Chapter 7

To the Greeks sexual activity was exactly the same as breathing and eating; it was considered a very normal thing. Sex within marriage was purely for the propagation of the race. Sexual activity outside of marriage was extensive.

Now the Corinthians have accepted Christ as saviour and they have been taught that marriage is a divine institution and that, furthermore, love, not sex, was the whole basis of marriage. This was a real problem for the Greeks, they didn’t even know what love was. There are many problems and many adjustments to be made in marriage but the real problem is neither sex nor cooking, nor house keeping, no money, nor the bad habits of one of the other in the family. The real problem in adjustment to marriage is knowing what love is and having it. Love is not sex, not a behaviour pattern which is satisfactory to your opposite number; love is a mental attitude without which marriage will never work, even if you are in it for fifty years. Remember that these Corinthians are still looking at the human body as an instrument and as an expression of sex. One thing that always bothered the Greeks — and this led to some of their sexual distortions — was advancing age when the human body deteriorates, loses its symmetry and attractiveness. So some of them have really begun to think seriously about the problem of marriage because if marriage is simply sex then an old and unattractive person can never make a go of marriage. And yet this is when marriage should be at its best. Since love is a mental attitude the longer people are married the deeper their love ought to be. But you cannot build a marriage on sex. Sex is a legitimate expression of love but it must never be construed as love.

In this connection there are two verses which are really the introduction to 1 Corinthians chapter seven: Ephesians 5:22, 25. These two verses state very succinctly responsibility in marriage. In verse 25 the husband is the initiator of love in marriage. The wife has a responsibility, verse 22. The word ‘submit’ is not found in the original. The Greek word is ‘respond.’ So the woman is not to submit to a man, she responds.

Verses 1-9, the problems of marriage; verses 1 and 2, the problem of the sexual urge. This is the worst reason to get married.

Verse 1, “Now concerning the things whereof ye wrote unto me.” The Corinthians had been writing to Paul for some time about their sex problems. They had problems about sex, they had problems about marriage. Since sex is a part of the operation of marriage Paul now brings them all together in this passage. The Corinthians had problems with regard to divine institution number two and its antithesis to Greek culture, and they wanted some answers.

“It is good [divine good] for a man not to touch a woman,” this isn’t what it says. The word ‘not to touch’ is a very technical Greek word, a word which was used in the sexual vocabulary of Koine Greek. The original use of the word was to light or to kindle a fire by rubbing a couple of stones together and getting a spark. Actually, the word means to arouse sexually.

Verse 2, “Nevertheless” isn’t ‘nevertheless’ at all. The Greek word is ‘because,’ “Because of fornication.” This is the preposition dia plus the accusative which means ‘because of.’ Specifically this fornication has to do here with the Corinthians and their religious sex life. They practiced the phallic cult more than any city of the Roman empire. We have two kinds of sins of the temple. The one that is brought out in Corinthians in connection with the temple is going into the temple for fornication. In Hebrews we have the Jews going into the temple for ritual, animal sacrifices no loner authorised. So we have two trends of the old sin nature, lasciviousness and asceticism.

“Because of fornication, let every man have his own wife, and let every woman have her own husband.” ‘Let have’ is a present active imperative. In other words, marriage is the means of avoiding fornication and also the means of legitimate expression of sex. The passage is addressed to those who are single, it anticipates their marriage. It is actually addressed to several groups: those who are single with no prospects of getting married, those who are single and approaching marriage, to those who were married and now single.

Verses 3-5, the principle of marriage: love as an expression of marriage.

Verse 3, behind this verse is a demand for the mental attitude of love before there is anything else. The principle is: love-happiness must precede sex happiness. “Let the husband,” the husband is mentioned first because he owns 51% of the stock in the marriage, therefore he has the responsibility for more of the aggression. The word “render” is a)podidomi, a compound verb [a)po = the preposition for original source; didomi = to give]. So the word originally meant not to render but to give from the original source. “Let the husband give from the original source of himself.” A man has many things to give a woman but if he is going to give from the ultimate source of himself he must start from what he is in the mind, with what he thinks.

a) The husband must give from the ultimate source of his mental attitude, his mind.

b) This means that no man can have the capabilities of being a good lover until he excludes from his mind such things as jealousy, envy, pride, hatred, ego, self-pity, childishness, etc.

c) Sex in mankind is for adults. No immature or childish man can enter into the full beauty of sex apart from mental attitude love.

d) If a husband is jealous of his wife and criticises her in public, or maligns her around town, abusing her with vituperation, he has killed the goose that laid the golden egg. He will ever get from his wife the response that makes their love wonderful.

e) Sex is occasional on the time scale. No matter how much time is devoted to sex it can’t be too much time in your life. Nature has provided that it wouldn’t be. So on the time scale you may work eight hours a day but you don’t have sex eight hours a day. Sex is occasional on the time scale of life but it depends upon a moment by moment rapport rather than a biological urge.

f) The woman must be loved mentally, protected, cherished day by day, or sex is a failure from the start. “Rendering due benevolence” is a mental attitude that must be continuous. The word ‘due benevolence’ itself is the Greek word for any kind of an obligation and responsibility. The obligation and the responsibility of the man starts with his mental attitude.

