1 Coríntios 7
Bob Utley · Citado em PreceptAustin
1 Coríntios 7
Utley has a good word on this topic writing "Paul addresses the theological topic of celibacy and the current setting of persecution. There is a spiritual gift of celibacy. It is not more spiritual than marriage. The single person is able to devote more time, energy, and personal resources to ministry. This is good, but not for all, not for the majority! Paul’s real issue in this context is not singleness, but “stay as you are.” The times were hard. Persecution was increasing. History tells us of three empire-wide famines during this period. Paul affirms marriage (cf. 6:16), but in the current social setting advocates singleness. This is not necessarily a universal principle, but a temporary, cultural admonition." Now concerning the things about which you wrote - Paul is answering the questions the Corinthians asked in the letter they wrote him (1 Cor 7:1; 8:1; 12:1; 16:1). Here Paul is switching from the problems reported by Chloe’s people (1 Cor 1:10–11) to issues/questions raised in a letter he had received from the saints at Corinth. Phrase Now concerning in Bible (most by Paul and in this letter) - Ex 23:13; Deut. 4:32; 1 Co. 7:1; 1 Co. 7:25; 1 Co. 8:1; 1 Co. 12:1; 1 Co. 16:1. Each time he used this phrase to introduce a new topic. It is good for a man not to touch a woman -The question this phrase raises is who said it, the Corinthians in their letter or Paul (who had the gift of celibacy [1 Cor 7:7] and who advocated that unmarried and widows stay as he was [1 Cor 7:8])? If you are single, don't live as you are married. If you are married, don't live as though you are single. Utley on this first clause - The term “good” has a wide semantic field, but in this context it means “profitable” or “to one’s advantage” (cf. vv. 1, 8, 26). It is used in this same sense in the Septuagint in Genesis 2:18 (Then the LORD God said, “It is not good [Lxx = kalos] for the man to be alone; I will make him a helper suitable for him.”). Paul’s whole concern is what is best for the individual in times of distress and what is best for the Kingdom of God. This may refer to (1) a quote from the letter that the Corinthians wrote to Paul; (2) a slogan of one of the factious groups; or (3) a phrase taken out of Paul’s preaching, but misinterpreted and applied in an ascetic, legalistic, or libertine way. NET, ESV, CSB, NRS all put this statement in quotation marks (and NIV presents it as a quote from the Corinthians) indicating that they favor the interpretation that this was a statement actually made by the Corinthians in their letter to Paul. So many interpreters favor that this statement is apparently what the saints at Corinth had written to him. The implication is they felt that since sexual matters were so intimately linked with immoral behavior, perhaps the best course of action would be total abstinence. Others like John MacArthur favor this as a statement made by Paul to explain "that it is a good thing for Christians not to have sexual intercourse, that is, to be single, unmarried. He does not say, however, that singleness is the only good condition or that marriage is in any way wrong or inferior to singleness. He says only that singleness, as long as it is celibate, can be good." Arnold agrees with MacArthur writing "In essence, what Paul is saying is that it is good not to marry. The word "good" can mean "honorable" so what Paul is saying is that it is honorable to stay unmarried that is, a person is not weird, abnormal or perverted if he or she does not marry. The single state is OK with God." Later on in this chapter, he will give many reasons why it is a wise thing to stay single. The single state is good. It does not make one morally or spiritually superior (ED: AS SOME PEOPLE THINK AND SOME IN CORINTH MAY HAVE THOUGHT). In fact, celibacy is the exception rather than the rule. While singlehood is good, marriage is also good. During the Middle Ages, Monasticism sprung up primarily to get so-called holy men and women separated from the world. Monks and nuns withdrew from all contact with the world (ED: SEE "Desert Fathers" FROM ARTICLE "CELIBACY"), viewing sex as defiling, dirty and unworthy. They viewed celibates as more spiritual than married people. These folks built monasteries, completely separating men and woman so as to remove all contact with the opposite sex and to reduce the struggle with sexual temptation. They probably used 1 Corinthians 7:1 as their chief proof text. But it did not work. Monasticism proved to be a disaster (SEE What is the Christian view of asceticism / monasticism? | GotQuestions.org; SEE ALSO "Christian monasticism before A D 451"). Why? Because people cannot run away from the God-given sex drives within them. The vast majority of Christians in this world will marry and not stay single....We will learn in First Corinthians 7:7 that celibacy is a gift from God (ED: BUT SEE COMMENTS THERE) and only a few have this gift. While singlehood is the exception, marriage is the norm for most people. One cannot escape the problem of sex by disowning or ignoring the sex drives in the body. Furthermore, a person is not more spiritual when he or she pretends to ignore the body. To do that may expose one to even stronger temptations. (Sexual Responsibilities Within Marriage) Strain - Two Extremes - Remember last time at the end of chapter 6, Paul addressed the problem of some of the members of the Corinthian church whose view of sex was so liberal and unconstrained they were actually visiting the temple prostitutes who plied their trade in that great pagan city. So there was a faction in the church at Corinth we might call “liber-teams.” And they had a slogan. You remember what it is – “All things are lawful for me.” That is what they were saying. “Anything goes.” And then there was another group who seemed to be in reaction to them, overreacting really. And they also have a slogan; you see it in verse 1 of our passage. They have swung all the way to the opposite extreme and so there slogan is, “It is good for a man not to have sexual relations with a woman.” It’s not a very catchy slogan, I’ll grant you. I can’t imagine it was all that popular as a catch phrase for their particular party, but nevertheless, that sums up their teaching. And so you see, don't you, you see the two extremes. On the one side, there's a kind of unguarded sexual promiscuity and on the other, there was a kind of prudish hostility towards sex altogether. They saw it as dirty and unworthy of a Christian and always to be avoided. (1 Corinthians 7:6-16 Rewire: Sexual Sanity) Kistemaker - Paul could not have advocated celibacy for everyone, for he would be contradicting God’s utterance: “It is not good for the man to be alone” (Ge 2:18). Gordon Fee - “The idiom "to touch a