To be of any profit this article must be read in conjunction with a Bible, opened at the above passage.
FROM the first verse of chapter 7 we infer that Paul sat down to write this epistle in reply to a letter of inquiry, previously received from the Corinthians. Only, when he did so ‘there were graver and more urgent matters to be first disposed of, and these fill up chapter 1 to 6. He now turns to deal with their enquiries; and we find the words, “Now concerning,” repeated at the beginning of chapter 8, 12, and 16. They had evidently written raising questions as to marriage, things offered to idols, spiritual gifts, and collections.
Chapter 7 is almost entirely taken up with marriage, though in verse 17 to 24 instructions are given as to the secular callings that believers may be in, inasmuch as similar principles apply in both cases.
It looks as if the enquiries as to marriage had been occasioned by the fact that Paul, who was their spiritual father and example, had no wife himself. Most of them had been pagans, and hence their thoughts as to this great institution of God had been utterly astray and corrupted. The Apostle seized the opportunity to put things on the basis intended by God, while maintaining that there might bey, a few who, like to himself, could live above the claims of nature and forego marriage, because so fully claimed by the Lord and His service.
Clearly then, for the believer the normal thing is that marriage should take place, and all its duties and responsibilities be observed. It is contemplated in verse 5 that husband and wife may separate for a season, in order more fully to be at the Lord’s disposal, but that is to be done mutually, and with prayer, lest the adversary should gain any advantage by it.
In verse 10 and 11 The Apostle enforces the instructions already laid down by the Lord. In verse 12 to 16 he gives further instructions in view of complications that often arise when the Gospel has reached one partner and the other is left unconverted, at least for the moment. If a Jew, male or female, contracted a matrimonial alliance with one of the surrounding nations there was nothing but defilement for both them and their children. This is made very plain in such chapters as Ezra ix and Nehemiah 13 With the Gospel this is reversed, as verse 14 shows us. The sanctification and holiness spoken of is not intrinsic of course, but relative. If there be but a believing wife, God acknowledges the household as set apart for Him. The unbelieving partner may so hate the light that has come into the home that he will not stay, there. But if he will stay there, and the children who do stay there—they enjoy the privileges that the light confers, it is to be hoped to their ultimate salvation.
These instructions may appear to us to be of but little interest. That is because we live under the abnormal conditions which Christendom has created. Had the church maintained its proper character, as a circle of light and blessing, surrounded by the darkness of this world, yet separate from it, we should more easily see the point of it all. Those preaching the Gospel among the heathen and seeking sympathetically to help their converts in the problems that arise, find here the guidance that they need.
In the matter of one’s earthly calling, as in marriage, the path for the believer is to accept the existing situation, only bringing into it a new power, to the glory of God. We are to abide in the calling in which we were called by the Gospel, only it must be “with God.” (verse 24). If we cannot have God with us in it, then, we must abandon it.
Having given these instructions to the married, Paul turns in verse 25 to “virgins” and the instructions concerning them continue to verse 38. Then the two verses that close the chapter give a brief word of guidance to widows.
It seems pretty clear that in this passage the word, “virgin” is used in an unusual sense—as covering the unmarried of either sex. The Apostle’s teaching may be summarized in this: that marriage is good, as is every divine institution; it is wholly right and permissible; yet that to remain in the unmarried state is better, if it is maintained in order to be more wholly at the Lord’s disposal for His interests. If such do not “attend upon the Lord without distraction,” their celibacy may only, cast a snare upon them.
Now let it be noted that this is the point of view maintained all through the chapter. If the married couple separate it is to be as giving themselves to fasting and prayer. If in a mixed marriage the converted partner goes on peacefully and patiently with the unconverted, it is as seeking the Lord’s glory in his or her salvation. If the slave, being converted goes on humbly and contentedly with his menial occupations, it is because therein he abides with God. If the “virgin” remains unmarried, it is because he or she aims at being without worldly care only caring for holiness and the service of the Lord. If die widow remarries, she does so “in the Lord;” which means, according to His will and direction.
See, then, how this chapter, which some might feel inclined to skip as being of no particular interest, not only contains instructions as to marriage, valuable in themselves, but also enforces the great point that for the Christian the claims of God and His service take precedence of all else. We are to recognize that, “the time is short,” or, “straitened:” the word used means contracted as to space, and is only used in one other place in the New Testament, viz., Acts 5:66And the young men arose, wound him up, and carried him out, and buried him. (Acts 5:6)., in reference to Ananias being “wound up” for, burial. Alas! how often we do not recognize that we are living in a straitened time, when the issue has been narrowed up by the death and resurrection of Christ, and hence we should hold all that we possess in the world with a light hand, ready to quit at a moment’s notice.
Before passing on to chapter 8, let us glance more particularly at verses 6, 10, 12, 17, 25, 40. Some of the expressions used in these verses have been seized upon by those who would deny, or at least weaken, the inspiration of Scripture.
The force of verse 6 is, “I speak as permitting, not as commanding.” Certain things in connection with marriage are commanded, others permitted. This is simple enough.
Verse 10 refers to some of these commands; only Paul recalls that there was nothing new about them, for the Lord Himself had so commanded, when here amongst men.
On the other hand, beginning with verse 12 The Apostle does give commands which had not previously been issued by the Lord. The time to issue them had not come until the problems that they meet had been created by the Gospel being widely preached. There is no difficulty in this, for what the Apostle commanded, and ordained in all assemblies, as stated in verse 17, was of full authority. There is no difference as to authority between commands coming from the lips of the Lord when on earth, and those coming from Him in heaven, through the lips or pens of His apostles.