“and likewise also the wife unto the husband,” the wife is mentioned secondly because she is a responder. When the woman responds to the man, mentally or physically, she is the gory of the man, 1 Corinthians 11:7.

Verse 4, sex is does not make anyone an island. True love eliminates ego in relationship. Man and woman are not competing in marriage. A true marriage is coordination, not competition.

“The wife hath not power over her own body, but the husband,” i.e. the husband has power over her body; “and likewise also the husband does not have power over his body, but the wife [has control over his body].” This tells us a number of things: sex is not an island to itself; true love eliminates ego; sex is recreation, and procreation is a secondary factor.

The wife is mentioned first because she was discussed last in the last verse. The woman [wife] is physically designed by God to be dependent upon the man for physical satisfaction. This is what it means when it says she does not have power [ability] over her own body. This is the expression of love in sex. She does not have the ability apart from the man’s activity.

But this is a two-way street, “likewise” means that the reverse is also true.

a) The man is not complete physically without the woman.

b) Therefore the battle of the sexes is Satanic.

c) The OSN is nature is responsible for the battle of the sexes, as well as sexual perversion.

d) This verse indicates, however, that the key to man’s physical happiness is the woman, the key to the woman’s physical happiness is the man, and they are dependent on each other. Each has something to give the other and each finds fulfillment in the other. Neither body is complete without the other. Sex, then, does something that nothing else in life does; it merges a man and a woman and makes them one.

Verse 5, sexual compatibility is not the answer.

a) Sex is marriage is a good thing, but this good thing must not destroy the marriage.

b) Hence spiritual growth and development provides the ultimate in the relationship of marriage.

c) Without the spiritual factor marriage and old age can be a bitter and horrible experience, two people grimly hanging on to something that doesn’t exist.

“Defraud ye not,” a)posterew [a)po = ultimate source; sterew = deprive]. It should be, “Do not deprive from the ultimate source.” This is actually referring to mental attitude love. Never deprive your opposite number of the ultimate source, so this means do not deprive your marriage partner of the mental attitude of love or its moment by moment expression. This means that each mate must provide many things for the other but you must never deprive from the mental attitude of love.

“except with consent,” the word actually means accept by mutual agreement. The expression of love is a mental attitude and a mental attitude requires concentration. Prayer is a mental attitude that requires concentration. So there must be agreement in the home that this mental attitude love will not interfere with spiritual function whereby both grow, such as prayer, Bible study. You must not deprive your opposite number from those things which would hinder spiritual development. All activities in life must be observed on the basis of value. The word “fasting” is not found in the original. All the rapport that is set up must not deprive the other of their relationship with the Lord. There must be agreement in the home between two believers that a certain amount of time will be spent in those factors which develop spiritual life.

“that” introduces a purpose clause; “you may give yourselves to prayer,” dative of advantage.

“and come together again, that Satan tempt you not,” your resistance of temptation in the marriage system (to get mad, to fly off the handle, to be cruel, etc.) is headed off by the spiritual factor.

“in your incontinency,” lack of control or coordination.

Verses 6-8, when not to get married.

Verse 6, Paul’s concession. “But I speak this by permission, and not of commandment.” This does not mean what is appears to mean at all. There are not two degrees of inspiration: inspiration from God and opinions of man. This is straight inspiration all the way.

“I speak” is a present active indicative which means this stands. He keeps on saying this, he never says anything else but this. This is the principle found in the next verse which has to do with the principle of celibacy or single status.

“by permission” is by way of concession, and it is an idiom. The idiom means that Paul does not contend that celibacy or single status is holier than marriage. It was a common viewpoint held by asceticism throughout the ancient world that somehow if you were single and not married you were holier. Paul never encourages any form of pseudo-spirituality, including asceticism. Asceticism generally had two concepts in the abstaining field: abstaining from certain kinds of food and abstaining from marriage. The reason they said that you had to abstain from marriage was because marriage involved sexual relationships and that wasn’t very nice. This is asceticism, an anti-biblical view, a system of false spirituality. To many confused people sexual relationship was a sin under any circumstance, including marriage, and this is ludicrous. Marriage is a divine institution which existed before man’s sinfulness. So the phrase ‘by way of concession’ indicates that there are certain principles for those who are in single status, and when Paul says ‘I speak this by way of concession’ he is simply saying that there are certain principles of doctrine which only apply to people who are single. And if you are in single bliss then the next paragraph is for you, but if you are married then this is not for you because here is a principle that is specialised, only for one segment of society, those who are single.

“not a commandment” means this is not a commandment for all believers, it is a principle of doctrine for those who are single. The point is that Paul does not command celibacy for all Christians.

