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1
Corinthians Chapter Seven
1 Corinthians 7
The apostle proceeds by answering a question in
connection with the subject he had been treating-the will of God with regard to
the relationship between man and woman. They do well who remain outside this
relationship in order to walk with the Lord according to the Spirit, and not to
yield in anything to their nature. God had instituted marriage-woe to him who
should speak ill of it! but sin has come in, and all that is of nature, of the
creature, is marred. God has introduced a power altogether above and outside
nature-that of the Spirit. To walk according to that power is the best thing;
it is to walk outside the sphere in which sin acts. But it is rare; and
positive sins are for the most part the effect of standing apart from that
which God has ordained according to nature. In general then for this reason,
every man should have his own wife: and the union once formed, he had no longer
power over himself. As to the body, the husband belonged to his wife, the wife
to her husband. If, by mutual consent, they separated for awhile that they
might give themselves to prayer and to spiritual exercises, the bond was to be
immediately acknowledged again, lest the heart, not governing itself, should
give Satan occasion to come in and distress the soul, and destroy its
confidence in God and in His love-lest he should tempt by distressing doubts
(it is for,not by incontinency) a heart that aimed at too much, and failed in
it.
This permission, however, and this direction which recommended
Christians to marry, was not a commandment from the Lord, given by inspiration,
but the fruit of the apostle's experience-an experience to which the presence
of the Holy Ghost was not wanting. [1] He would rather that every one were like
himself; but every one had, in this respect, his gift from God. To the
unmarried and the widows, it is good, he says, to abide as he himself was; but
if they could not subdue their nature and remain in calm purity, it was better
to marry. Unsubduedness of desire was more hurtful than the bond of marriage.
But as to marriage itself, there was no longer room for the counsel of
experience, the commandment of the Lord was positive. The woman was not to
separate from the man, nor the man from the woman; and if they separated, the
bond was not broken; they must remain unmarried or else be reconciled.
But there was a case more complicated, when the man was
converted and the wife unconverted, or vice versa. According to the law a man
who had married a woman of the Gentiles (and was consequently profane and
unclean) defiled himself, and was compelled to send her away; and their
children had no right to Jewish privileges; they were rejected as unclean (see
Ezra 10:3). But under grace it was quite the contrary. The converted husband
sanctified the wife, and vice versa, and their children were reckoned clean
before God; they had part in the ecclesiastical rights of their parent. This is
the sense of the word "holy," in connection with the question of
order and of outward relationship towards God, which was suggested by the
obligation under the law to send away wife and children in a similar case. Thus
the believer was not to send away his wife, nor to forsake an unbelieving
husband. If the unbeliever forsook the believer definitively, the latter (man
or woman) was free-"let him depart." The brother was no longer bound
to consider the one who had forsaken him as his wife, nor the sister the man who
had forsook her as her husband. But they were called to peace, and not to seek
this separation, for how did the believer know if he should not be the means of
the unbeliever's conversion? For we are under grace. Moreover every one was to
walk as God had distributed to him.
As regarded occupations and positions in this world, the
general rule was that every one should continue in the state wherein he was
called; but it must be "with God"-doing nothing that would not be to
His glory. If the state was in itself of a nature contrary to His will, it was
sin; clearly he could not remain in it with God. But the general rule was to
remain and glorify God in it.
The apostle had spoken of marriage, of the unmarried and
of widows; he had been questioned also with respect to those who had never
entered into any relationship with woman. On this point he had no commandment
from the Lord. He could only give his judgment as one who had received mercy of
the Lord to be faithful. It was good to remain in that condition, seeing what
the world was and the difficulties of a christian life. If they were bound to a
wife, let them not seek to be loosed. If free, they would do well to remain so.
Thus if they married, they did well; not marrying, they did better. He who had
not known a woman did not sin if he married, but he should have trouble after
the flesh in his life here below. (It will be observed, that it is not the
daughter of a Christian that is here spoken of, but his own personal
condition.) If he stood firm, and had power over his own will, it was the
better way; if he married, he still did well; if he did not marry, it was
better. It was the same with a woman; and if the apostle said that according to
his judgment it was better, he had the Spirit of God. His experience-if he had
no commandment-had not been gained without the Spirit, but it was that of a man
who could say (if any one had a right to say it) that he had the Spirit of God.
Moreover the time was short: the married were to be as having no
wives; buyers, as having no possession; they who used the world, not using it
as though it were theirs. Only the apostle would have them without carefulness
or distraction, that they might serve the Lord. If by reckoning themselves dead
to nature this effect was not produced, they gained nothing, they lost by it.
When married they were pre-occupied with things below, in order to please their
wives and to provide for their children. But they enjoyed a repose of mind, in
which nature did not claim her rights with a will that they had failed to
silence, and holiness of walk and of heart was maintained. If the will of
nature was subjugated and silenced, they served the Lord without distraction,
they lived according to the Spirit and not according to nature, even in those
things which God had ordained as good with respect to nature.
As to the slave, he might console himself as being the
Lord's free-man; but (seeing the difficulty of reconciling the will of a pagan
or even an unspiritual master with the will of God) if he could be made free,
he should embrace the opportunity.
Two things strike us here in passing: the holiness which
all these directions breathe with regard to that which touches so closely the
desires of the flesh. The institutions of God, formed for man when innocent, are
maintained in all their integrity, in all their authority, a safeguard now
against the sin to which man is incited by his flesh. The Spirit introduces a
new energy above nature, which in no wise weakens the authority of the
institution. If any one can live above nature in order to serve the Lord in
freedom, it is a gift of God-a grace which he does well to profit by. A second
very important principle flows from this chapter. The apostle distinguishes
accurately between that which he has by inspiration, and his own spiritual
experience-that which the Spirit gave him in connection with the exercises of
his individual life-spiritual wisdom, however exalted it might be. On certain
points he had no commandment from the Lord. He gave the conclusion at which he
had arrived, through the help of the Spirit of God, in a life of remarkable
faithfulness, and aided by the Spirit whom he but little grieved. But it was
not a commandment of the Lord. On other points that which he did not except in
this manner was to be received as the commandment of the Lord (compare chap.
14:37). That is to say, he affirms the inspiration, properly so called, of his
writings-they were to be received as emanating from the Lord
Himself-distinguishing this inspiration from his own spiritual competency, a
principle of all importance.
[1] Note
here, we have formally distinguished, what infidels of the modern school have
sought to confound, spiritual thoughts as a man, and inspiration. The apostle
gives his thoughts and judgment as a spiritual man, his mind animated and
guided by the Spirit, and contrasts it with inspiration and what the Lord said.
How wonderfully the Lord has provided in scripture for everything! Compare
verse 25.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 7
Chapter Contents
The apostle answers several questions about marriage.
(1-9) Married Christians should not seek to part from their unbelieving
consorts. (10-16) Persons, in any fixed station, should usually abide in that.
(17-24) It was most desirable, on account of the then perilous days, for people
to sit loose to this world. (25-35) Great prudence be used in marriage; it
should be only in the Lord. (36-40)
Commentary on 1 Corinthians 7:1-9
(Read 1 Corinthians 7:1-9)
The apostle tells the Corinthians that it was good, in
that juncture of time, for Christians to keep themselves single. Yet he says
that marriage, and the comforts of that state, are settled by Divine wisdom.
Though none may break the law of God, yet that perfect rule leaves men at
liberty to serve him in the way most suited to their powers and circumstances,
of which others often are very unfit judges. All must determine for themselves,
seeking counsel from God how they ought to act.