woman" occurs nine times in Greek antiquity, ranging across six centuries and a variety of writers, and in every instance, without ambiguity it refers to having sexual intercourse” (NICNT-1 Cor). Utley - Paul is not depreciating marriage or human sexuality, but humanity’s abuse of sexuality. Mankind always takes God’s gifts beyond God’s bounds. The social climate of Corinth was immoral to the extreme The phrase touch a woman is not a gentle hug but a sensual hug (if you will), because the word means to fasten one's self to or to cling to another person. In fact Touch a woman was a Jewish euphemism for sexual intercourse as described in Ge 20:6 when God said to Abimelech "I also kept you from sinning against Me; therefore I did not let you touch (Lxx = haptomai) her (Sarah, Abraham's wife who out of fear lied and told Abimelech she was his sister - Ge 20:2)." Boaz protected Ruth telling her "I have commanded the servants not to touch (Lxx = haptomai) you." (Ru 2:9+) In Pr 6:29+ Solomon wrote "So is the one who goes in to his neighbor’s wife; Whoever touched (Lxx = haptomai) her will not go unpunished. "
1 Coríntios 7
Utley on touch - This term “touch” has many different connotations, “lay hands on,” “handle,” “control”. It came to be used metaphorically of sexual contact (cf. LXX Gen. 20:6; Prov. 6:29; Josephus’ Antiquities 1, 163 ("And when they arrived in Egypt, it turned out for Habramos just as he had suspected. For his wife’s beauty became well known, wherefor Pharaothes, the king of the Egyptians, not being content with what was said about her, but seized with zeal to behold her, was on the point of laying hands on Sarra."); Plato and Plutarch. See Bauer, Arndt, Gingrich and Danker’s Lexicon, p. 102. It is not used in a sexual sense in the Koine Papyri from Egypt). Related Resources: G. D. Fee,” 1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307–14." Is it wrong for a married couple to have sex just for pleasure? | GotQuestions.org What is New Monasticism? | GotQuestions.org Should a Christian be a monk? | GotQuestions.org Was the apostle Paul married? | GotQuestions.org Were any of the disciples married? | GotQuestions.org What constitutes marriage according to the Bible? | GotQuestions.org Question: Was the apostle Paul married? Answer: The Bible never says whether Paul was married or not. Some think that he was at one time based on what he said in 1 Corinthians 9:5, "don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?" If Paul was married at one time, his wife likely passed away considering he never mentions her in any of his writings. Paul declared that he had the gift of celibacy in 1 Corinthians 7:1-7. Paul’s statement to the unmarried and widows in the Corinthian church gives evidence that he was not married at the time of his writing the letter: “Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion” (1 Corinthians 7:8-9). Clearly, he was not married at that time, but whether he married afterward is also a matter of speculation. Some believe that the apostle Paul was married because history tells us that a member of the Sanhedrin was required to be married. However, Paul never stated that he was a member of the Sanhedrin. He definitely seemed to be on the path, "I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers" (Galatians 1:14). However, Paul might not have advanced that far before he converted to Christ. So, was the apostle Paul married? It is possible that he was at one time, but again, the Bible does not specifically say. GotQuestions.org Question: What is the history and significance of the church in Corinth? Answer: The city of Corinth was prominent in the first century. It is located in Greece on an isthmus between the Aegean and Ionian Seas, which guaranteed its importance both militarily and commercially. Corinth was the capital of the Roman province Achaia. It was a prosperous city but also known for its immorality. Because of Corinth’s sordid reputation, a new Greek word was coined, korinthiazomai, which meant “to live immorally like a Corinthian.” Acts 18:1-28+ tells of Paul’s ministry in Corinth during his second missionary journey. Paul came to Corinth from Athens, which was about 45 miles away. In Corinth he met Aquila and Priscilla and worked with them in the tentmaking trade. Paul used the income he earned to preach the gospel without relying upon support from others. Paul preached in the synagogue every Sabbath. When the Jews en masse would not respond, Paul decided to take the message to the Gentiles. His ministry resulted in the salvation of both Jews and Gentiles, so the church in Corinth was made up of both. Paul ministered in Corinth for about a year and a half. During Paul’s time in Corinth, opposition against him began to grow. The unbelieving Jews in the city brought charges against Paul before the Roman proconsul, but he refused to get involved in a Jewish religious dispute. Paul stayed a bit longer but eventually moved on to Ephesus. Paul remained in contact with the Corinthian church through letters and personal emissaries, sending them warnings and instruction. The books of 1 and 2 Corinthians are just two of the letters that he sent to them to address issues and concerns. Paul’s letters to the Corinthians make up his largest body of work directed to an individual congregation. These two letters address problem areas that are still often problems in churches today. The church at Corinth had divided loyalty to different leaders. Paul rejects this disunity, telling the church members to focus on Christ. The individual leaders should only point them to Christ. In conjunction with this, some people were questioning Paul’s character and authority (1 Corinthians 1—4). There was gross immorality in the Corinthian church, and it was being tolerated. Paul tells the church they must exercise church discipline (1 Corinthians 5—6). Also, believers were taking each other to court, and Paul says they should handle disagreements among themselves (1 Corinthians 6). There was some confusion about whether or not it was better to be married or single, and how married people should relate to each other. Paul clarifies those issues for them and for the church today (1 Corinthians 7). Because of the mixed background of the church in Corinth, food was an area of conflict and concern. Jews had strict dietary laws while Gentiles did not. How could they maintain table fellowship? Also, meat sold in the marketplace may have been sacrificed to an idol before being sold. Could a Christian eat that meat? And how should a Christian respond to a fellow believer who holds a different opinion? Paul says that the Christian is free to eat anything as long as he is not actively participating in idol worship. However, if one Christian’s freedom causes spiritual harm to another believer by