Now begins the longest section in the letter answering the questions submitted to Paul by Corinthians (chapters 7–15). The first questions refers to three state of life: marriage, virginity, and widowhood. Paul’s basic argument can be summarized as folllows:
1 Cor 7 (7:7.17) Paul distinguishes permissible marriage (you could) from preferable celibacy (you should). But, although celibacy is preferable by Paul, marriage is the one the Lord gave instruction about.
In discussing marriage, there is consistent equality (whatever he says of one spouse, he then says of the other). Below are four examples:
Finally, regarding widowhood again Paul advice them to remain single but they are free to marry a Christian.
All the arguments rest on the statement that Paul is worthy of trust (7:25.40).
Verse 7:1. It reads like a paradox. Paul was just dealing with fornication and prostitution (1 Cor 6) as the main problem within the community. And now, there seems to an opposite ‘problem’: full celibacy.
Perhaps, we see here two extremes: on one side lax morality - everything is lawful - including prostitution; on the other side, extremely strict morality - “do not touch women” (1 Tim 4:3). The argument is presented from male perspective.
Was it a first exercise in religious life? Was it an attempt of repentance among those addicted to fornication the way drug addicts or alcohol addicts totally abstain from drugs and alcohol?
Interestingly, the Greek word “gynaikos” can mean both “woman or wife”. Depending on translation it can mean two different thing:
Why is it better for man not to touch a woman? The answer is 7:29.32:
Verse 7:2. Here, marriage seems to be a remedy for fornication (Prov 5:19–20), but in 7:7 - marriage and celibacy are both seen as distinguished gifts.
Verses 7:3–6.
1. Note the equality in this passages: what is said about husband is also said about wife.
2. Note the message in 7:4 - who has the power over who’s body - a revolutionary statement in view of the prevailing culture - usually ancient men had power over their own bodies and their wives bodies - they could have concubines but their wives could not have other men;
3. Finally note that the advice on temporary abstinence is not a command but it is said “by allowance”. Paul seems to have a negative view on the possibility of longer sexual abstinence between husband and wife.
Verses 7:8–11.
Verses 7:12–16
Verse 7:17.20.24. It seems that the problems mentioned here were also present in other Churches. Paul had one stand on these issues.
Verses 7:18–19 (see Acts 21:21; Rom 2:25; 13:8–10; 2 Cor Gal 5:6; 6:16).
Verse 7:21–23.
“Doulas” - slave or servant. To be free or not? In the Greek-Roman culture to be a slave was often preferable to being a free person. A slave of rich man had all his needs met, but a poor free person had to struggle for life. So, should slave free himself if they are offered such opportunity - usually a rare occasion?
The statement is clear. As a slave, the person should consider himself a free in the Lord. On the other hand, the free person - perhaps the Christian master of a Christian slave? (See Philemon and Ephesus 6:5.9) - should see himself as a slave of Christ. But, if freedom comes as an opportunity a slave “make use of it”.
Note. Some translation render the ending of 7:21 as “do not make use of it”. It would mean that if a Christian slave has an opportunity to get free he should remain a slave (rather problematic rendering).
Verse 7:23 is a powerful statement: the cross and freedom are related. Our freedom flows from Jesus’ sacrifice on the cross.
For a contemporary reader this part can be rather controversial: virginity is placed over marriage - and yet paradoxically it the call to marriage is the first commandment in the Bible (Gen 1:28) and the first recorded ‘sacrament’ in the Bible (Gen 2:24).
Note again - Paul presents only his own idea (7:25).
Verse 7:27 - probably in reference to someone who wants to leave a wife for the service of the Lord.
Marriage not a sin (7:28) - shocking statement in itself. Where did the Corinthians get their idea that marriage is a sin? Was Paul’s preaching responsible for it?
What does Paul mean by “affliction in the flesh” is not clear - notice the used of the word “sarx” not “body” (7:28). Does Paul indicate that married people have more challenges in life than unmarried?
Verses 7:32–33 indicates that “affliction” would relate to the division in the married person: (a) on one hand, they want to serve the Lord; (b) on the other hand, they need to attend to the needs of family and the worldly affairs.
Verses 7:29–31 - speak about the transitory form of the world (1 John 2:15–17).
If
Then
Everything we experience here is not absolute - we should not attach an absolute importance to it or clinch to it.
The word used for time is “kairos” - an opportune time. This opportune time is the time we can commit ourselves to the living and proclaiming the Gospel (2 Cor 6:2).
The world is transient, eternity is permanent. This should affect our attitude towards life and the world (Phil 3:20). Think about your life as being mobile, a pilgrim through this world. How would that affect your choices in life?
These are the choices Paul is presenting:
Having wife - as not having wife (1 Sam 21:4–5);
Weeping - as not weeping (Rom 8:18);
Rejoicing - as not rejoicing (Rev 7:13–17);
Buying - as not holding (Matt 6:19–21);
Using the world - as not abusing [it] (1 John 2:15–17)
“Please” the Lord and “please” wife. The one who pleases the Lord is the one who is obedient to Him and fulfill His will. How about the one that pleases his wife? Was Adam pleasing God or his wife when he ate the forbidden fruit in the garden of Eden?
Verse 7:34 - “memeristai” - divided into parts (1 Cor 1:13 - the same word used describing Christ as “divided into parts”).
Verse 7:35 presents Paul’s reason for his teaching. Probably some could view Paul’s teaching as a restrain - the best rendering of the Greek word “brokhos”.
Let us recaptured Paul’s case for celibacy against marriage”
Verses 7:36–38.
Verses 7:39–40
The advice to widows follow the same way of thinking as regarding to not yet married people: