What God has joined together...
What God has joined together…
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 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. But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 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. And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 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. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
(1 Corinthians 7:2-15)
Chapter 7 of First Corinthians finds Apostle Paul addressing some further issues presented to him in a letter. We do not know the contents of the letter, but understand that a question is asked based on Paul’s opening in verse one of the chapter. Before addressing the question’s answer, let’s look at the climate of Corinth once again.
Corinth was a wealthy city that was known for its rich trade and licentious, immoral behavior. The city was home to several religious cults to the Greek gods of the day. The most popular was the cult to the goddess Aphrodite, the goddess of love, beauty, and sexual rapture. Within this cult there were 1,000 temple priestesses or vestal “virgins.” These “virgins” were consecrated temple prostitutes to the goddess Aphrodite. Every evening these priestesses of Aphrodite would converge on Corinth so that merchants, foreign visitors, and local men could have sexual intercourse and, in so doing, worship the goddess. Herein is the problem at Corinth and the Corinthian church, some men who had come to Christ had not neglected these former practices. Because of the immoral behavior of many men and women within the church at Corinth and questions about celibacy, marriage, divorce, and widows, Paul begins his answer by saying that “…it is good for a man not to touch a woman (I Cor. 7:1b).”
Fornication, as it is used in verse two, is the word porneia from which we get the word pornography. Porneia is by definition illicit sexual intercourse. This illicit sexual intercourse runs the full spectrum of such immoral behavior such as adultery, incest, homosexuality, bestiality, and, of course, fornication. Apostle Paul states to avoid such behavior, “… let every man have his own wife, and let every woman have her own husband.” Marriage is the proper context for a sexual relationship to occur. Any sexual relationship outside of the confines of this committed institution is and should be considered by the Bible-believing follower of Jesus Christ as fornication.
Verse three introduces yet another aspect of Christian marriage that should not be neglected. Rendering due benevolence is the focus in this verse. Both the husband and wife within the marriage relationship are admonished by Paul to do so, but what does it mean to render due benevolence? Render is the Greek word apodidōmi, which means to discharge what is due either by debt or something promised under oath. Benevolence explains what was promised or the debt that is to be paid. Here, benevolence is the Greek word eunoia, derived from the two Greek terms eu (good) and nous (mind in the context of understanding). Due benevolence is often defined euphemistically as conjugal (marital) duty, which people automatically equate to sex. However, expounding on the Greek definitions, we understand that rendering due benevolence is not simply a physical aspect of the marriage relationship, but the good understanding of ones mate required for successful cultivation and communion of both parties involved.
Verse four is a scripture that must by all means be taken in context. As we discussed previously, questions had been given to Paul concerning a man “touching” a woman. Apparently an errant teaching or understanding of the Christian life as it pertains to marriage had emerged in Corinth. Because of this understanding, many made ascetic vows of purity (celibacy). The only problem with such vows was that there were individuals that were married making such vows independent of their husband or wife, which as one could imagine caused problems. Paul, therefore, sets the record straight by saying individuals in marriages do not have power or authority to make such decisions. This relates directly to the marriage covenant. In this covenant, the two become one flesh. All decisions, not just issues of physical intimacy, are no longer independent ones. The fifth verse picks up on this issue by introducing us to yet another term of interest. “Defraud ye not one another,” or do not deprive one another. The only exception given is that there is a mutual agreement that one or both partners will be giving themselves over to fasting and prayer for a set amount of time. Paul even interjects a reason, so Satan won’t tempt you because of your incontinency, which is a lack of self-restraint.
It is important to note that there is a progression to all that has transpired before this point. First, the covenant of marriage has been entered into by a man and woman. Second, due benevolence has been rendered by both parties. Again, it must be stated that due benevolence is more than sexual intercourse and involves understanding ones mate. Then, the power of ones body is not ones own, but that of the individuals husband or wife. Understanding these concepts allows us to fully grasp the teaching that Paul is giving concerning marriage.