enticing him to do something against his conscience, Paul says the Christian should voluntarily curtail his freedom for the sake of his fellow Christian (1 Corinthians 8—10). Paul also addresses the extent of women’s involvement in worship services and deals with problems the Corinthians were having in their gatherings, including abuses of the Lord’s Supper and their misuse of spiritual gifts (1 Corinthians 11—14). In the midst of all the confusion, love should be the guiding principle (1 Corinthians 13). The Corinthians were also confused about the future resurrection. It seems that some of them were questioning whether or not those who had died in Christ would be raised bodily. Paul affirms that, just as Jesus rose bodily, so also will all believers (1 Corinthians 15). Paul also gives the Corinthian church instructions on giving money to support ministry, and he enjoins the principle of “grace giving” vs. an obligation based on a set percentage (1 Corinthians 16). In 2 Corinthians, Paul has to cover much of the same territory again. False teachers had followed Paul and tried to convince the Corinthians that he was not a legitimate apostle or that they, the false teachers, were much better than Paul. In his second epistle, Paul has to defend his calling and reiterate and expand upon his previous instructions, as well as correct the church’s misapplication of his previous letter. The New Testament does not give us any further information about the church at Corinth; however, Clement of Rome wrote a letter to them, probably near the end of the first century (almost 50 years after Paul’s time ministering there), and he had to deal with some of the same issues again. Over the years, the city of Corinth began to decline in size and influence. There is evidence of a continuing Christian presence in Corinth for centuries, but how biblical it was at any point in time is difficult to ascertain. In 1858, the ancient city of Corinth was completely destroyed by an earthquake. A new city was rebuilt. Today, the city of Corinth is officially under the Church of Greece (part of the Greek Orthodox Church) under the Archbishop of Athens and All Greece. There is a small evangelical presence in Greece today, but it is often oppressed if not persecuted outright by the Greek Orthodox authorities. In spite of all the problems the church at Corinth had, Paul refers to them as “those sanctified in Christ Jesus and called to be his holy people” (1 Corinthians 1:2). It would be easy to read 1 and 2 Corinthians smugly, given the multitude of their problems, yet the same problems present in Corinth are found in the church today. The church in the 21st century still needs 1 and 2 Corinthians to know how to deal with today’s issues. GotQuestions.org Lowell
1 Coríntios 7
Utley - Paul’s concern in v. 2 is the pervasive immorality of first century Greco-Roman culture. In a promiscuous society, faithful, monogamous marriage is far better spiritually, emotionally, and physically than pagan worship. Not only is marriage advocated, but the proper responsibility of each partner is affirmed. But - Or "nevertheless" (KJV) shows Paul is giving a contrast with the statement favoring not touching a woman (regardless of whether it was a statement made by the Corinthians as what they felt should be practiced in marriage or whether it was a statement by Paul that "celibacy" was a good thing). For example
1 Coríntios 7
Utley points out that "Paul gives four guidelines in two verses (2 commands "have" in v2 and "fulfill" in v3). It is just possible that Paul is dealing with two problems in this area of human sexuality. (1) promiscuous Christians who continued their previous pagan sexual patterns (libertines) (2) Christians who have made even married sex a spiritual taboo (ascetics, cf. some were "depriving" the spouse - 1 Cor 7:5) Arnold - The husband owes his wife a debt, not only to love her as Christ loved the Church and gave Himself for it, but to fulfill his sexual duty to her. A husband has a duty to meet his wife’s sexual needs. To do this, he must spend time with her; he must communicate with her; he must listen to her, and he must provide security for her. A woman’s sex life is lied up with her psychic, and her needs must first be met on a caring and understanding level before she can respond and find fulfillment in the sex act. Fulfill (591) apodidomi from apó = from + didomi = give and so to "give off” from one’s self) literally means to give back, then to put away by giving and then in a more figurative sense to pay back or recompense. Apodidomi can mean to give back or pay back implying a debt and conveying the idea of obligation and responsibility for something that is not optional. Duty (3782)(opheilē from opheleo = conveys the basic meaning of owing a debt or having a strong obligation - moral obligation and personal duty; opheiletes) means that which is owed, a debt. Opheile is a specific ("applied") indebtedness, looking to the implied (applied) obligation due to the debt (what is owed). TDNT - This word is common in the papyri for financial debts. In the NT it is used for debts in Mt. 18:32, for taxes and obligations (e.g., honor) in Ro. 13:7, and for the mutual obligations of spouses in 1 Cor. 7:3. Friberg - debt; literally, a debt of goods or money (Mt 18.32); figuratively obligation, duty; plural, of taxes dues (Ro 13.7); as a euphemism for sexual intercourse that becomes a duty after a marriage vow what should be done, conjugal duty (1Co 7.3+) Used 3x in the NT - Matt. 18:32; Rom. 13:7; 1 Co. 7:3+ And likewise also the wife to her husband - The wife was also under Paul's command to continually fulfill her obligation or expectation to her husband THOUGHT - Now that is really very important to get clear. Paul places the obligation upon us to think of the rights of the other rather (cf Php 2:3-4+) than to stand upon our own perceived rights and make demands of the other....In premarital counseling I'll often talk with young couples about the four fault lines that tend to run through most marriages....money, sex, in-laws, and children. Over and over again, they become points of friction and tension in marriage. And Paul here is helping us understand why sex and sexuality might be one of those major points of friction. When one partner demands his or her rights at the expense of the other partner's rights, pain, grief, tension, distance intrudes upon the relationship. But Paul gives absolutely no quarter to that kind of behavior here. Instead, he is saying our attitude should be one of service. We are to serve our partner; to give to them for their sake rather than demand what we believe is our due. (David Strain) Arnold - The wife owes her husband a debt, not only to submit to him as the Lord Jesus has commanded her but to fulfill his sexual needs. A