1 Coríntios 7
Warren Wiersbe · Citado em PreceptAustin
1 Coríntios 7
Wiersbe - But suppose the unsaved mate leaves the home? First Corinthians 7:15 gives the answer: the Christian partner is not obligated to keep the home together. We are called to peace, and we should do all we can to live in peace ("If possible, so far as it depends on you, be at peace with all men." - Ro. 12:18); but there comes a time in some situations where peace is impossible. If the unsaved mate separates from his or her partner, there is little the Christian can do except to pray and continue faithful to the Lord. Kistemaker - The unbeliever is the one who breaks the marriage bond, which God had meant to be for life. Now the believer is no longer bound to that union, for his or her unbelieving spouse “has made a breach with God rather than with his or her partner.” In this verse Paul neither forbids nor advocates remarriage for the forsaken spouse and leaves this matter an open question (compare vv. 9, 11). He is interested in the Christian’s witness to the world, including the unbelieving husband or wife. He urges the Christian to seek peace with the unbelieving spouse. Paul wants the Christian marriage partner to live in obedience to Christ’s gospel and thus to oppose valiantly the forces of the evil one (Eph. 6:15). Arnold - While the believing partner has a legitimate basis for divorce if the unbeliever departs, everything possible should be done by the Christian to keep the marriage together. God has called the Christian to peace. Separation or divorce would disrupt the peace of the marriage union. The Christian should stay in the marriage and seek peace. A believer is not to stir up and tear up a marriage because there is a difference of religious belief. Furthermore, a Christian does not want to have guilt feelings upon the conscience for driving an unbelieving mate away. If the non-Christian should leave and divorce, the Christian should know in the heart that he or she did all that was possible to keep the marriage together. Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene can convey the sense of an inner rest, well being and harmony. Eirene in the Corinthians letters - 1 Co. 1:3; 1 Co. 7:15; 1 Co. 14:33; 1 Co. 16:11; 2 Co. 1:2; 2 Co. 13:11. Related Resource: What should a Christian do if he or she is married to an unbeliever? | GotQuestions.org 1 Corinthians 7:16 For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? Amplified For, wife, how can you be sure of converting and saving your husband? Husband, how can you be sure of converting and saving your wife? Wuest For how do you know positively, O wife, whether you will save your husband, or, how do you know, husband, whether you will save your wife? (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:16 For how do you know, wife, whether you will bring your husband to salvation? Or how do you know, husband, whether you will bring your wife to salvation? NLT 1 Corinthians 7:16 Don't you wives realize that your husbands might be saved because of you? And don't you husbands realize that your wives might be saved because of you? ESV 1 Corinthians 7:16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? NIV 1 Corinthians 7:16 How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife? GNT 1 Corinthians 7:16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; KJV 1 Corinthians 7:16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? YLT 1 Corinthians 7:16 for what, hast thou known, O wife, whether the husband thou shalt save? or what, hast thou known, O husband, whether the wife thou shalt save? ASV 1 Corinthians 7:16 For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O husband, whether thou shalt save thy wife? CSB 1 Corinthians 7:16 For you, wife, how do you know whether you will save your husband? Or you, husband, how do you know whether you will save your wife? NKJ 1 Corinthians 7:16 For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? NRS 1 Corinthians 7:16 Wife, for all you know, you might save your husband. Husband, for all you know, you might save your wife. NAB 1 Corinthians 7:16 For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife? NJB 1 Corinthians 7:16 as a wife, how can you tell whether you are to be the salvation of your husband; as a husband, how can you tell whether you are to be the salvation of your wife? GWN 1 Corinthians 7:16 How do you as a wife know whether you will save your husband? How do you as a husband know whether you will save your wife? BBE 1 Corinthians 7:16 For how may you be certain, O wife, that you will not be the cause of salvation to your husband? or you, O husband, that you may not do the same for your wife? O wife: 1Co 9:22 Pr 11:30 Lu 15:10 1Ti 4:16 Jas 5:19,20 1Pe 3:1,2 1 Corinthians 7 Resources - Multiple Sermons and Commentaries SALVATION OF SPOUSES UNCERTAIN For (gar) term of explanation. How do you know, O wife, whether you will save your husband? - NLT - You wives must remember that your husbands might be converted because of you. Save (4982) sozo, has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo in the Corinthians letters - 1 Co. 1:18; 1 Co. 1:21; 1 Co. 3:15; 1 Co. 5:5; 1 Co. 7:16; 1 Co. 9:22; 1 Co. 10:33; 1 Co. 15:2; 2 Co. 2:15; Or how do you know, O husband, whether you will save your wife? - NLT - And you husbands must remember that your wives might be converted because of you.