Verse 7, a principle that does not apply to all believers but it does apply to some. “For I would that all men were even as myself.”

“I would” expresses a desire. This must be connected with the previous verse, this is the concession, not a commandment for all believers; “all men” means all born again people. The desire is based on the concept that in single status the believer can have a more concentrated ministry for the Lord.

“But every man hath his proper gift,” this is a reference to the spiritual gift of celibacy. The point is that if you are going to remain in single status as a part of God’s will for your life then you will have to have a spiritual gift to go with it. The word ‘proper’ here means specific. The gift of celibacy is a gift whereby a person can remain in single bliss without being overcome by libido; “of God” is literally, ‘from God.’ God is the source of this gift. It is God’s will that certain believers remain single and therefore He provides a spiritual gift whereby the individual who is single can have great happiness in that status as well as great production. Paul is not only single but he has the gift of celibacy.

“one after this manner” is the gift of celibacy, the believer in single status who now has more time, more energy and more opportunity for serving the Lord; He has none of the responsibilities of marriage and therefore he has no problem of time; “and another after that” means marriage and spiritual gifts have to be compatible with the status. So if you are married then the spiritual gifts will be compatible with it.

There are four things which hinder service for the Lord in marital status. a) Time consumed in making a marriage successful. It takes time to make a success of marriage. You must spend time with your opposite number. b) There is time consumed in training children. Children must not be neglected. c) Time consumed in providing the physical needs of the family. That means business must not be neglected. d) There is a certain amount of time required for pertinent things in the Lord’s service. It takes time for worship, for witnessing, for prayer. The Lord must not be neglected.

There are only three biblical reasons given why a believer is in single status. a) Concept eunuch, Matthew 19:10-12; b) The gift of celibacy, 1 Corinthians 7:7; c) The law of supreme sacrifice, 1 Corinthians 9:5. The only advantage in serving the Lord in single status is simply the advantage of more time to do so.

Verse 8, the practice of celibacy. “I say therefore to the married and widows, it is good that they remain single.” To remain single and to perpetuate that status quo would involved one of the three principles previously given. Add to that a command found in 1 Timothy 5:9,10 where the older widows are told not to get married and the younger widows are told to get married.

The word ‘unmarried’ is a noun in the dative case, dative of advantage, which simply means that it is to the advantage in serving the Lord as far as time is concerned to be single. This is masculine plural referring to men who are unmarried. “And widows” is dative case, feminine plural.

“It is good” is literally ‘good to them,’ an idiom. The word ‘good’ is dative case, dative of advantage; “if they abide even as I.” ‘If’ is a third class condition, it indicates the possibility of remaining single or getting married again, depending upon doctrinal principles. If they abide, maybe they will and maybe they won’t.

“they abide” is an aorist active subjunctive; aorist tense: abiding in a point of time; active voice: believers in single status produce the action of the verb. The action is to abide in single status until you know you’re right in getting married. Subjunctive mood: whether they abide or not depends on the principle of the next verse.

“even as I,” Paul was in single status.

Verse 9, “But if they cannot contain, let them marry.” ‘But’ is the conjunction of contrast and the contrast is between the believer who will abide in single status and those who will eventually get married. ‘If’ is a first class condition, if and they can’t .The word ‘contain’ is a present middle indicative. It means to have control of one’s self. If they can’t habitually control, ‘let them marry,’ aorist active imperative. The aorist tense refers to the point of time when all factors are right for marriage. The active voice is of great significance, you decide for yourself. It is not passive voice: Let momma pick someone! Imperative mood: this is an order. But what do you need first? a) Knowledge of pertinent doctrine; b) You must be mature enough to make a choice; c) There should be the elapse of enough time to know what kind of a person you are getting.

“it is better to marry than to burn,” ‘to marry’ is present active infinitive, the infinitive denotes the purpose. The purpose of the believer in this case: God has ordained marriage as a legitimate area of many relationships in life.

Verses 10-24, how to maintain a marriage. In verses 10,11 we have a Christian marriage.

Verse 10, “And unto the married,” perfect active participle. The perfect tense recognises the divine institution of marriage, married in the past with the result that they are still married. Active voice: both of them chose each other. Happiness in marriage depends on a number of factors. a) The selection of a right mate, someone with whom you are mentally compatible; b) Understanding what love it. Love is a mental attitude toward someone; c) Being in love with your mate; d) Expressing your love to your mate; e) There must be the response of love. This must come from the free will of the woman; f) For believers there must be compatibility of spiritual life.

“I command,” Paul commands because he is an apostle and he has the authority. This authority does not exist today outside of the scripture. Paul is speaking under the influence of the Holy Spirit and says this, so this must be regarded as canonical or scriptural. There are two ways that the scriptures have come to us: through the Holy Spirit, Hebrews 3:7, the Bible is called the voice of the Spirit; in 1 Corinthians 2:16, the Bible is called the mind of Christ. So we have these two descriptive phrases which would indicate that what Paul is saying carries just as much weight as what Jesus would have said.