Permission or indulgence or fellow knowledge is Paul’s introduction to verse seven. Many commentators and scholars are divided as to whether the sixth verse of I Corinthians seven is in accordance with verse seven or verse five. Looking at various scriptures on marriage and even Paul’s background as a Pharisee and member of the Sanhedrin, it is very safe to assume that he was married at one time. As a strict adherer to the Torah and additional 613 laws, Paul at age eighteen is more than likely to have been married. It is unknown whether he was widowed or his wife divorced him upon his conversion. Needless to say, up to verse six, Paul has been pretty solid in terms of his strict linear arguments in accordance with Old Testament doctrine (the Law or Torah and Prophets). So why is Paul allowed to delineate from his current arguments? Again recall that Paul is answering a letter that was written to him under apostolic authority meaning he was sent to deliver a particular message to a particular group of people (in this case the Church of Christ as a whole). On a side note, I personally disagree with some commentators and scholars that state that Paul is allowed to write these words without the inspiration of the Holy Spirit. Scripturally, it is essential that one believe that “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16)” and “Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:20-21)” Therefore, Paul being moved by the Holy Ghost is inspired to write of his personal marital status for the purpose of edifying those that are gifted to be celibate as he was at the time of his writing. Paul states this because the gift of celibacy is not a simple refraining from the marriage relationship, but being celibate for the purpose of ministry solely. As with all gifts, this gift of celibacy must and will be tested for authenticity. Matthew 19:11-12 states Jesus’ teaching on this topic, “But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. (Matthew 19:11-12)” So based on your ability (the last category Christ mentions) then reception or full immersion into this gift can take place, but keep in mind “all men cannot receive” this particular saying of Christ or Paul’s viewpoint on celibacy.
Verses seven, eight, and nine of first Corinthians chapter seven speak on staying unmarried and also departure from marriage, respectively. Widows and unmarried are exhorted to stay in that particular state if they can, but in the event that they cannot contain or keep self-restraint it states that it is better that they marry than burn aflame in their passions. This verse is often used by individuals as a reason for marriage. Recall again, the context of the day. Simply put, Paul is digressing back to verse two of the text. If one that is unmarried or widowed knows that they personally need to avoid fornicating or engaging in illicit (illegal) sexual intercourse, the remedy is the marriage relationship. However, the verse then must be taken in the succession in which it is given, which is man and woman joined in marriage, due benevolence is rendered, and last, power or authority is no longer ones own, an individual is no longer isolated, but a conjoined part of a unit in the marriage.
Moving towards the end of this particular study is the issue of divorce. Both gentile and Jewish nations were notorious for their inclination to separate from the marriage relationship. Jesus taught on this concept and stated that divorce was allowed due to the hardness of heart of many within the Jewish nation. Literally, men and women were at the point of killing one another because of emotional, psychological, physical, and other types of abusive conduct towards spouses. Moses therefore offered the bill of divorcement to be issued. In Corinth, a gentile city, divorce was apparently a readily accessible practice. Paul addresses individuals in marriage relationships that involve unbelievers. He states that because of your commitment to Christ and your spouse, a believer should not divorce his or her mate. However, understanding the climate of the day, many men were going daily to “worship” the goddess Aphrodite. Here we see why Paul states, but and if they separate. Now the catch to this divorce is that a believer, based on the scripture should not remarry, but leave room for reconciliation to occur. The only scriptural basis for remarriage to occur after divorce is adultery on the part of ones former spouse, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. (Matthew 19:9)” Based on scripture, it is considered adultery if an individual ends a covenant relationship without proper grounds and enters into another covenant relationship.
The last few scriptures of our text again deal with the believer and unbeliever in the marriage relationship. It must be stated that one person in the relationship was converted and thus the disparity in belief occurred. A believer should not marry an unbeliever as Paul will share in other passages. These scriptures deal with the marriage in light of an unbeliever that is pleased or consent to the same manner of operation with the believer as it relates to marriage, Paul says stay put. Further admonishing occurs as he states that sanctification is a result of such a union for the unbelieving spouse and the children. This by no means is saying that salvation is obtained because one spouse is saved. But it does say that the vehicle for salvation to occur is now readily available, thus the statement of sanctification. The final statement of our text is if the unbeliever leaves, in such cases a believer is under no obligation to stay since God has called us to peace.