1 Coríntios 7
Wiersbe - As you read this chapter, keep in mind: (1) that Corinth was noted for its immorality and lack of standards for the home; (2) that Paul was dealing with local problems that we may not face in the same way today; (3) that it was a time of persecution for the Christians (v. 26). In this chapter, Paul discusses the problems of three groups of believers. I. The Unmarried Christians (7:1–9) II. Christians Married to Unsaved Partners (7:10–24) III. Parents of Marriageable Girls (7:25–40) Lowell Johnson calls chapter 7 "THE HIGHWAY OF HELPFULNESS FOR THE SINGLE LIFE." Keep in mind that in chapter 7, Paul does not deal with the whole area of marriage – rather he deals only with the specific questions that they asked concerning marriages. Paul spends a great deal of time talking about the Single Life: Are you aware of the fact that one out of every three adults in the U.S. Are single?. Three groups make up this large number:. Those who have never been married. Those who are widows/widowers. Those who are divorced. Because we live in a “married oriented” society, many have a warped view of the single life.. Poor thing – they can't be happy single – Says who?. Or, if they never marry, there must be something wrong with with … something happened in their childhood and that's the reason they never married … or they must have had a bad experience in their date life and that's the reason they aren't married. I like what Barbara Sroka says: “One is a whole number.” You do not have to be married to be a whole person. When two people get married, they are not two halves getting married, but they are two whole persons coming together to form one unit.” There are many singles in the Bible who were greatly used of God:. John the Baptist. Martha, Mary Lazarus. Jesus was He unfulfilled? No! Was He incomplete? No! Remember the theme of this chapter: If you are single, don't live as if you are married. If you are married, don't live as if you are single. David Strain - After having spent part of chapter 5 and the second half of chapter 6 dealing with sexual immorality in different ways, sex distorted and perverted by sin, Paul turns now in chapter 7 to give us a positive picture. So he's given us the negative picture with some important correctives; now he offers a positive picture. Here are sex and sexuality in the beauty of God's design. (1 Corinthians 7:6-16 Rewire: Sexual Sanity) Ryrie - In this chapter Paul is not writing a treatise on marriage but answering questions that had been sent to him. We have only one side of the correspondence. It is clear that Paul favored celibacy (1 Cor 7:1, 7, 8, 9, 27, 38), though he approved marriage (1 Cor 7:2, 27, 28). For more complete NT teaching concerning marriage, see John 2:1-11; Eph. 5:21-33; 1 Ti 5:14; Heb. 13:4; 1 Peter 3:1-7. THOUGHT - Given the fact that Paul frequently alludes to his preference for and the advantages of singleness (or celibacy) in Chapter 7, it is important to point out that despite the advantages of singleness (less concern for spouse and children, etc), Paul in no way is saying that the single/celibate person is MORE SPIRITUAL. That is a common misconception. Yes, a single person is able to devote more time, energy, and personal resources to ministry, but that in itself does not make them MORE SPIRITUAL. This caveat is given so that the young readers out there who feel a sense of being called to marriage, do not jettison their natural God given feelings and instead pursue singleness, for in fact in the absence of a "divine gift of celibacy" such a course could be very frustrating and even less spiritual than marriage.
1 Coríntios 7
Wiersbe - Pause for Power) Related Resources: Self controlled (Disciplined) (1468) egkrates/enkrates Self control, exercise (1467) egkrateuomai Self Control (1466) egkrateia Self-control (4996) sophronos The Fruit of the Holy Spirit – What is self-control? | GotQuestions.org Is temptation a sin? Is it a sin to be tempted? | GotQuestions.org What does the Bible say about temptation? | GotQuestions.org What does it mean to flee from temptation? | GotQuestions.org Why is sexual temptation a bigger problem for men than for women? | GotQuestions.org Arnold - What does God want us Christians to learn from this passage of Scripture 1 Corinthians 7:1-7? First, as a Christian husband or wife, you alone of all people on earth can, with God’s blessing, satisfy the deep need of the person you married. A man can hire a maid to clean his house or a cook to prepare his food, but only his wife can meet this need for sexual expression with the approval of heaven. A husband is the only person on earth whose purity can satisfy the need for affection in his wife. Second, you may have to arrange your life so that sex in marriage has a higher place on your list of important things. You may have to cut down on the work load at home or the office, or the outside activities at church or in the community to pay this debt to your wife or husband. Third, you, as a Christian, must remember the greatest safeguard to a husband’s sexual purity is the affection of a devoted wife, and the greatest guarantee of a woman’s faithfulness is the devotion of an affectionate husband. Jewish teachers who were trying to formulate laws in this period differed on how long a man could vow to abstain from intercourse with his wife. The following statements come from the ancient Jewish writing (m. Ketuboth 5:6), written about ad 200. "He who takes a vow, does not have to have sexual relations with his wife." The House of Shammai says, '[He may allow this situation to continue] for two weeks.' But the House of Hillel says, 'For one week.' Disciples can go forth for Torah study without sex, or the wife's consent for