1 Coríntios 7

John MacArthur · Citado em PreceptAustin

1 Coríntios 7

MacArthur points out that "The focus of this passage (1 Cor 7:29-31) is at the end of verse 31: for the form of this world is passing away. Form (schēma) means “fashion, manner of life, way of doing things, or mode of existence.” The mode of the world is impermanence; it is passing away. But this I say, brethren (adelphos) - ICB = "this is what I mean." Say is not the usual word lego but phemi. As

1 Coríntios 7

MacArthur - A wife has no assurance that she will save her husband, and a husband has no assurance that he will save his wife. Regardless of a Christian’s motives and hopes, the likelihood of leading the partner to Christ is minimal. If the partner stays in the marriage unwillingly or reluctantly, the likelihood is even less, and the disruption of family peace is assured. The Lord therefore allows no option. Evangelism is not cause enough to maintain a marriage, especially if the unbelieving partner wants to leave. The believer should let God follow that spouse’s soul with the message of salvation, and use whomever He will to take up the call to faith. Arnold - There is always the possibility the unsaved partner will be saved, and this is why the believing partner should “hang in there” as long as possible. The believing partner does not actually save the unbelieving partner but becomes the instrument God uses to save the unbelieving partner. The most likely instrument God will use in the salvation of the unbelieving partner is the believing partner. Sometimes the witness will only be by life and not words, but a saved mate should so live before an unsaved partner that the unsaved one can see Christ has made him or her a better mate. I knew a woman who was saved long before her husband. She was very aggressive in her desire to see her husband saved. She would constantly harp at him to come to Christ. She would leave notes on his pillow and write in lipstick on the mirror, “Jesus saves.” She drove a wedge between her and her husband so he became even more rebellious. Finally some people took her aside and explained to her she was to win her husband without saying a word according to 1 Peter 3:1. She tried it and it worked. He became a true Christian. The last time I saw this couple the man was an elder in his church. How many times I have heard unsaved husbands say, “I’m not saved but Christianity has made my wife a better person, a better mate, a better lover and a better mother.” Unsaved partners may argue with the truth of the gospel but they cannot argue with a changed life. Many Christians give up too easily on their unsaved mates. (Advice About Marriage) Related Resource: What does the Bible say about household salvation? | GotQuestions.org 1 Corinthians 7:17 Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches. Amplified Only, let each one [seek to conduct himself and regulate his affairs so as to] lead the life which the Lord has allotted and imparted to him and to which God has invited and summoned him. This is my order in all the churches. Wuest Only, as the Lord has assigned to each one his lot [in life], as God has called each one, in that way let him be ordering his manner of life. And so in all the assemblies I am giving orders. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:17 Nevertheless, as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches. NLT 1 Corinthians 7:17 Each of you should continue to live in whatever situation the Lord has placed you, and remain as you were when God first called you. This is my rule for all the churches. ESV 1 Corinthians 7:17 Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. NIV 1 Corinthians 7:17 Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him. This is the rule I lay down in all the churches. GNT 1 Corinthians 7:17 Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω. καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. KJV 1 Corinthians 7:17 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. YLT 1 Corinthians 7:17 if not, as God did distribute to each, as the Lord hath called each -- so let him walk; and thus in all the assemblies do I direct: ASV 1 Corinthians 7:17 Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches. CSB 1 Corinthians 7:17 However, each one must live his life in the situation the Lord assigned when God called him. This is what I command in all the churches. NKJ 1 Corinthians 7:17 But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. NRS 1 Corinthians 7:17 However that may be, let each of you lead the life that the Lord has assigned, to which God called you. This is my rule in all the churches. NAB 1 Corinthians 7:17 Only, everyone should live as the Lord has assigned, just as God called each one. I give this order in all the churches. NJB 1 Corinthians 7:17 Anyway let everyone continue in the part which the Lord has allotted to him, as he was when God called him. This is the rule that I give to all the churches. GWN 1 Corinthians 7:17 Everyone should live the life that the Lord gave him when God called him. This is the guideline I use in every church. BBE 1 Corinthians 7:17 Only, as the Lord has given to a man, and as is the purpose of God for him, so let him go on living. And these are my orders for all the churches. as the Lord: 1Co 7:7 Mt 19:12 Ro 12:3-8 1Pe 4:10,11 as God has 1Co 7:18,20,21,24 so I direct 1Co 4:17 16:1 2Co 11:28 1 Corinthians 7 Resources - Multiple Sermons and Commentaries WHAT TO DO NOW THAT THEY WERE CALLED? In this next section 1 Cor 7:17-24 Paul shifts from addressing issues related to marriage to discussing social issues of those who had been CALLED (synonymous with those what had become believers. Called is used 8x in these 8 verses, so clearly a key word!). The CALLED were asking him what should they do now that they were believers in regard to circumcision/uncircumcision and slavery. Recall that some estimate up to 50% of the Roman population was composed of slaves. Now that they were believers in Christ, what should they do. So Paul begins by giving them a general command. Barton - BELIEVERS SHOULD BE CONTENT WHERE THEY ARE - 1 Cor 7:17–24 Paul had just finished explaining to the believers who were married to unbelievers that they should stay in their situation peacefully if at all possible and live for Christ in their marriage. This passage expands his thought on that topic, explaining that just because people become Christians, this does not call for wholesale changes in every part of their outward lives. Christ makes changes from within and calls people from all walks of life. While some changes are made in behavior and attitudes, the believers ought not make some kinds of changes. For example, they ought not change marriage partners. They need not even try to change jobs (unless the job was dishonoring to God). Instead, accept whatever situation the Lord has put you in, and continue on as you were when God first called you because God can use his faithful followers in all areas of life. This was not Paul’s advice just to the church in Corinth but his rule for all the churches. (Life Application Commentary) MacArthur -For the second time Paul states the principle of being content to stay in the condition we were in when saved, whether it is racial or social. The focus of a Christian’s concern should be on divinely supernatural things. Another illustration is given, this time concerning slaves.

1 Coríntios 7

MacArthur - Scripture gives numerous reasons for marriage. First, marriage is for procreation. God commanded Adam and Eve to “be fruitful and multiply” (Gen. 1:28). God intends for mankind to reproduce itself. Marriage is also for pleasure. Proverbs speaks of a man’s being “exhilarated always” with the wife of his youth (Pr 5:18–19), and the Song of Solomon centers around the physical attractions and pleasures of marital love. Marriage is a partnership. Woman was created for man to be “a helper suitable for him” (Gen. 2:18). Friendship between husband and wife is one of the key ingredients of a good marriage. Marriage is a picture of the church. Husbands are to have authority over and to love their wives as Christ has authority over and loves the church (Eph. 5:23–32). And marriage is for purity. It protects from sexual immorality by meeting the need for physical fulfillment. Although celibacy is good, it is not superior to marriage, and it has dangers and temptations that marriage does not have. Immoralities (4202)(porneia from root verb pernao = to sell, porneuo = to play the harlot; pornos = male prostitute) originally referred to any excessive behavior or lack of restraint. Porneia originally was used especially to describe the practice of consorting with prostitutes (porneis = “prostitute”) and eventually came to mean “habitual immorality.” Porneia in the Scripture describes any illicit sexual activity outside of the divine bounds established by marriage and thus includes the ideas of unlawful sexual intercourse, unchastity and fornication (including but not limited to adultery, premarital sex, homosexuality, bestiality, incest, and prostitution). As an aside, while porneia refers primarily to sins of the flesh, those sins can never be divorced from the sins of the mind or heart, because all sin is related. Sin in one area always makes us more susceptible to sin in other areas. Nowhere does Scripture sanction the commitment of any form of extramarital sexual activity, a far cry from our modern American culture! Sex was often linked to pagan religious practices (both male and female prostitutes), with the idolatrous worship of false gods (idolatry and immorality are commonly described together in the Bible). Porneia gives us our English word pornography. Porneia is the opposite of the Greek word enkrateia/egkrateia (literally "holding oneself in"), which usually referred to sexual self-control (see Acts 24:25+) Porneia is found in 24v in NT - fornication(4), fornications(2), immoralities(1), immorality(16), sexual immorality(1), unchastity(1). Matt. 5:32; Matt. 15:19; Matt. 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; Acts 15:29; Acts 21:25; 1 Co. 5:1; 1 Co. 6:13; 1 Co. 6:18; 1 Co. 7:2; 2 Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; Rev. 9:21; Rev. 14:8; Rev. 17:2; Rev. 17:4; Rev. 18:3; Rev. 19:2 Each man (everyone)(1538) hekastos rom hekas = separate) means each, every one, of any number separately. There are 2 main uses - (1) Hekastos is used as an adjective qualifying a noun = each, every (Lk 6.44, Mt 16:27 = repay every man, Mt 26:22 = each one; Jn 19:23 - every soldier; Lk 4:40 = each one; Lk 16:5, Acts 2:3 = rested on each one; Acts 20:31; 1 Cor 12:18; Eph 4:7, 16, Col. 4:6; 1 Th. 2:11; 2 Th. 1:3); (2) Hekastos is used substantivally which means it functions as a noun (or as a distributive pronoun) = each one, every one (Mt 18:35, Mt 25:15, Mk. 13:34 = each one; Acts 4:35; Ro 2:6 = each person; Gal. 6:4 = each one; Phil 2:4; Heb 8:11 everyone...everyone;) Louw Nida - "each one of a totality in a distributive sense" Hekastos in the Corinthian letters (note 5 uses in chapter 7) - 1 Co. 1:12; 1 Co. 3:5; 1 Co. 3:8; 1 Co. 3:10; 1 Co. 3:13; 1 Co. 4:5; 1 Co. 7:2; 1 Co. 7:7; 1 Co. 7:17; 1 Co. 7:20; 1 Co. 7:24; 1 Co. 11:21; 1 Co. 12:7; 1 Co. 12:11; 1 Co. 12:18; 1 Co. 14:26; 1 Co. 15:23; 1 Co. 15:38; 1 Co. 16:2; 2 Co. 5:10; 2 Co. 9:7 Related Resources: Does the Bible truly teach monogamy / monogamous relationships? | GotQuestions.org Why did God allow polygamy / bigamy in the Bible? | GotQuestions.org Lowell Johnson (sermon in 90's) - America now has more than two and a half million unmarried couples living together. That's a million more than in 1980. U.S. News and World Report, October 23, 1995, stated that about 30% of teens have had sex by age 15. - Pregnancy is the leading reason young girls drop out of high school. In our country one million teenage girls become pregnant every year. 1. Marriage is for Procreation God told Adam and Eve to “be fruitful and multiply” (Genesis 1:28). God intends for us to raise up godly children and train them up in the ways of the Lord. 2. Marriage is for Pleasure In verse 3 we're told that God intends married couples to maintain regular sexual activity. Hebrews 13:4 Marriage is honorable among all, and the bed undefiled.” Proverbs 15:18-19 says we are to be “enraptured” with the love of our mates. 3. Marriage is for Partnership Woman was created as a “helper” for man (Genesis 2:18). Friendship is the key ingredient for a good marriage. 4. Marriage is for Purity It protects us from “sexual immorality” by giving us a wholesome outlet for sexual desires. CULTURAL CONTEXT: Four Types of Marital Relationships in Ancient Rome See John MacArthur's sermon To Marry or Not to Marry for more discussion of the four types of marriage (the following summary is take from Wikipedia). (1) contubernium - A contubernium was a quasi-marital relationship between a free citizen and a slave or between two slaves in ancient Rome. A slave involved in such relationship was called contubernalis. (2) usus - by usus (habitual cohabitation) A cum manu acquired by usus was simply the cohabitation of the husband and wife for the duration of a year,[3] after which ownership of the wife was transferred to her partner and she was considered taken by the decree of yearly possession. This process required no ceremonial practices.[11] (3) coemptio in manum - The matrimonial process of coemptio, in essence a notional sale of the woman to the husband,[3][7] could be transacted at any point during the marriage.[10] The transaction was conducted by a scales-holder in the presence of at least five witnesses, all of whom were adult male Roman citizens.[10] (4) confarreatio, - In ancient Rome, confarreatio was a traditional patrician form of marriage.[1] The ceremony involved the bride and bridegroom sharing a cake of spelt, in Latin far or panis farreus,[2] hence the rite's name. The Flamen Dialis and Pontifex Maximus presided over the wedding, and ten witnesses had to be present.[2] The woman passed directly from the hand (manus) of her father or head of household (the paterfamilias) to that of her new husband.[3] Robert Munger - Fulfilling Sexual Desires Since there is so much immorality, each man should have his own wife, and each woman her own husband. 1 CORINTHIANS 7:2 Sexual desire is God-given and, in its proper place, healthy and good. In conjunction with other reasons, such as love and the desire for companionship, the desire for sexual fulfillment is a strong and natural motivation for marriage. Love that produces the desire in a man and a woman to commit to a lifelong relationship also generates the desire to express that love sexually. But by itself, the desire for sex is a poor and shallow reason for getting married. Believers who are serious about their commitment to Christ will seek to fulfill their sexual needs and desires in a godly way. Marriage is the God-ordained vehicle for fulfilling God-given sexual desire. 1 Corinthians 7:3 The husband must fulfill his duty to his wife, and likewise also the wife to her husband. Amplified The husband should give to his wife her conjugal rights (goodwill, kindness, and what is due her as his wife), and likewise the wife to her husband. Wuest Let the husband be rendering to his wife that which is due her, and also let the wife render to her husband that which is due him. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:3 A husband should give to his wife her sexual rights, and likewise a wife to her husband. NLT 1 Corinthians 7:3 The husband should fulfill his wife's sexual needs, and the wife should fulfill her husband's needs. ESV 1 Corinthians 7:3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. NIV 1 Corinthians 7:3 The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. GNT 1 Corinthians 7:3 τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. KJV 1 Corinthians 7:3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. YLT 1 Corinthians 7:3 to the wife let the husband the due benevolence render, and in like manner also the wife to the husband; ASV 1 Corinthians 7:3 Let the husband render unto the wife her due: and likewise also the wife unto the husband. CSB 1 Corinthians 7:3 A husband should fulfill his marital responsibility to his wife, and likewise a wife to her husband. NKJ 1 Corinthians 7:3 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. NRS 1 Corinthians 7:3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. NAB 1 Corinthians 7:3 The husband should fulfill his duty toward his wife, and likewise the wife toward her husband. NJB 1 Corinthians 7:3 The husband must give to his wife what she has a right to expect, and so too the wife to her husband. GWN 1 Corinthians 7:3 Husbands and wives should satisfy each other's sexual needs. BBE 1 Corinthians 7:3 Let the husband give to the wife what is right; and let the wife do the same to the husband. Ex 21:10 1Pe 3:7 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: Phil 2:3+ Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. MARITAL SEXUAL RELATIONS: A "DUAL DUTY/DEBT"

