1 Corinthians

7:1-40

3. Celibacy, divorce and marriage

While still addressing the issue of sexual holiness, Paul now sets out to answer a number of specific questions on the subject, questions which have been put to him by members of the Corinthian congregation, 7:1-40. His subject is marriage and singleness.

Up to this point Paul has sought to address the influence of secular society, with its promiscuity and high divorce rate, that was infecting the Corinthian congregation. He now seeks to address an ascetic influence which has prompted quite negative views of sexual intercourse. Paul agrees that "it is good for a man not to have sexual relations with a woman", but ....... He does not condemn the ascetics for enthusiasm to abstain from sex ("deprive"), but rather guides them with the principle that "marriage is no sin." In arguing his case Paul affirms singularity, but then encourages the path of marriage. He uses the same logic with tongues - tongues are great, "I speak in tongues more than any of you", but prophecy is better. He sets a guideline which is "remain in the place you were at the time of your call", "do not seek a change in status." The basis for this principle, which is not a "command from the Lord", is the immediacy of Christ's return. Although he has applied this guideline to himself, it is nothing more than good advice. In the end "it is better to marry than burn."

Numerous attempts have been made to identify the "ascetics" in Corinth, eg. an Essene influence. It is more than likely that they represent the "nomist" members of the congregation, those emphasizing the holiness of the law, that doing, rather than receiving, is how a believer accesses the promised blessings of the covenant.

The passage itself is fairly straightforward. First, Paul affirms the Genesis principle of marriage as an exclusive lifelong commitment, v1-5, and then tackles the issue of sexual abstinence, v6-9.

Most commentators have assumed that v1b was Paul's position on marriage. Paul felt it best not to marry, but because of natural sexual urges it is best to have a marriage partner. Yet, it is more likely that Paul is quoting from the "ascetic" believers in Corinth, possibly even quoting from their letter to him. If this is the case, Paul is opposing their position. Humans are created with natural drives and to deny those drives will only lead to immorality. In marriage, where each "submits to one another out of reverence for Christ", sexual favours should not be denied. Both partners may agree to abstain for a period of prayer, but there must be limits to this. So, Paul concurs with their sentiment and wishes that many more had the "gift" of celibacy (a gift of freedom from sexual need) as he does, but such is a natural gift from God, as is the gift of a sexual bonding drive, therefore each must naturally express their gifts.

It is unfortunate that verses 8-9 seem to imply that the only purpose of marriage is to satisfy sexual passion. This is not Paul's point. The unmarried and widows are obviously being pressured, by the "ascetics", to stay unmarried as a spiritual exercise. For Paul, this is acceptable if you have the "gift", as he has. Without the gift it is best to get married otherwise frustration will lead to immorality. It is possible that the "unmarried" are divorcees. This is an interesting idea as it would confirm that Jesus' words on divorce are but an ideal of perfection which serve to expose our state of loss before God and thus our need for divine mercy. This is why Jesus' disciples exclaim, "it's best not to get married." Of course, this would not solve the problem as then we would be overcome by lust. Luckily it is by grace that we are saved and not by works.

Again, addressing the "ascetics, Paul speaks strongly against going even further than abstinence, namely divorce, v10-11. Findlay argues that the husbands are divorcing their "spiritual" wives and so Paul's exhortation is that the wives should resist the divorce and seek reconciliation. What is clear is that Paul is not establishing eternal Cannon Law for the church.

Paul now gives some practical advice on the issue of divorce, v12-16. It is most likely that the "ascetics" regard a marriage contaminated when their partner is an unbeliever. Thus they have argued for divorce. Paul states his opinion that they should stay with their partner if all is well with the marriage, as both their partner and children will come under the sound of the gospel and may well be converted. If the unbelieving partner wants out of the marriage, then in that circumstance divorce is a reasonable option.
      Paul now explains his guiding principle, v17-24. "They should remain in whatever social setting they were in at the time of their call since God's call to be in Christ transcends such settings so as to make them essentially irrelevant", Gordon Fee. Paul illustrates his point with reference to circumcision and slavery. Whether Jew or Gentile, both count for nothing. Similarly slavery or freedom, although he does qualify this with the encouragement to gain freedom where possible. Still, his point stands. In the end slavery, or freedom, are irrelevant for a believer in Christ. As Jesus himself put it, "my kingdom is not of this world."

Finally, Paul deals specifically with the issue of celibacy, v25-40. The "ascetics" have argued that "it is good for the virgins to remain as they are", and Paul agrees (with qualifications - "better to marry than burn", and if they do marry they "have not sinned"). Of course Paul agrees for different reasons. It is "because of the present crises". Those who are married will have to "face many troubles" and he wants "to spare" them. The RSV translates it "in view of the impending distress". Paul is probably referring to the coming tribulation upon the church prior to the return of Christ. The responsibilities of family will make it hard to "flee" in that terrible day.

1 Corinthians Introduction

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