Commentary on 1 Corinthians 7:10-16
(Read 1 Corinthians 7:10-16)
Man and wife must not separate for any other cause than
what Christ allows. Divorce, at that time, was very common among both Jews and
Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an
engagement for life, by God's appointment. We are bound, as much as in us lies,
to live peaceably with all men, Romans 12:18, therefore to promote the peace and
comfort of our nearest relatives, though unbelievers. It should be the labour
and study of those who are married, to make each other as easy and happy as
possible. Should a Christian desert a husband or wife, when there is
opportunity to give the greatest proof of love? Stay, and labour heartily for
the conversion of thy relative. In every state and relation the Lord has called
us to peace; and every thing should be done to promote harmony, as far as truth
and holiness will permit.
Commentary on 1 Corinthians 7:17-24
(Read 1 Corinthians 7:17-24)
The rules of Christianity reach every condition; and in
every state a man may live so as to be a credit to it. It is the duty of every
Christian to be content with his lot, and to conduct himself in his rank and
place as becomes a Christian. Our comfort and happiness depend on what we are
to Christ, not what we are in the world. No man should think to make his faith
or religion, an argument to break through any natural or civil obligations. He
should quietly and contentedly abide in the condition in which he is placed by
Divine Providence.
Commentary on 1 Corinthians 7:25-35
(Read 1 Corinthians 7:25-35)
Considering the distress of those times, the unmarried
state was best. Notwithstanding, the apostle does not condemn marriage. How
opposite are those to the apostle Paul who forbid many to marry, and entangle
them with vows to remain single, whether they ought to do so or not! He exhorts
all Christians to holy indifference toward the world. As to relations; they
must not set their hearts on the comforts of the state. As to afflictions; they
must not indulge the sorrow of the world: even in sorrow the heart may be
joyful. As to worldly enjoyments; here is not their rest. As to worldly
employment; those that prosper in trade, and increase in wealth, should hold
their possessions as though they held them not. As to all worldly concerns;
they must keep the world out of their hearts, that they may not abuse it when
they have it in their hands. All worldly things are show; nothing solid. All
will be quickly gone. Wise concern about worldly interests is a duty; but to be
full of care, to have anxious and perplexing care, is a sin. By this maxim the
apostle solves the case whether it were advisable to marry. That condition of
life is best for every man, which is best for his soul, and keeps him most
clear of the cares and snares of the world. Let us reflect on the advantages
and snares of our own condition in life; that we may improve the one, and
escape as far as possible all injury from the other. And whatever cares press
upon the mind, let time still be kept for the things of the Lord.
Commentary on 1 Corinthians 7:36-40
(Read 1 Corinthians 7:36-40)
The apostle is thought to give advice here about the
disposal of children in marriage. In this view, the general meaning is plain.
Children should seek and follow the directions of their parents as to marriage.
And parents should consult their children's wishes; and not reckon they have
power to do with them, and dictate just as they please, without reason. The
whole is closed with advice to widows. Second marriages are not unlawful, so
that it is kept in mind, to marry in the Lord. In our choice of relations, and
change of conditions, we should always be guided by the fear of God, and the
laws of God, and act in dependence on the providence of God. Change of condition
ought only to be made after careful consideration, and on probable grounds,
that it will be to advantage in our spiritual concerns.
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 7
Verse 1
[1] Now
concerning the things whereof ye wrote unto me: It is good for a man not to
touch a woman.
It is good for a man — Who is master of himself.
Not to touch a women — That is, not to marry. So great and many are the advantages of a single
life.
Verse 2
[2] Nevertheless, to avoid fornication, let every man have his own wife, and
let every woman have her own husband.
Yet, when it is needful, in order to avoid
fornication, let every man have his own wife. His own - For Christianity allows
no polygamy.
Verse 3
[3] Let
the husband render unto the wife due benevolence: and likewise also the wife
unto the husband.
Let not married persons fancy that there is
any perfection in living with each other, as if they were unmarried.
The debt —
This ancient reading seems far more natural than the common one.
Verse 4
[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.
