LESSON 3 - 1 Cor. 7:1-13
Prayers & Announcements
Last Week: In 1 Cor. 6:12-20 we met the issue of sexual immorality head-on. We learned from Paul that sexual sin is in a class all by itself. You can put all the sins of the world are in one column and sexual sin is in another. All sins are outside the body except sexual immorality, which is alone a sin against your own body. From the lesson Paul gave two important points of practical application:
This week: In the first six chapters of 1 Cor., Paul addressed problems in the church which he had learned in Ephesus from Chloe's people, who were apparently traveling merchants. In chapter 7 of the book, Paul shifts gears and turns his attention to a series of problems raised in a letter written to him by the leaders of the Corinthian church. They were practical questions about issues like marriage, divorce, singleness, food offered to idols, spiritual gifts, public worship, what happens to our bodies when we die, and finally, concerns about the offering to be taken for believers in Jerusalem who were in poverty. The first question, which we will cover this morning, relates to Christian marriage. As we go into the lesson, we need to remember that the Corinthian Christians were influenced by the Greek philosophy of "dualism," which views the physical (such as the human body) as inherently evil and the spiritual (such as the soul) as good. Remember, too, that this is at odds with both Judaism and Christianity, which views one's body and soul as an indivisible whole.
Read 1 Cor. 7:1-5 - A Touchy Issue
1 Now concerning the matters about which you wrote: "It is good for a man not to have sexual relations with a woman." 2 But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. 3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4 For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.
v. 1: "Now concerning the matters about which you wrote: 'It is good for a man not to have sexual relations with a woman.'" - In the second phrase, Paul presumably repeated a Corinthian slogan, "It is good...," in which some Corinthians adopted the view that sexual relations of any kind, even within marriage, should be avoided. In last week's lesson, we saw some Corinthians taking the Epicurean view of dualism-that the separation of body and spirit allowed them to do anything the body craved, including sexual immorality; however, this slogan takes an opposite where the holiness of the spirit is given priority over the body to the point of avoiding all sexual relations except those necessary for procreation. As Paul will reveal, neither of these extremes is Biblical.
v. 2: "But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband" - Paul sharply disagrees with the slogan in v.1. In brief, he's not against sex, but is whole-heartedly in favor of a healthy Christian marriage. God designed marriage as the place for the expression of human sexuality. Sex within marriage not only forms a unique physical and spiritual oneness between a man and a woman but also reduces the temptation to engage in sexual sin.
v. 3: "The husband should give to his wife her conjugal rights, and likewise the wife to her husband" - In contravention to the male-dominated Greek culture of that day, Paul starts with the husband's martial responsibility to his wife, asserting the mutuality and equality of the sexual relationship. This position demands that both partners be sensitive to the needs of the other, which requires transparent communications over and above the physical act itself. For that day and time, this command very conspicuously elevates a wife's position in the marital relationship.
v. 4: "For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does" - This is an interesting statement that categorically repudiates the macho mindset of Greek society. Here Paul is referring to God's sovereignty over the marital relationship. The term "authority" in this context signifies having an exclusive right, which in practical terms means that (1) God owns your body in the first place and (2) when you marry, He gives the husband's body to the wife and vice-versa. The term "body" (GR. soma) in its full sense, relates to not only its physical parts but its emotional and spiritual aspects. This requires heart-to-heart communication, not just talking but listening and actively caring.
v. 5: "Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control" - In this command, Paul sets forth four conditions in which sex relations between marital partners can be suspended: (1) Both partners must agree; (2) the agreement must include a time-frame. The GR. word used here for time (kairos) means a specific period of time. (3) The devotion to prayer carries the sense of giving emotional and spiritual support to one another during this time of sexual "fasting," keeping the martial bond strong despite the sexual separation. (4) Sexual relations should only be resumed when both partners agree. In the ending statement, Paul emphasizes the importance of coming back together within the agreed period of abstinence. In the strongest terms, he warns that the failure to abide by the agreed timeframe could easily result in a loss of self-control that would open the door to Satan's temptation.
Read 1 Cor. 7:6-9 - Consider Marriage Carefully
6 Now as a concession, not a command, I say this. 7 I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. 8 To the unmarried and the widows I say that it is good for them to remain single, as I am. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.
vv. 6-7: "6 Now as a concession, not a command, I say this. 7 I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another." - By "concession" Paul is referring to something permitted or approved by God but not specifically commanded. Paul was unmarried and recognized the benefits to his ministry of being single, which he explains in detail in vv. 32-34, above (skipped), and though he knew remaining single was good for him, he wouldn't impose it on others and acknowledges that "each has his own gift," whether being single or married.
Comment: While Paul recognizes that some are gifted for marriage and some are gifted for the unmarried state, no one is gifted for sexual immorality: the married must live faithfully to his or her spouse and the unmarried must live celibate.
vv. 8-9: "8 To the unmarried and the widows I say that it is good for them to remain single, as I am. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion." - Paul is saying that being single, like him, is a legitimate state, and if you are content that way, it's okay to remain single. Many Christians seem to think that marriage is 'normal' and singleness is not. Christ never said He would give us marriage. At the same time, Paul does affirmatively encourage single persons to get married if they have a strong desire for sexual relations.
Read 1 Cor. 7:10-13 - Remain Married Permanently
10 To the married I give this charge (not I, but the Lord): the wife should not separate from her husband 11 (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife. 12 To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him.
vv. 10-11: "To the married I give this charge (not I, but the Lord): the wife should not separate from her husband 11 (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife. " - Paul makes it clear that the commands of these verses come not from him but the Lord Christ (see, Mt.5:32; 19:6, Mk. 10:11-12, and Lk. 16:18). While in vv. 6-9, Paul tells Christians to consider marriage carefully, in these two verses he unequivocally states that should you choose to get married, you will be bound by these commands. Taking vv. 10 and 11 together, we can only come to the conclusion that divorce-a complete dissolution of the marital bond-is not an option for either party. Commentators say that the parenthetical language in v. 11 is a compassionate provision for abused women, allowing them to leave their husbands for safety reasons, though it's not clear from translation whether this is a separation or a divorce. I would suggest, reading the intent of both verses together, that it's a form of legal separation where the parties can reconcile but aren't free to marry someone else.
vv. 12-13: "To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him." - This is Paul's advice insofar as this circumstance is not categorically addressed by Christ in any of the Gospels. Even so, these commands are based on Paul's apostolic understanding of how Jesus' teachings would apply to this situation and should be considered authoritative and inspired. As with the marriages between believers covered in vv. 10-11, above, Paul applies the same standard-a Christian may not seek a divorce-between a believing man or woman who is married to an unbelieving spouse. In v. 14, Paul goes on to say that a believer married to an unbelieving spouse is not defiled by the marriage, and any children of the marriage are likewise not defiled.
Comment: Four times in vv. 10-13 Paul prohibits divorce. To write it once would be sufficient. Twice would be unmistakably clear. Three times would be more than enough. But four times? Do you get the picture? Yet, the divorce rates in Christian marriages are approximately the same as the national average, which is currently estimated to be between 40-45%. Does anyone have an opinion on why this is happening? I believe that Christian marriages are prime targets for the Devil's traps. Christian marriages have the tendency produce more Christians who, in time, produce even more Christians-something the Devil hates and in all his power tries to stop.
APPLICATION:
