1 Corinthians 7

1 Corinthians 7:8-30

8 It is evident that the preceding concession is only a general rule, not applicable to those not then married. Their relations are to be regulated by mutual consideration, but the unmarried need to consult only their own condition.

10 The law of divorce, in Scripture, varies according to the character of God’s ways in each economy. Because of the hardness of their hearts God gave them the provisions in the law. This is no rule for us today. Where both are believers there is no divorce in this economy. The reason for this is evident, even as the reason for divorce in Israel. Israel was married to Jehovah, but He had to divorce her for her sins. But we are the body of Christ, and no one can be separated from His own body! Our union with Him is unbreakable. This should be reflected in our earthly relationships.

11 When there has been a separation, a woman may not marry again so long as her husband is living.

12 The rule where one is an unbeliever is modified to suit conditions. The believer is to make no move toward separation, but if the unbeliever obtains a divorce the believer is entirely free.

13 While it is not right for a believer to marry an unbeliever, grace makes ample provision for such, especially as many are called while married to an unbeliever. Just as everything which touched the altar was holy (Exodus 29:37), so the unbeliever is hallowed by association with one of God’s saints.

17 It is evident thar God plans the time to call each of His saints. Some are in one station in life and some in another; some in one occupation and others in a different one. An important principle is laid down here which it were well for the saints to heed. It is this: The occupation and condition in which we were when God called us indicates, in a general way, what He would have us be. There is to be no radical change except in the case of those called in idleness or questionable occupations. There should, however , be a great change in our conduct, for we are to remain in our vocations with God.

This it is which transforms the slave into the Lord’s freedman, and makes the freeman a slave of Christ. This is the vital principle which replaces the outward rite of circumcision. It is not of great moment what a man may do for a livelihood, if he does it in such away as to please God and bring no reproach on His name.

23 Slavery has quite gone out of fashion, but those who have been bought with the blood of Christ should not be slow to acknowledge that in their case, it still exists. We are not our own. Let us glory in this. Not only are we His servants, but we are His slaves. We have no right to our own will and way. We are slaves of the Lord Christ, but not of any man, though he be Christ’s apostle.

25 The record of Paul’s opinion is as much inspired as the injunction of the Lord. It is evident that no set rule can be laid down for the regulation of such matters which would not lead to license or undue restraint. So we have only the apostle’s opinion, based on the condition of affairs in Corinth at the time. There was evidently much laxity of morals, due perhaps to the fact that the members of the Corinthian ecclesia had been themselves involved in the loose manners for which the city was noted, and to the low level of conduct prevailing all about them. This opinion does not apply at all times or places, for it would lead to monasticism. Hence the apostle is careful to add that those who do not follow his advice are not guilty of any wrong action.

1 Corinthians 7:31-8

31 The transient, fleeting character of all of this world’s relationships and experiences should warn us not to let them take an undue hold upon our hearts. We cannot but use the world to a limited extent. Its joys and sorrows affect us, whether we will or no. If it were a permanent system instead of a temporary stage in the process of God’s plan, our attitude would be different. In the semi-permanent millennial system, the saints will not be restrained from the full use of the world of that day. But the present system is distinctly hostile to God and occupation with it is calculated to interfere with our fellowship with God and the enjoyment of His permanent purpose.

32 No doubt both Paul and Peter were representative men whose personal affairs were in accord with the dispensations given them by the Lord. Peter went about with a wife, for the relationship between the Lord and the remnant in Israel, to whom Peter belonged, was figured by the marriage tie. They were the bride of the Lamb. Paul, on the other hand, revealed a nearer and closer union, that of the human body, in which Christ was the head and His saints the members. Paul, consequently, never married, but devoted himself undistractedly to the Lord’s service. This is the ideal for this economy, yet the apostle is most careful not to press it as an injunction, for, unless such a course is entered upon whole-heartedly and with faith and fortitude which few possess, it would lead only to failure.

39 In this economy of grace there is no room for divorce. The marriage tie is binding for life. What Moses gave the hard-hearted sons of Israel is no rule for us. And even the single cause to which our Lord confined divorce was based on the kingdom code, not on the superabundance of grace in which we revel. Death alone can sever the marriage bond today, so far as two saints are concerned. If one, however, is an unbeliever, and deserts the believer, this also leaves the believer free. But, apart from this, it is entirely out of keeping with God’s grace for two who have tasted of His favor, to seek to sever the tie.

1 Except in heathen lands, the question of eating that which has been offered in sacrifice to idols, is no longer a pertinent one, but the principle handed down is quite as important as ever. Those who are advanced in the faith know that there is no difference between food offered to idols and any other. Before God they may freely eat, but not before their brethren whose faith is not established. So we may freely do many things before God which might offend our brethren and cause them to stumble. Let us not flaunt our liberty in their faces, but rather let us refrain from that which may result in harm to a weak brother. Let us walk in love.

6 We have here a marvelously exact and concise definition of the relationship which we sustain to God and to the Lord, which, in turn, throws much light on their respective relationship to each other. Briefly put, God is the Source and Object of all; Christ is the Channel of all. Thus it is always found. We are never said to come out of Christ, but out of God. Indeed, Christ asserts that He Himself, came out of God (John 8:42). All is out of God (Romans 11:36).

But God never deals with us except through His Anointed. Creation began in the Son of God and was carried out through Him. He has the same place in redemption. There is no conflict, for, while the Son, as the Image of the Father, is entitled to be called God and to receive the same honor as the Father, yet He Himself insists that His Father is greater than all (John 10:29). All that He had was received from His Father. His very life was a gift (John 5:26), and He lived by the Father (John 6:57).

He did the Father’s will, not His own. He sought the Father’s glory, not His own. He was one with the Father, and desired that the disciples might become partakers of that unity (John 17:22). So that He Himself was in every way, out of the Father. On the other hand, He is the only Way to the Father, the only means through Whom we may know God. Hence, while all is sourced in God the Father, all is channeled through the Son.

It is only by clinging closely to the exact language of Holy Writ that we may hope to gain a clear conception of the relation of the Father to the Son.