Paul’s Counsel to the Unmarried & Widows in Corinth, 8/9/26

Well, we come once again to our passage in the

book of 1 Corinthians chapter 7. Lord willing,

1 Corinthians 7 · chapter mention

today I would like to complete this chapter as

the Lord wills. I'm going to give my introduction

before we read it, because I think it will be

helpful for you as we look at this unusual portion

of Scripture. At the beginning of the chapter,

Paul began answering questions that the church

had sent to him. They needed wisdom on various

matters and they wrote to him as their father

in the faith. He began answering those questions

with the subject of marriage. There was great

need for wisdom on that matter. When I began

this chapter back in June, I set forth competing

perspectives that were creating confusion on

marriage. in the corinthian church two of them

are likely in mind in our passage today and i'm

going to repeat them again one was the jewish

view jewish christians that marriage was considered

obligatory a religious duty young men were expected

to marry between ages 16 to 18 and remaining

unmarried at age 20 was viewed with suspicion

and then there were the ascetics That is, believers

who taught that self -denial, especially of physical

pleasures, elevated one's spiritual standing.

Celibacy was prized as a superior calling, and

sex, even within marriage, was seen as demeaning,

earthy, and sensual, and should be avoided. Now,

with a few slight differences, the problems they

faced are also problems we face as well. So this

chapter has been very relevant to us. Having

said that, though, there are some quite unique

characteristics of the passage today which Paul

wrote and which applied to his day. So our first

responsibility is to attempt to understand the

current situation at the time of this writing.

and then to understand and interpret Paul's counsel

to them. The section before us deals with the

question of virgins, that is, young unmarried

ladies. Should they get married, or is it better

to be celibate, that is, to remain unmarried?

That is the question here. And Paul goes at great

length to answer this. He's already established

that celibacy is good for those whom the Lord

has gifted for that calling, but it is not the

normal state of being. The normal course of action

is for young men and young ladies to get married,

to have children, and to reflect a glorious picture

of the glory of Christ's church in their marriage.

And so, in answer to their question, to this

question, the Jewish Christians would have said,

absolutely, it is God's will. Virgins should

marry. But the ascetics would say, no, they should

not marry. Singleness and devotion to God is

better, for they can serve God with a single

mind. And thus, they write the question to Paul

about virgins. This is the need. Paul begins

by saying, though, I have no commandment from

the Lord regarding this subject. It says, Yet

I give judgment as one whom the Lord in his mercy

has made trustworthy. What Paul is saying is

that this passage is not the revelation of a

command from God. He has not received direct

inspiration from God. In answering this question.

But as a wise man. And as one as he says. Whom

God has judged to be trustworthy. And to give

good judgment. He will render his judgment on

the matter to them. So it's important as we read

this to understand. This is the whole book. This

is the whole inspired word of God. In his revelation

to us. And yet Paul is saying. I did not. Hear

from God specifically on this matter. And so

I'm giving you wise judgment on it. Now this

passage is a rather difficult passage to teach.

Probably one of the most more difficult of any

thus far. So we need to search for interpretive

keys that might open up our understanding of

it. I think that key is in verse 26. And if this

is understood, it opens up the meaning of this

passage tremendously. If this clue is not understood,

our whole understanding will be distorted. And

in fact, in history, it has been distorted. So

with the help of the Lord and wise commentators,

we want to understand what he is saying and then

make applications for us so that we might have

some takeaways. to take home i will first read

the passage and then i'll begin with this key

in verse 26 so first corinthians chapter 7 verse

1 Corinthians 7:25

25 now concerning virgins i have no commandment

from the lord yet i give judgment as one whom

the lord in his mercy has made trustworthy i

suppose therefore that this is good Because of

the present distress. That it is good for a man

to remain as he is. Are you bound to a wife?

Do not seek to be loosed. Are you loosed from

a wife? Do not seek a wife. 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.

For this I say, brethren, the time is short.

So that from now on, even those who have wives

should be as though they had none. Those who

weep as though they did not weep. Those who rejoice

as though they did not rejoice. Those who buy

as though they did not possess. And those who

use this world as not misusing it. For the form

of this world is passing away. But I want you

to be without care. He who is unmarried cares

for the things of the Lord, how he may please

the Lord. But he who is married, okay, I might

have said that wrong. He who is unmarried cares

for the things of the Lord, how he may please

the Lord. But he who is married cares about the

things of the world, how he may please his wife.

