| 1 Corinthians – Chapter Seven |
Chapter summary – Up to this point, Paul had been dealing with the sins reported to be known in the Corinthian congregation. Now he takes up the questions about which they had written to him…[1 Cor. 7:1][1] [In chapter seven we find that] The Corinthians were confused about Paul’s teaching on marriage. Some had taken his recommendation of celibacy as an apostolic ruling and refrained from sex or even divorced their mates. Paul here deals with a number of complex issues [concerning marriage as a result].[2]
As [we] study 1 Corinthians 7, please keep in mind that Paul is replying to definite questions. He is not spelling out a complete “theology of marriage” in one chapter. It is necessary to consider as well what the rest of the Bible has to say about this important subject. [3]
IV. THE STRAIN IN THE CHURCH OF GOD, (7:1-11:1)
3. tHE STRAIN concerning MARITAL RELATIONSHIPS, (7:1-16)
Paul’s Teaching on the State of Marriage
1 Corinthians 7
1) The married state involves unnecessary problems and complications, (v. 1)
1 Now concerning the things (the questions), of which you (Corinthian believers), wrote to me; (right off the bat I want to say), It is good for a man not to touch a woman, (i.e., to abstain from sex and remain a single virgin. [Marriage is problematic and complicated even under the most favorable conditions. For example:])
A wife bought a new wig and thought it would be a good joke to surprise her husband at the office. She walked in on him and asked: Do you think you could find a place in your life for a woman like me?”
“Not a chance,” he snapped. “You remind me too much of my wife.”
2) The married state provides a safeguard against immorality, (v. 2a)
2a Nevertheless, (be that as it may), because of sexual immorality (porneia, – “unlawful sexual activity”), let each man have his own wife and let each woman have her own husband.
Sex is a huge issue in the majority of peoples lives, whether single or married. What is tied to the majority of advertising promos? Sex. What is the heartbeat of most of the soaps? Sex. What do they put in a lot of movies that is totally unnecessary to the story itself? Sex. What is a multi-billion dollar business today? Sex. What brought the fall of Sodom and Gomorrah? Sex. What issue is even covered in the 10 commandments? Sex. What is one of the primary issues that God lays out in great detail in the Law of Moses? Sex. What was a primary contributor to Samson’s down fall? Sex. What led King David, the man after God’s own heart, to commit murder? Sex. What issue does the Book of Proverbs not only commit multiple verses and large sections of verses to, but two entire chapters as well? Sex. What issue did God use in the Book of Hosea to describe Israel’s relationship with God? Sex. What did the Temples of Apollo and Aphrodite, in the city of Corinth, revolve around? Sex.
In general, Sex is on the minds of the entire human race. Is sex in and of itself bad? No. God tells us in many Scriptures that it is good, in fact it is very good—in the right place and time. God says that a man and a wife marry in part to become one flesh (Gen. 2:24), and the marriage bed is undefiled, (Heb. 13:4). In 1 Corinthians 7 we are told that if one gets married, in part, to provide an outlet for his or her sexual urges, it is not wrong. It is good. It is in part what God has intended marriage to provide.
3) The married state is strictly monogamous, (v. 2b)
2b …let each man have his own wife (singular—and it’s not wives, it’s not ones girlfriend or lover, or someone else’s wife, or ones significant other), and let each woman have her own husband, (singular).
Living together, premarital sex, adultery, incest, homosexuality, lesbianism, bisexuality, polygamy are all sinful practices. There is never a right time and place for them. They are all and forever ungodly and God says at the end of the Book of Revelation, that any who practice such things will not have a place in God’s kingdom, (Rev. 22:15). In fact the Babylon of Revelation chapter 7 is pictured as a great harlot.
4) The married state denies each partner absolute rights over his or her body, (vv. 3, 4)
3 Let the husband render (grant, surrender),to his wife the affection (the marital rights—sexual and otherwise), due (owed to), her, and likewise also the wife to her husband. (The husband is to love his wife as Christ loved the church [Eph. 5:25; 1 Pet. 3:7], the wife is to respect her husband, [Eph. 5:33; 1 Pet. 3:6]).
4 The wife does not have authority (sole rights), over her own body (the body belongs to the Lord [6:13]), but the husband does.[4] And likewise the husband does not have authority over his own body, but the wife does (meaning neither can claim sole rights to their own body. Their body equally belongs to their mate being “one flesh.”)[5]
5) The married state takes for granted that the couple will live together customarily/intimately as a husband and a wife, (v. 5)
5 Do not deprive (rob, withhold what is deserving of), one another except with consent for a time (except upon mutual agreement), that you may give yourselves to fasting and prayer; and come together again (as soon as the agreement is fulfilled), so that Satan (your adversary), does not (gain an advantage and thus), tempt you because of your lack of self-control, (so that Satan cannot use your lack of self-control in sexual matters as a means to tempt you to do evil [porneia]).
6 But (concerning this depriving one another), I say this as a concession (meaning it is permissible), not as a commandment, (abstinence in this circumstance would be allowable, but it is not a binding rule).[6]
6) The married state is a provision for those who do not possess the gift of singleness, (vv. 7, 8)
7 For I wish that all men were even as I myself, (single, unmarried). But (I realize that), each one (each individual – married or unmarried), has his own gift (of grace), from God, one in this manner (with this ability), and another in that, (a different ability – neither marriage nor singleness, can claim superiority, but each does have its distinct advantages).
8 But (even so), I say (again), to the unmarried[7](in general), and to the widows (specifically): It is good for them if they remain even as I am, (don’t ignore or think lightly upon the advantages of remaining unmarried);
7) The married state is preferable to being continually consumed by passions, (v. 9)
9 but if they cannot exercise self-control (maintain a pure mind and body sexually), let them marry. For it is better to marry than to burn with (sexual), passion.
Here are ten practical suggestions for single young people who want to remain pure as the Bible commands: (1) Use expressions of affection like holding hands and kissing as meaningful ways of communicating love not just as preludes to further physical involvement. (2) Realize that the goal is to stay pure all the way to marriage, and put off doing anything that stirs up your passions. (3) Be careful what you expose your mind to. Certain movies, music, and TV shows just put more pressure on you. (4) Remember that your body belongs to God and so does the other person’s. (5) Make a vow to God that you will not violate His standards, and ask Him to help you keep it. (6) Be aware of Jesus’ presence on every date. (7) Talk with your boyfriend or girlfriend before sex becomes an issue and agree on your standards. (8) Don’t spend too much time alone with that special person. (9) Have respect for the other person. This is what genuine love really means. (10) If you’ve failed, make a fresh start by receiving the forgiveness and cleansing the Bible promises.
“Pace your passion!” by Ron Hutchcraft. Campus Life, Feb 1991. Pages 26-29.
8) The married state is permanent, (v.v. 10, 11)
10 And unto the (believers at Corinth who are presently), married[8] I command (enjoin, charge – indicative-statement of fact rather than imperative-command/order), yet not I, but the Lord (Mat. 5:31, 32; 19:1-12; Mk. 10:9-12, 12; Lu. 16:18), Let not the wife depart (separate, divide by divorce), from her husband, (“what God has joined, let no man separate,” Mat. 19:6; Gen. 2:24 [cp. Isa. 50:1a]):
11 But and if (in spite of the Lord’s clear instruction), she depart (separate, divide by divorce), let her remain unmarried (unwed, single),[9] or be reconciled[10] to her husband: and (likewise), let not the husband put away (let go, abandon, leave, send forth [Deut. 24:1, 3],-implication divorce), his wife.
9) The married state is an holy ordinance even though one of the partners remains an unbeliever, (vv. 12-14)
12 But to the rest(the remaining, [those who do not fall into the category of verses 10 and 11]), speak I, not the Lord: (meaning the Lord didn’t specifically deal with this new problem, but I am speaking for Him now), If any brother(believer), has a wife that believes not(who did not become a believer with him and who remains an unbeliever), and she be pleased to dwell with him, let him not put her away, (let go, abandon, leave, send forth – implication divorce).
