised but has been called, let him not become circumcised. 19.

Circumcision is nothing and uncircumcision is nothing, but the keeping of the commands is important.) Here is an example taken from a typical first-century congregation in which Jewish Christians and Gentile Christians worshiped and worked together. Such was the case in Corinth, where Christians from Jewish and Gentile backgrounds formed the church. There the ethnic differences apparently caused no discord. When God calls a person to a life of fellowship in Christ, the distinctives that separate a Jew from a Gentile are no longer valid.) 1 1 2 8 0 “tw://bible.?id=44.16.3|AUTODETECT|” A Jew, who was circumcised on the eighth day after birth, should not try to undo this mark when in later life he became a Christian. As a circumcised Jew he would be able to witness effectively for Christ among fellow Jews. Such was the case of Timothy, who was circumcised to work among the Jews who knew him in Lystra and Derbe 7 1 -1 9 0 “tw://bible.?id=44.16.3|AUTODETECT|” Acts 16:3) 1 1 -1 9 0 0 ). When a Jew was called by God to follow Christ, he should not try surgically to undo his circumcision to look like a Gentile.��56�� God called him to be a Jew among the Jews (see 9:20).) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” Similarly, when a Gentile was called by God, he should not try to become a Jew by requesting circumcision. He might envy the Jew who had received God s revelation, the covenants, and the promises 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” 9:4 5) 1 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” ). But God did not call him to be circumcised 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” Gal. 5:2) 1 1 -1 9 0 0 ), for in Christ Jesus the distinctions of being a Jew or a Gentile disappear.��57�� God called the Gentile Christian to be a witness in the cultural setting in which God placed him.) 1 1 2 8 0 “tw://bible.?id=44.21.20|AUTODETECT|” Paul alludes to exceptional cases, for a Jew would not readily seek to efface the mark of circumcision and the Gentile normally was loath to accept that mark. Yet in Palestine, thousands of Jewish Christians were zealous for keeping the Mosaic law, including the rite of circumcision 7 1 -1 9 0 “tw://bible.?id=44.21.20|AUTODETECT|” Acts 21:20) 1 1 -1 9 0 “tw://bible.?id=44.15.1-44.15.2|AUTODETECT|” ). These people at times exerted undue pressure on Gentile Christians to do likewise 7 1 -1 9 0 “tw://bible.?id=44.15.1-44.15.2|AUTODETECT|” Acts 15:1 2) 1 1 -1 9 0 “tw://bible.?id=44.15.19-44.15.21|AUTODETECT|” ). They continued to do so even after the Jerusalem Council ruled that those Gentiles who became Christians need not submit to circumcision 7 1 -1 9 0 “tw://bible.?id=44.15.19-44.15.21|AUTODETECT|” Acts 15:19 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.17.10-1.17.14|AUTODETECT|” Circumcision and uncircumcision have nothing to do with the Christian faith, says Paul. The Jew and the Gentile are equal in the sight of God, for in Christ Jesus he adopts both of them. Not man s external sign but his internal desire to keep God s law that is, to do his will is significant. Jews, however, would object to Paul s remark and point to a startling inconsistency. Although God s law stipulates circumcision as a sign of the covenant 7 1 -1 9 0 “tw://bible.?id=1.17.10-1.17.14|AUTODETECT|” Gen. 17:10 14) 1 1 -1 9 0 0 ), they hear Paul say that circumcision is nothing. Yet he states that keeping God s law is important (compare Sir. 32:23). Paul, however, clearly distinguishes between an external observance of the law as demonstrated by the sign of the covenant and an internal spirit that reveals obedience to God s will. The Lord wants both Jewish and Gentile Christians to fulfill the moral law. He desires obedience, not out of an erroneous belief that it is necessary to earn salvation, but out of a joyful and thankful heart for the free gift of salvation.) 1 3 2 8 0 0 20. Let each one remain in the same calling in which he was called. 21. Were you a slave when you were called, let that not bother you. But if indeed you are able to become free, make the most of it.) a. Let each one remain in the same calling in which he was called. Once more Paul states the rule which he has laid down in all the churches (see vv. 17, 24).

Paul s emphasis is on the words calling and called, which relate to spiritual rebirth through God s Word and Spirit. And calling refers to one s situation in life.) This spiritual rebirth is not merely a vertical link between God and man but also a horizontal relation that extends from a person s place in life to his or her fellow men. A calling can be understood as a position or a vocation in which a believer lives in obedience to God s precepts. Paul is saying that everyone is to remain in the station in which he found himself when he was called. ��58�� For instance, a bookkeeper who converts to Christianity should not feel that he can no longer function as a bookkeeper because of his faith. Paul instructs every convert to stay where God has placed him or her in life and not to change occupation. He is saying: Fulfill Christ s demands in the place where you were when God called you. ) 1 1 2 8 0 “tw://bible.?id=60.2.18-60.2.21|AUTODETECT|” b. Were you a slave when you were called, let that not bother you. Here is a concrete example taken from the social scene of Paul s day. Although many slaves acquired valuable skills, filled professional positions, and gained an education,��59�� others were untrained and uneducated; these illiterate people were often despised and even abused by insensitive masters 7 1 -1 9 0 “tw://bible.?id=60.2.18-60.2.21|AUTODETECT|” I Peter 2:18 21) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 We would expect Paul to condemn the institution of slavery as sinful. But he fails to address this issue. He tells the slave who has become a Christian not to worry about slavery. Paul is not interested in disturbing the existing structure of society. Christ s gospel will gradually pervade society as yeast permeates a batch of dough. He is aware of the slave s longing to be free, yet he knows that God rules supreme.

Through the gospel a higher divine ordinance is effecting itself, whereby the world is maintained. ��60�� The eventual change in society Paul leaves to the Lord. Now he exhorts the Christian slave not to be concerned about his lot.) c. But if indeed you are able to become free, make the most of it. ��61�� The last clause in the Greek has only two words and lacks a direct object: rather use [it] (NKJV). What precisely is the meaning of the word it? Negatively, the word can refer to slavery; positively to freedom; and contextually to vocation. In sequence, these are three representative translations:) Even if you have a chance of freedom, you should prefer to make full use of your condition as a slave. (NJB; see also NAB, NRSV)) Though if a chance of freedom should come, by all means take it. (REB; see, e.g., GNB, MLB, SEB, TNT)) But if, indeed, you become manumitted, by all means [as a freedman] live according to [God s calling]. (Bartchy, p. 183)) The first translation faces at least two objections, one grammatical and the other cultural.

Grammatically the verb use is an imperative in the aorist tense, indicating a single action. It signifies a new beginning in life and not a continuation of slavery. That is, the slave when he or she is set free enters a new phase. A cultural objection is that not the slave but the master made the decision to free the servant. The master could do so for economic or social reasons, yet he determined the lot of the slave. As a rule, slaves longed to be free.��62��) Most translators prefer the second translation because they perceive the freedman to be in a better position to spread the gospel than the slave who was hampered by various restrictions.

However, the slave population in the first century was numberless, so that a slave could be an effective witness among his own people.) An objection to the second translation is that the context seems to demand the interpretation of remaining in slavery. Thus, the reading make full use of your condition as a slave merges with the next line, For he who was called by the Lord while a slave is a freedman of the Lord (v. 22a). However, this objection loses its force when we take verses 21 and 22 as parallels. Verse 22b reads, Likewise the free man when he was called is a slave of the Lord (see the commentary on v. 22b), and serves as a counterpart of the second translation of verse 21b.) The third translation has the word calling as the direct object of the verb to live (taken from the preceding sentence). But when a Greek sentence lacks a word that is needed to complete the thought, we must supply it from it the immediate context, namely, the sentence itself. Here the sentence features the concept freedom, not that of calling.��63�� Of the three translations, therefore, the second is preferred.) The recurring theme that Paul stresses in this chapter and especially in this section (vv. 17 24) is permanence.

His rule to the members of the church is to stay in the place which God has assigned to the individual (vv. 17, 20, 24). This does not mean immobility and inflexibility, however; when a slave attains freedom, for example, his human longing has been met. God created man not to be slave to his fellow man but to be free.) 22. For he who was called in the Lord while a slave is a freedman of the Lord; likewise the free man when he was called is a slave of Christ.) The constituency of the Corinthian church varied from the rich and the influential to the poor and the slave. Everyone was a partaker of God s grace in Christ. As a spiritual family, the members accepted one another as brothers and sisters.

Within the church, social and economic differences were overlooked But those Christians who were slaves were fully aware of their lack of freedom. They needed a word of encouragement and exhortation.) This verse stresses the word Lord, which occurs twice in the sense of agent and possessor. In other words, the Lord calls his people and also owns them. The last word in the sentence, Christ, is emphatic because of its position. Apart from an omission, the verse displays balance. The omission is in the second part of the verse, where we must supply the prepositional phrase in the Lord.