thirty days." "The sexual duty of spouses [cf. Torah, Ex 21:10]: those without work [i.e. are of independent means should have sex] every day; workers, should have sex with their wives at least twice a week (because they are more tired); ass (donkey) drivers, at least once a week (because they are gone so much); camel drivers, at least once in thirty days; and, sailors, at least once in six months," because of the long business trips involved (so R. Eliezer, Neusner, Mishnah). Question: What is the meaning of mutual consent in 1 Corinthians 7:5? Answer: In 1 Corinthians 7, the apostle Paul is addressing practical questions related to marriage raised by the believers in Corinth. He instructs husbands and wives not to deprive one another of sexual intimacy “except perhaps 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” (verse 5). Paul uses the term mutual consent to indicate that both parties—both husband and wife—must agree to the decision and the terms of their temporary period of sexual abstinence. It seems that certain members of the church in Corinth were claiming that it was “good for a man not to have sexual relations with a woman” (1 Corinthians 7:1). This blanket statement made without any conditions implies that the best option for every person in every situation is to abstain from sex. But Paul corrects this misconception, explaining that married believers should continue in their sexual relationship with one another: “But because there is so much sexual immorality, each man should have his own wife, and each woman should have her own husband. The husband should fulfill his wife’s sexual needs, and the wife should fulfill her husband’s needs” (1 Corinthians 7:2–3, NLT). Two opposing extremes were occurring in the church in Corinth. Some members were excusing flagrant sexual immorality, incest (1 Corinthians 5:1), and prostitution (1 Corinthians 6:15–16), while others were advocating for total abstinence, even between married couples. Paul links the two problems, suggesting that forced abstinence between husbands and wives may be encouraging sexually immoral behavior in the church. Paul maintains that married people should fulfill their spouse’s sexual needs. The Bible affirms that sexual intimacy in marriage is a blessing from God and a privilege designed to be nurtured and enjoyed: “Let your wife be a fountain of blessing for you. Rejoice in the wife of your youth. She is a loving deer, a graceful doe. Let her breasts satisfy you always. May you always be captivated by her love” (Proverbs 5:18–19, NLT; see also Song of Solomon 4:9–16). Married couples have a responsibility and an obligation not to hold back sexual intimacy without good reason (Exodus 21:10). Paul points out that neither party has the right to deprive the other: “The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife” (1 Corinthians 7:4, NLT). Paul’s statement here strengthens the idea that sexual intimacy is designed to be equally agreeable and mutually satisfying to the husband and the wife. In 1 Corinthians 7:5, Paul unambiguously asserts that, if a married couple decides to abstain from sex, it must be by mutual consent for a spiritual purpose (to seek God in focused prayer), and only for a determined amount of time. Mutual consent means that both the husband and the wife agree to the temporary period of abstinence. The custom of refraining from sexual relations during special times of religious devotion, such as for prayer and fasting, has its foundation in the Old Testament (1 Samuel 21:4–5). Paul likely had this practice in mind as he taught the Corinthians. The Bible is clear that married couples are not to deprive one another of sexual gratification, except by mutual agreement and only for a specific timeframe and purpose. Once the devoted time has ended, the couple ought to resume physical relations so that Satan cannot tempt them into sexual misconduct. GotQuestions.org 1 Corinthians 7:6 But this I say by way of concession, not of command. Amplified But I am saying this more as a matter of permission and concession, not as a command or regulation. Wuest But this I am saying by way of a concession [in view of your circumstances], not by way of an injunction. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:6 I say this as a concession, not as a command. NLT 1 Corinthians 7:6 I say this as a concession, not as a command. ESV 1 Corinthians 7:6 Now as a concession, not a command, I say this. NIV 1 Corinthians 7:6 I say this as a concession, not as a command. GNT 1 Corinthians 7:6 τοῦτο δὲ λέγω κατὰ συγγνώμην οὐ κατ᾽ ἐπιταγήν. KJV 1 Corinthians 7:6 But I speak this by permission, and not of commandment. YLT 1 Corinthians 7:6 and this I say by way of concurrence -- not of command, ASV 1 Corinthians 7:6 But this I say by way of concession, not of commandment. CSB 1 Corinthians 7:6 I say the following as a concession, not as a command. NKJ 1 Corinthians 7:6 But I say this as a concession, not as a commandment. NRS 1 Corinthians 7:6 This I say by way of concession, not of command. NAB 1 Corinthians 7:6 This I say by way of concession, however, not as a command. NJB 1 Corinthians 7:6 I am telling you this as a concession, not an order. GWN 1 Corinthians 7:6 What I have just said is not meant as a command but as a suggestion. BBE 1 Corinthians 7:6 But this I say as my opinion, and not as an order of the Lord. by: 1Co 7:12,25 2Co 8:8 11:17 1 Corinthians 7 Resources - Multiple Sermons and Commentaries PAUL'S CONCESSION Concession - Something, such as a point previously claimed in argument, that is later conceded. Yielding or acknowledging often reluctantly as being true. But this I say by way of concession, not of command - To what does this I say refer? I favor the preceding passages