1 Coríntios 7

MacArthur - Spouses' mutual authority over each other's bodies is continuous (present tense); it lasts throughout marriage. In the normal realms of life, a Christian's body is his own, to take care of and to use as a gift from God. And in the deepest spiritual sense, of course, it belongs entirely to God (Ro 12:1+). But in the marital realm, it also belongs to the marriage partner. (MacArthur New Testament Commentary – 1 Corinthians) Arnold - Before marriage a person does exercise authority over his body as to how it will be used sexually. The person is to honor the body as the temple of God and keep it sexually pure. Yet, at the moment a person says, "I do," the body belongs to the person he or she marries. At that moment, a person forfeits his or her rights to exercise authority over his or her own body and has surrendered that authority to his or her marriage partner. Notice carefully it does not say marriage partners are to demand their rights at all costs, but they are to give up heir rights to meet the sexual needs of the partner. This is a basic law of life. The only way to get your needs met and yourself fulfilled is to fulfill another’s needs. In the process of devoting yourself to the enjoyment of your mate and to giving him or her the most exquisite sense of pleasure you can, you find your own needs met. This is not saying you are slaves to one another, each demanding his or her rights, but the power to give fulfillment to your mate lies in you, and in so doing, your needs will be met. To have this kind of attitude demands you have an adult kind of love. A child’s concept of love is getting, but an adult’s is giving. There are entirely too many “child marriages” these days in which adults behave like babies. They value marriage only because of what it does for them, but they do not see it as a means of investing in the one loved. Yet, this difference between getting and giving is actually the major difference between love and lust. Christian love always seeks the highest good of the person loved, not merely its own satisfaction. The breakdown of many marriages can be directly traced to the bedroom. Divorce occurs when we want to get instead of give. We need to understand that God has made us with the capacity to meet someone else’s need sexually. This is why unresponsiveness and frigidity in marriage cause deep psychological problems and a rift occurs. God has given us the ability to give a gift of love and response to another person, and the joy of doing so is what creates the ecstasy of sexual love in marriage. (Sexual Responsibilities Within Marriage) Craig Keener - Greek writers sometimes portrayed submitting to sexual relations or passion as bringing oneself under someone else’s control.(IVPBBCNT) Have authority (1850) exousiazo rom exousia = the right and the might) means to exercise authority over others. The idea is that one who has the right or power and thus is able to do with something or someone as he sees fit. In 1 Co. 6:12+ Paul says "I will not be mastered by anything." Although "all things are lawful," there are limitations, so that what is possible, is not necessarily best. Gilbrant adds that "If the Christian is free to do all things, he is still not free to sin. 3x in NT -Lk. 22:25; 1 Co. 6:12; 1 Co. 7:4 First Kisses, No Second Guesses 1 Corinthians 7:4 When Adrian Burwell and Jill Merry got married recently, they shared their first kiss in front of more than six hundred people who attended their wedding. “To me, the first kiss is one of the most precious gifts I can give away, and it’s something I’ll only give my wife,” Burwell said. Merry felt the same way. “I knew I didn’t want to date around and give different parts of my heart to different guys. I just decided I wanted to save my first kiss for my wedding day,” she said.[3] How did they restrain themselves? They set guidelines early in the relationship and stuck to them. They had normal physical desires like everyone does, but they were both thinking about staying pure for their future spouse’s sake. Their motivation was grounded in Scripture. In 1 Corinthians 7:4, Paul made a statement that sounds foreign to our culture: Our bodies do not belong to us. They belong to Christ (1 Cor. 6:19) and to our future spouses if God intends for us to marry. And if he intends us for marriage, then a day is coming when we’ll have to tell our future spouses about our sexual history. They do have a right to know whether we were saving ourselves for them or not. What does that mean for those who haven’t saved themselves? Is it too late for them? Let’s flip the situation around and see if we can answer that question. Imagine that it’s time for the discussion about sexual history between you and your future spouse. Your future spouse confesses sexual sin but is quick to tell you that he or she repented after realizing that his or her body belonged to God and you. How would you respond to such humility? Whether you have been sexually pure in the past or not, you have a responsibility not only to God but to your potential future spouse to stay pure from this moment on. He or she has a right to expect purity from you. (Lee Warren - Single Servings - 90 Devotions to Feed Your Soul) Robert Munger - Belonging to One Another 1 CORINTHIANS 7:4 Husband and wife belong to one another in such a way that both desire to please the other as though they were pleasing themselves. In our age of endless struggle for independence, and in the wake of so many stories of domestic violence and abuse, Christians struggle to find the right interpretation for biblical teachings on marriage relationships. Some come up unduly harsh, and others are watered down to fit our society's current mores. But Paul doesn't need any help. His statement here is straightforward and clear. Writing in an age when it would have been easy to stop after the first sentence of this verse, thereby leaving all the power in the hands of the husband, the apostle adds, "And, wives, it is true for you too." REFLECT: In what ways are you pursuing your independence to the detriment of your relationships? 1 Corinthians 7:5 Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control. Amplified Do not refuse and deprive and defraud each other [of your due marital rights], except perhaps by mutual consent for a time, so that you may devote yourselves unhindered to prayer. But afterwards resume marital relations, lest Satan tempt you [to sin] through your lack of restraint of sexual desire. Wuest Do not continue to rob each other [by withholding yourselves from one another] except it be by mutual consent for a time in order that you may give yourselves to prayer, and that you may be united again, in order that Satan may not solicit you to sin because of your lack of self-control. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control. NLT 1 Corinthians 7:5 Do not deprive each other of sexual relations, unless you both agree to refrain from sexual intimacy for a limited time so you can give yourselves more completely to prayer. Afterward, you should come together again so that Satan won't be able to tempt you because of your lack of self-control. ESV 1 Corinthians 7:5 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. NIV 1 Corinthians 7:5 Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. GNT 1 Corinthians 7:5 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρόν, ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν. KJV 1 Corinthians 7:5 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. YLT 1 Corinthians 7:5 Defraud not one another, except by consent for a time, that ye may be free for fasting and prayer, and again may come together, that the Adversary may not tempt you because of your incontinence; ASV 1 Corinthians 7:5 Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency. CSB 1 Corinthians 7:5 Do not deprive one another sexually-- except when you agree for a time, to devote yourselves to prayer. Then come together again; otherwise, Satan may tempt you because of your lack of self-control. NKJ 1 Corinthians 7:5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. NRS 1 Corinthians 7:5 Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again, so that Satan may not tempt you because of your lack of self-control. NAB 1 Corinthians 7:5 Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control. NJB 1 Corinthians 7:5 You must not deprive each other, except by mutual consent for a limited time, to leave yourselves free for prayer, and to come together again afterwards; otherwise Satan may take advantage of any lack of self-control to put you to the test. GWN 1 Corinthians 7:5 Don't withhold yourselves from each other unless you agree to do so for a set time to devote yourselves to prayer. Then you should get back together so that Satan doesn't use your lack of self-control to tempt you. BBE 1 Corinthians 7:5 Do not keep back from one another what is right, but only for a short time, and by agreement, so that you may give yourselves to prayer, and come together again; so that Satan may not get the better of you through your loss of self-control. except: Ex 19:15 1Sa 21:4,5 Joe 2:16 Zec 7:3 12:12-14 that Satan: Mt 19:11 1Th 3:5 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: 1 Thessalonians 3:5+ For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the Tempter (peirazo) might have tempted (peirazo) you, and our labor would be in vain. Matthew 4:1+ Then Jesus was led up by the Spirit into the wilderness to be (present tense - continually) tempted (peirazo) by the devil. (HOW DID JESUS FIGHT THE TEMPTATION Hebrews 2:18+ (GOOD NEWS WHEN WE ARE TEMPTED) For since He Himself was tempted in that which He has suffered, He is able to come to the aid (boetheo) of those who are (present tense - continually) tempted (peirazo in passive voice - outside force ~ being tempted by our fallen flesh). STOP PROLONGED ABSTENTION! Paul's point in this passage is that if you attempt to practice celibacy and do so without the divine gift of celibacy, you are a set up for Satan's schemes (Eph 6:11+)! Paul is specifically speaking to married couples in this passage, but the advice is good for everyone! Utley suggests that the commands in this passage relate "to the problem of asceticism in the Corinthian church. It also asserts that sex, or withholding sex, must not be a tool to control one’s spouse!" Stop (me = literally "no") depriving one another, except by agreement for a time -

1 Coríntios 7

MacArthur on singleness - The attitude among Christians today about singleness, however, is often like that of Jewish tradition in Paul’s day. It is looked on as a second-class condition. “Not so,” says the apostle. If singleness is God’s gift to a person, it is God’s will for that person to accept and exercise the gift. If that person is submissive to God, he can live in singleness all his life in perfect contentment and happiness. Obviously, singleness has many practical advantages. It allows much greater freedom in where and how a person serves the Lord. He is freer to move around and to set his own hours and schedule. As Paul points out later in the chapter, married persons have many cares and concerns that the unmarried do not have (vv. 32–34). Rachel Saint served as a single missionary among the Auca Indians of Ecuador for many years without companionship. She poured out her life and her love to the Indians and found great blessing and fulfillment.

