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C O PYRIG H T BY W ILL IA M EVANS
FIRST CORINTHIANS Continued
I N our previous studies of Paul’s first Epistle to the Corinthians we have taken up the Introduction (i. 1-9) ; Party Fac tions (i. 10-iv. 21) ; Social Purity—Failure to Exercise Discipline in Moral Affairs (chaps, v. and vi.). We now proceed to the third main division: III. MAR ITA L PROBLEMS (Chapter vii.) This chapter contains the answer to one of a number of questions propounded to the apostle by the Corinthian church (cf. vii. 25; viii. 1; xii. 1; xvi. 1), and deals with matters pertaining to the subject of marriage in general. It is reasonable to suppose that the discussion of this question had some relation to the sin of fornica tion dealt with in chapters five and six (cf. vii. 2). In the consideration of this chapter one must remember the reaction towards asceti cism on the part of Christians from the gross immorality of paganism. The city of Corinth in particular was noted for its licensed immoral indulgences. The Chris tian’s attitude is that of a sanctified and separated person, yet maintaining freedom in Christ and bound by no law of philos ophy or asceticism. We must remember, too, that fornication was a part of heathen worship, and hence was looked upon as consecrated (see page 909). The apostle doubtless has this in mind when he insists that each man must have his own wife and
each wife her own husband. Marital con sideration must characterize the marital state (vii. 1, 2). 1. T h e U nm arried an d M arried S ta te C on tra s te d (vii. 1 -1 7 ). The argument of the apostle, briefly stated, is as follows: Celibacy is good, beautiful, and honorable for those who can assume it. Particularly is such a state to be desired because of the peculiar dis tressing circumstances existing at the time the apostle wrote, at which time the Chris tians were suffering extreme persecution under the Roman Empire, when it was, all that a man could do to take care of him self, much less a wife and children. Verse twenty-eight shows that Paul is dealing with the question from a certain stand point: “trouble in the flesh” (cf. Luke xxi. 23). The disadvantages of celibacy, however, may be greater than the disadvantages of marriage. Many servants of God have found their cares lightened by marriage and found themselves able to do better work for God when married. It was the peculiar stress of that particular time that led Paul to speak as he did. Consequently this (vii. 1) may not be of unqualified uni versal application. It is not referred to again in any of Paul’s epistles. Celibacy was “better” (vii. 38) because of the then present necessity. It is possible for a man, by grace, to live above what is even lawful and honor-
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