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Chapter 7

Paul answers specific questions with particular examples and a general principle in v 17: remain in the state you were in when baptised. This is against the background of a general belief that the second coming would be soon. Paul’s own marital state is uncertain: unusual for a rabbi to be unmarried, and membership of Sanhedrin would require him to be married. He may be widowed, or his wife may have left him after Damascus - lending extra poignancy to v15. Note that a Jewish man could divorce his wife, but a wife could not - if she separated from her husband she would have to leave the marital home.
1 “It is a good thing” - apparently the Corinthians used this slogan to justify several examples where they were taking asceticism to extremes. Paul twice quotes this slogan, but adds “but”: celibacy is an ideal, but marriage is also good. It may be that some Corinthians though believers should abstain from sexual relations in marriage. Paul says “No”, with the exception below.
2 Paul gives as a - not the only - reason for marriage the temptations that the celibate may be prey to - especially in Corinth. The Greek is literally ‘owing to fornications’. The only reason Paul gives here, and one of the reasons given in the 1662 Prayer Book marriage service. Perhaps modern theologians should remember this very pragmatic purpose of marriage. He believes they are in the “between times” awaiting the parousia, the second coming. So it is better to remain in the state you were in when baptised, and concentrate on preparing for the parousia, rather than considering changing one’s state. Paul enjoins monogamy.
3 So baptism was not an excuse for avoiding one’s marital responsibilities - if you are married, then stay married. This is to correct a distortion which the Corinthians appear to be tending towards, ie that baptism so transforms you that worldly responsibilities no longer matter. Not so, says Paul. We are to live out our lives after baptism in the world.
4 A nice balance: both husband and wife have authority over their spouse’s body. Perhaps an argument for committing to each in a public way, to emphasise that in marriage you give your body to your spouse? Does the same level of commitment exist with unmarried couples? Paul places husband and wife on equal footing, neither has superior rights to sexual relations. Sex is normal - indeed required - in marriage, not defiling. The one-flesh relationship to God’s plan for marriage is important - a newly married Jew was excused from the obligation of saying the Schema - his mind would be otherwise engaged!
5 Married partners should pay attention to each other’s needs, and not deprive them, which Paul calls defrauding. Abstinence (within marriage) may be acceptable, with 4 strict provisos: it is mutually agreed; it must be for prayer; it must be for a ‘season’ only - which implies a specific reason which requires special prayers; they must come together again, and intend to do so. It should not be prolonged - couples should not over-estimate their ability to resist temptation, especially if one partner leans towards more ascetism. Paul is very realistic! Resuming and enjoying sexual relations again is important to keep Satan at bay.
6 “This” probably refers to the concession of a period of abstinence, not to the acceptability of marriage. Paul is not saying that all should be married, he has simply laid down the duties of those who are married. Paul still holds up celibacy as the ideal, but it is not a command.
7 Celibacy is a gift only given to some, as is marriage. Both marriage and celibacy are charisms, ie spiritual gifts.
8 Paul’s contrast between marriage and his own state suggests that he was not married at this time, but was remaining unmarried - ie he was a widower. There is no evidence for or against this view.
9 Again Paul’s rather simplistic view that marriage is better than fornication - an adequate reason to get married? Certainly a very pragmatic argument against a long engagement: once decide to marry, why make life difficult? Note it must be a joint decision to delay.
10 Paul’s emphasis is to maintain the status quo. Baptism does not justify thinking that one could serve the Lord better by leaving a spouse.
11 If separation is necessary, there are two choices only: reconciliation or remain single. Paul reminds the Corinthians of Jesus’ clear statement on marriage that divorce is not acceptable - written by Paul more than 10 years before the Gospels firmly recorded it (eg Matt 5:32). (A Jewish wife could not divorce her husband).
12 But then Paul addresses a question which Jesus never met: a believer married to an unbeliever, and by implication becoming a Christian came after the marriage. Paul answers this on his own authority - because Jesus never commented on this. The marriage should continue if the unbeliever is willing - being married to an unbeliever is not a valid reason for the believer to divorce his/her spouse.
13 Again a balance - Paul applies this ruling to both man and woman, thus significantly raising the woman’s status from its subservient role by Jews. Greek and Roman law allowed women to divorce their husbands, Jewish law did not.
14 And an important, often overlooked principle: in contrast to the contamination from a union with a prostitute, your spouse is made holy - continuously sanctified - by you - you have become one body, so your belief makes your spouse holy. And it sanctifies your children too. ‘Making holy’ in the sense of making them people of the (new) covenant - not the same as salvation, which v.16 says may be hoped for. A Jewish woman was a member of the people of the Covenant through her father until she married, when it became through her husband.