1 Coríntios 7

MacArthur concludes that "The term unmarried indicates those who were previously married, but are not widows; people who are now single, but are not virgins. The unmarried woman, therefore, is a divorced woman." Arnold - Paul thought it was honorable if they could stay single after being married. He was able to do this. Apparently God is able to give the gift of staying single to some after they have been married. If a person can stay single after the death of a mate or a divorce, this is good, honorable and OK with God, and no person should be looked down upon because of this position. Part of staying single is to keep oneself sexually pure. (Advice About Marriage) if they remain even as I - IF is a third class conditional clause in which the condition is viewed as possible. Unmarried (22)(agamos from a = negation + gámos = marriage, wedding) means literally unmarried. John MacArthur analyzes the meaning based on the 4 uses in this chapter - "1 Cor 7:32 uses it in a way that gives little hint as to its specific meaning; it simply refers to a person who is not married. 1 Cor 7:34 uses it more definitively: “the woman who is unmarried, and the virgin.” We assume Paul has two distinct groups in mind: whoever the unmarried are, they are not virgins. 1 Cor 7:8 speaks to “the unmarried and to widows,” so we can conclude that the unmarried are not widows. The clearest insight comes in the use of the term in 1 Cor 7:10, 11: “the wife should not leave [divorce] her husband (but if she does leave, let her remain unmarried.…).” The term unmarried indicates those who were previously married, but are not widows; people who are now single, but are not virgins. The unmarried woman, therefore, is a divorced woman." Agamos - only 4x - 1 Co. 7:8; 1 Co. 7:11; 1 Co. 7:32; 1 Co. 7:34 Remain (Abide, continue, endure, stay) (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23). More than one half of the uses of meno are by John in his Gospel and letters. Meno in the Corinthian letters (note concentration in 1 Corinthians 7) - 1 Co. 3:14; 1 Co. 7:8; 1 Co. 7:11; 1 Co. 7:20; 1 Co. 7:24; 1 Co. 7:40; 1 Co. 13:13; 1 Co. 15:6; 2 Co. 3:11; 2 Co. 3:14; 2 Co. 9:9; Was the Apostle Paul married? - Because marriage seems to have been required for membership in the Sanhedrin, to which Paul may once have belonged, because he had been so devoutly committed to Pharisaic tradition (Gal. 1:14), and because he refers to one who could have been his wife’s mother (Rom. 16:13), we may assume that he was once married. His statement here to the previously married confirms that—even as I. Likely he was a widower. He does not identify with the virgins but with the unmarried and widows, that is, with the formerly married. (MacArthur) 1 Corinthians 7:9 But if they do not have self-control, let them marry; for it is better to marry than to burn with passion. Amplified But if they have not self-control (restraint of their passions), they should marry. For it is better to marry than to be aflame [with passion and tortured continually with ungratified desire]. Wuest But assuming that they are not able to exercise self-control in the realm of the continent life, let them marry, for it is more advantageous to marry than to continue to burn [with the heat of sexual passion]. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. NLT 1 Corinthians 7:9 But if they can't control themselves, they should go ahead and marry. It's better to marry than to burn with lust. ESV 1 Corinthians 7:9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion. NIV 1 Corinthians 7:9 But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion. GNT 1 Corinthians 7:9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμῆσαι ἢ πυροῦσθαι. KJV 1 Corinthians 7:9 But if they cannot contain, let them marry: for it is better to marry than to burn. YLT 1 Corinthians 7:9 and if they have not continence -- let them marry, for it is better to marry than to burn; ASV 1 Corinthians 7:9 But if they have not continency, let them marry: for it is better to marry than to burn. CSB 1 Corinthians 7:9 But if they do not have self-control, they should marry, for it is better to marry than to burn with desire. NKJ 1 Corinthians 7:9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion. NRS 1 Corinthians 7:9 But if they are not practicing self-control, they should marry. For it is better to marry than to be aflame with passion. NAB 1 Corinthians 7:9 but if they cannot exercise self-control they should marry, for it is better to marry than to be on fire. NJB 1 Corinthians 7:9 But if they cannot exercise self-control, let them marry, since it is better to be married than to be burnt up. GWN 1 Corinthians 7:9 However, if you cannot control your desires, you should get married. It is better for you to marry than to burn with sexual desire. BBE 1 Corinthians 7:9 But if they have not self-control let them get married; for married life is better than the burning of desire. let: 1Co 7:2,28,36,39 1Ti 5:11,14 1 Corinthians 7 Resources - Multiple Sermons and Commentaries POTENTIAL EFFECT OF MARRIAGE ON SEXUAL IMMORALITY But - Term of Contrast. Now he contrasts the potential pitfall of singleness in 1 Cor 7:8 warning it could also be bad if they gave in to their passions! If - Condition of the first class, assumed as true. (See Conditional statements) They do not have self-control, let them marry - Have self control is in the present tense indicating self control was not to be sporadic but continual, something that is only possible in a person filled with the Holy Spirit (Eph 5:18+) allowing him/her to bear the fruit of self control (egkrateia in Gal 5:23+)! Have self control is in the middle voice which is conveys a reflexive sense which means something like self-control over yourself. So if self control is lacking, Paul gives a clear and strong command to marry, the aorist imperative conveying even a sense of urgency! The idea is do not delay! Do this (marry) now! Have self control (1467) egkrateuomai from egkrates/enkrates = self-controlled <> In turn from en = in + kratos = power from the stem krat- denoting power or lordship; cf egkrateia) means literally to control the strength of and thus depicts one who exercises power to "hold oneself in" or to "master self". This virtue describes "lordship" or dominion over self. The self-controlled individual exercises restraint over his own impulses, emotions, appetites and desires. Paul has the only other NT use of this verb later in this letter writing "Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable." (1 Corinthians 9:25+) Related Resources: Temperance/Self-Control - Hastings' Dictionary of the New Testament Self-Control - Holman Bible Dictionary The Fruit of the Holy Spirit – What is self-control? | GotQuestions.org For (gar) term of explanation. The reason for the urgent command. It is better (kreitton/kreisson) to marry than to (present tense - continually) burn (puroo) with passion - Barclay = "but if they ﬁnd continence impossible, let them marry; for it is better to marry than to go on being inﬂamed with passion." Amplified = "it is better to marry than to be aflame [with passion and tortured continually with ungratified desire]." Paul's point is straightforward that which singleness is good, if they are tempted to sin because of lack of self control, then marriage is better than having a "burning passion." In other words as with 1 Cor 7:2, he holds up marriage as a God given defense for the temptation to commit sexual immorality. So while Paul's preference was singleness, in this setting clearly marriage was the better choice. MacArthur - A person cannot live a happy life, much less serve the Lord, if he is continually burning with sexual desire—even if the desire never results in actual immorality. And in a society such as Corinth’s, or ours, in which immorality is so prevalent and accepted, it is especially difficult not to succumb to temptation. It is fine to be on the lookout for the “right person,” but the best way to find the right person is to be the right person. -- John MacArthur Arnold - If a widow, widower or divorcee is not able to control his or her sex drive, it is advisable to marry. Paul is talking about “burning with passion,” not burning in hell. If a person has been married but because of death or divorce has lost a mate and the sex drive has been awakened and there are sexual needs to be met, it is OK to get married. The Bible always stresses morality, it is never right to have an affair to satisfy sex drives. The Bible says that morality is to be maintained in the marriage relationship alone. Any sexual activity outside of marriage is sin. I believe this applies to young people in love as well. If two people love each other, yet financially are not in a position to get married, or if they have college before them, or some other barrier is standing in their way, then it is better to get married than enter into premarital sex. In marriage they can honor God, but in premarital sex they honor no one. Parents must be careful not to drive their child to premarital sex because they demand him or her to get through college before they marry. Wise parents will seek to give their child sound advice and encouragement not to marry but to control the sex drives, or if this seems impossible, to cool the relationship for awhile. If the child is going to get involved in premarital sex, then parents should encourage marriage and help all they can with moral and financial support through college. Anything is better than breaking God’s moral law in premarital sex. Notice, however, Paul suggests it is better if a single person stays single for in so doing he or she can give themselves more fully to the Lord’s work. It is much easier for older widows and widowers to stay single than for younger ones. Are you a widow, widower or divorcee? What are you doing for God? He has given you this time to serve Him as a single person, not to sit around and moan about how lonely you are. (Advice About Marriage) Believer's Study Bible - Two possible explanations for the meaning of "to burn" have been offered: (1) If the statement is penal, then the idea is that lust leads to divine judgment. (2) Whereas this is certainly the case, it is more likely that the meaning here is this: if one discovers that he does not have the gift of celibacy, it is preferable for him to marry rather than to seethe inwardly with destructive lusts. The italicized NKJV text "with passion" supports this latter interpretation. NET NOTE on to burn - Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion. Keener on to burn - “Burn” (NIV, NRSV and TEV interpret correctly by adding “with passion”) was used throughout ancient romances to describe the arousal of passion, often (metaphorically) through Cupid’s fiery darts. Whereas Greco-Roman literature in general saw nothing wrong with passion, Paul believes that its proper place is only in marriage, and he advocates two alternatives: either self-control or marriage. (Ibid) Marry (1060)(gameo) means to take another person as spouse, marry; enter matrimony of both men and women. Friberg - (1) absolutely enter into marriage, marry (Mt 19.10); (2) of both sexes marry (1Ti 4.3); (3) of a woman marry (Mark 10.12); (4) passive get married, be married (Mk 10.12; 1Co 7.39) Gameo is a key word in Chapter 7 occurring 7 times - 1 Co. 7:9; 1 Co. 7:10; 1 Co. 7:28; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 7:36; 1 Co. 7:39 Burn (4448) puroo from púr = fire; cf purosis) means to be ignited or set on fire, to be kindled, to burn, to set on fire. In 1 Cor 7:9 it means to purn with sexual desire. Paul uses puroo figuratively in Eph 6:16 to describe "missiles" or "darts" undoubtedly referring to thoughts. Only 6v in the NT - 1 Co. 7:9; 2 Co. 11:29; Eph. 6:16; 2 Pet. 3:12; Rev. 1:15; Rev. 3:18 Question: What does it mean that it is better to marry than to burn in 1 Corinthians 7:9? Answer: 1 Corinthians 7:8–9 says, “Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.” The King James version says simply “to burn,” which has led to some misunderstanding. Some have speculated that the word burn refers to burning in hell; however, when we take the passage in context, we see Paul is saying that, even though singleness is his preference, it is not wrong to marry. In fact, for those with strong sexual urges, it is better to marry than to be consumed by unfulfilled desire. Paul’s statement that it is better to marry than to burn supports the Bible’s strong stand against sexual immorality: if an unmarried couple are burning with passion for each other, they need to marry, not give in to sin. Many try to justify sexual activities before marriage with excuses such as “we’re engaged” or “we love each other.” But the Bible makes no such allowances. In 1 Corinthians 7:1–2, Paul addresses the distinction between the married and the unmarried and states that sexual fulfillment is a primary reason for marriage: “Now for the matters you wrote about: ‘It is good for a man not to have sexual relations with a woman.’ But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband.” Marriage is God’s plan for the fulfilment of sexual desires, and any sexual expression outside of marriage is sin (Hebrews 13:4). Sexual desires blossom during puberty and increase as the body matures. The sexual desires themselves are not wrong. They are part of developing into a healthy man or woman. What we do about those desires determines whether or not they lead to sin. James 1:13–15 explains the progression from the temptation to the sin: “Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” With his assertion that it is better to marry than to burn, Paul sounds a warning for those caught in the progression toward sin. Long engagements, young teen dating, and “make out” sessions between dating couples are all ways that temptation can start “burning.” First Thessalonians 4:3–7 also addresses the need to control our passions: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God; and that in this matter no one should wrong or take advantage of a brother or sister. The Lord will punish all those who commit such sins, as we told you and warned you before. For God did not call us to be impure, but to live a holy life.” When we refuse to control our bodies in ways that are holy and honorable, we are in danger of allowing the natural sexual drive to turn into lust—or causing someone else to be filled with lust. This is especially true during late adolescence and the early twenties when hormones are raging and bodies are at their fittest. Sexual desire is at its peak, and the foolish or untaught often dive into sexual sin before they realize the lifelong consequences. God’s design is for those who “burn” with sexual desire to prayerfully seek a marriage partner and keep their desires under control until the wedding night. Those who can maintain moral purity should not feel pressured to marry. Singleness is a perfectly acceptable lifestyle. But, if one is begins to “burn” with passion, it is time to seek God’s guidance in finding a spouse. GotQuestions.org Related Resources: What is sexual immorality? | GotQuestions.org What does the Bible say about a Christian staying single? | GotQuestions.org Does the Bible teach that there is a gift of celibacy? | GotQuestions.org 1Cor 7:9 If they cannot exercise self-control, let them marry. According to the National & International Religion Report, before the majority of American marriages take place, the man and woman have already been living together. The report goes on to point out that this practice has devastating effects. "Marriages that are preceded by living together have 50 percent higher disruption (divorce or separation) rates than marriages without premarital cohabitation." The temptations were similar in the first century That's why Paul had to make it clear to the believers at Corinth that they had no business being involved in sexual immorality. He said that if they found their passions becoming so strong that they could not control their sexual desires, there was an answer. It was not found in an immoral relationship; it was found in marriage. In a day when immorality continues to devour people, let's do all we can to promote the joys and privileges of love that is honoring to God—the love that is shared in marriage. There is no substitute for pure love.—J. D. Branon SAVING YOURSELF FOR MARRIAGE WILL HELP TO SAVE YOUR MARRIAGE 1 Corinthians 7:10 But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband Amplified But to the married people I give charge—not I but the Lord—that the wife is not to separate from her husband. Wuest But to those who have married I command, not I, but the Lord, that the wife should not depart from her husband, (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:10 To the married I give this command– not I, but the Lord– a wife should not divorce a husband NLT 1 Corinthians 7:10 But for those who are married, I have a command that comes not from me, but from the Lord. A wife must not leave her husband. ESV 1 Corinthians 7:10 To the married I give this charge (not I, but the Lord): the wife should not separate from her husband NIV 1 Corinthians 7:10 To the married I give this command (not I, but the Lord): A wife must not separate from her husband. GNT 1 Corinthians 7:10 τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι, KJV 1 Corinthians 7:10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: YLT 1 Corinthians 7:10 and to the married I announce -- not I, but the Lord -- let not a wife separate from a husband: ASV 1 Corinthians 7:10 But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband CSB 1 Corinthians 7:10 I command the married-- not I, but the Lord-- a wife is not to leave her husband. NKJ 1 Corinthians 7:10 Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. NRS 1 Corinthians 7:10 To the married I give this command-- not I but the Lord-- that the wife should not separate from her husband NAB 1 Corinthians 7:10 To the married, however, I give this instruction (not I, but the Lord): a wife should not separate from her husband NJB 1 Corinthians 7:10 To the married I give this ruling, and this is not mine but the Lord's: a wife must not be separated from her husband- GWN 1 Corinthians 7:10 I pass this command along (not really I, but the Lord): A wife shouldn't leave her husband. BBE 1 Corinthians 7:10 But to the married I give orders, though not I but the Lord, that the wife may not go away from her husband But to the married: 1Co 7:12,25,40 Leave: 1Co 7:15 Jer 3:20 Mal 2:14-16 Mt 5:32 19:6-9 Mk 10:11,12 Lu 16:18 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: Malachi 2:14-16+ “Yet you say, ‘For what reason?’ Because the LORD has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant. 15 “But not one has done so who has a remnant of the Spirit. And what did that one do while he was seeking a godly offspring? Take heed then to your spirit, and let no one deal treacherously against the wife of your youth. 16“For I hate divorce,” says the LORD, the God of Israel, “and him who covers his garment with wrong,” says the LORD of hosts. “So take heed to your spirit, that you do not deal treacherously.” INSTRUCTION ON DIVORCE Knofel Staton writes that "Divorce in the first century was even more common than today. One first-century historian writes that people got married for the purpose of getting a divorce, and got divorced for the purpose of getting married again, it was not uncommon for a person to have been divorced and remarried several different times (ED: SOME SOURCES SAY SOME MEN AND WOMEN GOT DIVORCED UP TO TWENTY TIMES!)” (1 Corinthians). But to the married I give instructions (paraggello - orders, directives), not I, but the Lord (kurios) - He is addressing Christians, both husband and wife, who have entered the covenant of marriage. Arnold - Today we would ask the question, "Is it ever right for a Christian to divorce and remarry?” It is the same basic problem, just a different situation. What did the Lord Jesus Christ teach about divorce and remarriage? Jesus said the ideal marriage is one man for one woman for a lifetime. The Pharisees tried to trip Him up on the subject of marriage, for the prevalent thinking of that day was that a woman could be divorced for just about any cause. “Some Pharisees came to him to test him. They asked, "Is it lawful for a man to divorce his wife for any and every reason (Mt 19:3)?" Christ goes back to the ideal marriage, Adam and Eve, to show that it was never God’s original purpose that divorce should interrupt a marriage. And He answered and said, “Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE, 5and said, ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH’? 6 “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate (chorizo).” 7 They *said to Him, “Why then did Moses command to GIVE HER A CERTIFICATE OF DIVORCE AND SEND her AWAY?” 8 He *said to them, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. (Mt 19:4-8) Arnold goes on to note that "While God hates divorce, He permits it because a perfect creation has been invaded by sin. Because of the stubborn, rebellious will of people, divorce was allowed by God, but it is not what He wants for man or woman, and divorce always falls into the permissive will of God. Hardness of heart is a refusal to listen to God and a determination to go our way no matter what He says. Christ goes on to say the only basis for divorce between a Christian man and woman is marital unfaithfulness (sexual immorality). (Mt 19:9) The Greek word for “marital unfaithfulness” is porneia which is a word that could mean sexual unfaithfulness to one’s mate, either of the opposite sex (heterosexual infidelity) or the same sex (homosexual infidelity). The innocent party has the right to file for divorce on the basis of unfaithfulness. Even if adultery is a basis for divorce, it does not mean that divorce is an automatic necessity when adultery occurs. The faithful mate has the option to leave, but this is not mandatory. Every attempt should be made to put the marriage back together again. The offending party must repent, and the offended party must forgive. If this is done, a marriage can go on to new heights of beauty, enjoyment and maturity. Christians should remember that while divorce may dissolve a marriage, it seldom, if ever, solves the problems. In fact, divorce usually creates more problems than it solves. “And I say to you, whoever divorces (apoluo) his wife, except for immorality (porneia), and marries another woman commits adultery (moichao ).” (Mt 19:9) More from Jesus on divorce Matthew 5:32+; but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery. Matthew 19:9 “And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.” Mark 10:11-12+ And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her; 12and if she herself divorces her husband and marries another man, she is committing adultery.” Luke 16:18+ “Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery. NET NOTE on not I but the Lord - Here and in 1 Cor 6:12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In 1 Cor 6:10–11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5–12). Leave (to separate, to part) (5563) chorizo from choris = separately, apart from, from) in the active sense means to cause to separate or divide, to put apart putting a space between. The emphasis of chorizo (especially in its literal uses) is on distance. In the passive sense, chorizo means to separate oneself (put some space between), to be separated, Chorizo is used in 1Corinthians as the equivalent of divorce (see below). Although in modern terms we speak of separation as distinct from divorce but in the NT the use of chorizo in the context of marriage always carried the idea of divorce. Chorizo means to be at some distance from something (Paul left Athens or separated himself from Athens, Acts 18:1, cf similar use in Acts 1:4, 18:2) or someone (Philemon 1:15, cf Lxx uses Ezra 6:21, 9:1, Neh 9:2, 13:3). Jesus used chorizo in the Gospels to refer to the union of a man and woman which was not be to separated. Chorizo - 11v - Matt. 19:6; Mk. 10:9; Acts 1:4; Acts 18:1; Acts 18:2; Rom. 8:35; Rom. 8:39; 1 Co. 7:10; 1 Co. 7:11; 1 Co. 7:15; Phlm. 1:15; Heb. 7:26 That the wife should not leave her husband - Notice that this teaching on divorce is from the Lord (see "Jesus on divorce" below) and is recorded by Paul.