So this part reads, Likewise the free man when he was called in the Lord is a slave of Christ. As such, the sentence as a whole has two parallel segments.) 1 1 2 8 0 “tw://bible.?id=43.8.36|AUTODETECT|” a. For he who was called in the Lord while a slave is a freedman of the Lord. Paul tells the Christian slave that he ought not to look at his social status but rather at the freedom he has received in Christ 7 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” John 8:36) 1 1 -1 9 0 0 ). When God called him to be part of his people, he experienced a freedom from sin and guilt. He is no longer a slave of sin but belongs to the Lord s freedmen, that is, those who are set free from slavery.) 1 1 2 8 0 “tw://bible.?id=49.6.6|AUTODETECT|” b. The free man when he was called is a slave of Christ. When the Lord called the free man, he became a spiritual slave who obediently does the will of God 7 1 -1 9 0 “tw://bible.?id=49.6.6|AUTODETECT|” Eph. 6:6) 1 1 -1 9 0 “tw://bible.?id=57.1.16|AUTODETECT|” ). Certainly, the slave who is a freedman in the Lord is at the same time Christ s slave, just as the free man is also Christ s freedman. Together they are brothers and sisters in the Lord 7 1 -1 9 0 “tw://bible.?id=57.1.16|AUTODETECT|” Philem. 16) 1 1 -1 9 0 0 ). Writes Frederic Louis Godet, If in Christ slaves become free, and the free slaves, then neither slavery nor liberty is to be dreaded by the believer! ��64��) 1 1 2 8 0 0 23. You were bought with a price. Do not become slaves of men.) 1 1 2 8 0 “tw://bible.?id=60.1.18-60.1.19|AUTODETECT|” The first part of this verse is a verbatim repetition of 6:20, but the words are placed in an entirely different context. In the preceding chapter, Paul wrote about prostitutes and instructed the Corinthians to flee sexual immorality. He reminded them that their bodies were temples of the Holy Spirit and then added that the Corinthians belonged to Christ, for they were bought with a price. Now he places the same words, you were bought with a price, in the context of Christ freeing the slaves of sin and death. Christ set the Corinthians free from sin and paid for them with the price of his blood 7 1 -1 9 0 “tw://bible.?id=60.1.18-60.1.19|AUTODETECT|” I Peter 1:18 19) 1 1 -1 9 0 0 ). Those who have been purchased by Christ should have full assurance of their salvation.) 1 5 2 8 0 0 Blessed assurance, Jesus is mine!) Oh, what a foretaste of glory divine!) Heir of salvation, purchase of God,) Born of His Spirit, washed in His blood.) Fanny J. Crosby) 1 1 2 8 0 “tw://bible.?id=3.25.55|AUTODETECT|” Paul issues a stern warning to all the Corinthian believers not to become slaves of men. They should know that they are slaves in bondage to Christ much the same as the Israelites were to be in bondage to God 7 1 -1 9 0 “tw://bible.?id=3.25.55|AUTODETECT|” Lev. 25:55) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ). Notice that Paul pastorally addresses his readers in the second person plural you. Because he is not specifically speaking to slaves but to the entire congregation, Paul probably has in mind human philosophies and religious systems that hold man s mind in bondage (compare 2:12). Instead of obeying the law of God, Christians entrapped by worldly thinking become slaves of men 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 “tw://bible.?id=51.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.20|AUTODETECT|” Col. 2:20) 1 1 -1 9 0 0 ). Consequently, Paul warns them to heed the calling in which Christ has called them.) 1 1 2 8 0 0 24. Brothers, let each one remain with God in the situation in which he was called.) 1 1 2 8 0 “tw://bible.?id=5.31.6|AUTODETECT|” Paul began this segment (vv. 17 24) with a rule he gave to all the churches. He repeated the precept in the middle of the segment (v. 20), and now he ends it with that same principle (v. 24). In all three verses he specifically applies the rule to each believer. In the present verse, he adds the phrase with God. This means that whatever the circumstances of a believer may be, the Christian should know that God is always with him and will never forsake him 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” Josh. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 0 ). But it also means that every believer must live worthily in the presence of God, for God s eye is always upon him. The Christian is a member of the household of faith, a citizen in the kingdom of God, and a soldier in the army of the Lord.) 1 1 2 8 0 0 Why does Paul state three times the rule to stay in one s place? He has given two examples from the religious sphere (Jew and Gentile) and the social sphere (slave and free). Before and after each of these examples the stresses his rule to maintain stability. For Paul, the vocation of the individual Christian is to live before God in any circumstance. He realizes that with the entrance of the gospel into the world, society and culture need to change. Yet he calls not for a revolution but for stability.

The gospel itself must effect a change. In whatever place in life the Christian finds himself, there he must live honorably before his God. It is clear that Paul considers vocation the determining factor in a Christian s life. He issues the warning to avoid circumstances which might endanger this vocation. ��65�� A Christian practices the teachings of Christ, whether his or her roots were in Judaism or in paganism and whether he or she is enslaved or free.) 1 1 2 8 0 “tw://bible.?id=50.3.19-50.3.20|AUTODETECT|” Finally, the phrase with God causes the believer to look forward to the return of Christ. The early Christian longed to be with Christ and therefore set his mind not on earthly but on heavenly things 7 1 -1 9 0 “tw://bible.?id=50.3.19-50.3.20|AUTODETECT|” Phil. 3:19 20) 1 1 -1 9 0 “tw://bible.?id=51.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.2|AUTODETECT|” Col. 3:2) 1 1 -1 9 0 0 ). The Christian lives his life on earth knowing that his eternal home is with God.) 1 27 2 8 0 0 ) Greek Words, Phrases, and Constructions in 7:17 23) Verse 17) �0 �� this combination is adversative and means but. It is equivalent to ��.��66�� The negative protasis of this conditional sentence Paul never supplied, but, we understand him to say: In spite of the exception clause on divorce (v. 15a, b), I lay down a rule for all the churches. ) �� the present tense in the imperative mood expresses duration: let him keep on walking. ) Verses 18 19) �� the perfect passive participle of the compound verb �� (I circumcise) shows that the action took place in the past but its effect continues in the present.) �� this perfect passive from the verb �� (I call) does not mean that a man was called to uncircumcision but rather he was called in that condition.) �� the noun derives from the verb �� (I keep) and denotes active pursuance.) Verse 21) �� 0 �� these three words are at the center of the debate on translating and interpreting this particular verse. The adversative �� (however) is stronger than the particle �� (but) and contrasts the two parts of this verse.��67�� The combination �0 �� either means if indeed or although. The first translation is favored by scholars who say that the sentence means freedom from slavery; the second is advocated by those who state that slaves should remain in slavery. S. Scott Bartchy observes, There are no examples of �0 �� meaning although or even if in 1 Cor[inthians], but that in 1 Cor[inthians] 7 an emphatic �� appears before and after the usage of �0 �� in [v. 21c].

These usages suggest that on grammatical grounds alone �0 and �� in [v. 21c] should be translated if, indeed. In view of the social and legal context, this is the translation which is required. ��68��) �� this is the aorist imperative of �� (I use) that contrasts a present imperative; that is, the slave has a new beginning as a freedman. The adverb �� either signifies by all means or is a comparative that excludes a social change and is translated rather. The first translation is preferred.) Verse 22) � �� the preposition can refer to either sphere (in the Lord) or agency (by the Lord). Most translators opt for the dative of sphere; a few have chosen agency.��69�� Although the aorist passive �� (twice) accommodates itself to agency, the context suggests sphere.) Verse 23) �� see the comment on 6:20.) �t �� the present tense of the negative command implies that some Corinthians already were influenced by worldly doctrines.) ) ) 5. Virgins and Marriage) 7:25 40) After a brief interlude (vv. 17 24) in which he has provided two graphic illustrations of stability taken from the religious and the social spheres, Paul now resumes his discussion on marriage.

This subject which he introduced in verse 1 is broad and has many facets. Paul already answered questions on conjugal rights, single people, divorce, and mixed marriages. But he still faces questions that relate to virginity, marriage and serving the Lord, proper conduct toward a virgin, and the extent of wedding vows. Paul now provides counsel on these intimate and strictly personal matters.) a. Marital Status) 7:25 28) 25. Now concerning the virgins I have no command of the Lord, but I, as one who by the mercy of God is trustworthy, give my opinion.) a.

Now concerning the virgins. The first two words appear to refer to a question the Corinthians put to him in their letter. Paul works sequentially through the set of questions on marital problems and now answers questions about the virgins. Paul refrains from explaining the meaning of the word virgins, but he probably has in mind the state of virginity itself. ��70��) Virgins of marriageable age were hesitant to enter wedlock for at least two reasons: first, the present crisis (v. 26) of that time made marriage inadvisable and, next, some Christians in Corinth counseled them not to marry.��71�� Paul discusses these matters in subsequent verses.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” b. I have no command of the Lord. Concerning the question whether celibacy is good and marriage bad, Paul could turn to Scripture and answer that God instituted marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=41.10.8-41.10.12|AUTODETECT|” ). And concerning divorce, he relied on a command of the Lord, who told the Pharisees that marriage vows are lasting and should not be broken 7 1 -1 9 0 “tw://bible.?id=41.10.8-41.10.12|AUTODETECT|” Mark 10:8 12) 1 1 -1 9 0 0 ). But in connection with virgins who have wedding plans, Paul has no direct command from either Scripture or the Lord.) 1 1 2 8 0 “tw://bible.?id=61.1.20-61.1.21|AUTODETECT|” c. But I, as one who by the mercy of God is trustworthy, give my opinion. Paul writes his epistle by divine inspiration and not by human insight 7 1 -1 9 0 “tw://bible.?id=61.1.20-61.1.21|AUTODETECT|” II Peter 1:20 21) 1 1 -1 9 0 0 ). He knows that the Lord has given him apostolic authority to speak and to write for the benefit of the church. Yet he does not legislate in regard to the personal and sensitive subject of virginity. In this verse he says that he gives his opinion, and in the next verse writes, I think (v. 26; and see v. 40). His approach in the second half of this chapter, therefore, differs from the first half in which he cited a command of the Lord (v. 10). Now he speaks without a divine injunction, yet he relies on the Lord, to whom he gives credit for calling him to apostleship.) 1 1 2 8 0 “tw://bible.?id=52.2.4|AUTODETECT|” Paul notes that he was shown mercy so that he became faithful not on his own accord but by Christ s benevolence. Christ called him to be an apostle and gave him numerous gifts. Paul willingly and obediently employed these talents to serve Christ s followers. Throughout his epistles, he recognized that Jesus in his mercy turned him from a persecutor of the church to its planter, builder, counselor, preacher, and teacher 7 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” I Thess. 2:4) 1 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). Paul became a faithful minister of the gospel in whom believers could put their confidence. He had demonstrated his faithfulness to Jesus. Further, he had earned the trust of these believers so that they would come to him for counsel. Paul gives them his opinion and he expects the Corinthians to follow his advice.) 1 3 2 8 0 0 26. I think, then, that on account of the present crisis it is good for a man to remain as he is.) Paul qualifies his advice with the introductory words I think, and states that because of the present crisis celibacy is preferred to marriage. Some translators have alternate readings: the impending distress (MLB, RSV) or the impending crisis (NRSV). All others use the adjective present to describe the crisis. What is this crisis that afflicts the Corinthian community? Scholars usually give one of three answers: the Greek word anangk (necessity, distress) either connotes a calamity that has befallen the church in Corinth, or it intimates the persecution Christians have to endure as the end of time approaches, or it refers to a famine.) The first explanation is that some misfortune had happened in the Corinthian community.

Perhaps Paul s reference to the weak, sick, and dying (11:30) indicates a calamity that followed certain irregularities in celebrating the Lord s Supper. But what bearing has the celebration of Communion on postponing marriage? The distress of sickness and death in some families seems an unlikely reason for Paul to discourage marital obligations in the entire church.) 1 1 2 8 0 “tw://bible.?id=47.6.4|AUTODETECT|” The second interpretation is that Paul alludes to the end of the world in this segment (vv. 26 31. He says that the time is short (v. 29) and that this world is passing away (v. 31). Christians will bear insults and hardships because of their faith as they enter the period that leads to the end of time. Therefore, in view of this distress the unmarried person should remain single but is free to choose otherwise. If the present distress is interpreted from an eschatological perspective, no one would ever think of making wedding plans. As Leon Morris comments, however, Paul often refers to Christ s return but he does not associate anangk with it. When he uses this word it has meanings like compulsion (v. 37), compelled (9:16), hardships 7 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” II Cor. 6:4) 1 1 -1 9 0 0 ), etc., but never the events preceding the second coming. ��72��) 1 4 2 8 0 0 The third answer is that a famine in the Greek countryside is bringing untold misery to the citizens, especially the poor people.��73�� Hence, Paul s advice to an unmarried person is appropriate, for such a person can endure the hardship of a famine much better than parents who daily have to provide for their children.��74�� If we consider the present crisis in the light of Paul s discussion on the celebration of the Lord s Supper, we see a possible indicator of a famine. In at least two passages, Paul mentions that some Corinthians are hungry when they come to the lord s table (11:21, 34).) All three views work with hypotheses, but of these views the third one appears to give the most compelling reason for remaining unmarried. An inability to supply the daily needs of a family serves as supportive evidence for postponing marriage.) The Greek text does not run smoothly. A literal translation is: I think then that this is good in view of the present distress, that it is good for a man to remain as he is (NASB). We presume that Paul begins a clause but fails to complete it and then constructs a second clause. In the interest of style, most translators delete the clauses that this is good.