There is a difference between a wife and a virgin.

The unmarried woman cares about the things of

the Lord, that she may be holy both in body and

in spirit. But she who is married cares about

the things of the world. how she may please her

husband. And this I say for your own profit,

not that I may put a leash on you, but for what

is proper, and that you may serve the Lord without

distraction. But if any man thinks he is behaving

improperly toward his virgin, if she is past

the flower of youth, and thus it must be, let

him do what he wishes. He does not sin. Let them

marry. Nevertheless, he who stands steadfast

in his heart, having no necessity, but has power

over his own will and is so determined in his

heart that he will keep his virgin does well.

So then he who gives her in marriage does well,

but he who does not give her in marriage does

better. A wife is bound by law as long as her

husband lives, but if her husband dies, she is

at liberty to be married to whom she wishes.

only in the Lord. But she is happier if she remains

as she is, according to my judgment. And I think

I also have the Spirit of God. Let's pray. Father,

as we go through this passage, Lord, we admit

before you that this one is a bit difficult to

understand in its entirety, especially when we

look at many other passages of Scripture. So

we ask, Lord, that you would open it up to us,

that we might understand what is here in your

word to us for today. We pray that we might learn

and profit by it, that you would guide us, Lord,

that our hearts might be right and pure before

you, and that we would love you devotedly. We

ask, Lord, that you would bless this time together.

We pray in Jesus' name. Amen. I mentioned to

you that there is an interpretive key. Because,

as I already explained to you, he comes here

and he says, concerning virgins, I have no commandment

from the Lord, but yet I give judgment. He then

says, I suppose that this is good. Why? Because

of the present distress. That it's good for a

man to remain as he is. Are you bound to a wife?

Do not seek to be loosed. Are you loosed from

a wife? Do not seek a wife. What is Paul referring

to in this present distress? This is something

here. He says that this is present. Now, the

word present is not necessarily used here as

something that is immediate. It can be near.

It could be coming on. In other words, it's something

that is impending or soon to come. It is threatening.

Something is near that will afflict as time presses

on. And so Paul writes this whole passage passage

in light of the present distress that which is

soon to come distress means a calamity or straits

or a great trial in other words something is

on the horizon that will cause great problems

it will be a severe trial of significant proportions.

Paul does not say specifically what this was,

but he says it is something that he was aware

of, and thus he is expressing his opinion to

the Corinthian church on this subject in light

of the present distress. What is he speaking

about? Well, He doesn't tell us. So this is kind

of like reading someone else's mail. We have

to look for clues and things throughout the other

scriptures or in history that might be possible.

I think there are several possibilities. He could

be referring to something specifically in Corinth.

that we do not know about. There were times in

Corinth where they had a prolonged grain shortage,

for example, or a time of famine. We know that

there was a time of great famine throughout the

Roman Empire during the days of Claudius Caesar,

the emperor before Nero. But that might have

taken place before he wrote this. We're not exactly

sure. He could also be referring to the time...

That would be prior to the destruction of Jerusalem.

Now, you might say, what does the destruction

of Jerusalem have to do with the folks in Corinth?

Well, Jesus himself says in Luke chapter 19,

Luke 19 · chapter mention

I'm sorry, chapter 21, and also in Matthew 24,

that there would be great natural disasters in

various places in the world at that same time

period. There would be earthquakes, Jesus said,

famines. pestilences, and it would be a very

difficult time. Jesus said in Luke 21 verse 9,

Luke 21:9

but when you hear of wars and commotions, do

not be terrified, for these things must come

to pass first, but the end will not come immediately.

Then he said to them, nation will rise against

nation, and kingdom against kingdom, and there

will be great earthquakes in various places,

and famines, and pestilences, and there will

be fearful sights and great signs from heaven.

So it could be possible that this great earth

-shaking event that took place at that time would

also affect Corinth in some way, as history would

bear out that even in far -off places, this was

a great and tumultuous time. In AD 69 there was

an intense civil war. Four different Roman empires

reigned in one year. Some were murdered, others

died and it was a time of great upheaval. So

perhaps he is referring to that. Paul knew this

prophecy of Jesus and that it would take place

within the first generation after Christ. The

word distress is the same word used in Luke 21,

Luke 21:23

verse 23. Woe to those who are pregnant and to

those who are nursing babies in those days, for

there will be great distress in the land and

wrath upon this people. So that's one possibility.