13 And the woman which has a husband that believes not, and if he be pleased to dwell with her, let her not leave him, (let go, abandon, leave, send forth – implication divorce).
14 For the unbelieving husband is sanctified[11] by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean (in a moral sense; unclean in thought and life); but now(in the present marital relationship), are they holy,[12](set apart).
10) The married state is broken if the unbelieving mate insists on a divorce, (v. 15)
15 But if the unbelieving depart (separate, divide by divorce), let him depart,[13] (separate, divide by divorce). A brother or a sister (believer), is not under bondage[14] (enslaved – i.e., the believer is not bound, enslaved, constrained by the marriage union with an unbeliever, as he or she would be with a fellow believer), in such cases: but God has called us to peace[15] (tranquility, well-being – peace between individuals, i.e. harmony, concord, [cp. Lu. 2:14; Rom. 5:1; 12:18]).
11) The married state is not automatically broken at salvation when one of the two spouses is saved; the believing spouse is to continue in his or her present life and role, (v. 16-24)
16 For how do you know, O wife, whether you (by your godly witness and remaining married [cp., 1 Pet. 3:1]), shall save your husband? or how you know, O man, whether you (by your godly witness and by remaining married), shall save your wife?[16]
17 (Paul, desiring to show the limitations of what he has said in verse 15, says), But as God has distributed (allowed, allotted, bestowed), to each one (of us in our life, and), as the Lord has called each one (to salvation, conversion), so let him walk, (according to his fate in life in a way that agrees with your conversion – i.e., in becoming a believer don’t seek to sever yourself from all your former circumstances and responsibilities in life). And so I ordain (command to be done), in all the churches.
18 (To be sure you understand my instruction, let me give you an example.) Was anyone called (saved by God calling you to salvation), while circumcised, (while a Jew)? Let him not become uncircumcised, (don’t abandon your Jewish heritage). Was anyone called (saved by God’s calling you to salvation), while uncircumcised, (while a Gentile)? Let him not be circumcised, (don’t abandon your Gentile heritage).
19 Circumcision is nothing and uncircumcision is nothing (it does not make any difference to God at this point), but, keeping the commandments of God is what matters, (i.e., neither circumcision nor uncircumcision is capable of producing spiritual results, but only faithful obedience to God and His word [Gal. 5:6, Jn. 14:15, 21, 23-24]).
20 (Whether Jew or Gentile, [slave or free, or now being saved and married to an unbelieving spouse]), Let each one remain in the same calling in which he was called, (i.e., accept the destiny you have been assigned [with the exception of doing something that is directly opposed to God’s Word – such as participating in thievery or prostitution]).
21 (Again, for example), Were you called (saved by God’s calling you to salvation), while a slave? Do not be concerned about it (don’t let it trouble you; don’t seek to be freed from it); but if you can be made free (if the opportunity to be set free is presented), rather use it, (don’t turn it down).
22 For he who is called in the Lord while a slave is the Lord’s freedman (being set free from the bondage and penalty of sin). Likewise he who is called while free is Christ’s slave, (being purchased with a price and a purpose, (Rom. 12:1, 2; 1 Cor. 6:19, 20; 2 Cor. 5:14, 15; Gal. 2:20 [both are freed bondservants]).
23 You (both, slave and free), were bought (purchased by God), at a price (1 Pet. 1:18, 19); do not become slaves (of the ways), of men.
24 Brethren (fellow believers, what I am saying is this), let each one remain with God in that state in which he was called, (even a slave can have God at his side by remaining at God’s side).
The basic premise of these verses is that the believer is not to seek to be relieved from his/her present employment or role because they are now saved, (as long as it is not in direct opposition to God’s word, [e.g., as a robber or harlot would). Concerning verse 18, the message is clear – if you have become saved and as a result are now married to an unbeliever, don’t seek to be freed from him/her, but seek their freedom from spiritual bondage. But, if the unbeliever wishes to divorce you, let him/her.