The wife-the husband — Let no one forget this, on pretence of greater purity.
Verse 5
[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.
Unless it be by consent for a time — That on those special and solemn occasions ye may entirely give
yourselves up to the exercises of devotion.
Lest — If
ye should long remain separate.
Satan tempt you — To
unclean thoughts, if not actions too.
Verse 6
[6] But
I speak this by permission, and not of commandment.
But I say this —
Concerning your separating for a time and coming together again. Perhaps he
refers also to 1 Corinthians 7:2.
Verse 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.
For I would that all men were herein even as
I — I would that all believers who are now unmarried would
remain "eunuchs for the kingdom of heaven's sake" St. Paul, having
tasted the sweetness of this liberty, wished others to enjoy it, as well as
himself.
But every one hath his proper gift from God — According to our Lord's declaration, "All men cannot receive this
saying, save they," the happy few, to whom it is given," Matthew 19:11.
Verse 8
[8] I
say therefore to the unmarried and widows, It is good for them if they abide
even as I.
It is good for them if they remain even as I — That St. Paul was then single is certain and from Acts 7:58, compared with the following parts of
the history, it seems probable that he always was so. It does not appear that
this declaration, any more than 1 Corinthians 7:1, hath any reference at all to
a state of persecution.
Verse 10
[10] And
unto the married I command, yet not I, but the Lord, Let not the wife depart
from her husband:
Not I —
Only.
But the Lord —
Christ; by his express command, Matthew 5:32.
Verse 11
[11] But
and if she depart, let her remain unmarried, or be reconciled to her husband:
and let not the husband put away his wife.
But if she depart —
Contrary to this express prohibition.
And let not the husband put away his wife — Except for the cause of adultery.
Verse 12
[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.
To the rest —
Who are married to unbelievers.
Speak I — By
revelation from God, though our Lord hath not left any commandment concerning
it.
Let him not put her away — The Jews, indeed, were obliged of old to put away their idolatrous
wives, Ezra 10:3; but their case was quite different.
They were absolutely forbid to marry idolatrous women; but the persons here
spoken of were married while they were both in a state of heathenism.
Verse 14
[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.
For the unbelieving husband hath, in many
instances, been sanctified by the wife - Else your children would have been
brought up heathens; whereas now they are Christians. As if he had said, Ye see
the proof of it before your eyes.
Verse 15
[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.
A brother or a sister — A Christian man or woman.
Is not enslaved — is
at full liberty.
In such cases: but God hath called us to
peace — To live peaceably with them, if it be
possible.
Verse 17
[17] But
as God hath distributed to every man, as the Lord hath called every one, so let
him walk. And so ordain I in all churches.
But as God hath distributed — The various stations of life, and various relations, to every one, let
him take care to discharge his duty therein. The gospel disannuls none of
these.
And thus I ordain in all the churches — As a point of the highest concern.
Verse 19
[19]
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the
commandments of God.
Circumcision is nothing, and uncircumcision
is nothing — Will neither promote nor obstruct our
salvation. The one point is, keeping the commandments of God; "faith
working by love."
Verse 20
[20] Let
every man abide in the same calling wherein he was called.
In the calling —
The outward state.
Wherein he is —
When God calls him. Let him not seek to change this, without a clear direction
from Providence.
Verse 21
[21] Art
thou called being a servant? care not for it: but if thou mayest be made free,
use it rather.
Care not for it — Do
not anxiously seek liberty.
But if thou canst be free, use it rather — Embrace the opportunity.
Verse 22
[22] For
he that is called in the Lord, being a servant, is the Lord's freeman: likewise
also he that is called, being free, is Christ's servant.
Is the Lord's freeman — Is free in this respect. The Greek word implies one that was a slave,
but now is free.
Is the bondman of Christ — Not free in this respect; not at liberty to do his own will.
Verse 23
[23] Ye
are bought with a price; be not ye the servants of men.