Another option is that there was severe persecution

under Nero. This happened around AD 64. Persecution

broke out with great ferocity against the church.

Now this was especially in Rome. There's a question

of how much this would have affected Corinth

in Greece, but it is certainly possible. Now

both of these last options would fulfill the

prophecy in the book of Revelation about the

beast of the sea and the beast of the land. And

it was as if all hell was turned loose against

the church. Paul might have had in mind the fulfillment

of Revelation 12 when it says that the dragon,

the evil one, Satan, made war against the saints

of the church. Romans 12 verse 17 says, And the

Romans 12:17

dragon was enraged with the woman, and he went

to make war with the rest of her offspring, who

kept the commandments of God and had the testimony

of Jesus Christ. Paul might have had something

like that in mind, although the book of Revelation

was probably not yet written then. Now all of

this happened in the first century. So we really

don't know what this present distress was. But

it was something that was really distressing.

And I gave you here a number of options to think

about. Therefore, as we examine this portion

of Holy Scripture of Paul's advice to the Corinthians,

this context must, I underline that, it must

be kept in mind. Because we cannot interpret

this passage as something that is normative.

Something that is just regularly practiced all

the time. It's not the ideal. Virginity is not

more holy and righteous than marriage, as some

of the ascetics or some of the early church fathers

thought. Because this would go against the express

commands of other scripture. It would confuse

and twist the normal purpose and goal of young

men and women to live for God by marrying, having

children, and living a normal Christian life

wherever they are in this world. Paul's advice

here is not a diatribe or a prohibition against

marriage, and it's not to be taken in a normative

context. It does not contradict the commands

given to be fruitful and multiply in Genesis

1 and Genesis 2 and Genesis 9 or in Psalm 127

and Psalm 128. I believe this verse is the interpretive

key to understand everything else in this passage,

including this statement that he who gives her

in marriage does well, but he who does not give

her in marriage does better in verse 38. So with

this understanding, in light of this interpretive

key, we'll now look through the rest of the passage

to understand Paul's counsel to the Corinthian

church in light of the present distress. We're

not going to examine all the meanings of every

word. A lot of this is fairly plain. It just

needs to be understood in light of this, which

is why I've spent the amount of time in preparation

for this. So the principle is, verse 26 to 28,

because of the present distress, a man should

remain as he is in his current state. So Paul

says, if you are married, though, do not be loosed

from your wife. It's in verse 27 in the beginning.

Now the word loosed here means divorced. It means

being set free from the bond of marriage. So

the present distress does not mean that you have

the authority to break the earlier command, which

is that a wife is not to depart from her husband.

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. In other words, the

present distress was no excuse for them to divorce

or to separate. It's not an option on the table

at all. Take it off. So what he's saying here,

do not be loosed from your wife. He then says,

if you are loosed from your wife, do not seek

a wife. This is his counsel to stay in that state.

Now here the word loosed is slightly different,

but it still implies that you're loosed from

something that you were fastened to, such as

a husband and wife joined together by the bond

of matrimony. This again... It goes back to the

possibility of divorce that came about because,

or the possibility of divorce because of an unbeliever

not wanting to stay. And so if in such case,

Paul said, let the unbeliever depart, let the

one who's abandoning depart. A brother or sister

is not in bondage in such cases. But at the same

time, here he is saying, if that is the case,

in light of the present distress, don't seek

a wife. This is his counsel. In other words,

where there is abandonment and you have the opportunity

to marry, Paul's counsel was, do not seek a wife

in light of the circumstances. But he goes on.

He says, even if you do marry, you have not sinned.

And if a virgin marries, she has not sinned.

In other words, Paul is again giving wise counsel,

but he is also demonstrating Christian liberty.

The wise counsel, don't get married if you are

loosed, and the Christian liberty, even if you

marry, you have not sinned. In this, the apostle

is an example to us in how he is very careful

not to infringe on the liberty that comes to

all Christians. This is a really good lesson.