12) The married state has its negative consequences and limitations concerning Christian service, but it is not sinful, (vv. 25-38)
25 Now concerning (your question [7:1] about), virgins (those never married), I have no commandment of the Lord: yet I give my judgment, (implying that Jesus didn’t speak directly on this either, but – I believe I now speak in behalf of Him), as one that has obtained mercy of the Lord to be faithful, (knowing that the Lord equips those who He calls to fulfill His work) .
26 I suppose therefore that this is good for the present distress (persecution), I say, that it is good for a man so to be, (to remain a virgin, single as he is).
27 (Now, to all of you – married, divorced, widowed, single), Are you bound (tied, fastened [same word “bound” as used in Rom. 7:2]), to a wife? seek not (imperative – I command you not), to be loosed, (do not seek to be released from the marriage bond, [cp., 2 Pet. 3:11, 12; Rev. 20:7]). Are you loosed (only place used – stronger form than above mentioned, [set free, released, divorced]), from a wife? seek not (imperative – I command you not to seek), a wife, (a woman of any age, whether a virgin, or previously married, or a widow).
28 But (moreover), and (even), if you(widowed or divorced), marry[17](take a wife against my strong advice to the contrary), you have not sinned (missed the mark, missed or wandered from the path of uprightness andhonor, to do or go wrong – [indicative mood meaning a simple statement of fact; it is true); and if a virgin (you that have never married), marry, she has not sinned, (missed the mark, even though I believe it would be better; again because of this persecution). Nevertheless, (even though marrying against my instruction is not sinful), such shall have trouble (pressure, distress), in the flesh (in your circumstances in life and because of your physical limitations to do anything about them): but I spare you,[18] (of which I desire to spare you by counseling you to remain unmarried).
29 But this I say (concerning your questions and the days in which we live), brethren (fellow believers), the time is short (there may be few opportunities to serve Christ before His return), so that from now on even those who have wives should be as though they had none (not meaning, “that a married man is to refrain from behaving as a husband should, but that his relationship should be entirely subservient to his higher relationship with the Lord, who is to have the first place in the heart”[19]),
30 those who weep as though they did not weep, those who rejoice as though they did not rejoice (“bearing in mind that while sorrow and joy are right and proper, what causes them is passing away”[20]), those who buy as though they did not possess (as though the possessions they have did not belong to them),
31 and those who use this world (its resources and opportunities [implying not to the fullest), as not misusing it, (i.e., believers are to use their resources and opportunities to the fullest). For the form of this world (as we know it under the curse), is passing away (it will not last much longer).
32 But I want you to be without care, (free from concern about yourself). He who is unmarried (whether never married, widowed or divorced), cares for the things of the Lord—how he may please the Lord, (he does not let the cares of this world diminish his service for the Lord).
33 But he who is married cares about the things of the world (his interests out of necessity are divided between the Lord and)—how he may please his wife.
34 There is a difference between a wife (who is married), and a virgin, (who has never been married). The unmarried woman (the virgin), cares about is (primarily concerned and preoccupied about), the things (matters, service), of the Lord (not what good things the world has to offer, or a marriage relationship), that she may be holy (set apart), both in body and in spirit, (she has dedicated her entire being to the Lord and His service). But (in contrast), she who is married (out of necessity), cares about the things (matters), of the world—how she may please her husband, (she has a special regard for the welfare and interests of her husband [which is certainly no sin and is very honorable, but attention is given to the husband that the single person can give to the Lord]).
35 And this I say for your own profit (I am speaking only with your best interests in mind), not that I may put a leash on you (I don’t want to revoke or restrict your liberties or freedoms in this area of marriage), but for what is proper (prominent), and that (is, that), you may serve the Lord without distraction, (far from trying to put restrictions on you, I want to help you serve the Lord with fewer restrictions).