Ye are bought with a price — Ye belong to God; therefore, where it can be avoided, do not become the
bondslaves of men - Which may expose you to many temptations.
Verse 24
[24]
Brethren, let every man, wherein he is called, therein abide with God.
Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who
thus abide with God preserve an holy indifference with regard to outward
things.
Verse 25
[25] Now
concerning virgins I have no commandment of the Lord: yet I give my judgment,
as one that hath obtained mercy of the Lord to be faithful.
Now concerning virgins — Of either sex.
I have no commandment from the Lord — By a particular revelation. Nor was it necessary he should; for the
apostles wrote nothing which was not divinely inspired: but with this
difference,-sometimes they had a particular revelation, and a special
commandment; at other times they wrote from the divine light which abode with
them, the standing treasure of the Spirit of God. And this, also, was not their
private opinion, but a divine rule of faith and practice. As one whom God hath
made faithful in my apostolic office; who therefore faithfully deliver what I
receive from him.
Verses 26-27
[26] I
suppose therefore that this is good for the present distress, I say, that it is
good for a man so to be. [27] Art thou bound unto a wife? seek not to be
loosed. Art thou loosed from a wife? seek not a wife.
This is good for the present distress — While any church is under persecution.
For a man to continue as he is — Whether married or unmarried. St. Paul does not here urge the present
distress as a reason for celibacy, any more than for marriage; but for a man's
not seeking to alter his state, whatever it be, but making the best of it.
Verse 27
[27] Art
thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife?
seek not a wife.
.
Verse 28
[28] But
and if thou marry, thou hast not sinned; and if a virgin marry, she hath not
sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
Such will have trouble in the flesh — Many outward troubles.
But I spare you — I
speak as little and as tenderly as possible.
Verse 29
[29] But
this I say, brethren, the time is short: it remaineth, that both they that have
wives be as though they had none;
But this I say, brethren — With great confidence. The time of our abode here is short. It plainly
follows, that even they who have wives be as serious, zealous, active, dead to
the world, as devoted to God, as holy in all manner of conversation, as if they
had none - By so easy a transition does the apostle slide from every thing else
to the one thing needful; and, forgetting whatever is temporal, is swallowed up
in eternity.
Verse 30
[30] And
they that weep, as though they wept not; and they that rejoice, as though they
rejoiced not; and they that buy, as though they possessed not;
And they that weep, as if they wept not — "Though sorrowful, yet always rejoicing." They that rejoice, as
if they rejoiced not - Tempering their joy with godly fear.
They that buy, as if they possessed not — Knowing themselves to be only stewards, not proprietors.
Verse 31
[31] And
they that use this world, as not abusing it: for the fashion of this world passeth
away.
And they that use this world, as not abusing
it — Not seeking happiness in it, but in God: using every
thing therein only in such a manner and degree as most tends to the knowledge
and love of God. For the whole scheme and fashion of this world - This
marrying, weeping, rejoicing, and all the rest, not only will pass, but now
passeth away, is this moment flying off like a shadow.
Verse 32
[32] But
I would have you without carefulness. He that is unmarried careth for the
things that belong to the Lord, how he may please the Lord:
Now I would have you — For this flying moment.
Without carefulness —
Without any incumbrance of your thoughts.
The unmarried man — If
he understand and use the advantage he enjoys-Careth only for the things of the
Lord, how he may please the Lord.
Verse 33
[33] But
he that is married careth for the things that are of the world, how he may
please his wife.
But the married careth for the things of the
world — And it in his duty so to do, so far as
becomes a Christian.
How he may please his wife — And provide all things needful for her and his family.
Verse 34
[34]
There is difference also between a wife and a virgin. The unmarried woman
careth for the things of the Lord, that she may be holy both in body and in
spirit: but she that is married careth for the things of the world, how she may
please her husband.
There is a difference also between a wife and
a virgin — Whether the church be under persecution or
not.
The unmarried woman — If
she know and use her privilege.