A last observation: Paul uses the expression man in the generic sense to include both men and women.) 27. If you are bound to a wife, do not seek to be released. If you are released from a wife, do not seek one.) 1 1 2 8 0 “tw://bible.?id=5.22.23-5.22.24|AUTODETECT|” a. If you are bound to a wife, do not seek to be released. Again Paul teaches that marriage ties should not be broken. Even if present necessities (such as a famine) make married life difficult, from the time of creation God intended that husband and wife remain together. Paul uses the perfect tense (you have been bound) to indicate an act that happened in the past with results that extend to the present. This verb call also apply to a man and a woman who were bound by betrothal vows.��75�� From a Jewish perspective, a virgin was pledged to her future husband and a betrothal was tantamount to marriage 7 1 -1 9 0 “tw://bible.?id=5.22.23-5.22.24|AUTODETECT|” Deut. 22:23 24) 1 1 -1 9 0 “tw://bible.?id=40.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.1.18|AUTODETECT|” Matt. 1:18) 1 1 -1 9 0 0 ). We ought not, therefore, to restrict the interpretation of this verse to either married or engaged couples. The general context includes both married and betrothed parties. Upholding the sanctity of matrimony, Paul commands them not to seek dissolution of their marriage or engagement vows.) 1 2 2 8 0 0 b. If you are released from a wife, do not seek one. The second part of the verse parallels the first in style and syntax. Note that Paul repeats the key word release. Once more Paul writes a perfect tense: you have been released. But what is the meaning of the verb to release?

Paul is advising bachelors not to contemplate marriage in the burdensome economic situation of the present time (v. 26). Says Walter Bauer, A previous state of being bound need not be assumed. ��76�� In addition, Paul had in mind widowers but not separated or divorced persons, for he already had expressed his thoughts about separation and divorce (vv. 10 13).) 28. But even if you should marry, you have not sinned. And if a virgin should marry, she has not sinned. Yet such people will have great affliction in this life, and I would like to spare you this trouble.) 1 1 2 8 0 “tw://bible.?id=1.2.24|AUTODETECT|” a. Marriage. In the first part of this verse, Paul is not interested in discussing the moral dimension of marriage. To him, lawful marriage is not sin. Already he has made it known that if unmarried people cannot contain themselves, let them marry (v. 9). His counsel now pertains to the advisability of wedlock in the given circumstances. He is saying that if a man has entered the state of matrimony, he has not sinned. Similarly, if a virgin has pledged vows to her husband, she has not sinned, because her conduct is in harmony with the institution of marriage 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 0 ). Paul addresses the problem of the day (namely, hardship for the Christian) and not the matter of sin.��77�� He assures the Corinthians that when men or women disregard his advice concerning marriage, they have not sinned at all. They are blameless, yet, they face serious difficulties.) 1 7 2 8 0 0 b. Affliction. Yet such people will have great affliction in this life, Paul resorts to the use of the plural to refer to a group of people who have married or are contemplating marriage. The term affliction is a vague expression, which in some translations occurs in the plural as troubles. ��78�� Interpreters have difficulties giving an adequate explanation of this term.��79�� If the word refers to a famine that is plaguing the land, it is synonymous with the present crisis (v. 26). Also, the literal translation, affliction in the flesh, instead of the free version, affliction in this life, strengthens the view that Greece experienced a famine.) c. Wish.

I would like to spare you this trouble. Paul becomes intimate when he addresses his readers with the personal pronoun I. As a pastor, he expresses the wish that he would be able to shield them from trouble. He is not against matrimony, but in the present situation he discourages marriage to spare people impending problems.) ) Additional Note on 7:25 28) In the second half of this chapter, Paul mentions the Greek word parthenos (virgins[s]) seven times (vv. 25, 28, 34 [twice], 36, 37, 38). Ascertaining the meaning of this term, however, has caused considerable debate. Here are several interpretations:) a.

Men and women. Virgins are couples who are engage to be married. Thus the term includes both men and women (v. 25); it also refers to a bachelor who has a marital duty to his fianc�e (vv. 36 38).��80�� But, the context denotes female virgins, and the word does not apply to males.) b. Spiritual marriage. Virgins are couples in the Corinthian church who have decided to practice asceticism. They have a spiritual engagement that has the advantages of marriage without marital intercourse.��81�� But Paul tells the Corinthians not to deprive one another of marital intimacy (v. 5).) 1 1 2 8 0 “tw://bible.?id=5.25.5-5.25.6|AUTODETECT|” c. Levirate marriage. Virgins are young widows. When a Jewish husband died, his bachelor brother was obliged to marry the young widow 7 1 -1 9 0 “tw://bible.?id=5.25.5-5.25.6|AUTODETECT|” Deut. 25:5 6) 1 1 -1 9 0 “tw://bible.?id=40.22.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.24|AUTODETECT|” Matt. 22:24) 1 1 -1 9 0 0 ).��82�� Although the congregation in Corinth had a number of Jewish converts, many members were Gentile Christians who were unacquainted with this Levirate practice. Further, a widow is no longer a virgin.) 1 1 2 8 0 “tw://bible.?id=66.14.4|AUTODETECT|” d. Male celibates. Virgins are young men who have never married. Some scholars aver that the term virgin(s) should be applied not to women but to men. To support this interpretation they point to the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” Revelation 14:4) 1 1 -1 9 0 0 , where the term appears with reference to men.��83�� The objection to this view is that Paul in verse 28a addresses the man and in verse 28b the woman, whom he calls the virgin. ) 1 19 2 8 0 0 e. Marriageable virgins. Virgins are young women who have never married. From some Corinthian believers, Paul received a question whether virgins should contemplate matrimony in respect to the pressing time in which they lived. He gives his personal advice to female virgins and their suitors and leaves the distinct impression that the term virgin(s) applies to young women who have not yet married. I prefer this interpretation.) ) Greek Words, Phrases, and Constructions in 7:25 28) Verse 25) a� �� the particle a� means as one who, which with the perfect passive participle has a causative connotation.��84�� From the verb �� (I have mercy, pity), the perfect tense of the participle reveals an act in the past that has significance for the present.

The use of the passive indicates that God has shown mercy to Paul.) ��x� �6�� the infinitive is epexegetical, that is, it explains the preceding perfect participle and therefore means pitied & enough to be trustworthy. ��85��) Verse 26) �� x� Q�� the two clauses of this verse disclose a repetition. Most versions, therefore, omit this phrase and translate the last part of the verse, ��x� �� x �U�� 6��, it is good for a man to be as he is. ) Verse 27) �t �� the present imperative conveys the prohibition: stop seeking. Parallelism occurs in both sentences. The perfect tenses of �� (from ��, I bind) and �� (from ��, I loose) express an interrogative in their respective clauses. The response to these questions is expressed in two prohibitions.) Verse 28) p� �r �� if even. The particle �� in both conditional sentences introduces verbs in the subjunctive �� (you marry) and �� (she marries).

The verb forms are synonyms and identical in meaning. The first verb is in the second person singular because Paul, following the custom of that day, addresses the male. The second verb is in the third person singular and has the noun virgin as its subject. This noun �� is preceded by the definite article ! to indicate the category of virgins. Three uncial manuscripts (codices B, F, and G) and one minuscule witness (429) delete the definite article.) ) ) b. Hardships) 7:29 31) After imparting his advice to virgins and engaged couples, Paul envisions the hardships that the believers in Corinth must endure.

Perhaps inadvertently, he drifts from his objective to write about marriage and ponders the immediate future. Yet he fails to state a precise eschatological perspective on the consummation of the world. He is not now interested in this subject.) 29. I say this, brothers, the time is shortened, so that from now on even those who have wives should be as though they had no wives. 30. And those who weep, let them be as though they did not weep, and those who rejoice, let them be as though they did not rejoice, and those who buy as though they did not possess. 31. And those who use the world as though they did not fully use it.