36 (Apparently the fathers had asked Paul about giving their daughters in marriage. Paul addresses their question by saying), But if any man (probably a father here), thinks he is behaving improperly toward his virgin, if she is past the flower of youth (that he is treating his daughter in an improper way by not arranging a marriage for her and leaving her unmarried beyond the prime of her age, withholding her from the liberty that she has to marry), and thus it must be (and you feel it ought to happen), let him (the father), do what he wishes, (you are free to act according to your desires). He (the father), does not sin (by doing so); let them marry, (give your daughter in marriage).
37 Nevertheless he who stands steadfast in his heart (who feels strongly that he should withhold his daughter from marriage), having no necessity (having no reasons which would make it improper or wrong to do so [probably at the daughter’s request or consent]), but has power over his own will (i.e., he is in the position to make such a decision), and has so determined in his heart that he will keep his virgin (an on going virgin), does well.[21]
38 So then he who gives her (his virgin daughter), in marriage does well (does a good thing), but he who does not give her in marriage does better, (all things considered, [i.e., does a better thing in view of the present distress {7:26} and shortened time {7:29}]).
13) The married state is severed for all at death, (vv. 39, 40)
39 (Barring any unlawful sexual activity “porneia” [Mat. 5:32; 19:9], or an unsaved mate divorcing a believing spouse [1 Cor. 7:15], Paul wraps up this issue on marriage by saying to those who are married, and probably those who are contemplating marriage), The wife is bound (tied, fastened, [same as v. 27 and Rom. 7:2]), by the law(anything established, anything received by usage, a custom, a law), as long as her husband lives; but if her husband be dead, she is at liberty (free, not a slave), to be married to whom she will (wishes, desires [BUT]); only in the Lord, (only as long as he is a fellow believer).
40 But (I still say), she is happier if she remains as she is (unmarried), according to my judgment—and I think I also have the Spirit of God, (I believe God would tell you that same thing if He were here).
The matters concerning marriage and divorce that we have learned thus far:
1. Marriage is meant to be a permanent relationship between one man and one woman, (Gen. 2:24; Mat. 19:5, 6).
2. God hates divorce and views it as an act of extreme violence, (Mal. 2:16).
3. God did not institute divorce or remarriage, but He divinely recognized it, permitted it, and led man to regulate it – because of the hardness of man’s heart, (Deut. 24:1-4; Mat. 19:7, 8).
4. When a husband and wife divorce and remarry someone else, they can never become married to one another again, (Deut. 24:1-4).
5. All divorces, in one way or another, are caused by sin and therefore are not good and fall short of God’s ideal; but not all divorces are sinful, (Jer. 3:8; Mat. 5:32; 19:9; 1 Cor. 7:15, 27-28).
6. When two believers divorce for just any reason, they must reconcile the relationship, or remain unmarried. For one of them to marry someone else is to commit adultery, (Mat. 5:32; 19:9; 1 Cor. 10, 11).
7. If an unbelieving spouse (unprovoked), seeks to divorce a believing mate, the believing mate is to consent to the divorce, (1 Cor. 7:12-16).
Some Questions to Ask Yourself:
1. What does 1 Corinthians 7:10-11 say plain and simple?
2. If Paul is quoting Jesus’ words (in part or in whole, verbatim or in principle), in 1 Corinthians 7:10-11, Paul must be quoting from the gospels or the beginning of Acts. The Scriptures where Jesus speaks to this issue are found in Matthew 3:31, 32; 19:1-12; Mark 10:9-12; and Luke 16:18. In reading these passages, does it shed any further insight on the issue? If so, what?
3. In view of 1 Corinthians 7:10-11 and the gospel passages, what is the conclusion/s that we can draw and Scripturally defend?
4. What is the significance of God calling the divorced, widowed and never married person “unmarried?” (1 Corinthians 7:8, 11, 32, 34)
5. Paul does try to discourage those who have never married as well as those who were once married, to not get married or remarried. What are Paul’s reason/s for this in 1 Corinthians 7?