1 Coríntios 7

MacArthur - Paul was not discussing divorce based on adultery, for which Jesus specifically affirmed provision (Matt. 5:32; 19:8–9). He was talking about divorce for other reasons, even supposedly spiritual ones. Arnold - A Christian wife should not leave her husband for any other reason than adultery. Women in the church at Corinth were trying to leave their husbands so they would be more spiritual as a single person. God’s perfect will is not to dissolve a marriage but that a marriage should be permanent. It is commanded that a woman should not divorce her husband. Paul did not include the “exception” clause given by Christ. Why? Because he is dealing with a particular problem of the Corinthians—the leaving of the marriage state for celibacy. It is assumed that the “exception” clause was known and accepted by all in the Corinthian church, but it had no relevance to the problem of the celibate state as being morally superior to the marriage state. Related Resources: Covenant of Marriage Divorce in Ancient Rome Marriage in ancient Rome - Wikipedia Jack Arnold gives a lengthy introduction the issue of divorce which Paul deals with in part in 1 Cor 7:10-16 - "I want out!” “Out of what,” I replied? "I want out of my marriage of ten years,” the woman replied. “Why do you want out?” I asked. She said, “My husband is not a Christian, well, he professes, but he doesn’t act like a Christian; we have nothing in common.” I asked her, “What grounds do you have for divorce?” She replied, "Incompatibility." And I said, “That is not a biblical grounds for divorce.” She became quite defensive but after a while admitted she married her husband knowing full well he was not a spiritual man and there was some question about his salvation. Yet, he had a good job, a good salary and good looks. Now, ten years and three children later she was miserable. This scenario can be repeated multiple thousands of times over and could have been avoided had biblical principles been applied before marriage. But now, the situation is still salvageable if biblical principles will be applied. Is it ever right for a Christian to get a divorce? For that matter, is it ever right for anyone, Christian or non-Christian to get a divorce? If divorce is permitted, is it ever right to remarry? In 1 Corinthians seven, the Apostle Paul gives advice on one aspect of divorce and remarriage -- the relationship of a Christian who is married to a non-Christian. He is not giving a full systematic theology on divorce and remarriage but is addressing a particular problem in the Corinthian local church. We also will only briefly touch on what the Lord Jesus taught about divorce, so I may not satisfy all your questions on this touchy subject. Divorce and remarriage is a controversial issue, and if we could get twenty-five of the best Christian scholars together to discuss this subject, we would have twenty-six different opinions. No matter what is taught in this sermon, I'm sure there will be some who do not agree. Let’s learn to agree to disagree, and to love and respect one another even when we do not see eye to eye. Christians who live in America are faced with tremendous pressures from the world on the subject of divorce. Statistics are staggering. Until just recently, two out of three marriages in the USA ended in divorce. The latest statistics is that the divorce rate is leveling off, but there is a reason for it. One of the reasons is that more and more people are not getting married but are just living with one another, so there are fewer and fewer divorces. It is obvious that our non-Christian culture in America accepts divorce as a practical solution to solving complex marital problems. The tragedy is even Christians are getting divorces at an alarming rate, and these divorces occur when biblical principles are either unknown, ignored or openly violated. The institution of marriage is being threatened with non-existence (or reinterpretation to make it politically correct), and people are hurting, so they take the easy road out and break up a marriage rather than endure the pain and grief of an unhappy one. Someone has said jokingly, "Compared with marriage, being born is a mere episode of life, and dying is a trivial incident." These are crucial days for Christians and we must, as never before, place our beliefs on the Word of God, so we will not be tossed to and fro by every wind of doctrine. Christians must insist any teaching on divorce and remarriage be grounded in the Bible and that a Christian ethic be accepted at all costs. If we do this, whatever position we take on divorce will not cause us to win a popularity contest. It is time for pastors and Christian workers to speak out on this subject because many a divorced person is grinding out his or her life under an enormous load of unnecessary guilt. Surely divorce is sin and any person who has gone through a divorce has paid a horrible, painful price. But divorce is like any other sin; it can be forgiven. Yet we must remember God said in Malachi 2:16, "I hate divorce.” Therefore, whatever we teach on divorce and remarriage, we must see there will always be some stigma attached when a person is divorced and yet, at the same time, we should assure the divorcee God is merciful and compassionate, forgiving every sin. What is happening in America today was happening in Corinth two thousand years ago. While divorce was rare in the first century Jewish community, it was an everyday occurrence among pagan Greeks and Romans. (Advice About Marriage) John Bennett - 1 Corinthians 7:10 LET NOT THE WIFE DEPART This command directly links with the Lord’s teaching on this subject, ‘yet not I, but the Lord’. The clear teaching of scripture is that marriage is for life and particularly so where believing couples are concerned. However, in verses 10–11, it seems the Lord allows separation, in extreme circumstances: where the husband’s behaviour is such as to cause his wife’s life to be intolerable because of physical or mental abuse. In these verses it appears that married couples, where both partners are believers, are being addressed. This is apparent because those believers who have been saved and who have unbelieving partners are separately addressed in verses 13–16. The scripture says ‘but and if she depart’, v. 11, it being left to the injured person in each case to decide before the Lord what is the right course. The degree of abuse, whether physical or mental, is not defined. It is well established that mental abuse can often be as injurious as physical, although the marks of the latter are often more evident. For the wife to leave the husband is a very serious and undesirable step and must surely be an absolute last resort. This is why in verse 10 the injunction is ‘let not the wife depart’. Every effort must be made, not only by the wife but by both parties, to save the marriage. Problems should be worked through, prayed over, solutions found, behavioural adjustments made, respect and kindness shown. The name of the Lord is at stake! If Christian couples split up, how will the testimony be affected and the Lord’s name blasphemed? Too often today, maybe because of the ease of divorce and the practices of the world at large, even some believers have a tendency to treat the vows they made before the Lord on their wedding day as of little consequence. Today’s scripture should never be used as an excuse to separate on the basis of some petty problem or temporary difficulty. Things would need to be extremely serious in a marriage, and the problems ongoing, before separation could ever be contemplated. Remember, Christian couples set forth to a sinful and lost world the truth of Christ and His bride the church. (Day by Day Bible Commentary) 1 Corinthians 7:11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife. Amplified But if she does [separate from and divorce him], let her remain single or else be reconciled to her husband. And [I charge] the husband [also] that he should not put away or divorce his wife. Wuest but and if she depart, let her also remain unmarried or let her be reconciled to her husband. And the husband, let him not be putting away his wife. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife. NLT 1 Corinthians 7:11 But if she does leave him, let her remain single or else be reconciled to him. And the husband must not leave his wife. ESV 1 Corinthians 7:11 (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife. NIV 1 Corinthians 7:11 But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. GNT 1 Corinthians 7:11 -ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,- καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. KJV 1 Corinthians 7:11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. YLT 1 Corinthians 7:11 but and if she may separate, let her remain unmarried, or to the husband let her be reconciled, and let not a husband send away a wife. ASV 1 Corinthians 7:11 (but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife. CSB 1 Corinthians 7:11 But if she does leave, she must remain unmarried or be reconciled to her husband-- and a husband is not to leave his wife. NKJ 1 Corinthians 7:11 But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. NRS 1 Corinthians 7:11 (but if she does separate, let her remain unmarried or else be reconciled to her husband), and that the husband should not divorce his wife. NAB 1 Corinthians 7:11 -- and if she does separate she must either remain single or become reconciled to her husband-- and a husband should not divorce his wife. NJB 1 Corinthians 7:11 or if she has already left him, she must remain unmarried or else be reconciled to her husband -- and a husband must not divorce his wife. GWN 1 Corinthians 7:11 If she does, she should stay single or make up with her husband. Likewise, a husband should not divorce his wife. BBE 1 Corinthians 7:11 (Or if she goes away from him, let her keep unmarried, or be united to her husband again); and that the husband may not go away from his wife. or else be reconciled: Jdg 19:2,3 Jer 3:1 the husband should not divorce: De 22:19 Isa 50:1 Mk 10:2 1 Corinthians 7 Resources - Multiple Sermons and Commentaries TWO OPTIONS FOR BELIEVER WHO DIVORCES In this specific context Paul gives two options to believers who divorces - stay single or reconcile. However keep in mind Paul is answering specific questions the saints at Corinth had sent him. And so he does not mention the exception Jesus allowed on the grounds of fornication (Mt. 5:32; Mt 19:9). Clearly in chapter 7 Paul does not intend this to be a systematic treatment of divorce. (but if she does leave (chorizo), she must remain (meno) unmarried (agamos), or else be reconciled to her husband) - In other words the believing wife cannot remarry. The only alternative is reconciliation. Note these are not suggestions from Paul but two commandments, must remain in the present imperative (see need to depend on the Holy Spirit to obey) and be reconciled in the aorist imperative (see our need for Holy Spirit to obey), the former calling for continual (lifelong) commitment and the latter conveying a sense of urgency (where passive voice is probably best viewed as a so-called divine passive, for reconciliation would need to be a supernatural, miraculous work of the Holy Spirit - see what the Spirit did in my marriage after about 10 years as a believer). In other words reconciliation refers to the transformation of a situation of hostility to a situation of peace and trust, here applied to the reconstitution of a faltering marriage. MacArthur - If a Christian does divorce another Christian, except for adultery, neither partner is free to marry another. They must stay single or rejoin their former mate. In God’s eyes that union has never been broken. These are not a counselor’s suggestions, but the Lord’s commands. Arnold - It is obvious that two Christians should not divorce. However, the “but” tells us that sometimes this command is violated by sinful people. If a Christian wife chooses to leave her husband, she is to remain unmarried, or she may be reconciled to her husband. While a Christian wife is not to divorce her husband, she may legally separate from him due to unbearable circumstances. A Christian woman does not have to live with a man who beats her (usually because of alcohol or drugs), who abuses her physically or sexually or who mentally and emotionally rapes her. She may legally separate but she cannot remarry unless her husband commits adultery. A legal separation is not a divorce but a protection for the offended party. Be reconciled (2644) katallasso from katá = an intensifier + allásso = change) means to exchange one thing for another and was used for example to describe the exchange of coins for others of equal value. This Its original meaning of to change, exchange, etc. transferred to mean to reconcile or to the exchange of hostility or enmity to a friendly relationship. t means to change a person for the purpose of being able to have fellowship together. Reconciliation produces restoration of a relationship of peace which has been disturbed. The Greeks spoke of people in opposition to each other being “reconciled” or being made friends again. When people change from being at enmity with each other to being at peace, they are said to be reconciled. Katallasso meant to legally reconcile two disputing parties in court and in the New Testament is used of a believer’s reconciliation with God through Jesus Christ. Donald Barnhouse on the Greek idea of reconcile - The Greek word translated “reconciled” comes from the world of the moneychanger. If you give two dimes and a nickel in exchange for a quarter, or vice versa, you have made an equal exchange. This was the original meaning of the word as used by Aristotle and others. Later the word was used for the adjustment of a difference in business dealings, and finally for a difference between two personalities who had become estranged. The transition from the material to the emotional and psychological was made, and the word was used as in Shakespeare’s Richard III: “I desire to reconcile me to his friendly peace.” (See the full message Romans 5:9-10 Reconciliation) Katallasso used only 5x in NT all by Paul and most of our reconciliation with God - Rom. 5:10; 1 Co. 7:11; 2 Co. 5:18; 2 Co. 5:19; 2 Co. 5:20 And that the husband should not divorce his wife - The believing husband is not to divorce his wife on a whim. While Paul does not repeat the instructions he gave to the believing wife, there is no doubt that he had the same two options, to remain single or to seek to reconcile the marriage. There is no option "C" allowing for him (or the believing wife) to re-marry again. Arnold - A Christian man should not leave his Christian wife for any other reason than adultery. God intends marriage to be a permanent relationship. Christians are to be together for life. They vowed before God, to each other and before witnesses to stay together ‘for better or worse” and to “be faithful until death.”