wife has a duty to meet her husband’s sexual needs. To do this she must psychologically prepare herself, set times in her busy schedule for it, not become overly tired, and give attention to her husband over her children. When a man does not have his sexual needs met, he becomes a “bear” to live with, and when his sex needs are met, it is like a tranquilizer to him and he becomes a teddy bear. Sex is not only an exciting experience to be entered into when one feels like it, but it is a moral obligation. Marital infidelity can be overcome when husbands and wives recognize marriage is a contract in which husband and wife owe it to each other to be sexually responsible. Calling marriage a contract may not be very romantic, but that is how the Scriptures look at it. Sex is a duty and it is as much a Christian duty as reading the Bible, praying or witnessing. To fail to pay a sexual debt to our partner is sin. Infidelity takes many forms. Everybody harps on the adultery angle of unfaithfulness, but there is also non-adulterous infidelity which undermines a marriage. Men or women who play the game of "freeze out” with their partners are guilty of the worst kind of immorality. They do not realize the meeting of the sex need in their partner is a moral obligation. Those who do not fulfill this responsibility are guilty of non-adulterous unfaithfulness.....Christian love is as much a matter of the mind and will as of the emotions. For one partner to turn away the other simply complicates the problem. To ignore one another drives a deep wedge between husband and wife. There are, however, legitimate times to go without sex such as when one is sick, during a woman’s period, a few weeks before a baby is due and a six weeks after a baby has arrived. The sexual aspect of marriage is vitally linked up with our spiritual war with the Lord Jesus. A husband or wife’s happiness in his or her sex life has a great affect on the spiritual life. Healthy married love is essential for a happy home. Blomberg - “It (sex) is something each partner ‘owes’ to the other. So it should never be used as a bribe or reward for good behavior or as something to be withheld as a threat or punishment. Husband and wife alike must be sensitive to the emotional and physical states of each other and not insist on sex on demand. But neither should one partner consistently try to get out of satisfying his or her spouse’s conjugal needs (NIV Application Commentary - 1 Corinthians). Craig Keener - Jewish marriage contracts stipulated a number of duties for the husband and a number for the wife; one major duty required of the husband was intercourse. Paul views intercourse as a mutual obligation (IVPBBCNT) NET NOTE on fulfill his duty - Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage. TODAY IN THE WORD 1 Corinthians 7:3; Song of Solomon 2:1-7 The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. - 1 Corinthians 7:3 The British mathematician Charles Babbage wrote to Alfred Tennyson complaining that two lines from his poem “The Vision of Sin” were inaccurate. The lines went, “Every moment dies a man / Every moment one is born.” Babbage argued that if this were true, world population would never change. Instead, he wrote, the lines ought to read: “Every moment dies a man / Every moment one and one-sixteenth is born.” EVERLASTING KISS? Husbands and wives who kiss daily before leaving the house usually live five years longer than those who don't. They have fewer car accidents, lose nearly 50 percent less time at work because of illness, and earn 20 to 30 percent more money than non-kissers. "Let the husband render to his wife the affection due her, . . . likewise . . . the wife to her husband" (1 Corinthians 7:3). (ED: ONE HAS TO BELIEVE SIMILAR TRUTHS APPLY TO THOSE WHO "KISS THE SON" [Ps 2:12KJV] SO TO SPEAK IN THEIR MORNING DEVOTIONAL!) TWO PLUS ONE EQUALS ONE 1 CORINTHIANS 7:3 No other institution has been pushed, pulled, probed and prodded over the centuries like the institution of marriage. And yet it has never grown obsolete, because it is not merely a good idea—it is God’s idea. Martin Luther, a husband and father of six, considered marriage to be a school of character building. Listen as he extols the high calling of holy matrimony: WALK WITH MARTIN LUTHER “Married life is no jest or to be taken lightly, but it is an excellent thing and a matter of divine seriousness. “For it is of the highest importance to God that people be raised who may serve the Lord and promote knowledge of him through godly living and virtue, in order to fight against wickedness and the devil. “I have always taught that marriage should not be despised, but that it be regarded according to God’s Word, by which it is adorned and sanctified. “Therefore it is not a peculiar estate [condition], but the most common and noblest estate, which pervades all Christendom, and even extends through all the world.” WALK CLOSER TO GOD For two to become truly one, there must be a third: God—the one who designed marriage in the first place. And he has authored the most successful marriage manual of all time. That “manual,” of course, is the Bible. But do you know what it says in such important chapters as 1 Corinthians 7, Ephesians 5, and 1 Peter 3? If not, it’s time to find out. After all, who should know more about helping your marriage to succeed than the one who performed the first wedding—and blessed it with his benediction (see Genesis 1:28)! (NIV Once a Day Walk With Jesus) 1 Corinthians 7:4 The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. Amplified For the wife does not have [exclusive] authority and control over her own body, but the husband [has his rights]; likewise also the husband does not have [exclusive] authority and control over his body, but the wife [has her rights]. Wuest The wife does not have authority over her own body, but her husband does. Likewise also the husband does not have authority over his own body, but the wife does. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:4 It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. NLT 1 Corinthians 7:4 The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife. ESV 1 Corinthians 7:4 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. NIV 1 Corinthians 7:4 The wife's body does not belong to her alone but also to her husband. In the same way, the husband's body does not belong to him alone but also to his wife. GNT 1 Corinthians 7:4 ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή. KJV 1 Corinthians 7:4 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. YLT 1 Corinthians 7:4 the wife over her own body hath not authority, but the husband; and, in like manner also, the husband over his own body hath not authority, but the wife. ASV 1 Corinthians 7:4 The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife. CSB 1 Corinthians 7:4 A wife does not have the right over her own body, but her husband does. In the same way, a husband does not have the right over his own body, but his wife does. NKJ 1 Corinthians 7:4 The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. NRS 1 Corinthians 7:4 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. NAB 1 Corinthians 7:4 A wife does not have authority over her own body, but rather her husband, and similarly a husband does not have authority over his own body, but rather his wife. NJB 1 Corinthians 7:4 The wife does not have authority over her own body, but the husband does; and in the same way, the husband does not have authority over his own body, but the wife does. GWN 1 Corinthians 7:4 A wife doesn't have authority over her own body, but her husband does. In the same way, a husband doesn't have authority over his own body, but his wife does. BBE 1 Corinthians 7:4 The wife has not power over her body, but the husband; and in the same way the husband has not power over his body, but the wife. Ho 3:3 Mt 19:9 Mk 10:11,12 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: Ephesians 5:22-23, 25, 28-30+ Wives, be subject to your own husbands, as to the Lord. 23 For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.... 25 Husbands, love (present imperative see need to depend on the Holy Spirit to obey) your wives, just as Christ also loved the church and gave Himself up for her,....28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, 30 because we are members of His body. Colossians 3:18-19+ Wives, be subject (present imperative see need to depend on the Holy Spirit to obey) to your husbands, as is fitting in the Lord. 19 Husbands, love (present imperative see need to depend on the Holy Spirit to obey) your wives and do not be embittered (present imperative with a negative see our need to depend on the Holy Spirit to obey) against them. MUTUALITY IN THE MARITAL RELATIONSHIP The wife does not (present tense - continually) have authority (exousiazo) over her own body, but the husband does - Amplified = "For the wife does not have [exclusive] authority and control over her own body, but the husband [has his rights];" If Paul had stopped here, this would be the tagline for the practice misogyny, the hatred of, contempt for, or prejudice against women or girls. Praise God, Paul under inspiration gives us the "other half of the coin." And likewise also the husband does not (present tense - continually) have authority (exousiazo) over his own body, but the wife does - This is radical teaching in the patriarchal society that existed in Paul's day! Notice the tenses indicate that both husband and wife are to have authority ovr their spouse's body all of their married life. This subjection of one spouse to another is essentially what Paul is describing in Ephesians 5:21+ writing that Spirit filled believers (Eph 5:18+ = only way to fulfill this instruction!) are to "be (present tense - continually) subject to one another in the fear of Christ." There it is - a "mutual admiration society" so to speak! Husbands, not demanding, and wives not withholding (or vice versa)! In short, mutual subjection will yield much fulfillment in marital intimacy. Each one is laying down their "rights" for the benefit of the other person.
1 Coríntios 7
Utley - Even married couples need to be extremely careful of Satan’s insidious temptations within marriage. Human sexuality, though a gift from God, is a powerful human drive. Satan uses this aspect of biological need as a tool to alienate fallen mankind from God. This is true both for lost and saved, though at different levels (cf. 1 Tim. 5:14–15). Arnold - Paul puts his finger on what is one of the most frequent causes of disaster in marriage: a unilateral refusal to grant the gift of enjoyment and pleasure to one’s mate. If a cessation period is agreed upon, do not refuse each other too long, lest Satan get the advantage, temptations arise and adultery occurs. This verse tells us who is the power behind the scene in the breakup of so many marriages. It is Satan himself, and he is out to destroy Christians and Christian homes. That is why we are told in Scripture to beware of the wiles or strategies of the devil. (Sexual Responsibilities Within Marriage) David Prior - “Equally, if true giving to each other in sexual intercourse is the essence of a union where God has joined two individuals together, then Satan will do his worst in inhibiting, spoiling, robbing it of its purity and its fulfilling potential. Satan is always active in a Christian marriage, to quench shared prayer and to reduce the joys of sex to his own debased level” (1 Corinthians) Arnold adds an interesting note - If a person has the gift of celibacy that person must never marry or marriage will be a disaster. On the other hand, there is a gift to marry. If a person has the gift to marry, it would be a tragedy to remain unmarried. The man who has this gift has the capacity to love, and the woman who has this gift has the capacity to submit. (Sexual Responsibilities Within Marriage) Lack of self-control describes the person who has jettisoned inhibitions and shame, who does not care about what people think or what happens to them because of what he or she does. Like a driverless car, they careen haphazardly and crash into whatever gets in their way. The lover of self eventually loses control of his own life and becomes a slave to his passions and ambitions. A man can reach a stage when, so far from controlling it, he can become a slave to some habit or desire. That is the inevitable way to ruin! Look out Paul says, lack of self-control is a highway you do not want to drive down (because it is in fact a downward spiral)! The antonym or opposite of akrasia is egkrateia/enkrateia which conveys the idea is holding oneself in or the ability to take a grip of oneself. It is self-control proceeding out from within oneself, but not by oneself, and for the believer is only possible by depending on the supernatural power of the indwelling Spirit, this self-control being a part of the "fruit" of the Holy Spirit (Gal 5:23+). And remember, that although the saints at Corinth knew that the Spirit was indwelling them (1 Cor 6:19+), some (? many or most) of them were still spiritual infants and walking like "mere men," that is, living their lives in dependence of their fleshly self-control which does not stand a chance against the strong impulses for sexual gratification that emanate from our fallen flesh! And so Paul recognizing the continual nature of this spiritual warfare (see 1Pe 2:11b+), like a military general commands them to stop depriving themselves of one another! THOUGHT - One other thought - Spirit enabled self-control is like a "shield" deflecting the arrows of Satan's temptations from striking our heart. The take home message? Be (continually) filled with (controlled by) the Holy Spirit (Ephesians 5:18+). Note that even obeying the command to continually be filled (present imperative) necessitates dependence on the Holy Spirit to obey. This is somewhat mysterious to me (that we cannot even obey the command to be filled unless the Spirit enables us to obey!), but is clearly God's Word and Way! . Satan (4567)(satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc. An enemy who that contends with, opposes, resists. An adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. The term Satanás emphasizes the devil's irreconcilable, intense opposition to Christ, His kingdom and all His followers. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Satan in NT - Mt. 4:10; Mt. 12:26; Mt. 16:23; Mk. 1:13; Mk. 3:23; Mk. 3:26; Mk. 4:15; Mk. 8:33; Lk. 10:18; Lk. 11:18; Lk. 13:16; Lk. 22:3; Lk. 22:31; Jn. 13:27; Acts 5:3; Acts 26:18; Rom. 16:20; 1 Co. 5:5; 1 Co. 7:5; 2 Co. 2:11; 2 Co. 11:14; 2 Co. 12:7; 1 Th 2:18; 2 Th 2:9; 1 Ti 1:20; 1 Ti 5:15; Rev. 2:9; Rev. 2:13; Rev. 2:24; Rev. 3:9; Rev. 12:9; Rev. 20:2; Rev. 20:7 Tempt (3985) peirazo from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1+ "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil") depends on the intent of the one giving the test and also on the response of the one tested. (See study of similar word dokimazo and related word peirasmos). Peirazo in the Corinthian letters - 1 Co. 7:5; 1 Co. 10:9; 1 Co. 10:13; 2 Co. 13:5 James writes "Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is (present tense - continually) tempted (passive voice - outside force ~ being tempted by our fallen flesh) when he is carried away and enticed by his own lust. (Jas. 1:13-14+) Self-control (192)(akrasia from akrates = incontinent from a = without + krátos = strength, prevail) means properly, lack of dominion (not prevailing), i.e. inability to maintain control; figuratively, want of self-restraint, without self-control, and therefore mastered by personal appetites (urges). Only 2 uses in NT - Mt 23:25 1 Cor 7:5 Lowell
1 Coríntios 7
Utley - Women did not have the right of divorce in Judaism, but they did in Roman society. Just because a given culture allows or disallows something does not mean that believers should avail themselves of the right or turn it into a taboo! Because one can does not mean one should (cf. Rom. 14:1–15:13).
1 Coríntios 7
Utley - "This is not a disclaimer of inspiration by Paul, but simply a recognition that Paul did not know about any teachings of Jesus on this particular issue. " Jack Arnold - Now Paul is going to give marriage advice which the Lord Jesus Himself never taught on. It is the problem of one unsaved and one saved partner in a marriage. In the Corinthian church, there were husbands and wives who had been gloriously saved by the grace of a sovereign God, but their mates were still rejecters of Jesus Christ. According to Ezra 9 and 10, the Israelites were told to divorce their unbelieving mates whom they had married while in captivity in Babylon and any other Gentile partners they had acquired from the surrounding nations. Haggai 2 says that defilement was carried through touching a dead body, and the Jews and Gentile believers interpreted this to mean defilement is communicated or transmitted. Are Christians, therefore, defiled when married to unbelievers? The Corinthian Christians asked the honest question, “Should I divorce my unbelieving husband or wife to keep pure and stay in a celibate state to be more spiritual?’ This section is not viewing willful, rebellious marriages where a Christian says, I'm going to marry that unbeliever because I love him or her, and I don’t care what the Bible says!” This is another problem in itself. I know countless Christians who defied the wisdom of parents, of preachers, of friends and God and married an unbeliever (ED: I KNOW ONE - MY BELIEVING SON MARRIED AN UNBELIEVER AND IT WAS AN ABSOLUTE NIGHTMARE SO THEY GOT DIVORCED, WHICH BROKE MY HEART AND WAS ESPECIALLY PAINFUL BECAUSE I WAS THE BEST MAN IN THE WEDDING!). These people are generally miserable and their marriages most often end in divorce. Paul is not addressing this problem but is addressing when both husband and wife are unsaved and then one partner gets saved and the other remains a rejecter of the Lord Jesus Christ. (Advice About Marriage) That if (first class condition - this following was true in Corinth) any brother (adelphos) has a wife who is an unbeliever, and she (present tense - continually) consents to (present tense - continually) live with him, he must not divorce (aphiemi) her - Must not divorce is a command in the present imperative with a negative implying that such a practice was already going on among the saints at Corinth but that it was strictly prohibited! Paul commands this practice to cease. A believing husband is not to divorce his wife if she wants to stay in the marriage. Vine - this of course affords no sanction of the marriage of a believer with an unbeliever. The prohibition of this is given in 1 Cor 7:39+. The word rendered “is content” (consents) indicates mutual consent, both parties agreeing Arnold - Christians often rationalize and say, "I was married to my mate before I became a Christian. Now that I am a Christian I do not believe my marriage was made in heaven; therefore, it is not valid. I think I ought to be able to get a divorce and establish a real Christian home.” Not so, because God acknowledges marriage as valid for unbelievers as well as believers. It may be tough to live with an unbeliever, but God’s grace is sufficient. How many Christian wives there were in Corinth who had to live with husbands who would get stinking drunk and commit sexual acts with prostitutes at the Temple of Aphrodite? How many Christian husbands in Corinth had to live with unsaved wives who thought, acted, and lived like thoroughgoing pagans, scoffing at them whenever they showed any interest in spiritual things? Some of these Christians were so discouraged they wanted to abandon their marriages, but Paul says, “Don’t do it! Hang in there and keep the marriage together!” Paul’s point is that the Christian is never to initiate a divorce with an unbelieving partner. Unbeliever (571) apistos from a = without + pistos = believing, faithful) means lacking in faith, without faith, disbelieving, unbelieving - in this context apistos is one who does not believe the Good News about Jesus Christ (1Ti 5:8, Titus 1:15, Rev 21:8). It is used once to describe that which is incredible (Acts 26:8), but most NT uses describe those without faith, not trusting, unfaithful. Paul repeatedly used apistos in his letters to the church at Corinth because of their great need to understand how to interact with unbelievers (1Co 