1 Corinthians 7:16

For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? (KJV)

Then: Christ first. Not my will but his. That's the goal no matter the action of the believer. It could be his or her influence will convict an unbelieving spouse whether it be through the daily life of marriage or the amenable actions of a peaceful separation. Thiselton (p. 537-538) presents the commentators discussion of a "pessimistic" translation. In it, the text actually refers to going ahead to divorce solely because the believer has no real basis to hope that his/her actions within the marriage will ever bring the unbeliever to salvation.

Now: For a long time murderers and thieves had a better chance of being forgiven and accepted into the life of the church than someone who had been divorced. The first group had many biblical cohorts - Jacob, Moses, and Paul himself were notorious for their actions and admirable as reformed people. They were leaders. But divorced people are shunted aside and not welcome to do anything but sit in the back pew. Sometimes exceptions were made, at least when the innocence of a particular individul was well known. As society is filled with more and more divorces, however, attitudes are changing. More forgiveness is proffered and greater space is found for them to serve within church ministries.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 7:15

But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace (KJV)

Then: Christ's teachings on divorce take priority for Paul. Believers should stay married because they have made a sacred commitment. Yet for the sake of living in peace, that is actually displaying Christ's love, Paul advises the Corinthians to let non-believers leave the marriage. Possibly, loving your neighbor as yourself is the overriding principle. Daily contentions mar and block evidences of love. Peace reveals it. Therefore, Paul told the Corinthian brothers and/or sisters in Christ that they didn't need to stay bound to their vows. In a balance of two evils - divorce or daily contentions - Paul puts peace first. Knowing that no man is perfect, Paul still must have hated the need to deal with such problems. Yet loving all, as did Christ, he sorted through the morass to livable answers.

An additional principle may have been Christ's deference to the free will of each man. Since Christ never forces subjection, neither should a marriage. The Lord's delight is the individual who recognizes him as the truth, the way, and the life. In marriage, the unbelieving spouse cannot be required to violate his or her free will to associate with believers.

Now: It is difficult to know how Paul's advice and approach apply after a divorce. When Christ teaches that dissolution is allowed (Matthew 19:9) because of one partner's infidelity, remarriage is not precluded. But Paul has two contrary precepts: "Stay as you are when called," and "Do not risk your salvation." The first would result in never remarrying. The second implies remarriage in order to stay pure before Christ. Nit-picking through these two rulings can blind people to the true answer of seeking the highest calling of living for Christ.

Prayer, knowledge of self, and openness to God's directions can reveal resolutions which differ from person to person. Another layer of difficulty is the after-action and understandings of what to do when both members of the divorced couple were already followers. Paul did not allow them to divorce. Judging the divorced spouses' depth of commitment to Christ is not useful. Recognition that all men are imperfectly able to follow is a given. Remembering Christ's ever-available forgiveness helps. In spite of the fallen state of mankind - both personal and universal - fellow believers repent and continue teaching the Lord's calling to salvation.

1 Corinthians 7:14

For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy (KJV)

Then: Everybody has a different opinion of Paul's reasoning for this verse, early church fathers onward. Separating one thought from another is like looking down into a top-loading washing machine as the clothes swish from one spot to another in the water. Nothing stays put. The issue is "How can lack of faith be holy?" The only given is the center pole - the presence of the believer makes the unbelieving husband and children holy. As God provides grace to the believer, anyone living nearby also benefits from that grace and goodness. Although readers can observe that this verse contradicts Paul's previous requirement that a believer flee all immoral liasons (Corinthian infidelities), the believer's place before the Lord makes the difference. Sex within marriage is lawfully designed by God while sex outside of marriage is not. The second is condemned, that is, not capable of ever being holy before him. Citing Collins, Baker (p.104) brings in Paul's knowledge of Jewish heritage, whereby proselytes and their children were fully accepted as holy in the community. That's one comparison.

Now: Personally, I believe sanctity comes from God's mercy. When Lot lived in Sodom and Gomorrah, the Lord promised Abraham that if more than ten righteous people could be found, he would save the cities. When that proved impossible, the Lord sent Lot and his family away and the land was destroyed. In the same vein, Jesus taught that a little yeast will leaven the whole, salt maintaining its saltness has value, and light can overcome the darkness. In a marriage, the righteous believing spouse who receives God's mercy and favor makes it possible for all members of the family to live in that same atmosphere. He or she is the leaven, the salt, or the light. It does not mean that in the Day of Judgement, non-believing members of the family will have eternal life. It only means they are temporarily blessed with a place of God's protection.

Note: In conversation with a friend, I learned that I had ignored the Christians's prayers on behalf of the family. That's an additional pathway to grace and mercy for unbelieving spouse and children.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 7:13

And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him (KJV)

Then: Paul continues to discuss mixed marriages. He follows the same pattern of this section. Concentrating on a specific aspect of his concern, he alternates between addressing the man and the woman, sometimes one first and sometimes the other (Baker, p. 98). The approach emphasizes his teaching of mutual submission. The Holy Spirit indwells all followers of the Lord never giving greater value to anyone. This accords with the teaching of Peter whose words are recorded in Acts 10:34-35, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him and worketh righteousness, is acceptable to him."

Now: Paul continually honors the hope of living a life of following Christ. He understands and promotes the belief that it is both easier and better to concern oneself with spreading the gospel to others rather than put the concerns of a spouse above ministry. Accordingly, his follow-on discussion of the effect on the whole family points to the spiritual, not the practical effects of family/societal disruption of single parent families.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 7:12

But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away (KJV)

Then: Paul restates his belief that men should stay married - adding a twist in focus. He considers the non-believing status of the partner, yet determines the couple should remain married. Most likely this was a detail question which the Corinthians asked. Paul's answer differs from guidelines given to the Israelites of old. When they were led astray by the proliferation of idols and false gods of non-believing partners, the priests directed the people to put away the non-believers. Life changed with Christ whose death marked the way for all believers and not-yet believers to be forgiven. Perhaps that's why Paul says "speak I, not the Lord." Old Testament history lacks words from God on the subject.

Now: Believers who have the gift of the Lord's indwelling spirit know Paul is speaking towards the ultimate purpose that all should be saved and become followers of Christ. They also know their part in his service of going into all the world, teaching the gospel and baptizing many into the kingdom. It is through his spirit that they sometimes need to discern whether to follow Paul's advice or not. For Jesus also gave another principle of not casting pearls before swine. A woman married to an abusive husband - physically, mentally, or emotionally needs the spirit's guidance to know if her ultimate death would help bring the spouse into the kingdom or if the sacrifice of her life would be in vain. The same is true if the abused spouse is the husband. Listening carefully to the Holy Spirit provides answers that can only be known to the Lord.

1 Corinthians 7:10

And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband (KJV)

Then: Paul is always careful to match his advice with the Lord's commandments. Addressing the wife first, Paul clearly shows his knowledge of Jesus' teachings by attributing this statement about divorce to him (Baker, p. 102). If either the husband or the wife "puts away" the other, he or she commits adultery (Mark 10:11-12). Jesus does allow it in the instance of fornication (Matthew 5:32). Paul considered the law to be paramount whether one of both spouses were followers of Christ.

Now: Few individuals view marriage as God's plan for spiritual growth. Rather than practicing love and forgiveness in a specially designed laboratory, they prefer to abandon the situation. Often they plunge into another, similar situation which again reveals the need for spiritual growth.

Extra source: Cornerstone Biblical Commentary 1 Corinthians (William Baker), 2 Corinthians (Ralph Martin & Carl Toney), ed. by Philip Comfort. Carol Stream: Tyndale House Publishers, c2006.

1 Corinthians 7:9

But if they cannot contain, let them marry: for it is better to marry than to burn (KJV)

Then: Paul's original intent with the wording here troubles all the commentators. A beginning point of discernment relates to recognition that Paul is replying, and in some instances reiterating, words from a letter he received from the Corinthians. Commentators have to separate the Corinthians' point of view from Paul's point of view. In context, also think about Paul's committment to the original teachings of the Lord's plan in Genesis 2:24, "Therefore shall a man leave his father and his mother, and shall cleave unto his wife and they shall be one flesh." That plan and gift classified as "good." One other contextual point comes from the placement of Paul's words. He writes to the Corinthians whom he's first chastised for sexual immorality and now points their attention to the two gifts of marriage and celibacy. Even though they await the return of Christ, Paul advises those whose gift is not celibacy and are unable to maintain a state of abstinence to go ahead and marry so that they will avoid judgement and condemnation in eternity (Fee, p. 289- 290 and Thiselton, p 518-519).