It's a key point of this chapter. It's one that's

very wise for parents as well as pastors and

teachers and any in authority or in a place of

influence. It is so easy for us to give our counsel

and then fail to extend the liberty to the person

to disregard that counsel. We can so easily pretend

to be the Holy Spirit instead of recognizing

that both we and they, the other person, or persons

are filled with the Holy Spirit, and he is not

us. We are not he. There are many times when

wise counsel must be given in light of current

circumstances, but great care must be taken so

as not to bind the conscience where God has not

bound it. We do not have. that authority. And

here even the beloved apostle Paul, in all of

his authority as an apostle, because he didn't

receive this as revelation from the Lord, he

said, if you do this, you have not sinned. If

you have to do this, you have not sinned. You

are at liberty, but here is my counsel. Very,

very wise for us to consider and remember. Then

he makes this statement, nevertheless, such will

have trouble in the flesh, but I would spare

you. This is the first reason that he gives for

his counsel. He's going to give three reasons.

What would this entail? What would this trouble

in the flesh entail? Just think for a moment

of a time of great tribulation, of persecution,

or of peril, or of famine. The care of a wife

and children, or the care of a husband and children,

weighs most heavily on the mind of the one undergoing

the tribulation. There have been times where

people recanted because they couldn't take the

pressure of all the care and responsibility that

they are foregoing because of naming the name

of Christ or of living for Christ. And so Paul

says this is a care. You're going to have trouble

in the flesh about this. A good example is John

Bunyan, the author of Sinners Abounding as well

as What is more well known is that is the pilgrim's

progress. He was an English nonconformist preacher

who preached without the appropriate license

or authority from the state and consequently

was imprisoned for 12 years. He had a wife, he

had a family, and he was not able to be there

with them. He could see them occasionally, but

it was a great hardship for him and for them.

And yet he continued steadfast in this. I will

not yield to the authority of the state in their

matter because that would be to go against God.

And he remained faithful to the Lord in it. But

it was a great hardship for him to be thinking

about the care that he could not give. And his

children growing up. without Him there in the

home to lead them in family worship, to love

them, care for them, discipline. This indeed

is what the Apostle Paul is talking about. We

can also think of those who are married and have

children during a time of severe famine, and

you don't have the food to give to your children.

And they have hungry bellies, and they're crying

out for food, and you can't give it to them.

These are the kinds of things that Paul has in

mind as he thinks of the current distress, the

present distress. The care is so much more difficult.

This is why Paul was counseling singleness for

times like that so that they are spared from

the trouble in the flesh. Then he moves on to

the urgency of the times and to live in light

of eternity, verses 29 to 31. He says, but this

I say, brethren, the time is short. So that from

now on, even those who have wives should be as

though they had none. Those who weep as though

they did not weep. Those who rejoice as they

did not rejoice. Those who buy as though they

did not possess. And those who use this world

as not misusing it. For the form of this world

is passing away. Second reason to remain single

right now is because the time is short before

these troubles will come. The pressure is on.

And that's the idea here is that of pressure.

The persecution or the distresses are coming

soon. And therefore earthly relationships and

circumstances need to be held loosely. He said

those who have wives as though they had none.

That is they must not set their hearts too much

on the comforts of life. And the joyful companionship

with their wife. Rather. they must be prepared

to be separated from their wife if it was persecution.

He might need to escape for his life or to meet

death, being drug from her to appear before the

magistrate. These kinds of things happened at

times like this. Those who weep as though they

did not weep. Again, those who rejoice as though

they did not rejoice. Those who buy as they did

not possess, as though they did not possess.

The distress or confusion may be such that private

sorrows or private joys will be absorbed up into

horrors of the time. Those who use the world

is not misusing it as holding it lightly, so

to speak. Possessing them, but not letting them

possess you. This is a good reminder for us.

And I'll speak of this again a little bit later.

In fact, this whole passage right here would

almost sound like times even far in the distance.

I believe Paul is referring to it here specifically.

And yet certainly this is something for us all

to consider as we live constantly in the light

of eternity with God and not knowing the future.

why is this he paul gives the reason by saying

he says the form of this world is passing away

he's not saying the world is passing away he's

saying the form in other words the particular

order of the time this would be one inclination

that paul could be referring to the upheaval

and tribulation around the time of the destruction

of jerusalem even though that did not occur for

some time after he wrote this but he may have

had that in mind because that was a tremendous

upheaval where the form of the current world

system was greatly changed so it's a possibility

i don't know exactly I don't think though it

fully means the second coming of Christ because

it's not talking about the world but rather the

form of the world and it fits into the context

better that way. Then he moves on to verse 32

to 35 and gives the third reason and that is

the advantage of singleness. That is freedom

from anxious care for undivided devotion. He

says, but I want you to be without care. He who

is unmarried cares for the things of the Lord,

how he may please the Lord. But he who is married

cares about the things of the world, how he may

please his wife. There's a difference between

a wife and a virgin. The unmarried woman cares

about the things of the Lord, that she may be

holy both in body and in spirit. But she who

is married cares about the things of the world,

how she may please. her husband. And this I say

for your own profit, not that I may put a leash

on you, but for what is proper and that you may

serve the Lord without distraction. So the third

reason here, Paul says this counsel that he is

giving is that I want you to be without care.