....These verses tell us there is no divorce for Christians on the grounds of incompatibility, desertion, mental cruelty, physical abuse or whatever else the unsaved world may say are grounds. Christians are still sinful people and sometimes they get so far out of fellowship with Christ that it is impossible to live with them. One or both marriage partners can get into such a negative spiritual state that it is impossible for them to live together. They can legally separate but they cannot divorce except on the grounds of adultery. This is a very high standard and we Christians must maintain it at all costs. What about the Christian wife or husband who wants a divorce so badly that he or she manipulates the marriage (usually through the sex life) so that one’s mate is pressured into committing adultery? The person then rationalizes that he or she has a solid reason for divorce. God will certainly judge any Christian who manipulates marriage for his or her own selfish ends. We may fool others, or our mates, or even ourselves, but God knows the motives of the human heart and He will judge accordingly. Divorce (863)(aphiemi from apo = from, put distance between + hiemi = to send) means to dismiss or release someone or something (e.g., forgiveness is releasing someone from a "debt" so to speak) from a place or one’s presence, to let go, to send away and in the present context means to divorce. Divorce is total marital separation, complete abandonment of the relationship. And so this same Greek word is used here in Romans of forgiveness of sins. When we are forgiven, our sins are put away from us, separated from us, "divorced" from us. In Mt 15:14 the same term is used to speak of separating ourselves from false teachers. John Bennett - 1 Corinthians 7:11 IF SHE DEPART, LET HER REMAIN UNMARRIED Here is a clear statement that shows how inviolable Christian marriage is. We have noticed in our thoughts on verse 10 that believing couples are being addressed in these verses. Only if the husband’s behaviour has gone beyond the pale and he has abused his wife consistently should ‘she depart’ and, if she does finally make the decision to leave, then remarriage should never be contemplated whilst her husband lives. This would no doubt apply equally (but less commonly) where the position is the reverse and the wife has been guilty of the intolerable behaviour. Some teach today that a partner who has been injured is ‘the innocent party’ and that therefore they are entitled to obtain a divorce and remarry. However, our scripture says ‘let her remain unmarried, or be reconciled to her husband’—no exception being given. What could be clearer? Even after the behaviour of the husband causes the wife to take the serious step of leaving, the Lord enjoins ‘be reconciled’. In today’s modern society, those who separate often do so with the set intention of never being reconciled. However, even if the intention is for the separation to be short term, the parties often become emotionally disengaged and new relationships may be entered into. In the world very few marriages are saved once separation occurs. Is this because, contrary to this scripture, reconciliation is not considered? It is accepted that when the behaviour of the other party has been extreme there needs to be evidence of true repentance and change before reconciliation can take place. If these things are in evidence, then the injured party should seek to be reconciled. This will take much grace not only on the part of the offended partner but also on the part of the one who has been guilty of the insufferable behaviour. The word ‘reconciled’, Greek ‘katallasso’, carries the idea of mutual change from enmity to friendship. Reconciliation must be the chief objective if separation has taken place, for much is at stake: the happiness of the parties and the testimony of Christ in the circle of all those who know the couple. (Day by Day Bible Commands) Question - I am divorced. Can I remarry according to the Bible? Answer: We often receive questions like “I am divorced for such and such a reason. Can I get remarried?” “I have been divorced twice—the first for adultery by my spouse, the second for incompatibility. I am dating a man who has been divorced three times—the first for incompatibility, the second for adultery on his part, the third for adultery on his wife’s part. Can we get married to each other?” Questions like these are very difficult to answer because the Bible does not go into great detail regarding the various scenarios for remarriage after a divorce. What we can know for sure is that it is God’s plan for a married couple to stay married as long as both spouses are alive (Genesis 2:24; Matthew 19:6). The only specific allowance for remarriage after a divorce is for adultery (Matthew 19:9), and even this is debated among Christians. Another possibility is desertion—when an unbelieving spouse leaves a believing spouse (1 Corinthians 7:12–15). This passage, though, does not specifically address remarriage, only being bound to stay in a marriage. Instances of physical, sexual, or severe emotional abuse would be sufficient cause for separation, but the Bible does not speak of these sins in the context of divorce or remarriage. We know two things for sure. God hates divorce (Malachi 2:16), and God is merciful and forgiving. Every divorce is a result of sin, either on the part of one spouse or both. Does God forgive divorce? Absolutely! Divorce is no less forgivable than any other sin. Forgiveness of all sins is available through faith in Jesus Christ (Matthew 26:28; Ephesians 1:7). If God forgives the sin of divorce, does that mean you are free to remarry? Not necessarily. God sometimes calls people to remain single (1 Corinthians 7:7-8). Being single should not be viewed as a curse or punishment, but as an opportunity to serve God wholeheartedly (1 Corinthians 7:32-36). God’s Word does tell us, though, that it is better to marry than to burn with passion (1 Corinthians 7:9). Perhaps this sometimes applies to remarriage after a divorce. So, can you or should you get remarried? We cannot answer that question. Ultimately, that is between you, your potential spouse, and, most importantly, God. The only advice we can give is for you to pray to God for wisdom regarding what He would have you do (James 1:5). Pray with an open mind and genuinely ask the Lord to place His desires on your heart (Psalm 37:4). Seek the Lord’s will (Proverbs 3:5-6) and follow His leading. GotQuestions.org Related Resources all from Gotquestions.org: Is remarriage after divorce always adultery? What is the exception clause? What does the Bible say about divorce and remarriage? Does the Bible say anything about making a second marriage a success? What does the Bible say about remarriage if a divorce occurred before salvation? 1 Corinthians 7:12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. Amplified To the rest I declare—I, not the Lord [for Jesus did not discuss this]—that if any brother has a wife who does not believe [in Christ] and she consents to live with him, he should not leave or divorce her. Wuest And to the rest I myself speak, not the Lord. Assuming that a certain brother has a wife who is an unbeliever and she herself is content to live with him, let him not be putting her away. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:12 To the rest I say– I, not the Lord– if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. NLT 1 Corinthians 7:12 Now, I will speak to the rest of you, though I do not have a direct command from the Lord. If a Christian man has a wife who is not a believer and she is willing to continue living with him, he must not leave her. ESV 1 Corinthians 7:12 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. NIV 1 Corinthians 7:12 To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. GNT 1 Corinthians 7:12 Τοῖς δὲ λοιποῖς λέγω ἐγὼ οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ᾽ αὐτοῦ, μὴ ἀφιέτω αὐτήν· KJV 1 Corinthians 7:12 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. YLT 1 Corinthians 7:12 And to the rest I speak -- not the Lord -- if any brother hath a wife unbelieving, and she is pleased to dwell with him, let him not send her away; ASV 1 Corinthians 7:12 But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her. CSB 1 Corinthians 7:12 But I (not the Lord) say to the rest: If any brother has an unbelieving wife and she is willing to live with him, he must not leave her. NKJ 1 Corinthians 7:12 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. NRS 1 Corinthians 7:12 To the rest I say-- I and not the Lord-- that if any believer has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. NAB 1 Corinthians 7:12 To the rest I say (not the Lord): if any brother has a wife who is an unbeliever, and she is willing to go on living with him, he should not divorce her; NJB 1 Corinthians 7:12 For other cases these instructions are my own, not the Lord's. If one of the brothers has a wife who is not a believer, and she is willing to stay with him, he should not divorce her; GWN 1 Corinthians 7:12 I (not the Lord) say to the rest of you: If any Christian man is married to a woman who is an unbeliever, and she is willing to live with him, he should not divorce her. BBE 1 Corinthians 7:12 But to the rest I say, and not the Lord; If a brother has a wife who is not a Christian, and it is her desire to go on living with him, let him not go away from her. to the rest I say: 1Co 7:6,25 2Co 11:17 If: Ezr 10:2,3,11-19 1 Corinthians 7 Resources - Multiple Sermons and Commentaries ADVICE TO A SPIRITUALLY MIXED MARRIAGE But to the rest I say, not the Lord - Do not misinterpret Paul. He is not saying what he writes is not inspired, but only that this is something about which the Lord Himself did not teach. Vine on to the rest - he now speaks to those who had married before their conversion and who now had either an unconverted wife or an unconverted husband. Utley on to the rest - This would refer to previously married pagan couples in which one partner had become a believer. This cannot be used as a proof text for a believer marrying an unbeliever. This refers to a situation where both were originally unbelievers. One had received Christ and hopefully, in time, so would the other (cf. v. 16). Jamieson on to the rest - those involved in mixed marriages with unbelievers. Baker writes that "Having dealt with the unmarried generally in 7:8–9 and those married generally in 7:10–11, Paul in 7:12–16 addresses a special circumstance in marriage created by the infusion of the gospel into Corinthian culture: husbands or wives who converted to Christianity without their spouses. " (Cornerstone Bible Commentary) Albert Barnes on to the rest -“The rest,” or remainder, here referred to, relates particularly to the cases in which one party was a Christian and the other not. In the previous verses he had delivered the solemn, explicit law of Christ, that divorce was to take place on neither side, and in no instance, except agreeably. to the law of Christ; Matthew 5:32. That was settled by divine authority. In the subsequent verses he discusses a different question; whether a “voluntary separation” was not advisable and proper when the one party was a Christian and the other not. The word “rest” refers to these instances, and the questions which would arise under this inquiry. Robertson on not the Lord - Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. Comment - I agree with A T Robertson. It is sad that Albert Barnes who I quote above and who is usually very astute in his observations and comments is mistaken in his comment which paraphrases what Paul is saying with the phrase I say not the Lord. Barnes paraphrases it “I do not claim, in this advice, to be under the influence of inspiration...."That is an erroneous interpretation and a unfortunately a flat out denial of verbal plenary inspiration! This example is given not to disparage Barnes, but to motivate every Bible student to first carry out their own Inductive Bible Study under the leading of the Holy Spirit for then they will be equipped to accurately comment on the commentaries (aka good "Bereans" - Acts 17:11+). MacArthur on not the Lord - That is not a denial of inspiration or an indication that Paul is only giving his own human opinion. It is only to say that God had not given any previous revelation on the subject, but Paul was now setting it forth