“not I, but the Lord,” this simply means that Paul was now on a subject which the Lord Jesus taught while He was on earth.

“Let not the wife depart from her husband,” the word ‘depart’ means to separate, to get away, to divorce. The aorist tense: the point of time when it becomes unsatisfactory. The passive voice indicates that it takes legal action to make this true. The infinitive simply sets up the modus operandi of the woman who is fed up. It is generally (not always) the wife who has the right to depart — from ill-treatment, from bullying — because she becomes involved in a master-slave type of thing, and only be departure is she able to reenter the human race, to exercise her own volition, to live her own life, to have privacy and all of the other factors that are involved.

“let not depart” is the general principle, it is put in first to stabilise a woman in marriage. This means that a woman must be very stabilised before she makes a decision to walk out of a marriage. She is not to walk out of a marriage because of a spat or because she is the neurotic type, etc. These are all transitory things.

Verse 11, “But and if.” We have a third class condition, if she departs, maybe she will and maybe she will not. When can she depart? She is married to a man who has destroyed her responder, her mental attitude.

“if she departs,” aorist tense, the point of time when the conditions specified are correct. The middle voice is reflexive. This is the first time she uses her volition, she makes the decision to leave him. She does this after careful thought, not when she is upset.

“Let her remain unmarried” — why? This is a present active imperative. Present tense: let her remain in status quo single; active voice: she must keep this as a decision. This is the time when she is most vulnerable. She must remain single so as not to fall into a worse trap. There is an alternative. If after she has remained away from the man in separation she can be reconciled, “or be reconciled.” There is one exception. If during the interim of this separation or divorce she marries, she can never go back to her first husband. Deuteronomy 24:1-4.

“and let not the husband put away his wife,” this is the general principle. Man being responsible has obligations. The man has no right to desert his wife or to welsh on his responsibilities in connection with her.

Verse 14, When Paul and Apollos came along and they evangelised in Corinth what happened in a marriage was this. Usually the husband accepted Christ as saviour and usually the wife was the unbeliever, probably the opposite of what it is today, generally speaking. So in Corinth was the problem of mixed marriages as a result of evangelism. They also knew that it was wrong for a believer to be married to an unbeliever in God’s sight. So what should they do? break out? The answer is no, remain the way you are. If you are married to an unbeliever, remain in that status. This is the principle of verse 13.

“The unbelieving husband is sanctified by the wife,” this is divine institution #2 which sanctifies them, not positional truth. This is a divine institution type of sanctification. The fact that it is a marriage sanctifies the home in that sense, and the “children unclean,” the Greek word here mean illegitimate; “but now are they holy,” they are bona fide and legitimate children.

Verse 15, “But if the unbelieving depart, let him depart.” In other words, sometimes in a mixed marriage if the unbeliever wants to leave let him leave but you remain in status quo.

“A brother or a sister is not under bondage in such cases,” under bondage means to maintain the status quo marriage; “but God has called us to peace,” settle your problems in a peaceful manner is what is mean there.

Verse 16, this offers up the possibility that the unbeliever can be led to the Lord by the believer, and occasionally it does happen.

Verse 17, the words “But as” should be “But if.” This is a first class condition and the principle is if and it is true. “God has distributed to every man.” The application of this principle in context is going to be circumcision and then slavery, and then finally an application to marriage.

“has distributed” means that God has provided spiritual gifts for every believer; “every man” is literally, ‘to each one.’ The words ‘has distributed’ is a perfect tense, and the perfect tense is something that happened in the past and the results go on forever. In this case at the point of salvation one of the things that happened is that God, specifically the Holy Spirit, distributes gifts. He distributed at the point of the cross and the results go one and on, the utilisation of the spiritual gift which God provides. The active voice indicates that the Holy Spirit does the distributing and he does on the basis of His own sovereignty. The indicative mood is the reality of the fact that every believer in Jesus Christ has a spiritual gift.

“as the Lord hath called everyone” — this indicates the time when the gift was distributed. It is literally, “as the God has called.” The word ‘Lord’ is ‘the God’ in the Greek. It refers to God the Father who does the calling. The words ‘has called’ is in the perfect tense which means the point of salvation, the point you believe in Christ, with the result that you go on being saved forever. Active voice: God does this. Indicative mood: reality of eternal salvation.

In view of the fact that we were given X number of things at the point of salvation and many things afterwards we are to have a certain kind of experience, so we have the word “walk” to indicate that as a result of being the recipient of these things we are to have a certain type of pattern.