15 The believer is not bound if the unbeliever leaves: this “Pauline privilege” appears to allow divorce where one partner gets baptised and the other does not, and leaves. This is the very difficult problem faced by Paul, but it was not faced by Jesus. But although Paul says they may separate, although only by the non-believer leaving, it does not justify the believer leaving. The sanctity of marriage is such that the believer must always strive to maintain the relationship and may never take the initiative to end it. And Paul does not go on to say that the believer may marry someone else. Are we justified in assuming that he meant this? But “is not bound” would be a curious way of saying “should remain unmarried”. The reason for the decision resting with the unbeliever is “peace”.
16 Naturally Paul assumes that the believer will attempt to save the unbelieving spouse. But, he says, how confident can you be that you will succeed - maybe continuing with such a marriage presents too large dangers to the believer’s faith. A difficult dilemma! To cling to a marriage which the unbeliever is determined to end will lead to tension and stress. Certain strain is not justified by uncertain chance of conversion. Marriage is not simply an instrument of evangelism. The guiding principle is ‘peace’. Peter says that it is behaviour not words that may save a spouse (1 Pet 3:1-2).
17 The principle underlying Paul’s teachings for both married and unmarried is that after baptism you should have more concern for answering God’s call than about changing their human state. We should answer God’s call in the state we were in when he called us. There are obvious difficulties in applying these “interim ethics” to today.
18 Paul emphasise the need for stability - belief in the Lord requires correct behaviour whatever our position in life, irrespective of gender, ethnicity or marital status.
20 After examples, including circumcision, Paul repeats the principle: stay in the state you were when you were called. This also underlies his argument that pagans do not need to become Jews before they can become Christians.
21 The principle applies to slaves, who should not seek to use their new belief to remove the shackles of slavery. Fine if they can gain their freedom, but whether or not, they should make best use of their state in the Lord’s service.
22 A slave who believes has freedom in the Lord; a free person who believes becomes a slave to Christ. Baptism is not an excuse for seeking to change one’s human state. Outward circumstances matter little.
23 A reminder that the believer’s freedom has been purchased, we are slaves of the Lord and we should not become slaves to human beings. Presumably in the sense of following worldly practices. This statement by Paul does not seem to mean that slavery is wrong.
24 Christians should not seek to change their state because they have become Christians.
25 Turning to virginity, Paul makes it clear that the principle of remaining in one’s existing state is not binding under sin, but is an ideal and is his opinion (as in a legal opinion - considered, on the evidence). Again this is against the background of expecting the second coming soon. It should also be read with v 7: both marriage and celibacy are particular gifts. Paul says this principle on his own authority - the Lord said nothing on these matters.
26 Because of current expectations - either of the imminent second coming, or of persecutions with Nero becoming more unbalanced, concentrate on heavenly matters, and do not seek to change your state. You can see why the Corinthians may have misunderstood him, and thought they were to abandon all worldly responsibilities! But Paul was saying concentrate on non-worldly priorities in the time that is left.
28 Emphasises that to marry is not wrong - as some Corinthians thought.
29 Nevertheless Christians should lead their lives aware that this world is transitory - they should become so immersed in worldly matters that their route to heaven is jeopardised.
30 Do not be engrossed in normal worldly activities - be detached.
32 Explains why his counsel of perfection is celibacy - one’s attention is undivided, and fully on doing what the Lord asks. But he does not say that celibacy is morally superior - it is a different charism, to which some are called.
36 Unclear whether “virgin” refers to an unmarried daughter or slave or to a betrothed couple. Or could it mean “virginity”? Either way, if passions run high, marrying is not wrong. “Behaving improperly” to a daughter would be not providing for her marriage. Could refer to a father or guardian who wishes to keep his daughter a virgin. “Virgin” is unusual , but a quick way to include both fathers and guardians.
37 But celibacy is better, but 4 conditions are required: clearly thought through; no compulsion; authority to decide; made a judgement.
38 A man who marries his fiancee does well, but he who does not does better. Both marriage and celibacy are good - but celibacy is better.
39 Marriage is for life. But a widow is free to marry anyone she wishes - but either the marriage must be to another Christian.
40 But better still is to remain a widow. Happier, more beneficial. And Paul has some authority. But he is not saying morally superior.

Paul's First Letter to the Corinthians

Chapter 7