1 Coríntios 7

MacArthur - Christians married to unbelievers were not to worry that they themselves, their marriage, or their children would be defiled by the unbelieving spouse. On the contrary, the very opposite was the case. Both the children and the unbelieving spouse would be sanctified through the believing wife or husband. The sanctification is matrimonial and familial, not personal or spiritual. In God’s eyes a home is set apart for Himself when the husband, wife, or, by implication, any other family member, is a Christian. Such a home is not Christian in the full sense, but it is immeasurably superior to one that is totally unbelieving. Even if the Christian is ridiculed and persecuted, unbelievers in the family are blessed because of that believer. One Christian in a home graces the entire home. God’s indwelling that believer and all the blessings and graces that flow into the believer’s life from heaven will spill over to enrich all who are near. In addition, although the believer’s faith cannot suffice for the salvation of anyone but himself, he is often the means of other family members coming to the Lord by the power of his testimony. ILLUSTRATION OF THIS PRINCIPLE - When God was about to destroy Sodom, Abraham pleaded with Him to spare the city if fifty righteous people lived there. “So the Lord said, ‘If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account’ ” (Gen. 18:26). When that many could not be found, the patriarch reduced the number to forty-five, then to forty, thirty, twenty, and finally ten. In each case the Lord agreed to spare the city, but not even ten righteous could be found. But God was willing to bless many wicked people for the sake even of a few of His own people in their midst. (MacArthur) Don't miss the fact that four times in 1 Cor 7:10-13, Paul prohibits divorce. Paul is not stuttering! He wants the Corinthians to get the message clearly. Keener - Because most first-generation Christians were converted after marriage (which was generally arranged by parents), this text is no indication that Christians knowingly choose marriages with pagans. (Ibid) 1 Corinthians 7:14 For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy. Amplified For the unbelieving husband is set apart (separated, withdrawn from heathen contamination, and affiliated with the Christian people) by union with his consecrated (set-apart) wife, and the unbelieving wife is set apart and separated through union with her consecrated husband. Otherwise your children would be unclean (unblessed heathen, outside the Christian covenant), but as it is they are prepared for God [pure and clean]. Wuest for the husband who is an unbeliever has been sanctified by virtue of his association with his wife in her position as a saved individual [this sanctification being in the marriage relation, that marriage being declared holy by reason of the Christian standing of the wife]. And the unbelieving wife has been sanctified by virtue of her association with her husband. Otherwise your children would be unclean. But now they are holy. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. Otherwise your children are unclean, but now they are holy. NLT 1 Corinthians 7:14 For the Christian wife brings holiness to her marriage, and the Christian husband brings holiness to his marriage. Otherwise, your children would not be holy, but now they are holy. ESV 1 Corinthians 7:14 For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. NIV 1 Corinthians 7:14 For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy. GNT 1 Corinthians 7:14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. KJV 1 Corinthians 7:14 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. YLT 1 Corinthians 7:14 for the unbelieving husband hath been sanctified in the wife, and the unbelieving wife hath been sanctified in the husband; otherwise your children are unclean, but now they are holy. ASV 1 Corinthians 7:14 For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy. CSB 1 Corinthians 7:14 For the unbelieving husband is set apart for God by the wife, and the unbelieving wife is set apart for God by the husband. Otherwise your children would be corrupt, but now they are set apart for God. NKJ 1 Corinthians 7:14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. NRS 1 Corinthians 7:14 For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through her husband. Otherwise, your children would be unclean, but as it is, they are holy. NAB 1 Corinthians 7:14 For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through the brother. Otherwise your children would be unclean, whereas in fact they are holy. NJB 1 Corinthians 7:14 You see, the unbelieving husband is sanctified through his wife and the unbelieving wife is sanctified through the brother. If this were not so, your children would be unclean, whereas in fact they are holy. GWN 1 Corinthians 7:14 Actually, the unbelieving husband is made holy because of his wife, and an unbelieving wife is made holy because of her husband. Otherwise, their children would be unacceptable to God, but now they are acceptable to him. BBE 1 Corinthians 7:14 For the husband who has not faith is made holy through his Christian wife, and the wife who is not a Christian is made holy through the brother: if not, your children would be unholy, but now are they holy. the unbelieving husband: 1Co 6:15-17 Ezr 9:1,2 1Ti 4:5 Tit 1:15 else: Ezra 9:2 Isa 52:1 Mal 2:15,16 Ac 10:23 Ro 11:16 1 Corinthians 7 Resources - Multiple Sermons and Commentaries For (gar) term of explanation. The unbelieving (apistos) husband is sanctified hagiazo in perfect tense = state of sanctification, being set apart) through his wife - The Amplified on sanctified says "separated, withdrawn from heathen contamination." Sanctified is first word in Greek and thus is emphatic. It is not speaking of spiritual setting apart or sanctification in the sense it was used in 1 Cor 1:30+ of those who had placed their faith in Christ. I think of it more as a "leaven like" effect of the moral holiness of the believing wife on the unbelieving husband. Vine - this does not imply a change of moral quality or a change of the spiritual state in regard to God in respect of the unbelieving Baker writes that " In 1 Cor 7:14, Paul shows that he viewed the marriage union inversely from the ways pagans or Jews viewed it. One rotten apple does not automatically spoil the one next to it. Rather than believing that the purity of the marriage is contaminated by the unbelieving partner, Paul believed the purity of the marriage was enhanced by the believing partner. Robertson and Plummer (1911:142) explain this well: “The purity of the believing partner overpowers the impurity of the unbelieving one.”(Cornerstone Bible Commentary) And the unbelieving (apistos) wife is sanctified (hagiazo in perfect tense = state of sanctification) through her believing husband (adelphos) - Paul is not saying the wife or the children necessarily become holy in character as were the believers in Corinth (1 Cor 1:2+ = hagios), but that they were separated in a sense from unholy worldly influences and were exposed to the "holy" influences of the believer. In the absence of a believer in a household, the sole influence would be the unholiness of the evil world system. Robertson and Plummer on sanctified through which is more literally sanctified in (en) - Note the ἐν (en) in both cases; the Christian partner is the sphere in which the sanctification takes place, and the heathen partner may be influenced by that sphere. MacArthur - This does not refer to salvation; otherwise the spouse would not be spoken of as unbelieving. The sanctification is matrimonial and familial, not personal or spiritual, and means that the unsaved partner is set apart for temporal blessing because the other belongs to God. One Christian in a marriage brings grace that spills over on the spouse—even possibly leading them to salvation. (Study Bible) Related Resource: 1 Corinthians 7 A Sanctified Spouse - Questions/Answers from John MacArthur What should a Christian do if he or she is married to an unbeliever? | GotQuestions.org Otherwise your children are unclean (akathartos - impure), but now they are holy (hagios - set apart) - NLT Paraphrases it "For the Christian wife brings holiness to her marriage, and the Christian husband brings holiness to his marriage. Otherwise, your children would not have a godly influence, but now they are set apart for him." The children are holy (hagios), not in a saved sense, but in the sense that by virtue of the influence of the godly parent on the household, they are separated from (at least to some degree) the corrupting evil influences of the fallen world system under the dominion of Satan. With one believer in the household, there is one person with Christ in them and the Spirit in them, and these supernatural holy influences counter and override (so to speak) the unholy influences of the world. Swindoll - when a Christian spouse stays with the willing non-Christian partner, the children also benefit. Children raised in a mixed home have greater opportunity to see the love of Christ exhibited in the believing parent’s life than those who must live with the consequences of a broken home. MacArthur on otherwise your children are unclean, but now they are holy - The Christian need not separate from an unbeliever because of fear that the unbelieving spouse may defile the children. God promises the opposite. They would be unclean if both parents were unsaved, but the presence of one believing parent exposes the children to blessing and brings them protection. The presence of even one Christian parent will protect children from undue spiritual harm and they will receive many blessings, and often that includes salvation. ILLUSTRATION - A young woman came up to me after the service one Sunday morning and told me that when she was growing up her grandmother was the only Christian in the family. The grandmother used to speak of her love for Christ and witnessed to the family in what she said and by what she did. Eventually, three of the four grandchildren came to know the Lord, and each one declared that their grandmother had the greatest influence on their decision for Christ. (John MacArthur) Keener has an interesting insight - Both Greco-Roman and Jewish law debated the status of children of socially mixed unions; Jewish law also debated the status of children of religiously mixed unions. Here Paul argues that children of religiously mixed unions are within the sphere of gospel influence and cannot be used as an excuse for divorce. In Roman society, the children normally went to the father in the event of a divorce; a Christian wife involved in a divorce would lose her opportunity to influence her children for God. (Ibid) Sanctified (hallow) (37) hagiazo from hagios = holy, set apart) conveys the primary meaning of "to set apart or to consecrate," but it also can convey the thought of the resultant holiness of character in the consecrated. Hagiazo was used in 1 Cor 1:2+ "To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling...." Hagiazo was used to describe their conversion experience in 1 Cor 6:11 "but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God." Related Resource: R C

1 Coríntios 7

MacArthur - When an unbelieving spouse cannot tolerate the partner’s faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (cf. Ro 12:18). The bond of marriage is broken only by death (Ro 7:2), adultery (Mt 19:9), or an unbeliever’s leaving. not under bondage. When the bond is broken in any of those ways, a Christian is free to marry another believer. Throughout Scripture, whenever legitimate divorce occurs, remarriage is assumed. When divorce is permitted, so is remarriage. By implication, the permission for a widow to remarry (vv. 39, 40; Ro 7:3) because the “bond” is broken, extends to this case where there is no more “bondage.” (Study Bible) NET NOTE on is not under bondage (is not bound) -Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10–11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39–40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.” Under bondage (enslaved) (1402)(douloo see doulos) means to bring someone into a state of absolute obedience and thus to bring into bondage, to enslave, to make someone a slave. The idea is to be held and controlled against one’s will. Figuratively (all NT uses except Acts 7:6) douloo means to gain control over someone. To become servant, to make someone a slave or to become a slave, to serve. The imagery derives directly from the ancient practice of enslaving an enemy defeated in battle as a prisoner! And so douloo describes not so much a relation of service as primarily one of dependence upon, or bondage to, something. Vine writes that douloo "signifies to fulfill the duties of a slave, for whom there was no choice either as to the kind or length of his service." Douloo - only 8v in NT - Acts 7:6; Rom. 6:18; Rom. 6:22; 1 Co. 7:15; 1 Co. 9:19; Gal. 4:3; Tit. 2:3; 2 Pet. 2:19 But God has called (kaleo) us to peace (eirene) - What does this mean? Well, divorce brings heated emotions, angry words and disturbance of peace. But when God called us (saved us), we instantly entered into a relationship of peace with God (Ro 5:1+) and now with the enabling power of the Spirit, we are to diligently pursue maintaining the peace of God (Php 4:6-7+, cf "shod with....gospel of peace" - Eph 6:15+), and in this context applies especially to our marital relationships! While the situation may be difficult for a believing brother or sister in Christ, they are to take the approach of Hebrews 12:14+ and "pursue (present imperative see our need to depend on the Holy Spirit to obey) peace with all men" even in the midst of this "war-like" situation. Or as Paul says in Romans 12:18 "If possible, so far as it depends on you, be at peace with all men." (cf Ro 12:18+) Ultimately that will necessitate that the believing spouse continually rely on the Holy Spirit to obey the divine call to pursue peace. (cf Gal 5:22+). Leon

1 Coríntios 7

MacArthur: Here Paul does not mean physical slavery but spiritual slavery. He is speaking of becoming slaves of the ways of men, the ways of the world, the ways of the flesh. That is the slavery into which many of the Corinthian believers had fallen, the slavery that caused their divisions and strife and their immaturity and immorality. . . God allows us to be where we are and to stay where we are for a purpose. Conversion is not the signal for a person to leave his social condition, his marriage or his singleness, his human master, or his other circumstances. We are to leave sin and anything that encourages sin; but otherwise we are to stay where we are until God moves us. Steve Zeisler: "Do not become slaves of men," is Paul's powerful word of advice. This is what happens-you become a slave--when you give to somebody the power to make you happy or unhappy. If fulfillment for you comes only when your boss promotes you, then you have become a slave of men. If you set your sights on marriage to a particular person, and if that determines your fulfillment or lack of it, you have become a slave of men.

