Read the Passage: 1 Corinthians 7:1–16

Listen to the Redeemed Mind Podcast: 1 Corinthians 7:1-16

Sexual Immorality (7:1–9)

Some in the Corinthian church apparently had questions about morality and marriage, for Paul refers to “the things about which you wrote me” (1 Cor. 7:1). Given Paul’s teaching in 1 Cor. 7:1–9, it may be that there were some in Corinth who viewed celibacy as a superior state to marriage. While this idea may sound odd today, in parts of the ancient world under the influence of Greek philosophy, celibacy was celebrated. It is somewhat surprising that in this passage Paul actually affirms the goodness of celibacy (cf. 1 Cor. 7:1, 6–8). Yet, unlike certain Greek philosophies, Paul does not elevate celibacy above marriage; rather, he merely leaves the option open for some. However, in 1 Cor. 7:2–7, Paul teaches that marriage is a great remedy for sexual immorality, and he counsels against the idea of celibacy in marriage, as he reminds marriage partners of their duty towards their spouse.

It is interesting that Paul commends marriage “so that Satan does not tempt you because of your lack of [sexual] self-control” (1 Cor. 7:5; cf. 1 Cor. 7:9; 1 Tim. 5:14). While this teaching may be sensible, it is curious, since self-control is a fruit of the Spirit (cf. Gal. 5:23). Indeed, Paul’s letters are both doctrinal and practical. Note that when Paul refers to his advice about marriage being a “concession” (1 Cor. 7:6), the term used here is likely better translated as “option,” “permission,” or “suggestion.” In other words, Paul was not favoring the state of singleness or marriage; rather, he was leaving both options open for believers. Clearly, then, Paul did not view being single or being married as a superior spiritual state. In 1 Cor. 7:8–9 Paul reveals that his teachings in this chapter about singleness and marriage not only apply to those who have never been married, but also to widows.

Divorce (7:10–11)

Paul’s teachings on singleness and marriage in 1 Cor. 7:1–9 would have naturally invited questions about divorce and remarriage. Therefore, in 1 Cor. 7:10–16 Paul addresses this subject. It is interesting as Paul embarks upon his discussion of divorce and remarriage that he writes, “Now to the married I command, yet not I but the Lord” (1 Cor. 7:10). With this disclaimer Paul was not implying that his other teachings in this letter were somehow less authoritative than his material here. Rather, Paul was simply highlighting the fact that Jesus spoke about divorce and remarriage in the Gospels (cf. Matt. 5:31–32; 19:1–9; Mark 10:1–12; Luke 16:18). Paul’s comment here is helpful, then, as it both points readers to the larger body of biblical material on divorce and remarriage, and it shows that Paul believed Jesus taught that divorce and remarriage are generally not permissible.

Mixed Marriages (7:12–16)

Whereas in 1 Cor. 7:10–11 Paul was simply reiterating the teachings of Jesus, in 1 Cor. 7:12 Paul writes, “But to the rest I, not the Lord, say . . . .” With this phrase Paul was not indicating that the material in the following verses is just his own opinion (or not divinely inspired). Rather, Paul is recognizing that Jesus did not explicitly teach on the situation that follows—that is, the possibility of divorce in the case of a believer being married to an unbeliever. The assumption here is that Paul’s earlier repetition of Jesus’ teaching on divorce and remarriage applies to marriages between believers. Yet, if only one spouse is a Christian, then perhaps—the thought pattern goes—this might affect the marriage ethic. In 1 Cor. 7:12–13, however, Paul explains that just like in a marriage between two believers, so in a mixed spiritual marriage, the believing spouse ought not to initiate a divorce.

In 1 Cor. 7:14 Paul gives two reasons why a believing spouse is not to divorce an unbelieving spouse: first, because the unbelieving spouse is being sanctified by the believing spouse; and second, because any children in the marriage are being made clean and holy on account of the presence of the believing parent. The idea here is that, by their very nature, believers have a sanctifying effect on those whom they are around. This principle is taught elsewhere in Scripture (cf. Ps. 1; Prov. 13:20; 12:26; 1 Cor. 15:33), with Peter even teaching that the presence of a believing spouse may result in the salvation of the unbeliever (cf. 1 Pet. 3:1–2). In 1 Cor. 7:15–16 Paul recognizes that sometimes an unbelieving spouse may choose to divorce a believing spouse. In such cases, a believer has little choice but to accept the divorce, as they reflect Christ amid very difficult circumstances.

Application Questions:

1. Of all the moral issues addressed in the Bible, why are subjects related to marriage and family often the most controversial?
2. Is there such a thing as a spiritual gift of celibacy or a gift of singleness (cf. Matt. 19:11–12; 1 Cor. 7:7)?
3. What are some biblical reasons why one might consider purposefully remaining single, either for a limited time or for life?
4. While it seems clear that avoiding divorce is the ideal, how ought a Christian spouse to react if there is abuse within a marriage?
5. What is the means by which a believing spouse brings about the sanctification of an unbelieving spouse or children?