about marriage, but some favor verse 7 (singleness). In other words, abstention/abstinence for short periods is permitted but not commanded (he had given 4 commands related to marriage in 1 Cor 7:2-3). "Paul is giving his Spirit-led opinion." (Utley) Concession is suggnome (only here in NT - from sun = with + gnome = opinion, sentiment, will) which means an agreement to meet someone halfway; hence concession, permission, allowance, to think the same thing as someone, to have a joint opinion, a common mind or understanding. Zodhiates on concession - The word in ancient Greek meant "sympathetic" or "an attitude of good will toward someone, lenience, indulgence." It also means, when it is used as "I have suggnṓmēn," that I have forgiveness for some wrong. Actually it is used in modern Greek with this meaning. One can say, "Suggnṓmēn," meaning, "Excuse me, please forgive me." Actually, Paul is asking the indulgence of the Corinthian Christians for bringing such intimacies of the marital relationships to their attention. It is as if he is saying: "Please forgive me for doing so." And really, I would feel likewise if I were to speak to a congregation of believers on such personal matters, or if I were writing to them, I would offer an apology or ask for their indulgence for doing so, not really their permission. Probably Paul went into greater details about marital behavior than he wanted to, but he felt it necessary for their sakes. These private matters of conduct do greatly and seriously affect the general conduct and testimony of Christ's Church in the world. Henry
1 Coríntios 7
Wiersbe points out that "It is a fact of history that both John Wesley and George Whitefield might have been better off had they remained single—Wesley’s wife finally left him, and Whitefield traveled so much that his wife was often alone for long periods of time." Excerpt from Whitefield's Curious Love Life click for full article - Whitefield had vowed that he “would not preach one sermon less in a married than in a single state.” During the week-long honeymoon in Elizabeth’s home, he preached twice a day. From then on, she usually remained in London during his travels. Once he was gone for two years. But the obligations of marriage couldn’t help but constrain Whitefield’s ministry. Within two months of his wedding, he wrote, “O for that blessed time when we shall neither marry nor be given in marriage, but be as the angels of God.” (Mt 22:30, Mk 12:25+) Years later he warned a young man, “Marry when or whom you will, expect trouble in the flesh.” After Elizabeth’s death, though, he said, “I feel the loss of my right hand daily.” Elizabeth James’s letters show it took her ten years to get over Harris. She suffered four miscarriages, and her only child with Whitefield, a son, died when 4 months old. A man who lived with the couple during their last years put it well: “He did not intentionally make his wife unhappy. He always preserved great decency and decorum in his conduct towards her.” LET my soul roll itself on Him, and adventure there all its weight. He bears greater matters, upholding the frame of heaven and earth, and is not troubled or burdened with it. -- Robert Leighton Arnold - The third reason Paul says it is better to stay single is to be free from concern (anxiety). The single person has less to distract him or her from the service of the Lord. Singlehood makes possible a degree of dedication and devotion of commitment to the work of Christ that married life does not allow. The unmarried have the potential to wait upon the Lord without distractions. They can give the majority of their time and thought to the things of Jesus Christ. The things that belong to men must be understood in order to be loved; the things that belong to God must be loved in order to be understood. -- Pascal One who is unmarried is concerned about the things of the Lord, how he may please the Lord - The unmarried apparently includes widows and divorcees (cf 1 Cor 7:8+). Instead of pleasing one's earthly bride or groom, the single person can focus on pleasing our Heavenly Bridegroom, the Lord Jesus Christ. Wiersbe - It is possible to please both the Lord and your mate, if you are yielded to Christ and obeying the Word. Many of us have discovered that a happy home and satisfying marriage are a wonderful encouragement in the difficulties of Christian service. A well-known Scottish preacher was experiencing a great deal of public criticism because of a stand he took on a certain issue, and almost every day there was a negative report in the newspapers. A friend met him one day and asked, “How are you able to carry on in the face of this opposition?” The man replied quietly, “I am happy at home.” Hiebert comments that the believers goal should be to "live to please God. Such an aim for the Christian's endeavor is the logical outcome of his love for his Lord. It marks the service of freedom and gladness that characterizes the believer who has been released from the bondage of the law and has entered into the perfect law of Christian liberty." Concerned (anxious) (3309) merimnao from merimna = anxious care from meris = part, in turn from merizo = to distract, to divide, to draw different directions - which is exactly what anxiety does to most of us!) expresses a strong feeling for something or someone, often to the point of being burdened. Although this can be a "positive" concern, in most of the NT uses it refers to an anxious concern, based on apprehension about possible danger or misfortune, and so it means to be worried about, to be anxious about, to be apprehensive (viewing the future with anxiety or alarm), to be unduly concerned, to be burdened with anxious care or cumbered with many cares and in simple