6. Who only can initiate a divorce in the context of 1 Corinthians 7:12-16? Is the believing mate to incite it in any way? What is to inspire the believing mate to do all that is possible to maintain a good marriage?
7. If the unbelieving mate desires a divorce, what does God say to do? In this context, what do you think that not being “under bondage,” and being “called to peace,” in verse 15 mean?
8. If you were once married, but desire to be married, how does 1 Corinthians 7:27-28 apply? How does “but, and if you marry you have not sinned,” apply to the once before married and the never married? What is the only negative consequence mentioned in to marrying or remarrying in these two verses?
9. How many ways can the marriage covenant be broken?
IV. THE STRAIN IN THE CHURCH OF GOD, (7:1-11:1)
3. tHE STRAIN concerning MARITAL RELATIONSHIPS, (7:1-16)
1) The married state involves unnecessary problems and complications, (v. 1)
2) The married state provides a safeguard against immorality, (v. 2a)
3) The married state is strictly monogamous, (v. 2b)
4) The married state denies each partner absolute rights over his or her body, (vv. 3, 4)
5) The married state takes for granted that the couple will live together customarily/intimately as a husband and a wife, (v. 5)
6) The married state is a provision for those who do not possess the gift of singleness, (vv. 7, 8)
7) The married state is preferable to being continually consumed by passions, (v. 9)
8) The married state is permanent, (v.v. 10, 11)
9) The married state is an holy ordinance even though one of the partners remains an unbeliever, (vv. 12-14)
10) The married state is broken if the unbelieving mate insists on a divorce, (v. 15)
11) The married state is not automatically broken at salvation when one of the two spouses is saved; the believing spouse is to continue in his or her present life and role, (v. 16-24)
12) The married state has its negative consequences and limitations concerning Christian service, but it is not sinful, (vv. 25-38)
13) The married state is severed for all at death, (vv. 39, 40)
Here are ten practical suggestions
for single young people who want to remain
pure as the Bible commands:
(1) Use expressions of affection like holding hands and kissing as meaningful ways of communicating love not just as preludes to further physical involvement.
(2) Realize that the goal is to stay pure all the way to marriage, and put off doing anything that stirs up your passions.
(3) Be careful what you expose your mind to. Certain movies, music, and TV shows just put more pressure on you.
(4) Remember that your body belongs to God and so does the other person’s.
(5) Make a vow to God that you will not violate His standards, and ask Him to help you keep it.
(6) Be aware of Jesus’ presence on every date.
(7) Talk with your boyfriend or girlfriend before sex becomes an issue and agree on your standards.
(8) Don’t spend too much time alone with that special person.
(9) Have respect for the other person. This is what genuine love really means.
(10) If you’ve failed, make a fresh start by receiving the forgiveness and cleansing the Bible promises.
“Pace your passion!” by Ron Hutchcraft. Campus Life, Feb 1991. Pages 26-29.
[1] Wiersbe, The Bible Exposition Commentary, 1 Co 7:1.
[2] Richards, The Bible Reader’s Companion.
[3] Wiersbe, The Bible Exposition Commentary, 1 Co 7:1.
[4] God created the earth and it belonged to Him, but He gave man the authority to have dominion over it. Here He does the same with the spouses body.
[5] The object of each should not be self-gratification but the fulfillment of a duty. (W.E. Vine, 1 Corinthians, (Zondervan: MI, 1961, Rp.), p. 94) The fulfillment of this duty is a major defense against unlawful sexual activity taking place in the mind or through the body of one or both of the mates.
[6] Paul presented this possibility for temporary abstention from sexual intercourse in marriage as a concession if the preceding stipulations were met. He did not want his advice construed as a command. The suggestion that Paul was referring to marriage itself as a “concession” is unlikely in view of Genesis 1:28, the first command to mankind in the Bible, and in view of Paul’s Jewish background where marriage was obligatory for all men except the sexually impotent (Mishnah, Niddah 5: 9). Walvoord, John F., and Zuck, Roy B., The Bible Knowledge Commentary, (Wheaton, Illinois: Scripture Press Publications, Inc.) 1983, 1985, [Online] Available: Logos Library System.