Now: The age of authoritarianism versus Paul's teachings of mutual submission led to many years of misunderstanding these verses. Marriage as a gift was ignored while attention was focused on uncontrolled passion as sinful. Celibacy alone became an elevated measure of spiritual maturity. We are blessed that healthier ideas about the sanctity of marriage prevail. His plan to use it to create more perfect people is just as valid as other paths of spiritual growth.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false
The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 7:8

I say therefore to the unmarried and widows, it is good for them if they abide even as I (KJV)

Then: As stated previously in this blog, Paul gives underlying validity and credence to the spiritual goals of Corinthian church women. They want to move into a life wholly dedicated to serving Christ. At the same time, Paul is very practical. Not everyone is given the gift of celibacy, and the women live in an age where singleness offered them very few (if any) methods of self support. This may have been an unstated reason on Paul's part, but is not put forward in the text or by other commentators. Positively, though Christ had promised to return, but it hadn't yet happened, and Paul needed to assure the women he both understood and agreed with their motivations. It is good to have the gift of celibacy. Some commentators believe that Paul's approach sets up a basis for the women to more willingly accept his ultimate advice (Thiselton, p. 514).

Now: Many women find themselves in an opposite world. Through divorce, widowhood, or other life circumstances, they would like to be married, but are not. Paul's advice provides comfort that the Lord will lead, guide and direct them in his service. It may be his will that they remain single, or it may be his will that the future include a spouse. Either way, they can live productive, useful lives serving him.

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=IHG_DNLpmroC&dq=1st+Corinthian+commentaries&printsec=frontcover&source=in&hl=en&ei=W9fQSpC1GILplAfHiumoCg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CB8Q6AEwCg#v=onepage&q=&f=false

1 Corinthians 7:7

For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that (KJV)

Then: Obviously, the Lord does not give the same gifts to everyone. Some, like Paul, are given a gift of celibacy, but others are given the gift of marriage (Hays, p 117). Paul later explains that his gift allows greater focus and dedication to serving Christ. It is probably the reason he wishes all men "were even as I myself."

Now: Singles groups are popular in many churches. Some join in order to search for a marriage partner. Others join because they expect to find fellowship with others who intend to dedicate their lives to serving Christ in a state of singleness. The groups provide a place for many who have felt isolated in churches concentrating on family activities.

Extra source: First Corinthians by Richard B. Hayes (John Knox Press, 1997) on line at http://books.google.com/books?id=M_PC0PAs3VYC&dq=1+Corinthians+and+Richard+B.+Hays&printsec=frontcover&source=in&hl=en&ei=2oPcStDCIIvf8Aaq0Ki3BQ&sa=X&oi=book_result&ct=result&resnum=11&ved=0CCMQ6AEwCg#v=onepage&q=1%20Corinthians%20and%20Richard%20B.%20Hays&f=false

1 Corinthians 7:6

But I speak this by permission, and not of commandment (KJV)

Then: Paul wanted his readers to know these were his own thoughts. They did not come as a command from God or edict from Christ. Instead it is practical advice based on "Word-of-God" messages from Christ to Paul. Paul saw it as a way to work through and honor the one man, one wife plan. What the statement does do is give a sense of leniency. His earlier, almost harsh tone is gone. The mood is one of loving - a sense of "We're all working together here." Fee (p. 270) thinks the change means that the Corinthian problem was based on women's new place in worship. He extrapolates that although Paul agreed with the women's understanding about their new status, their conclusion that it now negated former marital responsibilities was wrong. Paul's guidelines actually have one principle - stay in and honor the relationships which were already established when you were called to become a follower.

Now: Some Christians believe that even though Paul gives this caveat, the words are biblical and must be followed. Others do not see them as mandates.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

1 Corinthian 7:5

Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency (KJV)

Then: Here's the exception - Paul's "Let me be clear" statement. Priority always goes to serving the Lord. There are times in an individual's life where fasting, prayer, or other service to the Lord must take priority over the marriage. The marital relationship is never above that of the one-on-one with Christ. There is time and place for both - in their proper order. Whenever that order is pre-empted Satan takes over.

Now: Without thinking about it, many couples fall into the trap of letting marriage issues always come first before Christ (or at the other extreme, they always come last - even to the point of being ignored). It could be a matter of miscommunication, of keeping an individual's relation to Christ too private, or an actual problem of priorities. Prayer and fasting over the disconnect can solve the problem and make our ways straight before the Lord.

1 Corinthians 7:4

The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife (KJV)

Then: Paul's extension from verse 3 clarifies and succinctly limits the marriage relationship to one man and one woman. Only one husband can have power over the wife's body and only one wife can have power over the husband's. There is no allowance for a third party in either instance. Henry concentrates on the idea of keeping human vessels in a state of "sanctifcation and honor." Abiding by conjugal duty is therefore Paul's primary advice. That avoids incentives for temptations - especially in a city as cosmopolitan as Corinth (Wright, p. 78).