And this word care is referring to anxiety. Now,

why would one be anxious? because of the present

distress. He therefore gives this counsel so

that they would not be anxious, but devoted completely

to the Lord during this difficult time. Look

back at Deuteronomy 6 and verse 5. You shall

love the Lord your God with all your heart, with

all your soul, and with all your strength. And

that verse applies, that command applies in every

situation. But depending on where you are, you

might have some times of being anxious and you

might easily be diverted from an intense love

for the Lord to anxiety about your current situation.

What's going to happen here? What's going to

happen if I'm persecuted and taken away? Or what's

going to happen if a famine comes or whatever

else it might be? He says here, I want you to

not be anxious, to be without care. He then gives

a contrast. Note that he's not referring to the

man and the woman as sinning by caring about

each other. In fact, that's commanded in many

places. It's fully intended by God that a husband

and a wife care about pleasing each other and

thus care about the things of the world. In other

words, things that are not sinful, but that are

earthy, that are connected to our marriage right

here. We care about it. We want to love each

other and to please each other. In fact, if you're

a husband or a wife and you don't want to please

your spouse, there's something wrong. And you

are sinning against God if you are not seeking

to please Him in it. But he notes the difference

between married and unmarried in the level of

responsibility and in the time of great difficulty.

that responsibility can be overwhelming, it can

create anxiety, and can add a great burden, thus

distracting one from serving the Lord wholeheartedly

in this difficult time. And so he breaks it down.

Unmarried man cares for the things of the Lord,

how he might please the Lord. Unmarried woman

or virgin cares about the things of the Lord

that she may be holy both in body and spirit.

The married man cares about the things of the

world, how he may please his wife. The married

woman cares about the things of the world, how

she may please her husband. None of these are

sinful. It's just a fact of life in the way that

it is. So in no way can we interpret these verses

to mean that God is not pleased with married

men and women serving Him by loving and pleasing

each other, by making sure that their physical

and sexual needs are fulfilled, and that a husband

provides for his wife and family as to the Lord.

No, dear brother, as Proverbs 5 exhorts you,

let your fountain be blessed. Rejoice with the

wife of your youth. As a loving dear and a graceful

doe, let her breast satisfy you at all times

and always be enraptured with her love. That

is biblical counsel and wisdom and it is a foundational

principle for marriage. You can do this with

a heart filled with love and delight in God your

creator through Jesus Christ by the Holy Spirit.

But know that in a time of great persecution

or famine or pestilence, the care, the anxiety,

and the responsibility can rise exponentially

and be overwhelming. So Paul's counsel is, in

light of that, if you are thinking of getting

married, it might be good to delay that. It might

be good for you to remain in the state in which

you are right now. Paul clearly means this when

in verse 35, he says, I say for your own profit,

not that I may put a leash on you, but for what

is proper and that you might serve the Lord without

distraction, without distraction. I think this

is the key to understanding this. Finally, then

we come to verses 36 and 38. And he gives guidance

for those considering marriage. He says, But

if any man thinks he is behaving improperly toward

his virgin, if she has passed the flower of youth,

and thus it must be, let him do what he wishes.

He does not sin. Let them marry. Nevertheless,

he who stands steadfast in his heart, having

no necessity, but has power over his own will,

and has so determined in his heart that he will

keep his virgin, does well. So then he who gives

her in marriage does well, but he who does not

give her in marriage does better. Here again,

we have some significant challenges in understanding

these verses. Who is the any man? Or depending

on your translation, it might be man or he. Who

is this in these verses? Is this speaking of

the girl's father? of the unmarried person, or

even the fiancé, the betrothed. This has been

much debated by good biblical scholars and teachers,

and it is not explicitly plain in the text, because

the words that are used do not indicate this

exactly. It's just any man and then he. Who's

the he, in other words? Many of the early church

fathers and many of those in several hundred

years ago believe that this is speaking of the

father. This is speaking of the father in these

particular verses. However, as much as I appreciate

them, I will take a different view of that. I

think that this is speaking of the betrothed

man. the betrothed man although verse 38 could

be speaking of the virgin's father therefore

i understand it like this and i'm going to paraphrase

it here and see if this makes sense to you but

if a betrothed man the fiancee thinks he is behaving

improperly toward his virgin if she has passed

the flower of youth and thus it must be let him

do what he wishes he does not sin let them marry

Nevertheless, the betrothed man who stands steadfast

in his heart, having no necessity, but has power

over his own will, and is so determined in his

heart that he will keep his virgin, does well.