[7] It is possible that by “the unmarried” (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25) and in verse 32 ho agamos is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by hos kago (even as I). (A.T. Robertson, Word Pictures In the NT, vol. 4, p. 125)
[8] “To the married,” (tois gegamekosin). Perfect active participle of gameo, old verb, to marry, and still married as the tense shows, (A.T. Robertson, Word Pictures In the NT, vol. 4, p. 126)
[9] “Unmarried,” in this form is used only four times in the NT and all four occurrences are used in I Corinthians seven, (i.e., I Cor. 7:8 [unmarried in general and widows specifically], 11 [divorced], 32 [unmarried in general], 34 [never married]). The word unmarried is used to describe the condition of virgins, widows, and divorced. [1] No one would argue that the virgin (the never married), is yoked/bound with another unless you hold the view that sexual intercourse alone constitutes a marriage bond, (if you hold that view there is a lot of bigamy going on). [2] It would be equally as hard to argue that the widowed would still be bound after death to her husband in light of I Cor. 7:8, 39, and Rom. 7:1-4). [3] I believe as well, that it is difficult to hold dogmatically to the view that one is not unyoked, our unbound in God’s eyes after divorce as God uses the identical term to describe the condition of all three groups as the same. I believe that the only exception would be the couple who is separated, but not divorced. Thus, I believe that divorce breaks the marriage bond, the two party covenant, [cp. Jer. 3:8]. It puts asunder what God has joined together, (Mat. 19:6). Death is not the only thing that can unyoke two people. Even sinful divorces (as verses 10 and 11 imply), unyokes believers; breaks the marriage vows. The grounds for the divorce may be illegitimate, but the divorce itself isn’t. To say and insist that, “as far as God in concerned, they are still married,” I believe is inferential. We could say that they ought to be married, but even God says that they are not married.
[10] Until they are remarried (which requires a new vow/covenant, [cp. Jer. 31:31-33]), all rights and privileges of marriage, as well as all obligations of married persons (e.g. v. 5), no longer pertain. The chief obligation is reconciliation.
[11] “Sanctified,” [1] (set apart [morally], – Because of the sanctified wife/husband the unsaved mate is regularly exposed to the gospel and Holy Spirit’s fruit, blessings and influences, (because of the special relationship he/she has with the believer). If divorce takes place this special access and influence would then cease and reconciliation could never be made if the unbelieving partner was never saved because the believer cannot be unequally yoked, (v. 39b). [2] The marriage of two unbelievers where one becomes a believer after the marriage is not viewed as sinful – as a marriage where a believer who willingly marries an unbeliever knowing God’s direct command against it is, (1 Cor. 7:39; 2 Cor. 6:14).
[12]In verses 13-14, the believer is to do all he/she can do to hold the marriage together for the sake of the unbelieving partner and children. Because of the influence of the believer, the unsaved members may accept, tolerate and/or practice some external godly characteristics, that may latter lead to their genuine salvation, (or that the unbeliever would not accept, tolerate and/or practice without the believer’s influence). At one point the unbeliever may be practicing the “form of godliness,” but who knows, later he or she could foreseeable be living out the “essence of godliness” being a child of the King, (by God’s grace towards the unbeliever and as a blessing to the believer for faithful submission to His authority).
[13]Let him depart, is in the present tense (which indicates some action taking place at the time of command [which is the unbelieving spouse wanting a divorce]), passive voice (where the subject is being acted upon [which is the believing spouse]), and imperative mood, (which is a command to make true, or follow through [in this case being “let the unbelieving spouse divorce you”]). For whatever reason, the “unbeliever” no longer wishes/is pleased to remain/dwell with the believer (providing the believer has not been provoking the unbeliever), and now wants to depart/separate, divide the relationship by divorce, the believer is here commanded, required to let him/her go, (cp., Deut. 13:6-11; Mat. 10:34-39).