In verse 25 Paul carefully guards the instructions that follow, lest they be used as absolute commands to the casting of a snare upon some (verse 35). They are but his judgment yet judgment of a very spiritual order for, as the last words of the chapter significantly say, “I think that I also have the Spirit of God.” The application of these Spirit-given instructions all depended upon the spiritual state of those who heard them, Hence Paul was inspired to issue no command but to give his judgment.
These fine distinctions are very striking and indicative of the wisdom of God, and of the reality and scope of divine inspiration. Instead of weakening it they confirm it.
The opening words of chapter 8 are really, “Now concerning,” for evidently the Corinthians were perplexed as to the right course to adopt in relation to things offered to idols, and had mentioned the matter in their letter to Paul. No such problems confront us, yet we shall find the instructions laid down of much value, for our guidance in many a problem that does confront us.
Before coming to the point, however, the Apostle puts in parenthetically a word of warning. The Corinthians prided themselves upon their knowledge. Yet knowledge is a small and poor thing compared with love. Knowledge, if by itself, only puffs up, whereas love builds up. Moreover, at best all our knowledge is partial. It has strict limitations. We do not really know anything with a full and absolute knowledge. If we imagine that we do we only show thereby that we as yet know nothing as we ought to know it. Whereas if we love God we can rest assured that we are known of Him. And that is the great thing.
With verse 4 the Apostle commences his instructions. And first of all, what is the truth About the idols themselves? The truth is that they are nothing in the world. Deluded men may venerate these strange objects and treat them as gods, but we know them as but the work of men’s hands, and that there is no other God but one. In thus speaking Paul was, not overlooking the fact that demons and their power lay behind the idols, for he alludes to this sister fact in verse 19 and 20 of chapter 10.
Pagans may venerate many gods and lords, but, to us they are nothing. We know but one God and one Lord. There is the Father, the Originator and Source of all, and we are for Him. There is the Lord Jesus, the great Administrator in the Godhead, and all things, ourselves included, are by Him. This being so we may utterly decline to recognize the idols of the heathen in any way, and so treat all meats as alike whether offered to idols or not.
However, as verse 7 says, this knowledge is by no means the portion of all. There will always be found many.in the ranks of believers who are unable to view such matters in the calm, dispassionate light of pure knowledge. They do not rise above their feelings and other subjective impressions. Once these knew that the meat had been so offered, they could not get away from the feelings engendered by it. They had “conscience of the idol” and it troubled them continually. Their conscience was weak, for it was not fortified by that clear and happy knowledge which Paul enjoyed, and being weak it was defiled. How was the situation to be met? What was the stronger believer to do?
The answer is very instructive. The Apostle firmly maintains the freedom of the stronger brother. It really is a fact that meat does not commend us to God. Our practices may differ. Some may eat and some not eat. But there is no advantage in the one, nor is there any coming short in the other. There is neither plus nor minus in the question, as before God.
But as among ourselves, in the Christian circle, there is something to be considered. Apparently some of the Corinthians, strong in their knowledge of the nothingness of idols, went, as far as sitting at the meat in the precincts of the idol’s temple. This was carrying their knowledge to a great length, and running the risk of becoming a stumbling-block. Some of the weaker ones might be tempted to copy them, wishing for a larger liberty, and having done so become stricken by an accusing conscience, and perish. The perishing has nothing to do with the salvation of the soul. It means rather that the weak brother would be put out of action and destroyed as to his spiritual state, and consequently as to his testimony and service, by his weak conscience being wounded. No believer who falls under a cloud, owing to a defiled conscience, is of any use in the wars of the Lord.
Some of us might feel inclined to say, “Oh, but he is after all only a weak brother, and consequently of very little account as a servant or soldier of the Lord.” If we should speak thus we should be guilty of forgetting that he is one of those “for whom Christ died,” and therefore of immeasurable value to Him. This is the true light in which to, view our brother. So dear is he that to sin against him is to sin against Christ.
The Apostle never forgot those words, “Saul, Saul, why persecutest thou Me?” And we must never forget them. The truth enshrined in them confronts us in a number of scriptures. Those who would strike a blow at Christ today, strike at His saints. Those who would serve Christ today, care for and serve His saints. That which is done to even the least of His brethren He will accept as done to Himself. God grant that we may not forget this. Real devotion to Christ is far more truly and effectively expressed by devoted service to His cause and people than by much outpouring of devotional and endearing language, either to Him or concerning Him.
Paul’s own attitude is tersely summed up in the last verse of the chapter. Rather than be a cause of stumbling to his brother he would never eat flesh again. He would practice self-denial, and cut out of his life what was perfectly lawful, with a view to his brother’s good. This is the fruit of divine love being at work. Would to God we had much more of it working in our hearts!
There is one further remark to be made as regards this chapter. verse 6 is sometimes quoted by those who would deny the deity of the Lord Jesus. They make the point that since “there is but one God, the Father,” and Jesus Christ is spoken of only as “one Lord,” it must be incorrect to speak of Him also as God, even though, other scriptures clearly do so.
Without a doubt, in this verse deity is attributed to the Father alone and dominion as Lord to Jesus alone. It has hover been very aptly remarked that, “The deity of Christ can no more be denied because the Father is here called ‘one God,’ than the dominion of the Father can be denied because the Son is called ‘one Lord.’” To this we may add, — or the deity and dominion of the Spirit be denied, because He is not mentioned at all.
The fact is, of course, that the Godhead is being presented in contrast with the many gods and lords of the pagan world; and in the Godhead the Son is He who has taken the place of Lord. Read the verse as limited by its context, and there is no real difficulty.
F. B. Hole.