For this world in its present form is passing away.) a. I say this, brothers, the time is shortened. Notice that this first part of verse 29 and the last sentence in verse 31 convey a message on the brevity of time. Between these two statements on the fleeting nature of this age, Paul places a few poetic lines. He wishes to direct the church s attention to the changing configuration of this world in which time is compressed. He wants them to realize the temporality of this age, the rapidity of events, and the brevity of life.) 1 1 2 8 0 “tw://bible.?id=40.24.22|AUTODETECT|” Paul speaks pastorally by personally addressing not only those who are married, but all the members of the Corinthian church. With the first person pronoun I, he addresses his readers and calls them brothers (including sisters) in the manner of that day. And the term say means solemn declaration instead of common speech.��86�� The word this points forward and refers to Paul s time and world perspective, and backward to marriage. The phrase the time is shortened is intriguing because Paul is not talking about calendar time but about the era that encompasses the time in which he lives 7 1 -1 9 0 “tw://bible.?id=40.24.22|AUTODETECT|” Matt. 24:22) 1 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” ). Within this season, numerous events are compressed, especially those that pertain to the coming of God s kingdom through the proclamation of the gospel. Paul is telling the Corinthians to reject a Gentile perspective on time and to adopt the view that God s kingdom has invaded this world and is transforming it 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” Matt. 11:12) 1 1 -1 9 0 0 ). For this reason, believers should have a broad outlook on life and focus on eternal essentials.) 1 17 2 8 0 0 Hence, Paul instructs the Corinthians to view marriage, sorrow, joy, possessions, business, and service in the light of the new era which the Christian faith has inaugurated. Because of this faith, events are compressed and rapidly follow each other. Christians should understand that as the present form of this world passes away (v. 31), the coming of God s kingdom continues and touches all aspects of human life.��87��) b. So that from now on even those who have wives should be as though they had no wives. Notice that Paul writes poetic lines that describe human life. We understand these lines as a composition of the apostle and not as a quotation from someone else (II Esd. 16:42 45).��88�� Consider the rhythm of the poetry in its five parts with the recurring phrase italicized:) those who have wives) let them be as though) they had no wives,) and those who weep) let them be as though) they did not weep,) and those who rejoice) let them be as though) they did not rejoice,) and those who buy) let them be as though) they did not possess,) and those using the world) let them be as though) they used it not.) 1 1 2 8 0 “tw://bible.?id=44.17.28|AUTODETECT|” Paul introduces these lines of poetry with the phrase so that from now on. The words translated temporally as from now on can also mean inferentially therefore. ��89�� However, the temporal use suits the context better than the inferential use, because the believers have entered a new epoch in their lives. As Christians they view the world in which they live and move from an eternal perspective 7 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” Acts 17:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.22.30|AUTODETECT|” What does Paul mean when he writes, those who have wives should be as though they had no wives ? He certainly is not advocating celibacy, separation, or divorce. He does imply that Christians confine marriage to the present age.��90�� In the age to come no one will be married, for everyone will be like the angels in heaven 7 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 0 ). God himself instituted marriage at the dawn of human history; therefore, marriage does not lose its significance in the present age.) 1 1 2 8 0 0 But how do we interpret the phrase let them be as though? In all the parts of Paul s poetic composition (wedlock, sorrow, joy, wealth, goods, and service), we ought to be living as if we might have to leave this world at any moment. ��91�� That is, we should not make earthly things our ultimate objectives. Whether we are married, cast into sorrow, given to joy, or acquire possessions, Christians should not become absorbed by them. They should see the transient nature of these things and know that after having passed through this earthly vale, believers will enter eternity. In this life, then, they ought to prepare themselves for the life after death.) 1 1 2 8 0 “tw://bible.?id=47.6.10|AUTODETECT|” A Christian lives a life that in some sense is contradictory. As Paul puts it, he is sorrowful, yet he continues to rejoice; he is poor, but he makes many people rich; he has nothing, nevertheless he possesses everything 7 1 -1 9 0 “tw://bible.?id=47.6.10|AUTODETECT|” II Cor. 6:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.6.29-42.6.30|AUTODETECT|” c. And those who use the world as though they did not fully use it. The last line of this poetic section appears to repeat the preceding part that pertains to buying and acquiring things. But Jesus teaching on the stewardship of earthly possessions reverberates in this last line. Jesus taught his followers not to set their hearts on these things 7 1 -1 9 0 “tw://bible.?id=42.6.29-42.6.30|AUTODETECT|” Luke 6:29b 30) 1 1 -1 9 0 0 ). Jesus followers may use the goods of this world, but they should not become engrossed in them (NIV) or misuse them (NKJV).) 1 6 2 8 0 0 Let goods and kindred go,) This mortal life also;) The body they may kill,) God s truth abideth still,) His kingdom is forever.) Martin Luther) 1 1 2 8 0 “tw://bible.?id=45.8.20-45.8.22|AUTODETECT|” d. For this world in its present form is passing away. Paul has come full circle with his reference to the shortened time in which Christians live. He concludes his poetic contribution with a definitive declaration: this world is passing away. The world is God s creation but because of sin it is subjected to frustration and groaning 7 1 -1 9 0 “tw://bible.?id=45.8.20-45.8.22|AUTODETECT|” Rom. 8:20 22) 1 1 -1 9 0 0 ). For that reason, Paul writes, the present form of the world is disappearing. The expression present form refers to the distinctive manifestation (or form) of this world,��92�� which one may aptly compare with changing acts and characters in theater or film. The world itself will remain until the last day. But its appearance, because of the seasons in nature or the gradual changes in the configuration of the earth, is subject to constant change.) 1 1 2 8 0 “tw://bible.?id=62.2.17|AUTODETECT|” Acquainted with Paul s epistle, the apostle John writes almost the same words in one of his epistles. Says he, The world and its desires pass away 7 1 -1 9 0 “tw://bible.?id=62.2.17|AUTODETECT|” I John 2:17) 1 1 -1 9 0 0 a). Paul means the same thing when he refers to the everyday world in which a person lives. It is the world of marrying and mourning, of exulting, expanding, and expending. And that world, says Paul, has no enduring form. Consequently, the Christian should not set his heart on that which is fleeting but on that which is lasting and eternal.) 1 3 2 8 0 0 ) Practical Considerations in 7:29 31) Society today is characterized by instability, especially with respect to family life. Undermined by marital unfaithfulness, desertion, and divorce, family life deteriorates and in numerous cases is nonexistent. The spread of disease, famine, and poverty in large areas of the world causes untold misery, grief, and death. Bankruptcies of individuals, companies, cities, provinces or states, and even countries are commonplace. And the obsession to own, use, and abuse the world s goods or environment is thoroughly distressing.) 1 1 2 8 0 “tw://bible.?id=43.17.14|AUTODETECT|” Christ s followers are in this world, even though they are not of this world 7 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” John 17:14) 1 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=49.5.3-49.5.5|AUTODETECT|” ). They are laughed to scorn when they recommend chastity to prevent immorality 7 1 -1 9 0 “tw://bible.?id=49.5.3-49.5.5|AUTODETECT|” Eph. 5:3 5) 1 1 -1 9 0 “tw://bible.?id=20.11.1|AUTODETECT|” ); integrity in the workplace, store, or business to prevent greed 7 1 -1 9 0 “tw://bible.?id=20.11.1|AUTODETECT|” Prov. 11:1) 1 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” ); and contentment with basic food and clothing to prevent envy 7 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” I Tim. 6:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.3.20|AUTODETECT|” Christians belong to the world to come and therefore are fully aware of the temporality of this earthly existence. They know that their citizenship is in heaven 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 “tw://bible.?id=46.13.5|AUTODETECT|” ) and for this reason put their trust in their eternal God. They do not live detached from this present world, but they seek to live within it in harmony with all God s commandments. To illustrate, they apply genuine love in their marriage relationship 7 1 -1 9 0 “tw://bible.?id=46.13.5|AUTODETECT|” I Cor. 13:5) 1 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” ); they abhor exploiting their fellow man or the environment in which they live; they truly rejoice with those who rejoice, and they truly weep with those who weep 7 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” Rom. 12:15) 1 1 -1 9 0 0 ).��93��) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 7:29 31) Verse 29) �� the periphrastic construction consists of the perfect passive participle from �� (I shorten) and the verb to be. The perfect tense expresses lasting duration.) �x �� this term means finally, that is, from now on. ) 5�� & f�� the present subjunctive functions as an imperative instead of the verb in a purpose clause: let them live. The particle a� suggests a concessive notion, as though. ) Verse 31) �� & �� the first word is a simple and the second a compound participle from the verb �� (I use). The compound participle is perfective and means use fully. Yet because it occurs only twice in the New Testament (7:31; 9:18), there is uncertainty whether the simple and the compound forms differ at all in meaning.��94��) ) ) c. Marriage and Service) 7:32 35) After a brief excursus in which Paul demonstrates his pastoral concern for the entire Corinthian church, he returns to the topic at hand.

Once more he devotes himself to discussing the matter of marriage and celibacy, especially in connection with serving the Lord.) 32. I want you to be free from anxiety. The unmarried man cares for the things belonging to the Lord, how he may please the Lord.) a. I want you to be free from anxiety. Notice that Paul speaks to all the members of the Corinthian church by addressing them as you (plural). He begins and ends verses 32 35 with this personal pronoun to indicate that he addresses the entire congregation (see the commentary on v. 35).) 1 1 2 8 0 “tw://bible.?id=40.6.25-40.6.34|AUTODETECT|” A literal translation of the last part of the first sentence is to be carefree, but this word conveys a negative connotation of irresponsibility. However, if we take the word in a positive sense, free from all worries, then we understand Paul s intention 7 1 -1 9 0 “tw://bible.?id=40.6.25-40.6.34|AUTODETECT|” Matt. 6:25 34) 1 1 -1 9 0 “tw://bible.?id=50.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.11|AUTODETECT|” Phil. 4:11) 1 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” I Peter 5:7) 1 1 -1 9 0 0 ). This sentence, then, flows forth from the preceding section in which Paul teaches the Christians to implement the concept let them be as though and live in the freedom which the Lord provides.��95�� This holds true for both the married and those who are single. They must leave their worries with the Lord.) 1 2 2 8 0 0 b. The unmarried man cares for the things belonging to the Lord, how he may please the Lord. Significant is Paul s purpose for placing the unmarried man before the married person. He links the sentence about the single man with his cares for the Lord to the preceding line, I want you to be free from anxiety. Thus, he avoids placing the married man in a position that is inferior to the single person (see the commentary on v. 34a). We would have expected Paul to discuss the married man s worries first, but instead he talks about the person who is not married.

He says that the unmarried man, free from worry, cares for the things pertaining to God s church.) The verb care for occurs five times in I Corinthians and twice in Philippians.��96�� In the passages that appear outside the current chapter, Paul understands this verb positively. On that basis, we assume that Paul has in mind the positive interpretation of the verb in question.) 1 1 2 8 0 “tw://bible.?id=52.4.1|AUTODETECT|” With the freedom Christ gives him, the unmarried man takes a positive interest in the things of the Lord. Whether he works in evangelism, missions, a pastorate, or any other place where the Lord has put him, he shows diligence and care to promote Christ s cause. He does so out of a genuine desire to please the Lord 7 1 -1 9 0 “tw://bible.?id=52.4.1|AUTODETECT|” I Thess. 4:1) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 33. But the married man cares for the things of this world, how he may please his wife, 34a. and his interests are divided.) After mentioning the concerns of the single man, Paul next discusses those of the married man. Both the single and the married man enjoy the same freedom that Christ provides, so that the one is not inferior to the other. In fact, Paul speaks no words of disapproval concerning the married status of a worker in the church. He only remarks that the single worker has more time to devote to the cause of Christ than the other.) 1 1 2 8 0 “tw://bible.?id=54.5.8|AUTODETECT|” I take the word to care in a positive sense, so that there is no hint of disparagement. I understand Paul to say that the married man has a double duty, namely, to take care of the needs of his wife and children and to devote his time to work in the church. Elsewhere Paul writes, If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever 7 1 -1 9 0 “tw://bible.?id=54.5.8|AUTODETECT|” I Tim. 5:8) 1 1 -1 9 0 0 ). Taking care of one s family is a valid and necessary concern, but it does limit the time a person can spend working for the Lord. Consequently, Paul observes, the interests of the married person are divided. Yet he does not utter any regretful disapproval of the married state; a man should please his wife. For Paul, marriage is not wrong or sinful. Gordon D. Fee pointedly concludes, Different, yes; more involved in the present world, yes; but inferior or sinful, no. ��97�� Paul places both the single and the married man on the same level and views them as equal workers in, the church.) 1 11 2 8 0 0 34b. Also the woman who is unmarried or the virgin cares for the things of the Lord, that she may be holy in both body and spirit. But the woman who is married cares for the things of the world, how she may please her husband.) a. Textual problem. The differences in translating the first part of this verse become plain when we look at representative versions:) There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord. (NKJV; see also Cassirer)) and his interests are divided.