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 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. But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 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. And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 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. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
(1 Corinthians 7:2-15)
Chapter 7 of First Corinthians finds Apostle Paul addressing some further issues presented to him in a letter. We do not know the contents of the letter, but understand that a question is asked based on Paul’s opening in verse one of the chapter. Before addressing the question’s answer, let’s look at the climate of Corinth once again.
Corinth was a wealthy city that was known for its rich trade and licentious, immoral behavior. The city was home to several religious cults to the Greek gods of the day. The most popular was the cult to the goddess Aphrodite, the goddess of love, beauty, and sexual rapture. Within this cult there were 1,000 temple priestesses or vestal “virgins.” These “virgins” were consecrated temple prostitutes to the goddess Aphrodite. Every evening these priestesses of Aphrodite would converge on Corinth so that merchants, foreign visitors, and local men could have sexual intercourse and, in so doing, worship the goddess. Herein is the problem at Corinth and the Corinthian church, some men who had come to Christ had not neglected these former practices. Because of the immoral behavior of many men and women within the church at Corinth and questions about celibacy, marriage, divorce, and widows, Paul begins his answer by saying that “…it is good for a man not to touch a woman (I Cor. 7:1b).”
Fornication, as it is used in verse two, is the word porneia from which we get the word pornography. Porneia is by definition illicit sexual intercourse. This illicit sexual intercourse runs the full spectrum of such immoral behavior such as adultery, incest, homosexuality, bestiality, and, of course, fornication. Apostle Paul states to avoid such behavior, “… let every man have his own wife, and let every woman have her own husband.” Marriage is the proper context for a sexual relationship to occur. Any sexual relationship outside of the confines of this committed institution is and should be considered by the Bible-believing follower of Jesus Christ as fornication.
Verse three introduces yet another aspect of Christian marriage that should not be neglected. Rendering due benevolence is the focus in this verse. Both the husband and wife within the marriage relationship are admonished by Paul to do so, but what does it mean to render due benevolence? Render is the Greek word apodidōmi, which means to discharge what is due either by debt or something promised under oath. Benevolence explains what was promised or the debt that is to be paid. Here, benevolence is the Greek word eunoia, derived from the two Greek terms eu (good) and nous (mind in the context of understanding). Due benevolence is often defined euphemistically as conjugal (marital) duty, which people automatically equate to sex. However, expounding on the Greek definitions, we understand that rendering due benevolence is not simply a physical aspect of the marriage relationship, but the good understanding of ones mate required for successful cultivation and communion of both parties involved.
Verse four is a scripture that must by all means be taken in context. As we discussed previously, questions had been given to Paul concerning a man “touching” a woman. Apparently an errant teaching or understanding of the Christian life as it pertains to marriage had emerged in Corinth. Because of this understanding, many made ascetic vows of purity (celibacy). The only problem with such vows was that there were individuals that were married making such vows independent of their husband or wife, which as one could imagine caused problems. Paul, therefore, sets the record straight by saying individuals in marriages do not have power or authority to make such decisions. This relates directly to the marriage covenant. In this covenant, the two become one flesh. All decisions, not just issues of physical intimacy, are no longer independent ones. The fifth verse picks up on this issue by introducing us to yet another term of interest. “Defraud ye not one another,” or do not deprive one another. The only exception given is that there is a mutual agreement that one or both partners will be giving themselves over to fasting and prayer for a set amount of time. Paul even interjects a reason, so Satan won’t tempt you because of your incontinency, which is a lack of self-restraint.
It is important to note that there is a progression to all that has transpired before this point. First, the covenant of marriage has been entered into by a man and woman. Second, due benevolence has been rendered by both parties. Again, it must be stated that due benevolence is more than sexual intercourse and involves understanding ones mate. Then, the power of ones body is not ones own, but that of the individuals husband or wife. Understanding these concepts allows us to fully grasp the teaching that Paul is giving concerning marriage.