“so let him walk” — and now we change to present active imperative. The present tense is linear aktionsart — keep on walking. Active voice: the believer now does something as a result of receiving something. The imperative mood is a command, we are ordered to do this. The present tense has to do with experience. The two verbs before, ‘has distributed’ and ‘has called,’ has to do with the work of God. God works, God gives, and the result of His work and His giving [grace] means we can now do. We operate on the assets we receive at the moment of salvation — “so let him keep on walking.” This applies to many things as far as the Christian life is concerned.

There are three problems now: the problem of slavery — remain in status quo, the problem of uncircumcision — remain in status quo, the problem of marriage — remain in status quo. “So let him walk” is the statement of the principle as it applies to salvation.

Verse 18, “Is any man called [a person who is saved] being circumcised? Let him not become uncircumcised.” The Jew is saved, being circumcised. Now he discovers that the Mosaic law is not the Christian way of life. He learns something about law and grace and he discovers that the Mosaic law is out. So what does he want to do? He is zealous, as so many believers are, and he wants to erase circumcision. In other words, he wants to erase his experiential status. This is his reaction to the law. He wants to be uncircumcised to demonstrate his freedom from the law. This is not necessary. Why? Whatever you were before, what you are now depends upon the filling of the Spirit, not a ritual or the erasing of a ritual. The filling of the Spirit produces the walk, you do not have to go back and erase circumcision. In other words, do not emphasise the old signs of the law in your life but emphasise something that is positive: Walk in the Spirit.

“Is any called in uncircumcision?” here is the Gentile. This is the problem in Jerusalem. When the Gentile gets saved in Jerusalem he is really going to have a time staying away from circumcision because everyone will look down at him. The Gentile is uncircumcised, do not enter into ritual, “let him not be circumcised.” Circumcision was a ritual under Judaism.

Verse 19, “Circumcision is nothing.” By way of illustration: In the Church Age what circumcision was to the Jew in the Old Testament water baptism is now. Water baptism does not add anything to salvation and it doesn’t add anything to spirituality. Ritual represents something that has happened. Water baptism represents the death of Christ, His burial and his resurrection. The Lord’s table is ritual that represents something that happens. The purpose of ritual is to focus your mind on something that has occurred of great significance. So when it says “circumcision is nothing” it means that it is a ritual that cannot save and it cannot make one spiritual.

“and uncircumcision is nothing,” in both cases we have the word “is,” present active indicative, “keeps on being nothing.” Circumcision cannot save; uncircumcision cannot save, neither makes one spiritual.

“but the keeping of the commandments of God,” obedience to the Word. The word ‘keeping’ is a noun, not a verb. The noun means to keep that which belongs to you, and in this case it refers specifically to that which belongs to us as believers in phase two: the filling of the Spirit. The thing that counts is the filling of the Spirit.

Verse 17, “so let him keep on walking,” The filling of the Spirit, Galatians 5:16. That makes one spiritual, ritual does not. The commandments of God here are those things that tie into the faith-rest technique, the filling of the Spirit, rebound, and so on. It is these things by which we live and glorify and honour the Lord.

Verse 20 — a second statement of principle. We keep using two phrases in this passage. ‘Called’ is used for salvation. It is salvation from the standpoint of the doctrine of election. “Let every man abide,” present active imperative. Here is the second statement of the principle. We had the first statement of the principle and then the illustration. Now we have the second, and this is present active imperative. Present tense: keep on abiding; active voice: you do it — be filled with the Spirit; imperative mood: it is an order.

“in the same calling,” when you were called the Holy Spirit had something to do with your salvation. He actually did five things, but the one that counts here is indwelling. Notice something: If a person is circumcised when he is saved, if he erases his circumcision and thinks that he is doing something for God he really isn’t. He has done something but it doesn’t count. If he is uncircumcised and gets circumcised, same thing. He is to abide in his calling. What does he receive at salvation? Circumcision is not erased, neither does he receive circumcision. So what does the Holy Spirit give? The indwelling presence of the Holy Spirit. If you are going to abide in the status quo then you must be controlled by the Holy Spirit. And it isn’t whether you are circumcised or not it is the filling of the Spirit that counts. Your life as a believer is determined by the filling of the Spirit, not by observing a ritual, not by erasing a ritual. “Let every man abide in the same calling wherein he was called.” This means you stay where you are when you are saved and do not moved until God moves you. “He was called” is in the aorist tense and it refers to a point of time, the cross. What did you receive at the cross? Circumcision? Uncircumcision? No, you received the Holy Spirit. So the aorist tense goes back to the cross and sees the believer being indwelt by the Spirit. The ministry of the Spirit begins at that point. This is passive voice, and this is important. The new believer does nothing to get the Holy Spirit. The subject [believer] receives the action of the verb, he receives the Holy Spirit.

Verse 21, illustration. “Art thou called” is again, aorist passive indicative. The indicative mood has two kinds of reality. First reality: I wasn’t saved and now I am saved. Second reality: I was a slave and I am still a slave. “Being a slave” is literally, ‘a slave.’ “Are you called a slave?” Slavery is a social evil, a violation of divine institution #1 whereby the individual does not have the right to exercise his volition in areas where he has a right to. Notice that Paul does not take up the evils of slavery and yet it was one of the greatest evils of the Roman empire. He sticks to the doctrinal issues whereby people in all situations in life may remain in that situation and glorify God. In other words, Paul never preached the social gospel.

“care not for it,” this means literally, “Do not worry.” Are you saved and a slave? Don’t worry about it. Do not become upset because you are a victim of a great injustice.

“but” is a conjunction of contrast; “if you mayest be made free, use it.” In other words, you may be free. If you are free, fine. Use your freedom to glorify God. If you are not freed use your slavery to glorify God. Whatever your status in life happens to be remain that way.

“use it rather,” aorist middle imperative. Aorist tense: in the point of time when you are freed. Middle voice: you will be benefited by being freed from slavery. Imperative mood: use your change of circumstances to glorify God. Your glorifying God depends upon the filling of the Spirit, not on your circumstances. Don’t change your circumstances until you are kicked through the door.

Verse 22, “For he that is called in the Lord, being a servant, is the Lord’s freeman.” In other words, you serve the Lord even when you are a slave. Every believer is in full time service right where he is, whether he is slave or free.

“likewise also he that is called, being free, is Christ’s servant.” Wherever you find yourself as a believer, whatever your status quo might be, you are serving the Lord. And the point is, serve the Lord where you are.

Verse 23, a change in the believer’s perspective as a result. Why are you in full time Christian service? “Ye are bought with a price,” the slave is bought with a price, the free man is bought with a price, the business man is bought with a price, etc. Every believer is in full time Christian service, and you do not have to change your status to be in full time Christian service.

“ye are bought,” aorist passive indicative. The aorist tense: point of time when we accept Christ as saviour; passive voice: we receive redemption; the indicative mood is the reality of this. We are really saved therefore we are really in the Lord’s service. The price is the work of Christ; someone had to pay. Christ did all the paying, 1 Peter 1:18,19.

“be ye not the servants of men,” ‘be ye not’ is a present active imperative and it is literally, ‘do not become [ginomai].’ When you accept Christ you are never the servant of man. Do not come under human viewpoint. Do not let the viewpoint of men hinder your service. This verse is a change in the believer’s perspective to accompany his salvation.

Verse 24, “Brethren, let everyone, wherein he is called, therein abide with God.” In other words, let everyone abide wherein he is called. For example, when you are saved and you are a businessman, remain a businessman. If you are a housewife, remain a housewife.

“with God” is literally, ‘from the source of God.’ Abide with what God gives you. Principle: Use your circumstances as your field of service.

In verses 25 and 26 we have the recognition of the principle of celibacy or single bliss.

Verse 25, the principle of the progression of revelation through apostleship. The Lord Jesus Christ, while He was on earth, taught many things. But there are many things which He did not and could not teach. The reason He could not teach the whole realm of doctrine is given in John 16:12,13, and it amounts to what is generally considered to be rather shocking to come, the disciples were simply too stupid to take it in.

“Now concerning virgins I have no commandment from the Lord,” literally. He is simply saying that the Lord did not cover this in His teaching during His three years of earthly ministry. The reason He didn’t cover it is very simple, the apostles were not ready for it. The word ‘virgins” here simply refers to someone in single status.

“yet I give my judgment,” this carries exactly the same weight as if Jesus Christ had said it personally. ‘I give’ is a present active in the Greek which means that this is a firm statement, and ‘my judgment’ simply means that God the Holy Spirit so directed this man that he gave what Christ would have given. This is an idiom which says, in effect, this is an absolute fact, this is a point of doctrine.

Then he goes on to indicate that this message is from the Lord because the one who is being used to write this is “one that has obtained mercy from the Lord.” The words ‘hath obtained mercy’ is a perfect passive participle. The perfect tense for ‘obtained’ mercy is for eternal security. So he is simply saying that he has obtained mercy in the past [the cross] with the result that he has it forever. Mercy is grace in action. The passive voice tells us how he received it. The subject receives the action of the verb and the passive voice, then, is the voice of grace. It is permanent and eternal.

“of the Lord” is a phrase that is introduced by the preposition up, and this prepositional phrase does not go with ‘one that has obtained mercy.’

“to be faithful” should be ‘to be faithful under the Lord.’ The phrase ‘of the Lord’ belongs with the word ‘faithful,’ and it should be translated ‘under the authority of the Lord.’ This phrase is saying in effect that Paul is speaking under direction from the Lord; that he is not giving a personal opinion, but that he has been so directed to provide this information in his vocabulary in his medium of communication.

Verse 26, the first principle: Single status has great advantage in time of catastrophe or pressure. “I suppose therefore it is good for the present distress.”

“I suppose” is not correct. The Greek word means to conclude, and it is very dogmatic. It should be translated ‘I conclude therefore.’ This is present active indicative which means ‘I hold to this conclusion perpetually.’

“that this [single bliss or celibacy] is good,” the word for ‘good’ is good of intrinsic value. It has intrinsic value under these conditions. What conditions?

“for the present distress,” the word ‘for’ is not correct. We have another preposition, dia plus the accusative case, and it should be translated ‘because of the present distress.’ At the time that Paul wrote throughout the entire Roman world a great persecution of Christians was on its way. So this refers to the famous counter offensive launched by Satan, primarily through Nero, a great persecution of Christians. And in time of great adversity and persecution the point which is being made here is that it is better to be single than it is to be married.

Verse 27, “Art thou bound unto a wife?” The word ‘bound’ means to be in shackles. This does not mean that all married people are shackled but it does mean so in this particular case. This is in the perfect tense, enslaved in the past with the result that you are trapped. Passive voice: you didn’t realize what you were getting into. The indicative mood: the reality of having made a bad marriage and now realizing that you should stick to sticking to it.

“seek not to be loosed,” seek not your freedom. This is remaining is status quo, the balancing principle to keep someone from distorting it. This is present active imperative, it is an order. The word ‘loosed’ is released. The principle is, remain in status quo.

“Art thou loosed from a wife?” Here is someone who has broken out, for one reason or another the marriage no longer exists.

“seek not a wife,” if you are single, don’t go looking. As soon as you start shopping you are going to make a mistake.

Verse 28, a change from single to marital status is not wrong. Some people would say that Paul is putting so much stress on single status that you should never get married, or if you get married you are always a second class Christian.

“But and if thou marry, thou hats not sinned,” this is for those believers who have a trend toward asceticism. This is a third class condition, maybe you will get married and maybe you won’t. If you change from single to marital status it isn’t wrong. However, if you do change the change involves responsibilities and it places a believer at disadvantage in time of stress.

“and if a virgin marry,” again the third class condition, maybe she will and maybe she won’t; “she has not sinned.”

“Nevertheless,” this goes back to those who go ahead and get married; “such shall have trouble in the flesh,” in other words, if you marry in a time of great pressure, such as in the first century when Christians were being persecuted, you are not only going to have the pressure of Christian persecution but you are going to enter into a state which has its own pressures. So this is simply saying you have compounded your problems. The words ‘shall have’ is a future tense meaning at the point that they get married. There are three kinds of trouble in the flesh that Paul has in mind. a) The problem of marital adjustment; b) The responsibility of family activity; c) The general outside troubles such as a man loses his job — if he is single he is the only one who is involved, but if he has three children and a wife, then they suffer with him.

“but I spare you,” this is a connotive present. Paul says, ‘I am trying to spare you trouble.’ In other words, this information is given at this time to the Corinthians to spare them trouble. All this section is saying to those who are single is to remain in status quo until the Lord opens the door for a change. Paul is saying to think before they get into marriage.

Verses 29-31, the problem of utilisation of time. The married person has to spend time making the marriage go. A single person doesn’t have to do this so he has time for the Lord’s service. Now two problems are related. First of all, in time of great disaster to Christians, such as occurred under Nero’s reign, to married compounds the pressures. For example, to see your children being killed or tortured, if you see your wife suffering violence, to be imprisoned not knowing what happens to your wife and children. This is much different from the person who is single being persecuted. The first great example of being single is that in time of pressure there is less pressure because you do not have responsibility for a wife and children, and so on. The other great problem is the problem of time.

The doctrine of time

1. There is such a thing as planned time, James 4:13-17.

2. There is the principle of redeemed time, Ephesians 5:16-18. The doctrine of the filling of the Spirit. You redeem or purchase time only when you are filled with the Spirit.

3. The principle of utilised time, 1 Corinthians 7:29-31.

Verse 29, beware that marriage does not hinder the redemption of time.

“But this I say,” what Paul says here carries the authority of the Word, this is the Word of God. Why does Paul give so much advice regarding marital status? Time is vitally connected with the believer’s service and production on the earth. Proper utilisation of time is one of the believer’s greatest problems.

“brethren, the time is short,” this is the perfect tense, the time is short with the result that it is getting shorter. In other words, you are moving closer and closer to phase three.

“it remaineth,” this starts a purpose clause and at this point we have to understand what the purpose of God is; “that both they that had wives be as though they had none,” ‘none’ means no wife at all. Every believer has to sit back when he is not married and find out for himself: ‘Does the Lord want me to be married or not.’ There is nothing wrong with marriage but it can become wrong to certain believers, like Paul who had special responsibilities which cannot be fulfilled under the marital status.

Verse 30, beware that legitimate living does not hinder the redemption of time. Legitimate living is being married, doing things for the family, and it takes a lot of time and effort. What are three areas of legitimate living? a) Sorrow. Every person in life spends a certain amount of time in sorrow. Death, separation from people we love, and so on. Sorrow primarily is an emotion and it is a legitimate thing. b) Happiness. This is also a legitimate function. c) The pursuit of pleasure, those things which are relaxing to you personally. These are three areas which are given to illustrate the principle.

“And they that weep, as though they wept not,” ‘they that weep’ is a present active participle indicating the legitimate function of weeping. There is a time for grief but all of our time must not be monopolised by grief, sorrow. The point is, we must not perpetuate this legitimate sorrow. If you keep on and perpetuate a legitimate sorrow you become morbid. It can be perpetuated until where it cuts in on the Lord’s time.

“and they that rejoice, as though they rejoiced not,” rejoice is used here because joy is the inner happiness of the believer. The point is that you can have happiness and you can perpetuate happiness to the point where it might cut into the Lord’s time at some point.

“and they that buy, as though they possessed not,” this means to purchase material things with money must not encroach on the Lord’s time in service. Many things can be bought, and it is not wrong, but the use of these things must not hinder the Lord’s service.

Verse 31, the principle of utilisation of time. “And they that use this world, as not abusing it.” The word here for ‘use’ means to employ, to make use of something, to utilise. This refers to legitimate operation of the world, this isn’t worldliness. “As not abusing” it is literally, ‘as not misusing it.’ The phrase ‘this world’ refers to the construction of the world. How is the world constructed? On a time basis. It refers to the construction of the world in terms of time. We are not to misuse time.

“for the fashion of this world passeth away,” the word ‘fashion’ here means design; it is the Greek word for design. What is the design of this world? Time. The point is that we are all here for a certain amount of time and the issues before us as believers is how we are to utilise that time. Time keeps on going and eventually there will be no such thing as time.

Verses 32-35, the advantages of celibacy, of being single.

Verse 32, “But I would have you without carefulness.” This is literally, ‘I constantly wish you to be free from worry.’

“He that is unmarried careth for the things that belongeth to the Lord,” he is occupied with them, literally; “how he may please the Lord.”

Verse 33, “But he that is married is occupied with the things that are of the world.” What things that are of the world? Time spent in making the marriage go. It is a legitimate function, Ephesians 5; “how he may please his wife,” which is, of course, what he should be doing in this type of situation.

Verse 34, the case of the single woman. “There is a difference between a wife and a virgin. The unmarried woman careth for the things of the Lord,” she has time for it; “that may be holy both in body and in spirit. The word ‘holy’ means separated, separated unto the Lord. Whatever she does physically it has something to do with Christian production, and ‘spirit’ means that she has time to take in the Word.

“how she may please here husband,” she has certain functions in life.

Verse 35, “And this I speak for your own profit; not that I might cast a snare upon you,” the word ‘snare’ is a noose, ‘not that I may put a noose around your neck.’ He says he is not trying to hang every believer with single status but to give the believer a more serious viewpoint toward marriage. This is his purpose here.

“but for that which is comely,” the word ‘comely’ is noble. ‘for that which is face to face with nobility’ is what the Greek says; “and that ye may attend upon the Lord without distraction.” The last two words explain why God keeps certain people single, ‘without distraction.’

Verses 36-38, why and when to leave single status? First of all we must remember that the Bible must be interpreted in the time in which it was written and at the time in which this was written the father decided when, where, how, and with whom the daughter would marry.

Verse 36, “But if any man think that he behaveth himself uncomely toward his virgin.” The man is the father, the virgin is his daughter, and to behave himself ‘uncomely’ is to refuse to give her permission to marry.

“if she pass the flower of her age,” she is not going to make a choice of a husband on the basis of libido but on the basis of understanding people, herself, and on the basis of the will of the Lord. This means that she is probably in her mid-twenties and is well qualified to make a proper choice.

“and need so require” is literally, ‘and it ought to come to pass.’ She has mature judgment and it ought to come to pass; “let him do what he will, he sinneth not,” if he gives his consent he is doing the right thing; “let them marry.”

Verse 37, “Nevertheless he that standeth fast in his heart,” a parent or guardian who won’t let his daughter marry. Under what condition?

“having no necessity,” here is the case of the daughter who does not wish to marry and her father simply agrees with her and establishes the policy that she does not have to get married. Having no necessity is the key here, the daughter does not wish to marry and he should not force her to do so.

“but hath power over his own will, and hath so decreed that he will keep his virgin, doeth well.” The principle is that if she doesn’t desire marriage don’t force her into it.

Verse 38, the relative merits of each status. “So that he that giveth her is marriage doeth well; but he that giveth her not in marriage doeth better.” In the case of where it is definitely the Lord’s will for her to remain single, God has some special operation for her, he does better because he protects her from this tying problem.

There are three concluding laws. The law of remarriage is found in verse 39. It is right for people who are single for one reason or another to be remarried. The law of widowhood is brought out in verse 40. There is another law, not mentioned here, is the law of contentment which is a part of the status quo doctrine — Hebrews 13:5,6; Philippians 4:11,12.