Now, I understand either way you could look at

it. It could go either way, but I think this

fits it a little bit better. To make this person

be the father does not fully make sense. Although,

again, I say wise men have interpreted it so.

I find the argument compelling. In the pillar

commentary, and I'm going to quote them, it says,

Although it is a very difficult exegetical decision,

it seems to make the most sense, in light of

verse 26 and 27, to see Paul distinguishing between

two kinds of betrothed men. One who feels he

should not wait any longer before marrying his

fiancée. and the other who feels free to follow

Paul's advice not to change his and her status

during the present crisis, and who prolongs the

engagement for the time being, keeping his girl

as his fiancée rather than marrying her. He is

bound to her, but he seeks neither to be released

from her nor to conclude the engagement with

the marriage for the time being. Let me explain

this a little bit further. past the flower of

her age refers to the lady's prime now the Greeks

believed and so this is in the context of this

that a woman was in her prime at age 20 that

was the age of prime for a young lady of course

the Jewish girls they viewed that a little bit

differently it was more 16 to 18 because that's

often when they got married so he who stands

steadfast in his heart He has no necessity and

he is over his own will that could be referring

to his own sexual desires or to societal pressure

from parents or peers or simply societal expectations.

So in other words, he's looking at this, he's

considering the situation, he is able to stay

pure and thus he says, I'm not going to marry

at this time in light of the present distress

or whatever else it may be. In conclusion, though,

Paul then again says, he who gives her in marriage

does well, but he who does not give her in marriage

does better. And this again could be referring

to from the he could be the father or it could

be the engaged man. And the word give her in

marriage is which, when you think about who is

it that gives someone in marriage, it's the father,

right? So the father gives the one in marriage.

So if you look at that word, it's actually one

word that's used as being given in marriage,

it would seem to be the father. However, it does

not always mean this. It can simply mean to marry

because it has two definitions. It could be given

in marriage or simply marriage. So thus he could

be referring to the father giving away his daughter

in marriage or it could simply mean the fiance

marrying such as he who marries her does well,

but he who does not marry her does better. This

is my understanding of these. So I submitted

to you for your as just. I don't want to spend

a lot of time on it. I'm just saying this is

a difficult one to fully understand. Two final

notes as we look at this. In either case, Paul

says, there is no sin. There is no sin. There

is Christian liberty. Paul's giving his counsel.

This is not a command from the Lord. And this

is all in light of the present distress and must

not be considered normative. This is not normal

Christian living. Normally, long, open -ended

engagements should not take place. It can be

very difficult. But this was an unusual circumstance.

Therefore, this makes the most sense. But again,

I submit it to your own thought. number six then

is counsel he gives he closes with counsel to

widows says a wife is bound by law as long as

her husband lives but if her husband dies she

is at liberty to be married to whom she wishes

only in the lord but she is happier if she remains

as she is according to my judgment and i think

also i have the spirit of god so as a conclusion

to this whole matter he's now ending the chapter

on marriage And Paul then applies the same reasoning

to be a widow. He's going to move on to the subject

about idols and Christian liberty beginning in

chapter 8 and eating the food offered to idols.

But first, he makes sure that the Corinthians

understand that living single because of the

present distress is not an option if you are

married. Therefore, he says a wife is bound by

law as long as her husband lives. So in other

words, it's not an option to say times are tough.

I'm going to divorce you. So he's saying here

very clear. This is the law by God. She is bound

to him as long as her husband lives. This distress

does not give permission to depart and to divorce

or to separate. which is right in line with the

earlier command as we already looked at it. Do

not even think about it. Do not contemplate it.

This is not advice or counsel. This is a directive,

a command with the weight of God's law. But if

her husband dies, then she is at liberty to be

married to whom she wishes, but only in the Lord.