Careth only for the things of the Lord — All her time, care, and thoughts centre in this, how she may be holy
both in body and spirit. This is the standing advantage of a single life, in
all ages and nations. But who makes a suitable use of it?
Verse 35
[35] And this
I speak for your own profit; not that I may cast a snare upon you, but for that
which is comely, and that ye may attend upon the Lord without distraction.
Not that I may cast a snare upon you — Who are not able to receive this saying.
But for your profit —
Who are able. That ye may resolutely and perseveringly wait upon the Lord - The
word translated wait signifies sitting close by a person, in a good posture to
hear. So Mary sat at the feet of Jesus, Luke 10:39.
Without distraction —
Without having the mind drawn any way from its centre; from its close attention
to God; by any person, or thing, or care, or incumbrance whatsoever.
Verse 36
[36] But
if any man think that he behaveth himself uncomely toward his virgin, if she
pass the flower of her age, and need so require, let him do what he will, he
sinneth not: let them marry.
But if any parent think he should otherwise
act indecently - Unbecoming his character. Toward his virgin daughter, if she
be above age, (or of full age,) and need so require, 1 Corinthians 7:9, let them marry - Her suitor
and she.
Verse 37
[37]
Nevertheless he that standeth stedfast in his heart, having no necessity, but
hath power over his own will, and hath so decreed in his heart that he will
keep his virgin, doeth well.
Having no necessity —
Where there is no such need.
But having power over his own will — Which would incline him to desire the increase of his family, and the
strengthening it by new relations.
Verse 38
[38] So
then he that giveth her in marriage doeth well; but he that giveth her not in
marriage doeth better.
Doeth better — If
there be no necessity.
Verse 39
[39] The
wife is bound by the law as long as her husband liveth; but if her husband be
dead, she is at liberty to be married to whom she will; only in the Lord.
Only in the Lord —
That is, only if Christians marry Christians: a standing direction, and one of
the utmost importance.
Verse 40
[40] But
she is happier if she so abide, after my judgment: and I think also that I have
the Spirit of God.
I also — As
well as any of you.
Have the Spirit of God — Teaching me all things This does not imply any doubt; but the strongest
certainty of it, together with a reproof of them for calling it in question.
Whoever, therefore, would conclude from hence, that St. Paul was not certain he
had the Spirit of Christ, neither understands the true import of the words, nor
considers how expressly he lays claim to the Spirit, both in this epistle, 1 Corinthians 2:16; 14:37, and the other. 2 Corinthians 13:3. Indeed, it may be doubted
whether the word here and elsewhere translated think, does not always imply the
fullest and strongest assurance. See 1 Corinthians 10:12.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 7. Marriage
Concerned About
the Affairs of this World
Concerned About the Lord's Affairs
I. How to Treat
Each Other in Marriage
II. Sanctified
Each Other through Marriage
III. Remain
Virgin for the Lord
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Seven General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To be impressed with basic principles governing marriage and the single life 2) To see the importance of studying scripture in its proper context SUMMARY
At this point in Paul's letter, he begins to address those things about which the Corinthians had written to him (7:1). In this chapter hediscusses matters relating to marriage and the single life. The firsthalf deals with issues involving those married (1-24), and the lasthalf covers those who are single (25-40). It is important to noticethat some of what Paul says is in light of the "present distress" beingexperienced by the Corinthians; also that much of what he says is clearly identified as his personal judgment, not necessarily the commandments of the Lord. In such cases, it is not a matter of right versus wrong, but good versus better. OUTLINE
