Grace Bible Church

4000 E. Collins Rd. P.O. Box #3762 Gillette, WY 82717 (307) 686-1516

“Preaching the Living Word through the Written Word (2Tim 4:2)”

DEALING WITH CORINTHIAN QUESTIONS:

(Celibacy, Marriage, and Divorce)

1Co 7:25-40 (9/14/11)

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

I. NO MARITAL CELIBACY (1-6)

II. THE GIFT OF CELIBACY (7-9)

III. DIVORCE IS NOT AN OPTION BETWEEN TWO BELIEVERS (10-11)

IV. DIVORCE IS PERMITTED NOT REEQUIRED BETWEEN UNEQUALLY YOKED (12-16)

V. REMAIN IN YOUR CALLING (17-23)

A. Remain in Your Social Calling (17-19)

B. Remain in Your Vocational Calling (20-24)

C. Remain in your Marital Status (25-40)

1. Virgins and Unmarried (7:25-35)

a) [1Co 7:25] - Paul speaks to the category and question of virgins.

(1) The term “virgin” is the Greek word parthenos and means an unmarried girl or maiden who is characterized by virginity. It is a much stronger and technical word than the Hebrew word almah in the OT. However, the LXX translated Isa 7:14 with the use of the Greek word parthenos.

(2) Paul has no written record of a “command” of the Lord concerning this scenario. Therefore, he does not give a command, but his “opinion,” (gnomê - consent or judgment) but it is still the opinion of an authoritative apostle which makes it “trustworthy” (pistos - reliable to be believed) and now a part of inspired Scripture.

(3) The main premise is still “remain as you are” (7:8, 11, 20, 24, 26). Paul gives several reasons to remain celibate.

b) Reason #1 - Persecution (7:26-28)

(1) [1Co 7:26-27] - Paul speaks of a “present distress” (anagkê - trouble or necessity, lit. to compress tightly) which probably refers to some form of persecution. Therefore it is better to remain unmarried.

(a) Using a perfect participle, Paul could be speaking of present persecution.

(b) Or Paul could be speaking of a future persecution which will increase in intensity (such as the one under the Roman Empire in A.D. 70).

(c) Paul may also have in mind the idea of martyrdom. Under such conditions it would be better to stay in whatever situation they were in.

(d) “Release” (luō - loose or destory) would carry the idea of divorce.

(2) [1Co 7:28] - It is at this point that we realize Paul is not commanding such choices, just saying they would be more beneficial.

(a) If they go ahead and marry, they have not sinned.

(b) Paul is attempting to spare them from “trouble” (thli,psis - suffering or persecution).

c) Reason #2 - Wholehearted Service (7:29-31)

(1) [1Co 7:29) Paul appeals from the point that time is short and believers must do all they can do to reach the lost and strengthen the church.

(a) So even if one is married, he must serve wholeheartedly, not in marital celibacy (1Co 7:1-6), but in undaunted service at the risk of his life and those of his family, i.e. as though he had none.

(2) [1Co 7:30-31] - All believers must lay aside every weight and serve the Lord wholeheartedly.

(a) It does not matter what one is going through or what one will face, he must serve the Lord unreservedly.

(b) All believers include every scenario, those who are weeping from tragedy, those who are rejoicing over success, those who have great possessions, and those who have status in the world. They must forgo it all for eternal and heavenly purposes and values..

d) Reason #3 - Free from Financial and Familial Obligations (7:32-35)

(1) [1Co 7:32-33] - Again Paul’s purpose was to keep believers from additional concern.

(a) He explains. The one who is unmarried is completely free from the financial and familial concerns of marriage. He is able to please and serve the Lord freely and without obstacles.

(b) The one who is married must consider providing for his family and even take into consideration the particular needs of his family.

(2) [1Co 7:34] - The married believer has “divided” (meri,zō - assign or apportion) obligations, concerns, and interests.

(a) Note that Paul makes a distinction between the “unmarried” and the “virgin” in this context. The “unmarried” (agamos - not & married) are those who are probably divorced and of course the “virgins” (parthe,nos) are the same as in vs. 25.

(b) Paul is not saying the one who marries is not holy in the sense that they are immoral for being married. Rather, the unmarried and the virgin are “holy” (ha,gios - wholly separated unto the Lord)

(3) [1Co 7:35] - Paul reiterates that he is not commanding celibacy, but advocating “undistracted devotion to the Lord.” “Devotion” (eupa,redros) means literally to “sit near” as in one who “constantly attends” unto the things of the Lord.

2. Parents of Virgins (7:36-38)

a) There are various interpretations as to what these verses refer. Do they refer to the fiancé of a virgin or the parents of a virgin?

(1) The first view suggests that a virgin is married to a fiancé, who under compulsion will not go through with the marriage.

(a) Acting “unbecoming” (aschemone,ō) here would mean that the virgin is getting on in age and her fiancé will not release while still in a marriageable age.

(b) They would state that the terms “marry” (game,ō) and “given in marriage” (gami,zō) are synonyms of marriage in general. Both are from the root gamos which means wedding or marriage.

(c) However, game,ō and gami,zō are not necessarily synonymous as depicted by Jesus in Mat 24:38. The difference in terms is used distinctly even in the second century usage.

(2) The preferred and traditional view sees Paul speaking to the parents of a virgin who has been dedicated to celibacy and the service of the Lord.

(a) The first part of this discussion referred to a young believer’s decision to remain unmarried. Now Paul addresses those who would not give away their virgin for spiritual reasons.

(b) If a parents believes he is acting unfairly to his virgin daughter (daughter not in text but implied) by keeping her unmarried past a marriageable age, especially if she does not have the gift of celibacy, then it is not sin if he lets her marry (36).

(c) However, if he is convinced that she is celibate and is convinced that she should be dedicated to the Lord, then this is permissible as well (37). Either way, if the parents are true to their daughter’s gifts, both are permissible. Though to Paul, an unmarried state is better.

3. Widows (7:39-40)

a) [1Co 7:39] - Widows are a third category under discussion and probably because of the questions of the Corinthians.

(1) Under the Law a wife is bound to her husband as long as he lives (cp. Rom 7:2). This is God’s ideal, purpose, and command. But he dies, she is free to marry.

(2) Take note however, that she must marry a believer, “only in the Lord.”

b) [1Co 7:40] - Paul continues to be consistent with his viewpoint that those who are unmarried are happier (in the Lord) because they are allowed undistracted devotion to the Lord.

(1) Paul states that his “opinion” (same word as in vs. 25) is under the direction of the Holy Spirit.

(2) The use of the word “think” could suggest godly sarcasm on Paul’s part as if the Corinthians made a derogatory comment about his apostleship and opinions.