And here again, we see Christian liberty. within

guardrails of God's law. She is at liberty to

be married again if her husband dies. At liberty,

but only to marry in the Lord. Only to marry

a fellow believer. Marriage after becoming a

Christian is only to be between Christians. And

this applies to all Christians who marry, and

not only the case of widow in which it's given

here. And yet Paul says, She is happier if she

remains as she is. And this is according to his

judgment. And he believes he has the spirit of

God. But it's not law. This is wise counsel given

in light of the present distress. What can we

take away from this? This could be, okay, so

how does this really apply to us? What can, you

know, but it's here. It's here for our instruction.

It's part of my responsibility to teach the whole

counsel of God. And this is right here in the

word of God. So what do we take away from this?

Well, there's a few things that I think are valuable

for us as we close this. First, marriage is good

and honorable. It is not sin. It is both commanded

by God in most circumstances for most people.

It is a great mystery that speaks of Christ in

the church. Ephesians 5, 32. And as the wonderful

wedding vows and the preparation for that in

the book of common prayer says, marriage is not

by any to be enterprised nor taken in hand unadvisedly,

lightly, or wantonly, but reverently, discreetly,

advisedly, soberly, and in the fear of God. That

is what marriage is to be. It should be entered

with deep thought and care and respect with spiritual

seriousness and clear judgment and with the choice

made deliberately and with good counsel and full

awareness of the responsibility and the lifelong

obligation to care, to provide, to love, to respect

and all of the other commands even in the midst

of times of great upheaval. It is a great responsibility.

But dear Christian, let no one put you on a guilt

trip about marriage. The normal Christian life

is that you love God, you serve Him, and in most

cases you get married, have children, and live

life together before the face of God. And this

is good and acceptable with God and His will.

So do not tear these verses, kicking and screaming

out of their context, as Votie Bauckham used

to say, and apply it across the board in every

situation. No, it was not meant for that. Number

two, singleness with self -control offers practical

advantages for undivided service, especially

in times of distress. Therefore, if one either

has the gift from God of singleness or is self

-controlled in light of present circumstances,

it is acceptable before God. There is a place

for singles. There is a place where you can serve

God and give yourself in a way that can be very

freeing, especially in difficult times. So use

it for the glory of God if that's where God has

you. Use it for the glory of God. There's no

condemnation with this. But if one cannot succumb

without, or if one cannot exist without succumbing

to sexual temptations of self -abuse, or fornication

then it's better to marry first corinthians 7

1 Corinthians 7:9

verse 9 if they cannot exercise self -control

let them marry for it is better to marry than

to burn with passion so but apart from that if

you're here you're a single before the lord then

use it for the glory of god and be content with

where he has you until the lord provides for

you in one way or another Number three, in this

passage, we are taught to hold God's gifts and

the things of the world loosely. As the fires

of the last weeks have shown us, the things of

the world, possessions, houses, lands, cattle,

can be taken away in just one night of a raging

fire with 40 to 50 mile an hour winds. Just that

quickly. Let us hold them lightly. Job is such

a great example of this. With so many things,

and his life turned into a complete upheaval

so quickly. His vast herds, his servants, his

children, and his health. And yet the scripture

says, in all this, Job did not sin with his lips,

nor charge God with wrong. This is a wonderful

example of how to hold things loosely. It's not

wrong to possess great things if that's what

the Lord gives you, but hold them loosely. Don't

wrap up yourselves together in them so tightly

that when they're gone, you get upset at God

or you get angry at God or you turn against him.

No, Job did not sin with his lips. Rather, he

worshiped. And he said, naked I came from my

mother's womb and naked shall I return there.

The Lord gave and the Lord has taken away. Blessed

be the name of the Lord. That's how we hold things

loosely. Paul reiterates this principle as he

teaches how to view the world in light of the

impending calamity and distress. Number four.

This passage dramatically shows the need to understand

context in the understanding of a passage. It's

very important. Some of these verses have been

dragged out of context to say that singleness

is altogether superior and marriage is inferior.

But in order to properly understand and rightly

divide the Word of God, we must pay attention

to the context in which it is written. including

wherever possible, the who, the what, the why,

the where, and the when, whenever we can. Finally,

I submit this to you. I believe and hope that

this has been a faithful interpretation and exposition

of this difficult passage. I pray that it has

been edifying for you and that it builds you

up in Christ's kingdom. And indeed, if anything,

I have not taught it correctly. I pray for God's

forgiveness and mercy and submit it to him. Let's

close in prayer. Father, we thank you so, so

much.