An unmarried woman or virgin is concerned about the Lord s affairs. (NIV)) So, too, the unmarried woman, and the virgin, gives her mind to the Lord s affairs. (NJB)) Note that in the first example the Greek verb in the first sentence is translated there is a difference. In the second, the Greek verb is translated divided and the clause is put with the preceding verse (v. 33). And the third example (NJB) places this clause, and he is divided in mind, in verse 33. Note also that the third example has the added word too at the beginning of the sentence and has the word and instead of or between the terms woman and virgin. Last, this example unveils an incorrect grammatical structure of a compound subject (the unmarried woman and the virgin) followed by a verb in the singular.) Obviously, the Greek text of verse 34 has many variations. Editors of the Greek editions of the New Testament list them and agree on adopting one particular reading that represents the widest possible geographical area.��98�� This is reflected in the reading of those Greek witnesses that extend from east to west (see the second example, NIV).) b.

Evaluation. How do we evaluate the textual differences on which translations are based? In favor of the first example (NKJV) is that this translation maintains the balance of verses 33 and 34. Paul compares the cares of the unmarried man with those of the married man (v. 33), and he contrasts the cares of the married and the unmarried woman (v. 34).) However, the word and preceding the verb is divided in the second example (NIV) has strong textual support for being the original reading. The translators of the first example (NKJV) follow a Greek reading that deletes this conjunction. If it were added, the conjunction would impede a smooth translation of verse 34.

But if we accept it as original, then the clause and he is divided belongs to verse 33. Next, the Greek verb memeristai means is divided in the passive voice. This verb is never used to indicate a difference (NKJV),��99�� and it should not be translated in the active voice. And last, the first example rearranges the word order to make the expression the unmarried woman subject of the verb to care in the second sentence.) In the second example, the translators have conveniently interpreted the conjunction and between unmarried woman and virgin as or, and omit the term too. The third example does not do this; as a result it renders an exact translation, albeit with a compound subject that is followed by a verb in the singular. Although the textual variations in this verse are plenty, the translations featured in both the second and third examples have merit and are preferred to the first.) c.

Interpretation. Also the woman who is unmarried or the virgin cares for the things of the Lord. We have no certainty whether Paul writes the expression virgin as an explanation of the phrase the woman who is unmarried. Then the word which we have translated as or actually means that is. Conversely, Paul may have had in mind widows, separated or divorced women, or single women.��100�� Furthermore, a virgin is a person who, though single, is possibly betrothed. Hence, a comprehensive interpretation of the word virgin is preferred.

Because Paul supplies no additional information, we are unable to ascertain the exact meaning of the terms in question.) 1 1 2 8 0 “tw://bible.?id=45.16.12|AUTODETECT|” What is significant is the fact that an unmarried woman is able to give herself fully to the work of the Lord 7 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” Rom. 16:12) 1 1 -1 9 0 “tw://bible.?id=50.4.2-50.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.2-50.4.3|AUTODETECT|” Phil. 4:2 3) 1 1 -1 9 0 0 ). If she is not being courted with a view to marriage, she is completely free to devote her life to the Lord s service.) 1 1 2 8 0 0 That she may be holy in both body and spirit. Paul ascribes holiness to the entire person, to the body that is not burdened by marital and maternal duties and to the spirit which is dominated by the Holy Spirit.��101�� Mind and body filled with the Spirit reflect God s holiness. This is not to say that the unmarried woman who dedicates her life to spiritual service is holier than her married sister who loves her husband and with him raises a family. Not at all. The single woman consecrates herself to the Lord because she is unrestricted in doing so.) 1 1 2 8 0 “tw://bible.?id=49.5.22|AUTODETECT|” But the woman who is married cares for the things of the world, how she may please her husband. Here is the counterpart to Paul s comment that the married man cares for his wife (v. 33). The word world, here and in the previous verse, relates to the mundane cares of an ordinary household. The wife devotes herself to the care of husband and children as to the Lord 7 1 -1 9 0 “tw://bible.?id=49.5.22|AUTODETECT|” Eph. 5:22) 1 1 -1 9 0 0 ) and establishes a Christian home. As Paul stated earlier (v. 14), the holiness of the believing wife permeates her family so that even her unbelieving husband is sanctified and her children are holy.) 1 4 2 8 0 0 35. I say this for your own benefit, not to restrain you but to promote decorum and devotion to the Lord without distraction.) With this verse, Paul once more shows his pastoral interest in the spiritual welfare of the people of the Corinthian community. Now he addresses all his readers, both married and unmarried, with the plural pronoun you (see v. 32a). Paul is concerned with the spiritual and physical welfare of all the believers in Corinth. He speaks pastorally with the first personal pronoun I (see, e.g., vv. 25, 29, 32) and enters the privacy of their lives only for the purpose of advancing their own interests.) In Greek, the phrase not to restrain you actually means I do not put a noose on you. The expression noose occurs only here in the entire New Testament.��102�� The phrase is derived from either war or hunting and should be understood figuratively.

Paul has no desire to put the Corinthians on a leash, so to speak.) Paul has already alluded several times to the institution of marriage (see vv. 3, 5, 9) and endorses wedlock as a state ordained by God (6:16). For those who have received the gift of continence, Paul advocates a life of full-time service that is characterized by discipline and devotion to the Lord. The word which I have translated decorum signifies in the Greek good order, that is, an appropriate, pleasing, and attractive life. This life must depict devotion (steadfastness) to the Lord s work and, last, it must be without distraction. ��103��) 1 1 2 8 0 “tw://bible.?id=45.8.39|AUTODETECT|” Is Paul elevating the life of the unmarried above that of those who are married? Really not. In this concluding verse he says nothing about the marital status of the readers, for he addresses everybody in the Corinthian church. He is asking all the readers to serve the Lord wholeheartedly and, by implication, to permit nothing to separate them from the love of God in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” Rom. 8:39) 1 1 -1 9 0 0 ). He indicates that he respects the freedom of the individual Christian. Writes Calvin, No restraint ought to be put on people s consciences, with the result that someone may be kept back from marriage. ��104�� In short, the Lord uses both the married and the unmarried for the advancement of his church, but all must be fully dedicated to him.) 1 21 2 8 0 0 ) Greek Words, Phrases, and Constructions in 7:32 35) Verses 32 33) �� this compound adjective from the privative (not) and the verb �� (I care for, am concerned) means without care, in a positive sense. The negative sense would convey the meaning irresponsible. The verb �� in both verses should be interpreted positively.) Verse 34) ��v ��. �� and he is divided. Also & The first two words form the concluding part of the previous verse (v. 33). Then the subject of the verb �� (she cares) is the noun ! ��, which is corroborated by the noun �� (the virgin). This reading has the strong textual support of numerous major witnesses with only the slight variation of repeating the words @ �� (the unmarried).

In view of manuscript support, translators favor this reading.) Verse 35) ��x� �x �T�� the preposition is followed by the definite article and the compound adjective �T��, which lacks the noun part. The compound adjective derives from �V (well) and �� (behavior, deportment) and signifies seemly (see 12:24).) �P�� from the adverb �V and the verb �� (I sit beside, attend constantly), this compound adjective connotes devotion but, as an adjective, should be translated constant. ��105�� It appears once in the New Testament.) �� an adverb that occurs once in Scripture means without distraction. The compound stems from the privative (without) and the verb �� (I am distracted).) ) ) d. Engagement and Marriage) 7:36 38) Once again Paul mentions virgins in connection with marriage. He explicitly states that persons who decide to get married do not sin. Because of his gift of continence, Paul is recommending celibacy for those who also have received this gift.

Others should marry, and by doing so they do not sin.) 36. But if someone thinks that he is behaving dishonorably toward his marriageable virgin if his passions are strong and it must be so let him do as he wishes; he does not sin. Let them marry.) These verses lack clarity of expression and thus are open to a number of interpretations. For instance, who is the person described as someone (v. 36)? Is he the fianc� of the virgin or is he her father? If he is the father, why does Paul say let them marry when the fianc� has not been introduced?

If we assume that Paul refers to the fianc�, why does he write, he has decided to keep his own virgin (v. 37)? Should the translation of verse 38 be he who marries the virgin (NIV) or he who her gives in marriage (NKJV)? And finally, do we interpret this passage from an ancient oriental point of view in which the father made the marriage arrangements for his daughter? Or do we explain the matter of engagements and marriage on the basis of today s customs? Let us study the verses of this passage line by line.) a. But if someone thinks that he is behaving dishonorably toward his marriageable virgin.

Presumably Paul has been asked to give advice in the matter that concerns a virgin of marriageable age. He begins with a conditional clause that expresses reality and continues with the word someone. This term must refer to a man who possesses a virgin, possibly his fianc�e. The man is behaving dishonorably toward the unmarried woman and acting contrary to what Paul urges every believer in Corinth to do: to promote decorum (v. 35). In light of the usage of the Greek, the term behave dishonorably may be a euphemism for sexually indecent acts.��106�� Paul advocates marriage when people, particularly those who are engaged to be married, are unable to control themselves (v. 9).) b. If his passions are strong and it must be so.

The subject of the preceding conditional clause is a man whose moral conduct has become questionable. For that reason, we maintain the same subject in this conditional clause, The intimate nature of the matter at hand causes Paul to express probability with the conditional particle if. In Greek, the term hyperakmos can mean either past marriageable age (with reference to the woman) or with strong passions (referring to the man).��107�� We choose the latter. Paul adds, and it must be so, which probably means that his sexual drive controls the man and compels him to marry.) c. Let him do as he wishes; he does not sin. Let them marry.