I. INSTRUCTIONS CONCERNING THOSE MARRIED (1-24)
A. IN GENERAL (1-9) 1. It is good to marry to avoid sexual immorality (1-2) 2. Proper attitudes to govern the marriage relationship (3-4) 3. Abstinence appropriate for short times devoted to fasting and prayer (5-6) 4. Living the single life with self-control a gift from God, so unmarried and widows should marry if they cannot exercise self-control (7-9) B. IN REGARDS TO DIVORCE (10-16) 1. As commanded by the Lord (10-11) a. A wife is not to depart from her husband; if she does, let her remain unmarried or else be reconciled (10-11a ) b. A husband is not to divorce his wife (11b) 2. As instructed by Paul (12-16) a. Christians are not to divorce their unbelieving spouses (12-13) b. Because of the "sanctifying influence" the believer can have on the family (14) c. If the unbeliever departs, the believer is not under bondage, let the unbeliever depart (15) d. These instructions given in view of the possibility of the believer being able to save the unbelieving spouse (16) C. PRINCIPLES GOVERNING PAUL'S INSTRUCTIONS (17-24) 1. As the Lord has called each one, so let him walk (17) 2. The example of circumcision versus uncircumcision, where keeping the commandments of God is what is important (18-20) 3. The example of being a slave versus being free, where one might improve their condition if it is possible and profitable (19-24) II. INSTRUCTIONS CONCERNING THOSE SINGLE (25-40)
A. FOR THOSE WHO ARE VIRGINS (25-38) 1. Paul gives his personal judgment in light of the "present distress": remain as you are (25-26) 2. Of course if you are married, remain so; but those who are single would be spared much trouble in the flesh in light of what is to come (27-31) 3. Remaining unmarried enables them to serve the Lord without distraction, and be totally devoted to Him (32-35) 4. If it is necessary, the single may marry (36) 5. The choice is not between good and bad, but between good and better (37-38) B. FOR THOSE WHO ARE WIDOWS (39-40) 1. They are free to marry, but only "in the Lord" (39) 2. Though Paul's personal judgment is that such a one will be happier to remain single, which is also the advice (though not demanded) of the Spirit of God (40) REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- Instructions Concerning Those Married (1-24) - Instructions Concerning Those Single (25-40) 2) What are Paul's instructions to married Christians? (3-5,10-11)
- Render affection that is due to one another - Do not deprive one another, except for short periods of fasting and prayer - Do not leave or divorce your spouse 3) What does he advise those who are unmarried and widows? (8-9,25-40)
- It is better to remain as they are - But if they marry, that is alright 4) What does he tell Christians married to unbelievers? (12-16)
- If the unbelievers are willing to live with them, do not divorce them - If the unbelievers depart, the Christians are not under bondage, let the unbelievers go 5) What underlying principle is governing Paul's instructions in thischapter? (17-24)
- For people to remain in whatever position they find themselves when they are called by God - Though where change is possible and profitable, such is permitted 6) What advantage do the single have over the married? (32-35)
- They are better able to serve the Lord without distraction 7) What restriction does Paul place on widows who desire to remarry?(39)
- They are to marry "only in the Lord"
"KEEPING THE COMMANDMENTS OF GOD" 1 Corinthians 7:19
INTRODUCTION
1. The idea of "commandment-keeping" is not a popular one among many people today a. Some equate it with what they call "legalism" b. Others look at keeping any kind of commandment as an unpleasant task 1) Perhaps a carry-over from childhood? 2) Where they feel like they were constantly being "commanded" to do things? 2. Yet keeping the commandments of God should not be looked upon by Christians in this way - cf. 1 Co 7:19 3. In this lesson . . . a. I want us to consider some things about keeping the commandments of God b. Which I hope will change any adverse feelings we may have towards doing so I. WHAT IS THE PROPER ATTITUDE TOWARD "COMMANDMENT-KEEPING"?
