1 Corinthians 7:2-6, 10-17 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. I. NATURE. 1. It is the union of one man and one woman. (Ver. 2.) Polygamy and polyandry are rigorously excluded from the sanction of the Christian faith. The former was tolerated by God in early times, but never enjoined or commended. The first union, in Eden, was of the Christian order. The wisdom of the dictum of Christianity has been exemplified by universal experience. All other arrangements are prolific of evils. 2. It is a union for life. (Ver. 39.) No hint is given of temporary wedlock. 3. It is a bond not to be lightly severed. (1) Not by difference of faith (vers. 12, 13). A converted husband or wile might plausibly argue that it was undesirable to further consort with a heathen. The prohibition illustrates the permanence of the marriage bond. Continuance in the marriage state is obligatory under such circumstances. "But to the rest speak I, not the Lord," does not signify that Paul is not speaking the mind of the Lord, but that he is conveying something which Christ did not communicate whilst among men. "Yet not I, but the Lord," in ver. 10 means that Paul was only repeating what Christ had previously taught. The apostle in ver. 14 advances an argument for the continuance of such a marriage. The unbelieving one is sanctified by the believing, i.e. brought within the covenant, within the pale of Christianity. Not saved or converted, for see ver. 16, but as all Jews were sanctified, brought under the old covenant, although "he is not a Jew which is one outwardly" (Romans 2:28). In this sense the children of Christian parents are "holy," and, according to the apostle's statement, equally so when one parent is heathen. (2) Not by taste or caprice (ver. 10). (3) Not by temporal exigencies (ver. 27). These might very lawfully prevent marriage, as Paul teaches, but they could not annul it. (4) Not by anything except wilful desertion (ver. 15) and adultery, as taught by Christ (Matthew 5:32). Paul's teaching does not conflict with Christ's. It is not lawful to put away except for adultery; the apostle adds that if the believing party be, without just cause, put away, he or she is free. But this meaning of ver. 15 is somewhat open to question. Note: There may be separation without the annulling of the marriage obligation. The apostle supposes such a ease (ver. 11), and enjoins that no second marriage be entered upon, since the first still remains in force. 4. It is an exclusive union. It is to avoid fornication (ver. 2). 5. Those who enter upon it must do so prudently. This is developed in the apostle's argument as to the respective advantages of celibacy and marriage. And: 6. In the Lord (ver. 39) will apply to all cases. Marriages are to be continued with the ungodly, but not to be commenced. Of our choice we are not to be "unequally yoked." We are not to marry in order to convert. Many do this and, soon discover their mistake. They are like the woman who journeyed to Rome to convert the pope, but instead of converting his holiness, his holiness convetted her! II. DUTIES. 1. The body of one is to be surrendered to the other. (Ver. 4.) Cohabitation may be suspended for a time by mutual consent, for special purposes, but with distinct recognition of speedy reunion. Care must here be exercised, lest temptation be occasioned. There is no command for this temporary separation; it is permitted, not enjoined or even recommended. 2. Mutual pleasing. (Vers. 33, 34.) This, referred to as a natural result, may be regarded as an implied injunction. Corroborated by Ephesians 5:21-25. It is evidently needful. But it has limits; we must not displease God in order to please husband or wife. 3. The highest spiritual interests of one to be sought by the other. (Ver. 16.) A special ease is supposed, which, however, opens up a wide question of home influences. How earnestly should we desire the salvation of those most closely united to us! How terrible the thought of final separation! The home presents the best opportunities of winning the ungodly to Christ. Not by words so much as by life. The influence is very continuous, and is exercised by those nearest and often dearest. Still, much grace is needed for such a ministry as this. Faults, jealously concealed in public, are often undisguised and freed from check in the household. We may do great harm as well as great good in the home; we may drive from Christ as well as draw towards him. The converted husband or wife is the pastor of the unconverted. Solemn responsibility! Care for the higher interests involve care for the lower. In all things those united in marriage should seek each other's good. This will involve much - (1) self. restraint, (2) self denial, (3) unselfishness, (4) patience, (5) true affection. - H. Parallel Verses KJV: Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. |
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