Now: The understanding from earlier translations has changed from an emphasis on marriage because of sexual needs to a more positive view. The body is the temple of the Lord, and all aspects of good marital relationships can preclude the danger of slipping into immorality (Wright, p. 78).

Extra source: Commentary on the Whole Bible (Acts to Revelation) by Matthew Henry, online see http://www.ccel.org/ccel/henry/mhc6.iCor.viii.html

1 Corinthians 7:3

Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband (KJV)

Then: Paul alternates his advice mutually addressing both husband and wife. Fee (p. 270) thus infers that some of the problem concerning marriage was theological. Since women were given the Holy Spirit, accepted into the kingdom, an end-days or eschatological belief could mean there was no reason to continue sexual relations. Paul does agree that women should be included in worship services and he later states that singleness is preferable, but his direction is to continue "benevolence" within the marriage bonds.

Now: We wonder why the Lord has tarried so long in returning to take us with him. We know the answer, "not wishing that any should perish, but that all should come to repentance" (II Peter 3:9), and we know that Jesus told the disciples only the Father knew the time of the end. Paul's advice is practical for the Corinthians, for us, and for those who follow us. Yet we do wish the Lord would come soon.

Extra source: The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online at http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false

I Corinthians 7:2

Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband (KJV)

Then: Gently, Paul follows his normal approach. He quotes the Corinthians and then notes some measure of agreement before going on to his own opinion (Collins, p. 253). Paul had to know the prominent philsophical arguments for sexual abstinence. Some came from worshippers of the goddess Isis, and some came from the Cynics. On the other side, the Stoics believed generation was good for the "polis" while Jewish thought predicated completion of the Lord's command in Genesis. Marriage should be as it was in the beginning - one man and one woman.

Now: Abstinence in marriage is not a common ideal of the culture. No one discusses it. There is greater difficulty in teaching teenagers and singles the precept "Abstinence works every time it's tried." The Christian ideal of no sex before marriage is hard hit by abortionists who prefer control of conception after the fact. Ignored are God's command of "Thou shalt not kill" and his natural plan that children be raised in a family with two parents. Also ignored are the feelings of loss built up during pregnancy of the mother-to-be for the unborn child.

Extra source: First Corinthians by Raymond F. Collins and Daniel J. Harrington (Collegeville MN: Liturgical Press, c1999) http://books.google.com/books?id=c4VXq9fKoRwC&dq=Sacra+Pagina+and+1st+Corinthians&printsec=frontcover&source=in&hl=en&ei=NqEJS7XzEITklAeejdiEBA&sa=X&oi=book_result&ct=result&resnum=11&ved=0CDUQ6AEwCg#v=onepage&q=&f=false

1 Corinthians 7:1

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman (KJV)

Then: Those aren't Paul's words. He leaves off his comments about sexual immorality and moves to a calmer discussion of marital issues and draws upon questions (possibly testy) in a letter from the Corinthians. Both Thiselton (p. 495) and Fee (p. 269) believe the above statement is a quote from the Corinthians' prevailing view. Paul may have agreed with them, but as the Corinthians read on, they discovered he was not adamant about the sentiment.


Now: For awhile this phrase was thought to be Paul's own; however, more recent scholars go back to Origen (Thiselton, p. 493) who attributed it to the Corninthians. Whether or not it is a quotation impacts the interpretation and application to today's understanding. Verses in this chapter all relate to being married or being single. Magness' class notes separated them according to
Verses 1-7, Marital sexual relations
Verses 8-9, Widowhood and remarriage
Verses 10-16, Marriage and Divorce
Verses 17-24, Social status
Verses 25-38, Singles and Marriage
Verses 39-49 Widowed and remarriage

Extra source: The First Epistle to the Corinthians: a commentary on the Greek text by Anthony C. Thiselton (Authentic Media, c2000) online at http://books.google.com/books?id=aNkcqC9bdAMC&printsec=frontcover&dq=Thiselton+Corinthians&source=bl&ots=eobtOWdRIT&sig=Q2FNicuf6E99p3pfLxhyTf6KYGs&hl=en&ei=SsxpS_2VGtDU8Aa5pvnEBw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBEQ6AEwAQ#v=onepage&q=&f=false
The First Epistle to the Corinthians by Gordon D. Fee (Eerdman's 1987) online http://books.google.com/books?id=XlBp10nUTXAC&dq=Gordon+Fee+Bible+commentator&printsec=frontcover&source=in&hl=en&ei=SwLNSu3nA4v6Mf2XlDo&sa=X&oi=book_result&ct=result&resnum=12#v=onepage&q=&f=false