6:6; 7:12,13,14; 10:27; 14:22, 23 24; 2Co 6:14 15). Apistos is used 21v, most often in the Corinthian letters - Matt. 17:17; Mk. 9:19; Lk. 9:41; Lk. 12:46; Jn. 20:27; Acts 26:8; 1 Co. 6:6; 1 Co. 7:12; 1 Co. 7:13; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 10:27; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 4:4; 2 Co. 6:14; 2 Co. 6:15; 1 Tim. 5:8; Tit. 1:15; Rev. 21:8 Consents (4909) suneudokeo from sun = together with + eu = good + dokéo = think) literally means to "think well with", and so to consent or to give hearty approval to something (cf Lk 11:48). It means to join in approval, agree with, approve of, consent to or sympathize with. Used only 6x in the NT - Lk. 11:48; Acts 8:1; Acts 22:20; Rom. 1:32; 1 Co. 7:12; 1 Co. 7:13 Live (dwell) (3611) oikeo from oikos = home) means to live, inhabit or dwell in a certain place as one's home. To inhabit a house. Oikeo is speaks of dwelling often with a figurative sense - sin (Ro 7:17), Spirit (1Cor 3:16), marriage partners (1Cor 7:12). Related Resource: What should a Christian do if he or she is married to an unbeliever? | GotQuestions.org 1 Corinthians 7:12–16; 1 Peter 3:1–2 FOR WHAT KNOWEST THOU, O WIFE, WHETHER THOU SHALT SAVE THY HUSBAND? The gospel of the Lord Jesus Christ divides people. As He expressed it, ‘Think not that I am come to send peace on the earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household’, Matt. 10:34–36. Sometimes the good news comes to a family and every member receives it, Acts 16:31–34. As the above-quoted verse from Matthew indicates, on other occasions some believe and others reject it. 1 Corinthians chapter 7 envisages the scenario of a married couple divided: one is born again, the other is not. Certainly, this poses real difficulties for the Christian spouse; nevertheless, the Lord can still work in such mixed marriages to bring the lost member to Christ. The question at the top of the page particularly contemplates the believing wife’s situation. If her unbelieving husband chooses to leave, she cannot prevent him, 1 Cor. 7:15; nonetheless, if he wants to remain married she is to stay in the relationship, v. 13. Beyond the issue of remaining together or not, the Christian wife can influence the relationship in a way that brings about a change in her man. 1 Peter chapter 3 verses 1–2 instructs her regarding her significant method of persuasion, ‘Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wife; while they behold your chaste conversation coupled with fear’. If he does not listen to the scriptures, there can still be a wordless testimony, as he sees his godly wife submitting to him. Her pure and respectful behaviour may induce him to consider the change that God has made in her life since she received Christ. Conversely, if she is insubordinate, unfaithful, or cantankerous, this would dissuade him from any further interest in the gospel. Living together in such intimacy provides the Christian woman with an unparalleled witnessing opportunity. She has the quiet power to lead him to the Lord by letting His light shine through her life. (Ken Totten - Day by Day: Bible Questions) Question: Are the writings of the Apostle Paul inspired (1 Corinthians 7:12)? Answer: The bulk of conservative evangelical Christianity believes in what is called the verbal plenary inspiration of Scripture, meaning that every single word of the Bible is “breathed out” by God (2 Timothy 3:16). If biblical critics can claim that 1 Corinthians 7:12 is not inspired, but rather Paul’s opinion, what other passages could they claim to be the opinion of the human author and not the commands of the divine Author? This strikes at the very heart of biblical authority. Paul wrote this first letter to a group of Christians dwelling in the city of Corinth, a very corrupt city. Part of that corruption was due to the temple of Aphrodite, which was home to over 1,000 temple prostitutes who plied their trade on behalf of their deity. It was in this setting that Paul founded the church at Corinth. In fact, many of the congregation came out of the immoral Corinthian lifestyle. The church of Corinth was made up of ex-fornicators, ex-idolaters, ex-adulterers, ex-homosexuals, ex-thieves, and ex-drunkards. With that as a backdrop, when Paul gets into chapter 7 of his letter, he is answering a question the church had regarding sexual relations between men and women. Given the social climate in Corinth, the Corinthians thought it would be a good thing for everyone to remain celibate. Paul agrees that celibacy is a good thing and even states that he wishes more people could be celibate as he was. Paul is not down on marriage. All he is doing is stating the obvious benefits that singleness affords for ministry opportunities. However, Paul mentions that singleness is a gift from God, and not all have the gift (v. 7). For those who are currently married, Paul tells them to remain so, and in v. 10 Paul says “not I, but the Lord.” This means that what Paul is telling the Corinthians is a direct command from Jesus. This command comes from Jesus’ teaching in the gospels, in particular, Matthew 5:32. Finally, in v. 12, Paul addresses “mixed marriages”—those between a Christian and a non-Christian. Given the prevailing environment, Christians might be tempted to divorce their unbelieving spouses, thinking that somehow by doing so they are purifying themselves. Paul tells the believing spouse to remain with the unbeliever, with the comment that the command comes from him, not Jesus. But Paul is not offering his own opinion here. What he is saying is that Jesus never addressed this issue directly during His earthly ministry. If we search the Gospels, we will not see any direct teaching of Jesus that addresses the situation of a believing spouse married to an unbelieving spouse. But Jesus did give only one legitimate reason for divorce (Matthew 5:32; 19:19), and being married to an unbeliever was not it. So the best answer is to see Paul as providing new revelation regarding an area that Jesus did not specifically address. That is why Paul says, “I, not the Lord.” In other words, I, not Jesus, am giving you this command, although it is based on the principles Jesus taught. As extensive as Jesus’ ministry was, He did not articulate everything regarding the Christian life. That is why He commissioned the apostles to carry on His ministry after His ascension, and that is why we have a God-breathed Bible, “so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:17). Paul was responsible for much new revelation, although ultimately those revelations came from the Holy Spirit. In many of his epistles, Paul reveals to us “mystery.” The word “mystery” is a technical term that signifies some previously unrevealed truth that is now revealed, such as the church being made up of both Jews and Gentiles (Romans 11:25) or the rapture (1 Corinthians 15:51-52). Paul is simply giving us additional revelation regarding marriage that Jesus didn’t elaborate on. GotQuestions.org 1 Corinthians 7:13 And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away. Amplified And if any woman has an unbelieving husband and he consents to live with her, she should not leave or divorce him. Wuest And the wife who is such that she has an unbelieving husband, and this husband is content to live with her, let her not be putting her husband away, (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. NLT 1 Corinthians 7:13 And if a Christian woman has a husband who is not a believer and he is willing to continue living with her, she must not leave him. ESV 1 Corinthians 7:13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. NIV 1 Corinthians 7:13 And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. GNT 1 Corinthians 7:13 καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. KJV 1 Corinthians 7:13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. YLT 1 Corinthians 7:13 and a woman who hath a husband unbelieving, and he is pleased to dwell with her, let her not send him away; ASV 1 Corinthians 7:13 And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband. CSB 1 Corinthians 7:13 Also, if any woman has an unbelieving husband and he is willing to live with her, she must not leave her husband. NKJ 1 Corinthians 7:13 And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. NRS 1 Corinthians 7:13 And if any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. NAB 1 Corinthians 7:13 and if any woman has a husband who is an unbeliever, and he is willing to go on living with her, she should not divorce her husband. NJB 1 Corinthians 7:13 and if a woman has a husband who is not a believer and he is willing to stay with her, she should not divorce her husband. GWN 1 Corinthians 7:13 If any Christian woman is married to a man who is an unbeliever, and he is willing to live with her, she should not divorce her husband. BBE 1 Corinthians 7:13 And if a woman has a husband who is not a Christian, and it is his desire to go on living with her, let her not go away from her husband. 1 Corinthians 7 Resources - Multiple Sermons and Commentaries PAUL'S COMMAND TO BELIEVING WIVES WITH UNBELIEVING HUSBANDS And a woman who (is herself a believer) has an unbelieving (apistos) husband, and he (present tense - continually) consents (suneudokeo) to (present tense - continually) live (oikeo) with her, she must not send her husband away (aphiemi) - As in the preceding passage Must not send...away is a command in the present imperative with a negative implying that such a practice was already going on among the saints at Corinth. Paul commands it to stop.
1 Coríntios 7
Utley - This is the OT prophets’ emphasis that obedience is more significant than the ritual (cf. 1 Sa 15:22; Isa 1:11–17+; Hos 6:6+; Amos 5:21–27; Mic 6:6–8+). God looks at our attitude and motive before He looks at our acts. Barton - Apparently the Corinthians were ready to make wholesale changes without thinking through the ramifications. Paul was writing to say that people should be Christians where they are. You can do God’s work and demonstrate your faith anywhere. If you became a Christian after marriage, and your spouse is not a believer, remember that you don’t have to be married to a Christian to live for Christ. Don’t assume that you are in the wrong place or are stuck with the wrong person. You may be just where God wants you. (Ibid)
1 Coríntios 7
Utley - The NKJV is more literal and keeps the wordplay “let each one remain in the same calling in which he was called” Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, (Eph 4:1+)
1 Coríntios 7
Utley - The recurrent theme of “stay in the same condition as when you were saved” (1 Cor 7:8, 12–13, 18, 21, 24, 26, 27, 37, 40) is Paul’s theological standard in this letter. 1 Corinthians 7:27 Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. Amplified Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. Wuest Have you been bound to a wife? Stop seeking to be loosed. Have you been loosed from a wife? Stop seeking a wife. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. NLT 1 Corinthians 7:27 If you have a wife, do not seek to end the marriage. If you do not have a wife, do not seek to get married. ESV 1 Corinthians 7:27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. NIV 1 Corinthians 7:27 Are you married? Do not seek a divorce. Are you unmarried? Do not look for a wife. GNT 1 Corinthians 7:27 δέδεσαι γυναικί, μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός, μὴ ζήτει γυναῖκα. KJV 1 Corinthians 7:27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. YLT 1 Corinthians 7:27 Hast thou been bound to a wife? seek not to be loosed; hast thou been loosed from a wife? seek not a wife. ASV 1 Corinthians 7:27 Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. CSB 1 Corinthians 7:27 Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. NKJ 1 Corinthians 7:27 Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. NRS 1 Corinthians 7:27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. NAB 1 Corinthians 7:27 Are you bound to a wife? Do not seek a separation. Are you free of a wife? Then do not look for a wife. NJB 1 Corinthians 7:27 If you are joined to a wife, do not seek to be released; if you are freed of a wife, do not look for a wife. GWN 1 Corinthians 7:27 Do you have a wife? Don't seek a divorce. Are you divorced from your wife? Don't look for another one. BBE 1 Corinthians 7:27 If you are married to a wife, make no attempt to get free from her: if you are free from a wife, do not take a wife. bound: 1Co 7:12-14,20 1 Corinthians 7 Resources - Multiple Sermons and Commentaries ADVICE TO THOSE MARRIED AND DIVORCED Are you bound to a wife? Do not seek to be released - NLT - "If you have a wife, do not seek to end the marriage." NET = "The one bound to a wife should not seek divorce." Bound is not literally tied but figuratively obligated to one's wife by the covenant of marriage. Bound is perfect tense which pictures past completed action (when he said "I do") and continuing state (still married). Do not seek is commanded twice in this passage, both times in the form of a present imperative with a negative indicating that they were to stop an action which was in progress. That is, some of the Corinthians were already pursuing these paths. Paul says "Stop it!" To be released is one word in Greek (lusin) found only here in the NT and referring to an action of loosing, setting free or releasing in this context a release from the marriage bond (divorce). Arnold - Under the pressure of a major crisis, it is wise to stay single, but if married, one must do all he can to protect his family.