terms to worry. Please (700) aresko from airo = through the idea of raising up, elevating or exciting emotion - not everyone agrees ) originally meant to make peace, to reconcile someone, to be well disposed to someone. It came to mean to be satisfied with, to take pleasure in and then to take a pleasant attitude toward someone. In short it means to cause someone to be pleased with someone or something or to be pleasing to or acceptable to. Aresko can sometimes mean to strive to please to accommodate one’s self to the opinions desires and interests of others. To please means to give or be the source of satisfaction, pleasure or contentment to another. Aresko - 21v in the NT - Jdg. 20:15; Jdg. 20:16; 2 Sam. 10:18; 2 Ki. 3:26; 2 Chr. 15:11; Matt. 14:6; Mk. 6:22; Acts 6:5; Rom. 8:8; Rom. 15:1; Rom. 15:2; Rom. 15:3; 1 Co. 7:32; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 10:33; Gal. 1:10; 1 Thess. 2:4; 1 Thess. 2:15; 1 Thess. 4:1; 2 Tim. 2:4 Francis de Sales - Do not look forward to the changes and chances of this life in fear, rather look to them with full hope that, as they arise, God, Whose you are, will deliver you out of them. He has kept you hitherto,—do you but hold fast to His dear hand, and He will lead you safely through all things; and when you cannot stand, He will bear you in His arms. Do not look forward to what may happen to-morrow; the same everlasting Father Who cares for you to-day will take care of you to-morrow, and every day. Either He will shield you from suffering, or He will give you unfailing strength to bear it. Be at peace then, and put aside all anxious thoughts and imaginations. David Jeremiah - People are single for four kinds of reasons: physical, medical, spiritual, or they just want to be single—not everybody wants to be married and apparently that is a part of God’s plan. Some of the greatest people who ever served God were single. Rejoice in all the gifts God has given you, including your singleness. Seeking marriage is not wrong, but don’t let that search dominate your life. We must not make finding a marriage partner the supreme goal of our lives by putting all our energies into searching for a mate. We must learn to be in God’s will. A very wise person said, “There is something far worse than single loneliness, and that is marital misery.” Learn contentment, for it is great gain. If God has a mate for you, He knows how to bring the two of you together. Don’t take things into your own hands. Wherever you are, whatever your situation, use the time to grow both mentally and spiritually. (Sanctuary) Embracing Time Alone 1 Corinthians 7:32 Recently, I traveled almost two hundred miles alone to participate in the Nebraska state bowling tournament. I popped an R. C. Sproul sermon into my CD player. In his message from Colossians 2–3, he spoke about “setting our minds on things above.” Several hours after listening to the sermon, I was still thinking about his message and how I could apply it to my life. I realized that if I had been traveling with someone else, my chances of concentrating exclusively on the message would not have been high. And even if I had, I would not have had all the time I did to think about the message afterward. Traveling by myself, I was “free from concern,” as 1 Corinthians 7:32 says, to focus on the things of God. Traveling with someone else might have led to a battle over the contents of the CD player. For these reasons, I’m beginning to enjoy traveling by myself. I wouldn’t always want to do it, but it is one of the few times in my life beyond my daily devotional time that I am not “doing” something. I haven’t always used my travel time as productively as I did on this particular trip, but experiencing the benefits of “the Lord’s affairs” has motivated me to spend my travel time more wisely in the future. I felt closer to God that particular morning than I had in quite awhile. As I walked into the bowling center later that day, I couldn’t shake the great feeling that it was a good day to be single. (Lee Warren) C H
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Wiersbe - Paul hit on a key problem in 1 Corinthians 7:36 when he mentioned “the flower of her age.” This is a delicate phrase that simply means the girl is getting older. Dr. Kenneth Wuest translates it “past the bloom of her youth.” She is starting to become one of the “unclaimed blessings” in the church. The danger, of course, is that she rush into marriage just to avoid becoming a spinster, and she might make a mistake. A pastor friend of mine likes to say to couples, “Better to live in single loneliness than in married cussedness!” (Bible Exposition Commentary) Stephen Armstrong favors the ESV rendering - Remember, in Paul’s day a marriage began with a betrothal, which we might call an engagement. But unlike today, the engagement was a much more solemn relationship that could not be easily broken. So Paul is addressing the situation where a man is currently betrothed to a virgin but he has heard Paul’s teaching and is contemplating remaining unmarried. What should such a man do? Go through with the marriage or remain single?. Once again for this delicate situation, Paul gives very sensitive advice. First, he says if you believe you are acting in an dishonoring way to the woman, and assuming she is already of marrying age, then he should go through with the marriage On the other hand, if a man can pass three tests, he is in a position to forgo marriage and remain single in serving the Lord. First, the man must be able to stand frm in his own heart. He must be sure that this is a conviction brought by the Lord. He’s not trying to impress anyone or appear pious. He is convinced in a manner that reflects a faith-led decision. He is prepared