Earlier Paul gives the same advice: let them marry (v. 9) and if you should marry, you have not sinned (v. 28). The subject is the fianc� and his betrothed virgin for whom Paul advises wedlock.) 37. But he who stands firm in his own heart and is under no necessity but has his desire under control and has decided in his own heart to keep his own virgin, he will do well.) 1 1 2 8 0 “tw://bible.?id=43.1.13|AUTODETECT|” a. But he who stands firm in his own heart and is under no necessity but has his desire under control. Now Paul discusses the case of the man who has chosen not to marry because of financial or social pressures. This man has the inner strength to keep his desires in check and thus is like Paul, who has the gift of continence (v. 7). Other translations have the reading control over his own will (e.g., NIV). The Greek word thelema has both an objective meaning and a subjective connotation .��108�� Here the subjective interpretation that refers to sexual desire fits the context well and is preferred 7 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.1.25|AUTODETECT|” b. And has decided in his own heart to keep his own virgin, he will do well. First, Paul reiterates what he said in the beginning of this verse and adds, he has decided. The man has weighed all the factors available and has arrived at a firm conclusion not to marry. Next, Paul says that this man has determined to keep his own virgin. But what does he intend to convey with this statement? Matthew relates that Joseph, who was engaged to Mary, had no union with her until she gave birth to a son 7 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” Matt. 1:25) 1 1 -1 9 0 0 ). Jewish engagements were the same as marriages and ought not to be broken. According to Jewish law, a man was required to support his virgins for a year in case the engagement was dissolved.��109�� The problem, however, is that the Corinthian church was not exclusively Jewish; we are not sure whether the Jewish law was enacted in Corinth. Paul commends the man who respects the virginity of his betrothed and during the present crisis (v. 26) delays wedlock.) 1 29 2 8 0 0 38. So then he who marries his bride-to-be does well but he who does not marry her does better.) We hear the echo of Paul s earlier statement (vv. 8 9) in which he praises marriage and exalts celibacy. And celibacy must always be understood in connection with the special gift of continence. It is not for everyone.) Verse 38, which twice features the Greek verb gamizM (I give in marriage), is the cause for alternative interpretations of this section (vv. 36 38). GamizM occurs with the Greek verb gameM (I marry) in the familiar saying, marry and give in marriage. ��110�� Paul writes the verb gameM in verse 36 and the verb gamizM in verse 38. The question is whether these two verbs always differ in meaning or are at times synonymous.) Scholars state that in apostolic times the clear distinctions of classical Greek had faded, with the result that the two verbs carried the same meaning.��111�� If this were not the case, the verb gamizo should be interpreted to mean that a father gives his daughter in marriage.

The passage presents too many difficulties, however, for this interpretation. The subject of the entire passage appears to be not the father of the bride but the man who contemplates or postpones marriage. Therefore, modern translators understand the two Greek verbs as synonyms that denote to marry. ��112�� Colin Brown characterizes the modern trend when he writes, This interpretation involves no change of subject in v[erse] 36, and offers a thoroughly realistic assessment of the situation. ��113�� The drawback to this interpretation, however, lies in our desire to make the passage relevant to the times and culture in which we live. And this differs from the apostolic age and the culture of Corinth in which the parents were involved in the decision-making process.) ) Additional Note on 7:36 38) The problem of translating this passage has given rise to major divergences in interpretation. Three possibilities can be listed: father-daughter; spiritual marriage; and the engaged couple.) a. Father-daughter.

This is the traditional explanation that still is proposed today.��114�� To elucidate the word virgin (vv. 36, 38), translators supply the word daughter (NASB, NIV margin). But the subject of let them marry (v. 36) becomes difficult to explain when only father and daughter are mentioned. The problem can be alleviated by either accepting a variant reading, let her marry, or stating that the plural is elliptic and means let the daughter and her suitor marry. ��115�� However, in verse 36 Paul has not yet said anything about a betrothal. With respect to the present crisis (v. 26), the great affliction for married people (v. 28), and the brevity of time (v. 29), we would expect fathers to advise their unmarried daughters not to marry. And such advice would not constitute dishonorable behavior for the fathers.) Next, if Paul wished to convey the father-daughter concept, he would not need to stress that the father had determined to keep his own virgin. No other virgins are mentioned in this passage.) Last, the verb gamizM has a causative connotation meaning: I cause to marry.

But it is questionable whether this verb is always causative. Why would a father be concerned about giving his virgin daughter in marriage if she is past marriageable age? That would be futile indeed. John C. Hurd, Jr., astutely observes that the causative translation of gamizo would never have been questioned if the entire passage had been free from difficulties.��116��) b. Spiritual marriage.

A number of scholars think that a young man takes a young woman under his care and lives with her in spiritual harmony, but without physical union.��117�� In case the young man has difficulty controlling himself, Paul advises him to enter a normal marriage relationship. But if the young man has the gift of continence and does not marry his virgin, he is making the better choice, says Paul.) This interpretation is based on practices at a later stage in the history of the church. There is no evidence of this practice in the middle of the first century, and this factor considerably weakens the view that the passage refers to spiritual marriage. Also, the passage itself (vv. 36 38) provides no hint at all that Paul is thinking of a spiritual marriage.��118�� And last, even if the young man controls his desires, his virgin may not be able to do so, and then he is going contrary to Paul s earlier advice (see v. 9). Paul s descriptive language concerning marital duties of both the husband and the wife (vv. 2 5) must be heeded when we examine the spiritual marriage view.) c. The engaged couple.

A young man is engaged to a young woman; because of social conditions they have decided as yet not to marry. But the physical pressures are becoming too great for the young man. Now Paul counsels the man to seek marriage as a solution to the dilemma he and his virgin are facing. Paul assures the man that in doing so he is not sinning. If the person is able to control himself and decides to postpone marriage, Paul approves of this decision.) Of the three interpretations, I favor the last one. Nevertheless, difficulties surround the third explanation, because we tend to interpret the text within our own culture and times.

In respect to the numerous uncertainties that encompass this particular passage, we do well not to be dogmatic.) ) Greek Words, Phrases, and Constructions in 7:36 38) Verse 36) �0 �� & �� the particle �0 followed by the verb in the indicative appears to show that Paul is familiar with the situation: if someone thinks. ) p� � within the conditional sentence Paul places a second condition, but now he writes the particle ) �� followed by the subjunctive � of the verb to be. The subject is the same as the preceding clause: someone. ) Verses 37 38) �� the reflexive pronoun has lost its force and is the same as �P�� (his own).) e�� here it is an inferential particle that means and so, accordingly. ��119��) ) ) e. Marriage Vows) 7:39 40) Paul has discussed matters of marriage, divorce, separation, virgins, and engagements. But apart from mentioning the word widows once (v. 8), he has not said anything about this category of people. Hence, in his concluding remarks on marriage, he devotes two brief verses to the widow.) 39. For a woman is bound as long as her husband lives.

But if her husband dies, she is free to marry whom she pleases, only in the Lord. 40. She is happier to remain as she is, in my opinion. And I think that I also have the Spirit of God.) 1 1 2 8 0 “tw://bible.?id=45.7.2|AUTODETECT|” a. For a woman is bound as long as her husband lives. ��120�� Given in a different setting, the words of this verse nevertheless are similar to those in ) 7 1 -1 9 0 “tw://bible.?id=45.7.2|AUTODETECT|” Romans 7:2) 1 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” . There Paul speaks about the law and says, By law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage. Here Paul states that the marriage bond is valid for the wife while her husband is alive; by implication, the bond is equally valid for the man as long as his wife is living. Commitment to marriage is not for the moment but for life, according to the words of Jesus 7 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” Matt. 19:6) 1 1 -1 9 0 0 ). Death alone properly sets the spouse free from the marital bond that keeps husband and wife together. Divorce is against the Lord s command, as Paul noted earlier (vv. 10 11). He has no need to repeat himself but instead discusses the possible remarriage of the widow.) 1 1 2 8 0 “tw://bible.?id=54.5.14|AUTODETECT|” b. But if her husband dies, she is free to marry whom she pleases, only in the Lord. Paul resorts to the use of a euphemism by saying: if the husband falls asleep. ��121�� He places no restrictions on the widow at all; in fact, elsewhere he urges the younger widows to marry again 7 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” I Tim. 5:14) 1 1 -1 9 0 “tw://bible.?id=42.2.36-42.2.37|AUTODETECT|” ). Yet some widows chose not to marry, as, for instance, the prophetess Anna 7 1 -1 9 0 “tw://bible.?id=42.2.36-42.2.37|AUTODETECT|” Luke 2:36 37) 1 1 -1 9 0 0 ). In the second and third centuries, a prominent leader counseled widows against remarriage by calling it adultery.��122�� Paul, however, asserts that the widow is free to marry, with only one stipulation: the future husband must be a believer. By adding the stipulation, Paul notes that a Christian has a way of life that is diametrically opposed to that of the unbeliever. In marriage, husband and wife should be one in the Lord.) 1 16 2 8 0 0 c. She is happier to remain as she is, in my opinion. This advice seems to suggest that the unmarried woman is in a happier frame of mind than the one who is married. But when moments of grief, loneliness, and hardship overtake the widow, happiness is a fleeting dream. Conversely, a second marriage means entering another man s family, which may cause unforeseen difficulties and prevent a happy life. In Paul s opinion, the widow is well advised to stay as she is.

By doing so, she will be more content than if she would marry and encounter trouble. Paul qualifies his statement with the words in my opinion. He repeats the wording of an earlier verse (v. 25) where he addressed the virgins. He gives his advice to the widows, but at the same time reveals that in giving his opinion he possesses the Spirit of God.) d. And I think that I also have the Spirit of God. Paul speaks with apostolic authority, and in his epistles expresses his self-confidence because of the indwelling power of the Holy Spirit.

In numerous places throughout his letters, he asserts inner confidence. Because of his poise and self-assurance, he establishes rapport with his readers and earns their respect. They acknowledge his competence and reliability and affirm his authority and credibility.��123�� When Paul has a direct command from the Lord, he expects obedience from the believers. But when he offers his own opinion, even though he experiences the power of the Holy Spirit, he refrains from insisting on conformity.��124�� Yet his advice is more than a personal opinion. It is backed by the influence of God s Spirit.) Summary of Chapter 7) Paul takes in hand the letter he has received from the Corinthians and quotes a particular line that advocates celibacy. He reacts by saying that because of immorality a man should have a wife and a wife a husband.

In marriage, husbands and wives should not deprive each other by neglecting marital intimacy. Couples who wish to devote time to prayer may abstain from sexual activity, but after that period they should resume normal relations.) Those who are unmarried and are widows should remain in their present state, provided they have the gift of continence. If this is not the case, they should marry. With a command of the Lord, Paul speaks against divorce. Even in families where one of the spouses is a believer and the other an unbeliever, the couples should stay together and not contemplate separation. If the unbeliever leaves on his own accord, the wife is no longer bound to her marriage vows but is advised to live in peace.) Everyone should be content with the place in life to which God has called him.

Paul makes this a rule for all the churches. He gives the illustrations of circumcision and uncircumcision, slavery and freedom.) Another segment of Paul s discussion on marriage concerns the virgins. He relates singleness and marriage to the present crisis and states that entering marriage is not sinful. He counsels those who marry to expect many troubles because the time in which they live is shortened. He observes that the world in the form in which they know it is passing away.) Paul notes that unmarried people have more time to devote to the Lord s service than those who are married and have to provide for the needs of their families. He urges everyone to live for the Lord without distraction.

If a man is unable to control himself with regard to his virgin, Paul advises that he marry and declares that the man is not sinning. If a man can control his desire and decides not to marry, he is doing the right thing. Paul concludes his discourse on marriage by referring to marriage vows that are for life and are ended by the death of one of the spouses. He affirms that the widow is free to remarry in the Lord but advises her to stay unmarried and enjoy happiness.) ) ) ) ) ) 1 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 7. Fee feels free to include in Paul s initial letter greedy people, robbers, and idolaters.) 2 Margaret M.