[14]Bondage – douloo {doo-lo’-o} (root is doulos – 1) a slave, bondman, man of slavish condition; 2) a servant, attendant)
AV – become servant 2, bring into bondage 2, be under bondage 1, given 1, make servant 1, in bondage 1; (used 8 times altogether in this form)
1) to make a slave of, reduce to bondage
2) metaph. give myself wholly to one’s needs and service, make myself a bondman to him (Enhanced Strong’s Lexicon, (Oak Harbor, WA: Logos Research Systems, Inc.) 1995, [Online] Available: Logos Library System)
Other biblical usage’s of the word douloo:
| Old Testament – lxx | New Testament |
| Gen. 29:18 – Jacob told Laban, “. . . I will serve you seven years for Rachel” Ex. 13:3, 14 – God sent Moses to deliver Israel, “. . . out of Egypt, out of the house of bondage” Ex. 14:5 – The Egyptians said after freeing the Israelites, “. . . Why . . . have we let Israel go from serving us?” | Ac. 7:6 – God said that, “. . . that they (Egypt), should bring them into bondage, and ill-treat them four hundred years” Rom. 6:18, 22 – God tells us that when a person believes upon Christ, he being “. . . made free from sin, you became the servants of righteousness . . . . slaves of God” I Cor. 9:19 – Paul said, “. . . though I am free from all men, yet have I made myself servant unto all” Gal. 4:3 – Paul taught that, “. . . when we were children, we were in bondage under the elements of the world” – Under the law, the Jews were children in bondage, not sons enjoying liberty. |
Conclusion:
A nation in bondage to Egypt; a nation not in bondage to Egypt
A person in bondage to sin; a person not in bondage to sin
A person in bondage to the law; a person not in bondage to the law
A person in bondage to a mate; a person not in bondage to a mate
I believe it may thus be concluded concerning Bondage, (To enslave); that when the bonds of marriage are legitimately broken, the believer is released from every marriage obligation, (such as one was of the tyranny of Egypt, and is of the Mosaic Law and sin), and is a totally free person. Nor is there any obligation in 1 Corinthians 7:15 to be reconciled to the unbelieving mate. (This has to be taken into consideration since this is a new situation and is not further covered anywhere else is Scripture to fill in any holes).
[15] “Peace,” (tranquility, well-being) – “He [God] does not desire enslavement in the marriage relation between the believer and the unbeliever,” (A.T. Robertson, Word Pictures in the NT, vol. 4, p. 128)
[16]The obvious ultimate reason for doing everything possible to maintain the marriage is for the salvation and spiritual development of the lost members of the family. It is just as noticeable though that there is no mention “to the rest,” (v. 12), that they must remain unmarried or reconcile the relationship, [only the two believers are told this in verses 10 and 1], (cp. Ezra 10).
[17] “Marry” is in the subjunctive mood, the mood of possibility and potentiality. Meaning that Paul understood that the action described may or may not occur, (depending upon the circumstances) – active voice meaning the widowed or divorced is doing the action (they are the ones pursuing marriage)
[18] Paul is giving practical advice, not a moral or spiritual command at this point.
[19] W.E. Vine, 1 Corinthians, p. 104
[20] Ibid.
[21] The father should feel free to follow through on his conviction to keep his daughter single (v. 37) if three conditions were met: (a) He had a settled and firm conviction about the propriety of her celibacy. (b) He was in a position where he was free to exercise his authority, that is, he was not a slave in which case the master could determine the daughter’s destiny. (c) He was under no compulsion from evidence which suggested that his daughter was not able to remain single but required marriage instead. If these conditions were met, then the father did well not to give her in marriage. Walvoord, John F., and Zuck, Roy B., The Bible Knowledge Commentary, (Wheaton, Illinois: Scripture Press Publications, Inc.) 1983, 1985, [Online] Available: Logos Library System.
Faith Aids 