for a life of singleness and he is convicted of that call ◦ Secondly, if the man understands he is under no constraint. The word of God does not require the man forgo marriage. And neither does any man dictate this choice for us, not even Paul himself. This is a choice we make in freedom, not as a result of Law. Thirdly, the man has authority over his own will concerning the matter. The question here is whether the man has made promises or entered into binding agreements concerning the marriage. If he has, then he no longer has authority over his own will in this situation. He is bound by his previous commitments. If he can pass these tests, then Paul says at the end of 1 Cor 7:37 he does well to leave the fiancé a virgin and to serve the Lord in singleness. Likewise, if the man cannot pass these tests and decides to give the women in marriage (to himself), then he is not sinning either. Once again Paul says we do not sin when we choose to marry. This isn’t an issue of right vs. wrong. It’s a choice between good and better, depending on our circumstances. So in 1 Cor 7:38 Paul says it is well to do one and better to do the other and if it must be so, let him do what he wishes, he does not sin; let her marry - ESV = "if his passions are strong, and it has to be, let him do as he wishes: let them marry-- it is no sin." Leon Morris on who is the "anyone" or "any man" in this section (FROM 1 Corinthians Commentary - online, no restrictions) - As he has done repeatedly, Paul qualifies a statement pointing to the advantages of celibacy by making it clear that marriage is not to be despised. There is no sin if the virgin gets married. This verse is very difficult and three explanations have won support. (a) ANYONE means the parent or guardian of a girl, and acting improperly means not providing for her marriage. The parent has acted on the view that celibacy is to be preferred to marriage and has kept her unmarried (whether with or against her will is not clear). He now wonders whether he is doing the right thing. To withhold marriage from a girl of marriageable age and anxious to marry would have been to court disaster in first-century Corinth and bring dishonour on both father and daughter. Getting on in years renders a very unusual term (hyperakmos). It seems to mean ‘past the stage of being fully developed’ (akmē = ‘highest point’, ‘prime’; Plato speaks of a woman as at her akmē at the age of twenty, Rep. V. 460.E); she is, then, at or past the age when marriage would be expected. Paul adds a further point, if ‘it has to be’ (RSV), which probably means that she does not have the gift of continence (cf. v. 7). If the parent sees all this, he may do what he wants. There is no sin. Let them marry. The principal objections are two. ‘His virgin’ is not common for ‘his daughter’ (but it does occur; LSJ cites Sophocles as saying ‘my virgins’ for ‘my daughters’). It would be a quick way of including guardians as well as fathers. The other is that ‘let them marry’ is most naturally taken as referring to the man and the virgin spoken of earlier in the verse. This is so, but the grammarian, A. T. Robertson, sees the subject of the verb here as ‘drawn from the context (the two young people)’ (Grammar, p. 1204). AV and JB take this view. (b) The view behind NIV (RSV, GNB) is that anyone refers to a young man and the virgin to his fiancée; the pair have agreed to remain celibate. Paul tells them that there is no sin if they change their mind and decide to marry. But this may be reading modern ideas of engagement into the text. The Greeks do not appear to have had an ‘engagement’ at all (Conzelmann). There was a betrothal among the Jews and the Romans, but this was more than our ‘engagement’; it was in effect marriage, stage 1, and could be broken only by divorce proceedings. And it was not brought about by an agreement of the couple; it was an arrangement made by the parents. Even if we allow the possibility of an ‘engagement’ the question arises, ‘Engagement for what?’ ‘Engagement’ surely means ‘engagement to marry’. Why should people get engaged at all unless they mean to marry? It is, moreover, difficult to put meaning into acting improperly towards the virgin on this hypothesis. There is nothing ‘improper’ in his not marrying a girl he has agreed not to marry. Again, ‘his virgin’ (NIV translates the Greek for ‘his’ by he is engaged to) is a very strange designation for a man’s fiancée. For all its popularity in some circles, Hillyer is probably right in saying that this view reflects ‘a more recent and western situation’. (c) Many commentators think that Paul is referring to ‘spiritual marriage’, whereby people went through the form of marriage, but lived together as brother and sister. From highly spiritual motives they abstained from sexual intercourse. They sought a union of spirit, but not of bodies. Those who take this view often take hyperakmos as referring to the man (as is grammatically possible), and give it the meaning ‘over-passionate’ or the like. Paul gives permission to such people to marry if they find the strain too great. The decisive objection to this is that Paul regards the withholding of sexual relations by married people as an act of fraud (v. 5; few of those holding this position discuss this point). It may be done by mutual consent ‘for a time’, and the couple must then ‘come together again’. It is impossible to think that a man who valued the sex act in marriage so highly would acquiesce in a situation where it was done away with. Again, this view has to take the verb gamizō (‘give in marriage’) in the sense ‘marry’ (v. 38, where see note). Robertson and Plummer regard this as ‘decisive’. Further, it is more than doubtful whether hyperakmos can mean ‘over-passionate’. Moffatt says that it denotes ‘the surge of sexual passion’, but he gives no reason and it does not seem natural. If we feel that there is no change of subject and that it must apply to the man, this meaning is perhaps inevitable, but we would not expect such a meaning for the word. Finally, the earliest date at which ‘spiritual marriage’ is attested is well into the second century, and then it is vigorously opposed. There is no reason, in our present state of knowledge, for holding that it existed as early as this, or that Paul would have countenanced it. None of the explanations is without substantial objection. But the first view (ANYONE = FATHER) should probably be accepted because the objections to it do not seem as forceful as those urged against the other two. (FROM 1 Corinthians Commentary - online, no restrictions) Past her youth (5230)(huperakmos/hyperakmos from hupér = beyond + akmḗ = the high point or flower of age, particularly with respect to marriage. Zodhiates says "Beyond or past the flower of one’s age or life, past the usual age for marriage" It pertains to being past a point in time, possibly past puberty and now at a marriageable age. Gingrich - past one's prime, past the bloom of youth if it refers to the woman; with strong passions if it refers to the man. Friberg - strictly beyond a high point or prime in 1C 7.36 is variously interpreted, depending on one's understanding of gamizo and whether huper adds a temporal or intensifying role; (1) as referring to an unmarried woman, with the temporal sense beyond the prime of life, past marriageable age; (2) as referring to an unmarried man, with the intensifying sense with (too) strong sexual desires Note from Moody Bible Commentary - The adjective huperakmos, translated wrongly by the NASB as past her youth, actually meant "sexually enlivened," or "to be sexually mature and feel the effects of it," and does not refer to old age in either gender. Colin Brown's discussion in NIDNTT (See page 587 online) - ὑπέρακμος G5644 (hyperakmos), past the peak, overripe, begin to fade; or, overwhelmingly strong, overpassionate. CL & OT The word is formed from the prep. hyper, for, beyond, and the noun akmē, peak, which is used in the sense of the peak or high point in human development in Plato, Rep. 5 p. 640e and Philo, Leg. All. 1, 10. Diod.S. 32, 11, 1 speaks of the akmē tēs hēlikias of a woman (on hēlikia → Age, Stature) and also uses it of a virgin (Frag. 34, 35, 2, 39). Diog.L. 5, 65 tells of the pity felt for a father of a virgin who because of the smallness of her dowry goes beyond the prime of her age (ektrechousa ton akmaion tēs hēlikias kairon). J. M. Ford links the word with the Mishnaic Heb. bôḡereṯ, lit. “wrinkled”, but in this kind of context “past her girlhood” or “at the age when levirate marriage is incumbent on her” (“The Rabbinic Background of St. Paul’s Use of hyperakmos”, Journal of Jewish Studies 18, 1966, 89 ff.). On the other hand, cognate words have been found in relation to human desires: akmaia epithymia (Pseudo-Clementines, Homily p. 8, 17 Lag.; akmazō, Syntipas p. 10, 14). NT The word occurs only at 1 Cor. 7:36. Two opposing lines of interpretation have been put forward. On the one hand, the subject of the verse has traditionally been taken to refer to the father of a virgin daughter. In this case, the interpretation would be: “If anyone [i.e. any father] thinks that he is not behaving properly to his virgin [parthenon; sc. daughter], and if she be beyond age [ean ē hyperakmos], and it has to be, let him do as he wishes; he does not sin—let them marry [gameitōsan].” This is further supported by the use of gamizō twice in v. 38 which normally means to give in marriage. Thus: “So that he who gives in marriage [ho gamizōn] his virgin does well; and he who does not give in marriage [ho mē gamizōn] does better.” On parthenos in these verses → Woman, art. παρθένος. On the other hand, there is the interpretation which takes the subject of these verse to be the man who has some kind of liaison with the parthenos. This is not explicitly defined. It may imply a betrothal where marriage has been put off on the grounds of the spiritual considerations that Paul is urging in this passage. Some interpreters take this to refer to a spiritual marriage which has not been consummated physically. But evidence for such marriages is considerably later than the NT period, and the use of gamizō in v. 38 would hardly seem appropriate, if this were the case. In this case the interpretation of the verse would be: “If anyone thinks that he is not behaving properly to his virgin, and he be overpassionate [hyperakmos], and it has to be, let him do as he wishes, he does not sin—let them marry. But he who is firmly established in his heart, having no necessity, has power over his own will, and has judged this in his heart to keep her as his virgin, he will do well. So that he who marries his own virgin does well, and he who does not marry does better” (vv. 36ff.). This interpretation involves no change of subject in v. 36, and offers a thoroughly realistic assessment of the situation. Moreover, there are exceptions to the general rule that gamizō means to give in marriage (cf. Moulton-Milligan, 121). In view of this last point, it would also be possible to take the subject of this verse to be the man and still refer hyperakmos to the virgin, i.e. the man should go ahead and marry her on the grounds of her age. In the last analysis, one cannot rule out any of these interpretations as impossible. However, the general tenor of Paul’s recommendations remains clear. It is not a sin to marry; out of personal humanitarian considerations it may be right to do so. On the other hand, times make celibacy