Mitchell, Concerning ��v �� in 1 Corinthians, NovT 31 (1989): 229 56.) 3 For a thorough discussion, see John C. Hurd, Jr., The Origin of I Corinthians (Macon, Ga.: Mercer University Press, 1983), pp. 61 94.) 1 1 2 8 0 “tw://bible.?id=46.7.1|AUTODETECT|” 4 TNT, and see NRSV, REB. Origen notes that Paul received this epistle and kept its content intact. Origen on 1 Corinthians, #121, ed. C. Jenkins, JTS 9 (1907 1908): 500. For a different view, consult W. E. Phipps, Is Paul s Attitude toward Sexual Relations Contained in ) 7 1 -1 9 0 “tw://bible.?id=46.7.1|AUTODETECT|” 1 Corinthians 7.1) 1 1 -1 9 0 0 ? NTS 28 (1982): 125 31.) 1 1 2 8 0 0 5 SB, vol. 3, pp. 377 78.) 1 1 2 8 0 “tw://bible.?id=46.7.1|AUTODETECT|” 6 Gordon D. Fee, ) 7 1 -1 9 0 “tw://bible.?id=46.7.1|AUTODETECT|” 1 Corinthians 7:1) 1 1 -1 9 0 0 in the NIV, JETS 23 (1980): 307 14. Fee suggests the euphemism to have relations with as a possible translation, p. 314; First Corinthians, p. 275.) 1 21 2 8 0 0 7 Bauer, p. 400. See also Hurd, Origin of I Corinthians, pp. 159 60.) 8 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 135.) 9 G. G. Findlay, St.

Paul s First Epistle to the Corinthians, in vol. 3 of The Expositor s Greek Testament, ed. W. Robertson Nicoll, 5 vols. (1910; reprint ed., Grand Rapids: Eerdmans, 1961), p. 823.) 10 Hurd, Origin of I Corinthians, p. 162.) 11 In place of duty, the Majority Text has benevolence or affection (see KJV, NKJV).) 12 Robert G. Gromacki, Called to Be Saints: An Exposition of I Corinthians (Grand Rapids: Baker, 1977), p. 88.) 13 John Albert Bengel, Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R.

Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 199.) 14 Calvin, I Corinthians, p. 137.) 15 TNT adds an interpretation of verse 6 (in italics): Now I say this, that I allow marriage, as a concession, not as a command. But this addition fails to do justice to the meaning of verse 5.) 16 Jean H�ring, The First Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P. J.

Allcock (London: Epworth, 1962), p. 50.) 17 Eduardo Arens, Was St. Paul Married? BibToday 66 (1973): 1191.) 18 Talmud, Yebamoth 63a; Kiddushin 29b.) 19 Consult R. C. H. Lenski, The Interpretation of St.

Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 282.) KJV King James Version) NKJV New King James Version) 20 Adolf Deissmann, Bible Studies (reprint ed.; Winona Lake, Ind.: Alpha, 1979), p. 124.) 21 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 553.) 22 Kurt Niederwimmer, EDNT, vol. 1, p. 128.) 23 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. by Robert Funk (Chicago: University of Chicago Press, 1961), #376.) 24 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 295; see also C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 145.) 25 Colin Brown, NIDNTT, vol. 3, pp. 536 37; see also Niederwimmer, EDNT, vol 1, p. 236.) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 26 Fee states a number of reasons for choosing the translation widower, First Corinthians, pp. 287 88; William F. Orr, Paul s Treatment of Marriage in ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” 1 Corinthians 7) 1 1 -1 9 0 0 , PitPer 8 (1967): 5 22, see especially pp. 12 14.) 1 1 2 8 0 0 27 William Hendriksen, Exposition of I II Timothy and Titus, New Testament Commentary series (Grand Rapids: Baker, 1957), p. 177.) 1 1 2 8 0 “tw://bible.?id=46.7.9|AUTODETECT|” 28 F. F. Bruce, 1 and 2 Corinthians, New Century Bible series (London: Oliphants, 1971), p. 68; Michael L. Barr�, To Marry to Burn; �� in ) 7 1 -1 9 0 “tw://bible.?id=46.7.9|AUTODETECT|” 1 Cor. 7:9) 1 1 -1 9 0 0 , CBQ 36 (1974): 193 202; Graydon F. Synder, First Corinthians: A Faith Community Commentary (Macon, Ga.: Mercer University Press, 1992), pp. 96 97.) 1 3 2 8 0 0 29 Roy Bowen Ward, Musonius and Paul on Marriage, NTS 36 (1990): 281 89.) 30 Findlay, First Corinthians, p. 825.) 31 Thayer, p. 3.) 1 1 2 8 0 “tw://bible.?id=46.7.10-46.7.11|AUTODETECT|” 32 Most versions have the active voice, to separate, or its equivalent. One translation has the middle, separate herself (REB); another has the passive, be separated (NJB); and see Jerome Murphy-O Connor, The Divorced Woman in ) 7 1 -1 9 0 “tw://bible.?id=46.7.10-46.7.11|AUTODETECT|” 1 Cor. 7:10 11) 1 1 -1 9 0 0 , JBL 100 (1981): 601 6.) 1 4 2 8 0 0 33 Consult Stanley B. Marrow, Marriage and Divorce in the New Testament, ATR 70 (1988): 3 15. Marrow even states that Jesus teaching on divorce was impracticable in Corinth (p. 13).) 34 Calvin, I Corinthians, p. 147.) 35 William F. Luck, Divorce and Remarriage: Recovering the Biblical View (San Francisco: Harper and Row, 1987), pp. 165 66.) 36 See 7:6, 8, 10, 12, 25, 32, 35, 40. Consult Peter Richardson, I say, not the Lord : Personal Opinion, Apostolic Authority and the Development of Early Christian Halakah, TynB 31 (1980): 65 86.) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 37 Consult Margaret Y. MacDonald, Early Christian Women Married to Unbelievers, SR 19 (1990): 221 34; Women Holy in Body and Spirit: The Social Setting of ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” I Corinthians 7) 1 1 -1 9 0 0 , NTS 36 (1990): 161 81.) 1 9 2 8 0 0 38 R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 112.) 39 Calvin, I Corinthians, p. 148.) 40 Bauer, pp. 8 9.) 41 Charles Hodge, An Exposition of the First Epistle to the Corinthians (1857; reprint ed., Grand Rapids: Eerdmans, 1965), p. 116.) 42 Jerome Murphy-O Connor, Works Without Faith in 1 Cor., 7, 14, RB 84 (1977): 356.) 43 W. Harold Mare, 1 Corinthians, in vol. 10 of The Expositor s Bible Commentary, ed. Frank E. Gaebelain, 12 vols. (Grand Rapids: Zondervan, 1976), p. 230.) 44 See Herman N.

Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 414.) 45 MacDonald, Early Christian Women, p. 234.) 46 Calvin, I Corinthians, p. 150. Compare David E. Garland, A Biblical View of Divorce, RevExp 84 (1987): 419 32.) 1 1 2 8 0 “tw://bible.?id=45.12.18|AUTODETECT|” 47 ) 7 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Rom. 12:18) 1 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” 14:19) 1 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” I Cor. 14:33) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” Heb. 12:14) 1 1 -1 9 0 “tw://bible.?id=60.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.11|AUTODETECT|” I Peter 3:11) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 48 Findlay, First Corinthians, p. 828.) 49 David L. Dungan, The Sayings of Jesus in the Churches of Paul: The Use of the Synoptic Tradition in the Regulation of Early Church Life (Philadelphia: Fortress, 1971), p. 93.) NAB New American Bible) REB Revised English Bible) 50 Metzger, Textual Commentary, p. 555.) 51 Moule, Idiom-Book, p. 79. See Parry, First Epistle to the Corinthians, p. 114.) 52 GNB, NAB, JB, NJB, NRSV, MLB, Moffatt. Two translations avoid making a choice and translate: God s call is a call to live in peace (NEB, REB).) 53 KJV, NKJV, NASB, SEB, TNT, RSV, Cassirer, Phillips.) 54 Hodge, First Epistle to the Corinthians, p. 120.) 55 The Majority Text, reflected in two translations (KJV, NKJV), has reversed the sequence of Lord and God. One translator features the word God twice in this verse (Cassirer).) 56 Compare Josephus Antiquities 12.5.1 [241]; I Macc. 1:15.) 1 1 2 8 0 “tw://bible.?id=45.2.25-45.2.26|AUTODETECT|” 57 ) 7 1 -1 9 0 “tw://bible.?id=45.2.25-45.2.26|AUTODETECT|” Rom. 2:25 26) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 58 Bauer, p. 436. Consult Hodge, First Epistle to the Corinthians, pp. 122 23.) 1 1 2 8 0 “tw://bible.?id=46.7.21|AUTODETECT|” 59 S. Scott Bartchy, �� : First-Century Slavery and the Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=46.7.21|AUTODETECT|” 1 Corinthians 7:21) 1 1 -1 9 0 0 , SBL Dissertation Series 11 (Missoula, Mont.: SBL, 1973), pp. 73 76.) 1 27 2 8 0 0 60 Ridderbos, Paul, p. 317.) 61 Refer to Bauer, p. 884.) NJB New Jerusalem Bible) NRSV New Revised Standard Version) GNB Good News Bible) MLB The Modern Language Bible) SEB Simple English Bible) TNT The New Translation) 62 Consult Bartchy, First-Century Slavery, p. 82.) 63 Compare Peter Trummer, Die Chance der Freiheit. Zur Interpretation des mallon chresai in 1 Kor 7, 21, Bib 56 (1975): 344 68.) 64 Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 362.) 65 F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 172.) 66 Blass and Debrunner, Greek Grammar, #376; A. T. Robertson translates it only.