A. IT SHOULD NOT BE ONE OF "LEGALISM"... 1. Legalism is that idea that one earns or merits salvation by their obedience 2. Such an attitude would be wrong on the part of Christians - Ti3:3-7
3. Unfortunately, many in reaction to legalism have gone to the extreme of saying "commandment-keeping" is not important 4. Yet Paul, whom no one could ever accuse of being a legalist, is the one who penned the words of our text! [I would like to offer a different perspective, based upon two verses that start out like our text, but end differently . . .] B. THINK OF IT AS "FAITH WORKING THROUGH LOVE"... 1. Compare 1 Co 7:19 with Ga 5:6 2. Cannot keeping the commandments of God be an expression of "faith working through love"? a. By keeping the commandments I demonstrate my FAITH - Ja 2:14-18
b. By keeping the commandments I show my LOVE 1) To Jesus - Jn 14:15; 15:14 2) To God - 1 Jn 5:3 3) To the children of God - 1 Jn 5:2 3. Thought of in this way, keeping the commandments of God is very important! C. THINK OF IT AS PRODUCING "A NEW CREATION"... 1. Compare 1 Co 7:19 with Ga 6:15 2. Cannot keeping the commandments of God be thought of as helping to produce a "new creation"? a. Becoming a new creation is a blessing we enjoy by being in Christ - 2 Co 5:17 b. But to enjoy this blessing involves keeping certain commandments... 1) For example, baptism to receive Christ - cf. Ga 3:27 2) Also, putting off and putting on certain qualities to become like Christ - cf. Co 3:5-17 3. Again, when we think of keeping the commandments of God as necessary to become a new creation in Christ, then it becomes very important! [This I believe is the proper attitude toward "commandment-keeping": - A demonstration of our faith and love! - Part of the process by which we can become a new creation in Christ! But is "commandment-keeping" hard, laborious? Is it somethingunpleasant?] II. IS "COMMANDMENT-KEEPING" A DIFFICULT TASK?
A. NOT ACCORDING TO THOSE WHO HAVE DONE IT LONGEST! 1. Like the apostle John - 1 Jn 5:3 2. I strongly suspect that if you were to ask some of our elderly saints, that they would concur with both John and the psalmist - Ps 119:129-136 B. THE HARDEST PART IS DECIDING TO DO IT! 1. Laboring over whether to make a decision is often harder than carrying it out 2. For example, keeping commandments given by parents to children a. E.g., to clean the room, take out the garbage b. The hardest part is making the decision to do it willingly c. Once that is done, the "chore" really isn't one! 3. The same is true with keeping the commandments of God (e.g., baptism) C. IT IS MADE EASY FOR US WITH THE HELP OF GOD AND CHRIST! 1. God will protect and provide as we try to keep His commandments - 1 Co 10:13 a. Protect you from what you are unable to overcome b. Provide you with ways of escape for that which you do face 2. Yes, we are not alone as we try to keep the commandments of God - Ph 2:12-13; 4:13 3. Even if we are forsaken by all others in times of greatest need, God is still there! - 2 Ti 4:16-18 CONCLUSION
1. But such blessings, and such assurance of faith, comes only to those who like Paul live as though "keeping the commandments of God iswhat matters"!
2. How important is keeping the commandments of God? a. It is essential to receiving MERCY from God - Ps 103:15-18; Mt7:21-23
b. It is essential to receiving the LOVE & ABIDING PRESENCE of God - Jn 14:21,23 c. It is essential to having our PRAYERS ANSWERED - 1 Jn 3:22 Dear friends and brethren, are you keeping the commandments of God?
－－《Executable
Outlines》
Marriage
Concerned
About the Affairs of this World
Concerned
About the Lord’s Affairs
I.
How
to Treat Each Other in Marriage
1.
Fulfill
Marital Duty
2.
Sharing
3.
Do
Not Deprive Each Other
II.Sanctified Each Other
through Marriage
1.
Unmarried
Woman or Virgin
2.
Duties
of the Married
3.
Must
Not Divorce
III.
Remain Virgin for the Lord
1.
Conditions
of Remaining Unmarried
2.
The
Widow Stays Unmarried
3.
Undivided
Devotion to the Lord
－－ Chih-Hsin
Chang《An Outline of The New Testament》