preferable. C. Brown Acting unbecomingly (807)(aschemoneo act in defiance of social and moral standards, with resulting disgrace, embarrassment, and shame, behave indecently, act improperly, to be rude, behave disgracefully, dishonorably Virgin (3933) parthenos generally is used of a female who is beyond puberty but not married and still a virgin. In 2 Cor 11:2 parthenos is used figuratively of the church, the bride pledged to Christ.. Some contexts do not focus on the meaning virginity. The clear sense of parthenos in Mt 1:23 quoted from Isa 7:14+ (Lxx uses parthenos for Heb - 'almah - see below) is of a woman who has not been intimate with a man (cp Lk 1:27). Paul uses parthenos in First Corinthians to refer to a woman of marriageable age. In Mt 25:1, 7, 11 parthenos refers to young women of marriageable age. J D Watson writes that "Even in all their excesses, the ancient Greeks highly valued virginity. It was, in fact, a characteristic of many of the goddesses of pagan religions. The chief examples were the Greek goddesses Artemis (Diana among the Romans) and Athene (Roman, Minerva) (Ed: cp Athena Parthenos). Athene's temple in Athens was actually named the Parthenon (see etymology)." Parthenos - 15x in 14v - Matt. 1:23; Matt. 25:1; Matt. 25:7; Matt. 25:11; Lk. 1:27; Acts 21:9; 1 Co. 7:25; 1 Co. 7:28; 1 Co. 7:34; 1 Co. 7:36; 1 Co. 7:37; 1 Co. 7:38; 2 Co. 11:2; Rev. 14:4 One of the more in depth discussions of this difficult section is by David Garland (it will probably be "unavailable" because someone has it checked out, but the following links should allow you read the entire lengthy 7 page discussion) Borrow David
1 Coríntios 7
Wiersbe summarizes Chapter 7 - As you review this chapter, you cannot help but be impressed with the seriousness of marriage. Paul’s counsel makes it clear that God takes marriage seriously, and that we cannot disobey God’s Word without suffering painful consequences. While both Paul and Jesus leave room for divorce under certain conditions, this can never be God’s first choice for a couple. God hates divorce (Mal. 2:14–16) and certainly no believer should consider divorce until all avenues of reconciliation have been patiently explored. While a person’s marital failure may hinder him from serving as a pastor or deacon (1 Tim. 3:2, 12), it need not keep him from ministering in other ways. Some of the best personal soul winners I have known have been men who, before their conversion, had the unfortunate experience of divorce. A man does not have to hold an office in order to have a ministry. In summary, each person must ask himself or herself the following questions if marriage is being contemplated: 1. What is my gift from God? 2. Am I marrying a believer? 3. Are the circumstances such that marriage is right? 4. How will marriage affect my service for Christ? The Gift of Celibacy There are some basic concepts Christians need to understand about celibacy. First, a single person must have the gift of celibacy. "I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that” (I Cor. 7:7). This gift involves control over one’s sex drives so as to avoid sexual immorality. Second, the gift of celibacy may be temporary. A person may have the gift for five or ten years and then choose to get married. C.S. Lewis did not get married until he was 60 years old. Third, a single person can serve the Lord more effectively than a married person. The issue is not moral superiority or higher spirituality but a matter of time and undivided attention to Christ and His kingdom. Fourth, never think of a single person as strange, odd or perverted. Never call a single person an “old maid” or a “weird bachelor,” for he or she may bring glory to God in a way that no married person ever could. It is not disgrace to be single. Fifth, there is no spiritual advantage in being single over being married-both are gifts from God. However, the Roman Catholics and others have taken the single state to be morally and spiritually higher than the marriage state. The priesthood takes the vow not to marry for this very reason. It may interest you to note that the celibacy of the priesthood was made mandatory under Pope Gregory VII in 1079 A.D. An unmarried priesthood has no biblical or historical support. However, for some Christians to stay unmarried is to their advantage. Yet, the single state has nothing to do with spirituality or moral superiority but the use of time. Sixth, some of the best Christians of all time have been single men and women: the Apostle Paul, St. Augustine, Robert Murray McCheyne, Florence Nightingale, Henrietta Mears, Lottie Moon, John R.W. Stott and many others. There are multiple millions of singles in the United States today, and the philosophy of most is, “Live it up; swing as much as possible; do your own thing; live life with gusto; have sex without the responsibilities of marriage.” God has some very serious and sobering thoughts for the modern-day single. He says, “Let marriage be held in honor among all, and let the marriage bed be undefiled; for fornicators (those guilty of premarital sex) and adulterers (those guilty of extramarital sex) God will judge” (Heb. 13:4 NASB). God honors the single state, but He hates all sexual immorality and will judge it! Are you single? Have you involved yourself in activities which displease the Lord and which stir His wrath? There is forgiveness. There is hope for a better kind of life. There is power to cope with sex drives. Jesus Christ died for sin and sinners. No matter how rank your sin, whether it be gross immorality or sins of the mind, Jesus Christ forgives sinful people and places His eternal love upon them. Trust Christ and he will wipe your sinful state clean making you a new creature in Christ. (Jack Arnold)