Permission or indulgence or fellow knowledge is Paul’s introduction to verse seven. Many commentators and scholars are divided as to whether the sixth verse of I Corinthians seven is in accordance with verse seven or verse five. Looking at various scriptures on marriage and even Paul’s background as a Pharisee and member of the Sanhedrin, it is very safe to assume that he was married at one time. As a strict adherer to the Torah and additional 613 laws, Paul at age eighteen is more than likely to have been married. It is unknown whether he was widowed or his wife divorced him upon his conversion. Needless to say, up to verse six, Paul has been pretty solid in terms of his strict linear arguments in accordance with Old Testament doctrine (the Law or Torah and Prophets). So why is Paul allowed to delineate from his current arguments? Again recall that Paul is answering a letter that was written to him under apostolic authority meaning he was sent to deliver a particular message to a particular group of people (in this case the Church of Christ as a whole). On a side note, I personally disagree with some commentators and scholars that state that Paul is allowed to write these words without the inspiration of the Holy Spirit. Scripturally, it is essential that one believe that “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16)” and “Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:20-21)” Therefore, Paul being moved by the Holy Ghost is inspired to write of his personal marital status for the purpose of edifying those that are gifted to be celibate as he was at the time of his writing. Paul states this because the gift of celibacy is not a simple refraining from the marriage relationship, but being celibate for the purpose of ministry solely. As with all gifts, this gift of celibacy must and will be tested for authenticity. Matthew 19:11-12 states Jesus’ teaching on this topic, “But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. (Matthew 19:11-12)” So based on your ability (the last category Christ mentions) then reception or full immersion into this gift can take place, but keep in mind “all men cannot receive” this particular saying of Christ or Paul’s viewpoint on celibacy.
Verses seven, eight, and nine of first Corinthians chapter seven speak on staying unmarried and also departure from marriage, respectively. Widows and unmarried are exhorted to stay in that particular state if they can, but in the event that they cannot contain or keep self-restraint it states that it is better that they marry than burn aflame in their passions. This verse is often used by individuals as a reason for marriage. Recall again, the context of the day. Simply put, Paul is digressing back to verse two of the text. If one that is unmarried or widowed knows that they personally need to avoid fornicating or engaging in illicit (illegal) sexual intercourse, the remedy is the marriage relationship. However, the verse then must be taken in the succession in which it is given, which is man and woman joined in marriage, due benevolence is rendered, and last, power or authority is no longer ones own, an individual is no longer isolated, but a conjoined part of a unit in the marriage.
Moving towards the end of this particular study is the issue of divorce. Both gentile and Jewish nations were notorious for their inclination to separate from the marriage relationship. Jesus taught on this concept and stated that divorce was allowed due to the hardness of heart of many within the Jewish nation. Literally, men and women were at the point of killing one another because of emotional, psychological, physical, and other types of abusive conduct towards spouses. Moses therefore offered the bill of divorcement to be issued. In Corinth, a gentile city, divorce was apparently a readily accessible practice. Paul addresses individuals in marriage relationships that involve unbelievers. He states that because of your commitment to Christ and your spouse, a believer should not divorce his or her mate. However, understanding the climate of the day, many men were going daily to “worship” the goddess Aphrodite. Here we see why Paul states, but and if they separate. Now the catch to this divorce is that a believer, based on the scripture should not remarry, but leave room for reconciliation to occur. The only scriptural basis for remarriage to occur after divorce is adultery on the part of ones former spouse, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. (Matthew 19:9)” Based on scripture, it is considered adultery if an individual ends a covenant relationship without proper grounds and enters into another covenant relationship.
The last few scriptures of our text again deal with the believer and unbeliever in the marriage relationship. It must be stated that one person in the relationship was converted and thus the disparity in belief occurred. A believer should not marry an unbeliever as Paul will share in other passages. These scriptures deal with the marriage in light of an unbeliever that is pleased or consent to the same manner of operation with the believer as it relates to marriage, Paul says stay put. Further admonishing occurs as he states that sanctification is a result of such a union for the unbelieving spouse and the children. This by no means is saying that salvation is obtained because one spouse is saved. But it does say that the vehicle for salvation to occur is now readily available, thus the statement of sanctification. The final statement of our text is if the unbeliever leaves, in such cases a believer is under no obligation to stay since God has called us to peace.
posted by Dr. Pryor at 7/02/2006 12:16:00 AM
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