1 Coríntios 7

MacArthur - Marriage is a lifelong bond that can be broken only by death, adultery, or divorce by an unbelieving spouse. Other problems, no matter how severe, are never grounds for divorce. Are you released from a wife? Do not seek a wife - NLT = "If you do not have a wife, do not seek to get married. Do not look for a wife. 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. MacArthur - “Cherish your singleness as a blessing from God,” Paul is saying. “Take advantage of its many advantages.” Bound (1210)(deo) means literally to bind, tie, fasten (Mt 12:29, Mt 13:30, Mt 21:2, 22:13, of Jesus = Mt 27:2, of demon possessed man - Mk 5:3, of Jesus' body "bound it in linen wrappings" = 19:40, Paul to bring Christians "bound to Jerusalem" = Acts 9:2, 14+), fasten with chains, to throw into chains (of John the Baptist - Mt 14:3, Barabbas "imprisoned" = Mk 15:7, Acts 24:27, Co 4:3). A woman who was bent together, had been "bound" by Satan through the work of a demon, Luke 13:16 (commentary). To be obliged to do something, as if one were bound with a physical restraint (Acts 20:22 - commentary "bound in spirit" = compelled by his convictions, under the constraining power of the Spirit of God, to go to Jerusalem) Binding and loosing - Mt 16:19, ("bind and loose") Mt 18:18 ("whatever you bind on earth shall have been bound in heaven") (See What does the Bible mean by binding and loosing?) "the married woman is bound by law to her husband while he is living" = Ro 7:2+ (be under the authority of), see also 1 Cor 7:39; 1 Cor 7:27. "The word of God is not imprisoned" 2 Ti 2:9+ (its ministry, course and efficacy were not hindered by the bonds and imprisonment suffered by Paul). Of angels (demons) who "are bound at the great river Euphrates." (Rev 9:14+). Of Satan "bound...for 1000 years." (Rev 20:2+) Friberg - (1) bind (together), tie (up) (Mt 13.30), opposite luo (loose, untie); (2) of burial procedures wrap up (Jn 19.40); (3) of arrest and imprisonment bind, tie up (Mk 6.17); (4) figuratively, of mutual commitment to the marriage vow be restricted (Ro 7.2); (5) of physical incapacity cause to be ill (Lk 13.16); (6) binding and loosing (luo) in Mt 16.19, 18.18 Louw - Nida - to cause someone to be under the authority of someone or something else—‘to restrict, to place under (the jurisdiction of). Gilbrant - The basic meaning of deō is “to bind,” either in the sense of “to bind together” or “to bind to (something).” These usages were commonly found in both classical Greek and the Septuagint and led naturally to binding as a synonym for “to chain” or “to take prisoner” (e.g., Psalm 149:8). Since there were other Hebrew words for the fastening idea, the Septuagint often uses deō to convey imprisonment. Important also is the figurative meaning of being bound to law and duty, e.g., to one’s spouse. Deo - 43x in 40v - bind(7), binding(1), binds(2), bound(23), imprisoned(4), prisoners(1), put...in chains(1), tied(4). Matt. 12:29; Matt. 13:30; Matt. 14:3; Matt. 16:19; Matt. 18:18; Matt. 21:2; Matt. 22:13; Matt. 27:2; Mk. 3:27; Mk. 5:3; Mk. 5:4; Mk. 6:17; Mk. 11:2; Mk. 11:4; Mk. 15:1; Mk. 15:7; Lk. 13:16; Lk. 19:30; Jn. 11:44; Jn. 18:12; Jn. 18:24; Jn. 19:40; Acts 9:2; Acts 9:14; Acts 9:21; Acts 12:6; Acts 20:22; Acts 21:11; Acts 21:13; Acts 21:33; Acts 22:5; Acts 22:29; Acts 24:27; Rom. 7:2; 1 Co. 7:27; 1 Co. 7:39; Col. 4:3; 2 Tim. 2:9; Rev. 9:14; Rev. 20:2 Deo in the Septuagint - Gen. 38:28; Gen. 42:24; Jdg. 15:4; Jdg. 15:10; Jdg. 15:12; Jdg. 15:13; Jdg. 16:5; Jdg. 16:6; Jdg. 16:7; Jdg. 16:8; Jdg. 16:10; Jdg. 16:11; Jdg. 16:12; Jdg. 16:13; Jdg. 16:21; 2 Sam. 3:34; 2 Ki. 7:10; 2 Ki. 12:20; 2 Ki. 17:4; 2 Ki. 25:7; 2 Chr. 33:11; 2 Chr. 36:2; 2 Chr. 36:6; Job 32:19; Job 36:13; Job 39:10; Job 41:2; Job 41:5; Ps. 149:8; Prov. 15:7; Prov. 25:12; Cant. 7:5; Isa. 3:10; Isa. 22:3; Isa. 42:7; Isa. 43:14; Isa. 45:14; Jer. 33:1; Jer. 52:11; Ezek. 3:25; Ezek. 16:4; Ezek. 27:24; Ezek. 37:17; Dan. 4:17; Dan. 4:32; Hos. 10:6; Nah. 3:10; Released (3080)(lusis from lúo = to loose, dissolve) means a loosening of or from any tie or constraint. Spoken of the conjugal tie, it means separation, divorce (1 Cor. 7:27). Arnold - What then is the application for us? There is a biblical principle: In times of crisis, it may not be best to marry There are some circumstances when marriage is not advisable or expedient: 1) When one is in deep financial debt; 2) When one has to go to war; 3) When one has been diagnosed as having a terminal or incurable illness; 4) When there are major areas of philosophical and religious disagreements between two people; 5) When there is a fierce independent spirit in a person, and 6) When there is no common ground scripturally to get married. (cf 2 Cor 6:14-16) Remarriage: Two Views Two New Testament professors debate whether remarriage is acceptable for Christians. By Craig Keener and William A. Heth Free to Remarry By Craig Keener Although the Reformers (like most evangelicals today) allowed the innocent party in a divorce to remarry, many church fathers did not. The real issue is: What did the biblical writers' words mean to their readers in their culture? That answer is found in Jesus' stark warning that divorce was not valid in God's sight, and that remarriage was therefore adultery (Mark 10:11-12).As anyone who does not try to break up remarried couples implicitly recognizes, these words employ the ancient practice of rhetorical overstatement. All ancient listeners recognized that wisdom sayings, laws, and other concise, general statements were principles that needed to be qualified, as Jesus also observed when interpreting the Old Testament (Matthew 12:2-4).That Jesus' divorce saying was meant to be qualified is clear from the fact that four of the six New Testament texts addressing the issue explicitly qualify it. Matthew 5:32 and Mt 19:9 both allow divorce for the cause of infidelity. Other current interpretations of these passages provide novel proposals, but most interpret "infidelity" much more narrowly than ancient readers would have done. Some writers see the clause as a redundant overstatement of the obvious ("in the case of infidelity, infidelity has already been committed").But in ancient divorce law, "infidelity" was a legal charge covering any kind of sexual unfaithfulness to the marriage, and this is precisely how Matthew's readers would have understood it. The very meaning of "divorce" in ancient law was freedom to remarry. Everyone (not just Jesus) forbade "remarriage" after an invalid divorce, because one's first marriage would not have been dissolved. If, however, the first marriage was unilaterally dissolved by one partner's choice, the marriage covenant was broken (1 Corinthians 7:16).Paul cites Jesus as forbidding remarriage to the party who "leaves" (1 Corinthians 7:10-11), but then qualifies this to allow the remaining party remarriage (1 Cor 7:12-16). That the abandoned believer is "not under bondage" echoes the exact language of ancient divorce contracts, using the technical designation for freedom to remarry. Following his common practice of digression, Paul allows divorcées the same opportunity for marriage as virgins in 1 Cor 7:17-27. (NIV's "unmarried" in 1 Cor 7:27 is the same Greek word as "divorced" in the preceding line.)Jesus forbade divorce to protect marriage and the innocent party; for us to penalize the innocent party is for us to be as hard of heart as those our Lord opposed. Why Remarriage Is Wrong By William A. Heth The most important reason for believing in lifelong marriage is rooted in Jesus' understanding of how God brought the first couple together (Genesis 1:27; 2:24). Jesus said, "Consequently they are no more two, but one flesh. What therefore God has joined together, let no man separate" (Matthew 19:6; Mark 10:8-9, NASB). He therefore emphasizes the Genesis 2:24 teaching that marriage partners become closely related, that the marriage union is comparable to the kinship bond that exists between parents and children. Husband and wife, joined -by God (Matthew 19:6), become a single kindred, a new family unit. Sin may disrupt the marital love relationship; but sin does not nullify the marital kinship. Even though marital separation or legal divorce may be advisable under some circumstances (persistent adultery, abuse, incest), Jesus calls remarriage after any divorce adultery. Mark (Mk 10:2-12) and Luke (16:18) seem to be unaware of the permission for remarriage after divorce for sexual sins that evangelicals often find in Matthew (Mt 5:32; 19:9). Some argue that Jesus spoke in hyperbole and that Matthew makes explicit Mark and Luke's assumption that Jewish and Roman culture permitted divorce and remarriage for adultery. But this assumes that Matthew has not made it clear Jesus is teaching a different kind of "divorce." Yet Matthew notes that Jesus rejects the Pharisees' proof text for their views (Deuteronomy 24:1).Instead, Jesus appeals to Genesis 2:24 with its kinship understanding of marriage. Further, textual studies now confirm that the original text of both Matthew 19:9 and 5:32 contain Jesus' additional unqualified statement that finalizes his teaching on the subject: "And whoever marries a divorced woman commits adultery. "Paul's "let them remain unmarried or else be reconciled" (1 Corinthians 7:10-11) says the same thing, and recent studies show that the likelihood that Paul's teaching on sexuality, marriage, and singleness in 1 Corinthians 6 and 7 stems from the same tradition shown in Matthew. Where Paul specifically mentions the possibility of remarriage, in both instances he notes quite explicitly that one of the spouses has died (1 Corinthians 7:39; Romans 7:2-3).Finally, in 1 Corinthians 7:27-28, Paul is not telling divorced individuals to feel free to remarry. He is telling engaged or formerly engaged couples who have come under the ascetic teaching at Corinth to feel free to marry should they so desire (see vv. 33-38).This article originally appeared in the December 14, 1992 issue of Christianity Today. 1 Corinthians 7:28 But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you. Amplified But if you do marry, you do not sin [in doing so], and if a virgin marries, she does not sin [in doing so]. Yet those who marry will have physical and earthly troubles, and I would like to spare you that. Wuest But and if you marry, you did not sin. And if the virgin marry, she did not sin. However, such as these shall have tribulation in the sphere of one’s physical existence [on earth]. But, as for myself, I would be sparing you. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you such problems. NLT 1 Corinthians 7:28 But if you do get married, it is not a sin. And if a young woman gets married, it is not a sin. However, those who get married at this time will have troubles, and I am trying to spare you those problems. ESV 1 Corinthians 7:28 But if you do marry, you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. NIV 1 Corinthians 7:28 But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this. GNT 1 Corinthians 7:28 ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες· καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι. KJV 1 Corinthians 7:28 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. YLT 1 Corinthians 7:28 But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare you. ASV 1 Corinthians 7:28 But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you. CSB 1 Corinthians 7:28 However, if you do get married, you have not sinned, and if a virgin marries, she has not sinned. But such people will have trouble in this life, and I am trying to spare you. NKJ 1 Corinthians 7:28 But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you. NRS 1 Corinthians 7:28 But if you marry, you do not sin, and if a virgin marries, she does not sin. Yet those who marry will experience distress in this life, and I would spare you that. NAB 1 Corinthians 7:28 If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that. NJB 1 Corinthians 7:28 However, if you do get married, that is not a sin, and it is not sinful for a virgin to enter upon marriage. But such people will have the hardships consequent on human nature, and I would like you to be without that. GWN 1 Corinthians 7:28 But if you do get married, you have not sinned. If a virgin gets married, she has not sinned. However, these people will have trouble, and I would like to spare them from that. BBE 1 Corinthians 7:28 If you get married it is not a sin; and if an unmarried woman gets married it is not a sin. But those who do so will have trouble in the flesh. But I will not be hard on you. have not: 1Co 7:36 Heb 13:4 yet: 1Co 7:26,32-34 I am trying to spare yo: 1Co 7:35 2Co 1:23 1 Corinthians 7 Resources - Multiple Sermons and Commentaries TO MARRY NOT A SIN BUT BRINGS MORE PROBLEMS But if you marry, you have not sinned (hamartano); and if a virgin marries, she has not sinned (hamartano) - Paul does not condemn marriage. Arnold - Notice Paul does not snarl at marriage in times of crisis. He just feels it is better to stay single. The fact of the matter is that most will not stay single, but it is best if they do. MacArthur - The point is that marriage is a legitimate option, but it is good to consider first the option of singleness. Yet such will have trouble in this life, and I am trying to spare ( pheidomai) you - NET = "I am trying to spare you such problems." Marriage is not easy under the best of circumstances. So Paul is just offering this advice in light of the distress that the Corinthians were experiencing. As noted below trouble is thlipsis (from thlibo = press together in turn from thláo = to break) originally expressed sheer, physical pressure on a man and here Paul applies it figuratively to the pressures of marriage brought on by the fact that two sinners are "pressed together." After 52 years of marriage I can attest to Paul's use of thlipsis as very apropos!

1 Coríntios 7

MacArthur notes that Paul "does not teach that marriage is no longer binding on believers or that their marital responsibilities are reduced....Paul is teaching that marriage should not reduce a Christian’s obligation and devotion to the Lord and His work. The responsibilities of marriage are no excuse for slacking the Lord’s work. That is to invert the priorities. Arnold - This is a very difficult verse to interpret. What does Paul mean? Should we neglect our wives, divorce our mates, leave our spouses and go to the mission field because the time is flying by? No, what Paul is saying is that married people have to keep things in proper focus. The husband and wife are not to live for themselves but for Christ and are to serve Him the best they can in spite of distractive responsibilities that come with marriage. There are higher demands and greater challenges than just maintaining a marriage. God has placed a man and a woman together so they can serve Him together (cf Eccl 4:12). Therefore, Christian couples are not to let all the things the world around them lives for become the center of their lives (ED: OR AS PAUL SAYS IN COLOSSIANS - "Set your mind [present imperative see need to depend on the Holy Spirit to obey] on the things above, not on the things that are on earth." Col 3:2+ AND IN ROMANS - "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed [present imperative with a negative ][DO NOT BE POURED INTO THE MOLD OF] to this world, but be transformed [present imperative] by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. " Ro 12:1-2+). As Christians in a marriage, we must get the right attitude about material things, occupying our minds with spiritual and eternal matters rather than worldly matters (ED:"But seek [present imperative] first His kingdom and His righteousness, and all these things will be added to you." Mt 6:33+). H A