A Grammar of the Greek New Testament in The Light of Historical Research (Nashville: Broadman, 1934), p. 1025.) 67 Some translations omit the adversative (e.g., NIV, NAB, NJB, NRSV, Phillips).) 68 Bartchy, First-Century Slavery, p. 178.) 69 See, e.g., GNB, MLB, NIV, TNT.) 70 Calvin, I Corinthians, p. 155.) 71 Consult Fee, First Corinthians, pp. 323, 327.) RSV Revised Standard Version) 72 Leon Morris, The First Epistle of Paul to the Corinthians: An introduction and Commentary, Tyndale New Testament Commentaries series, 2d ed. (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1985), pp. 112 13.) 73 Refer to Bruce W. Winter, Secular and Christian Responses to Corinthian Famines, TynB 40 (1989): 86 106.) 74 The Greek expression �� (distress) occurs in Epictetus 3.26.7 in respect to starvation. See also III Macc. 3:16, which notes a present difficulty when Ptolemy entered the temple in Jerusalem.) NASB New American Standard Bible) 75 See especially J. K. Elliott, Paul s Teaching on Marriage in 1 Corinthians: Some Problems Considered, NTS 19 (1973): 219 25.) 76 Bauer, p. 483.) 77 Consult Lenski, First Corinthians, pp. 314 15.) 78 RSV, SEB, GNB, JB; but REB and NJB have hardships. ) 1 1 2 8 0 “tw://bible.?id=40.24.19|AUTODETECT|” 79 For instance, Grosheide thinks of pregnant women and mothers who nurse babies 7 1 -1 9 0 “tw://bible.?id=40.24.19|AUTODETECT|” Matt. 24:19) 1 1 -1 9 0 0 ). See First Epistle to the Corinthians, p. 177. Calvin understands the word to mean responsibilities and difficulties that married people face. 1 Corinthians, p. 158.) 1 2 2 8 0 0 80 See Hans Conzelmann, I Corinthians: A Commentary on the First Fpistle to the Corinthians, ed. George W. MacRae, trans. James W. Leitch, Hermeneia: A Critical and Historical Commnentary on the Bible (Philadelphia: Fortress, 1975), p. 132 n. 8.) 81 Hurd, Origin of I Corinthians, pp. 177 80.) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 82 J. M. Ford, Levirate Marriage in St. Paul: ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” 1 Cor. 7) 1 1 -1 9 0 0 , NTS 10 (1964): 362; James B. Hurley, Man and Woman in 1 Corinthians, Ph.D. diss., Cambridge University, 1973, p. 194.) 1 1 2 8 0 “tw://bible.?id=46.7.25-46.7.38|AUTODETECT|” 83 Matthew Black, The Scrolls and Christian Origins: Studies in the Jewish Background of the New Testament (New York: Nelson, 1961), p. 85; James F. Bound, Who Are the Virgins Discussed in ) 7 1 -1 9 0 “tw://bible.?id=46.7.25-46.7.38|AUTODETECT|” 1 Corinthians 7:25 38) 1 1 -1 9 0 0 ? EvJ 2 (1984): 3 15.) 1 2 2 8 0 0 84 Robertson, Grammar, p. 1128; Blass and Debrunner, Greek Grammar, #425.3.) 85 Moule, Idiom-Book, p. 127.) 1 1 2 8 0 “tw://bible.?id=46.7.29|AUTODETECT|” 86 In the New Testament, the first person singular �� (I say) occurs only in ) 7 1 -1 9 0 “tw://bible.?id=46.7.29|AUTODETECT|” I Cor. 7:29) 1 1 -1 9 0 “tw://bible.?id=46.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.15|AUTODETECT|” 10:15) 1 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=46.15.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.50|AUTODETECT|” 15:50) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 87 Ridderbos, Paul, p. 312.) 1 1 2 8 0 “tw://bible.?id=46.7.29-46.7.31|AUTODETECT|” 88 Romano Penna sees a possible parallel in Diogenes Laertius Lives 6.29. San Paolo 7 1 -1 9 0 “tw://bible.?id=46.7.29-46.7.31|AUTODETECT|” 1 Corinthians 7, 29b 31) 1 1 -1 9 0 0 a) e Diogene il Cinico, Bib 58 (1977): 237 45. Consult Wolfgang Schrade, Die Stellung zur Welt bei Paulus, Epiktet und der Apokalyptik. Ein Beitrag zu 1 Kor 7, 29 31, ZTK 61 (1964): 125 54. And see Gottfried Hierzenberger, Weltbewertung bei Paulus nach 1 Kor 7, 29 31 (D�sseldorf: Patmos, 1966), p. 30.) 1 4 2 8 0 0 89 Bauer, p. 480.) 90 Refer to Grosheide, First Epistle to the Corinthians, p. 177.) 91 Calvin, I Corinthians, p. 160.) NIV New International Version) 1 1 2 8 0 “tw://bible.?id=46.7.31|AUTODETECT|” 92 Johannes Schneider, TDNT, vol. 7, p. 958. The term occurs twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=46.7.31|AUTODETECT|” I Cor. 7:31) 1 1 -1 9 0 “tw://bible.?id=50.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.7|AUTODETECT|” Phil. 2:7) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 93 Refer to Darrell J. Doughty, The Presence and Future of Salvation on Corinth, ZNW 66 (1975): 61 90.) 94 Bauer, p. 420.) 95 J�rgen Goetzmann, NIDNTT, vol. 1, p. 278. See also Fee, First Corinthians, p. 343.) 1 1 2 8 0 “tw://bible.?id=46.7.32|AUTODETECT|” 96 ) 7 1 -1 9 0 “tw://bible.?id=46.7.32|AUTODETECT|” I Cor. 7:32) 1 1 -1 9 0 “tw://bible.?id=46.7.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=46.7.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=50.2.20|AUTODETECT|” [twice]; 12:25; ) 7 1 -1 9 0 “tw://bible.?id=50.2.20|AUTODETECT|” Phil. 2:20) 1 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 97 Fee, First Corinthians, p. 345.) Cassirer A New Testament Translation, E. Cassirer) 98 UBS, Nes-Al, BF, Merk Bruce M. Metzger (Textual Commentary, p. 555) writes that the least unsatisfactory reading is that supported by early representatives of the Alexandrian and the Western types of text (P15 B 104 vg copsa,bo). ) 99 Bauer, p. 504.) 100 Refer to C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 180.) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 101 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 167. Consult Margaret Y. MacDonald, Women Holy in Body and Spirit: the Social Setting of ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” I Corinthians 7) 1 1 -1 9 0 0 , NTS 36 (1990): 161 81.) 1 1 2 8 0 0 102 Bauer, p. 147; Thayer, p. 106.) 1 1 2 8 0 “tw://bible.?id=46.7.32-46.7.35|AUTODETECT|” 103 Consult David L. Balch, ) 7 1 -1 9 0 “tw://bible.?id=46.7.32-46.7.35|AUTODETECT|” 1 Corinthians 7:32 35) 1 1 -1 9 0 0 and Stoic Debates about Marriage, Anxiety, and Distraction, JBL 102 (1983): 429 39.) 1 2 2 8 0 0 104 Calvin, I Corinthians, p. 164. Consult O. Larry Yarbrough, Not Like the Gentiles: Marriage Rules in the Letters of Paul, SBL Dissertation Series 80 (Atlanta: Scholars, 1985), p. 110.) 105 Blass and Debrunner, Greek Grammar, #117.1.) 1 1 2 8 0 “tw://bible.?id=45.1.27|AUTODETECT|” 106 E.g., the Greek adjective �� refers to unpresentable [private] parts (12:23). And the noun �� signifies indecent homosexual Acts 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” Rom. 1:27) 1 1 -1 9 0 “tw://bible.?id=66.16.15|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=66.16.15|AUTODETECT|” Rev. 16:15) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 107 Bauer notes that when the word applies to a man, Q�� is not to be understood in the temporal sense, but expresses intensification (p. 839). Parry, however, notes that the word would not describe excess but rather the fading of passion. First Epistle to the Corinthians, p. 121.) 108 Bauer, p. 354.) 109 Werner Georg K�mmel, Verlobung und Heirat bei Paulus (1 Kor 7:36 38), ZNW 21 (1954): 275 95; Samuel Belkin, The Problem of Paul s Background, JBL 54 (1935): 49 52.) 1 1 2 8 0 “tw://bible.?id=40.22.30|AUTODETECT|” 110 ) 7 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 “tw://bible.?id=40.24.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.38|AUTODETECT|” 24:38) 1 1 -1 9 0 “tw://bible.?id=41.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.25|AUTODETECT|” Mark 12:25) 1 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” Luke 17:27) 1 1 -1 9 0 “tw://bible.?id=42.20.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.35|AUTODETECT|” 20:35) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 111 Consult James Hope Moulton and Wilbert Francis Howard, A Grammar of New Testament Greek, vol. 2, Accidence and Word-Formation (Edinburgh: Clark, 1929), p. 410. See also MM, p. 121.) 112 Consult GNB, MLB, NAB, NIV, NCV, NRSV, REB, NJB, SEB, TNT.) 113 Colin Brown, NIDNTT, vol. 2, p. 588.) 114 Consult JB, NKJV, NASB, Cassirer; see also Morris, First Epistle to the Corinthians, pp. 116 19.) 115 Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburgh: Clark, 1975), p. 159.) 1 1 2 8 0 “tw://bible.?id=46.7.0|AUTODETECT|” 116 Hurd, Origin of I Corinthians, p. 174. Consult David E. Garland, The Christian s Posture; Toward Marriage and Celibacy: ) 7 1 -1 9 0 “tw://bible.?id=46.7.0|AUTODETECT|” 1 Corinthians 7) 1 1 -1 9 0 0 , RevExp 80 (1983): 351 62.) 1 1 2 8 0 0 117 See, e.g., Clarence T. Craig, The First Epistle to the Corinthians, vol. 10 in The Interpreter s Bible (New York: Abingdon, 1953), p. 88; Jerome Murphy-O Connor, 1 Corinthians, New Testament Message series (Wilmington, Del.: Glazier, 1979), p. 75.) 1 1 2 8 0 “tw://bible.?id=46.7.36-46.7.38|AUTODETECT|” 118 Roland H. A. Seboldt, Spiritual Marriage in the Early Church: A Suggested Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=46.7.36-46.7.38|AUTODETECT|” 1 Cor. 7:36 38) 1 1 -1 9 0 0 , ConcThMonth 30 (1959): 103 19; 176 89.) 1 1 2 8 0 0 119 Moule, Idiom-Book, p. 144.) 1 1 2 8 0 “tw://bible.?id=45.7.2|AUTODETECT|” 120 The Majority Text has the addition by law after the verb bound (see KJV, NKJV). But the insertion seems to be influenced by the parallel text 7 1 -1 9 0 “tw://bible.?id=45.7.2|AUTODETECT|” Rom. 7:2) 1 1 -1 9 0 0 ). Manuscripts that are both early and geographically widespread do not have the addition.) 1 1 2 8 0 “tw://bible.?id=46.11.30|AUTODETECT|” 121 Compare in Paul s epistles, ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” I Cor. 11:30) 1 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” 15:6) 1 1 -1 9 0 “tw://bible.?id=46.15.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” 51) 1 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.15|AUTODETECT|” I Thess. 4:13 15) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 122 E.g., Tertullian; Johannes B. Bauer, Was las Tertullian 1 Kor 7:39? ZNW 77 (1986): 284 87.) 123 Stanley N. Olson, Epistolary Uses of Expressions of Self-Confidence, JBL 103 (1984): 585 97.) 124 Guthrie, New Testament Theology, p. 769.) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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