Day 328: 1 Corinthians 7-9

(The previous post concluded with the Theme of Chapter 6: The second doctrinal issue that Paul addressed concerned settling disputes between believers. Paul stated we ought to settle disputes within the church. We should not go outside the church, to the world, to settle our disputes. Paul warned that not being able to settle these disputes could lead to becoming an unbeliever. Paul even continued in this vein by showing that forming covenants with unbelievers was fornication and was a sin against our own body which ought to be the temple of the Holy Spirit.)

1 Corinthians 7
¹ Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.

(Everything Paul wrote before this sentence concerned issues Paul wanted to address. Apparently, the church in Corinth wrote a letter asking Paul to address specific "things": doctrinal issues...and this was the point in the letter where Paul began to cover these "things." Everything written before this chapter was written to set the context for Paul's answers.)

(Paul said it was good for a man not to touch a woman. Remember, good meant right and just, and resulted in creating something of value. In the previous chapter, the transitional verse stated that for believers all things were lawful, but not all things were profitable (good/create). Paul set the context in the previous chapter for this very difficult doctrinal discussion. Apparently, Paul was addressing a perspective that men ought to marry, that it was not good for men to abstain from touching women.)

(Critical Point: The next eight verses (verses 2-9) were from Paul, not God. Paul was speaking by permission, not by commandment (verse 6). Paul would not answer this question according to the Law. Paul's answer focused on profitability.)

² But, because of fornications, let each man have his own wife, and let each woman have her own husband.

(Remember, the second half of the previous chapter covered fornication. Paul began the previous chapter speaking about settling disputes between believers. Next, Paul compared going outside the church to settle these disputes to fornication. Remember, the definition for fornication was "to commit idolatry." Idolatry was "giving one's self to an image." There were two ways to do this:
1) worship another god, and
2) covenantal sexual intercourse with an unbeliever.
Both of these resulted in covenanting with other gods.

In verse 1, Paul stated it was good for a man not to touch a woman. Paul began verse 2 with "But..." Verse 2 was Paul's rationalization why touching a woman could also be "good." In verse 2, Paul stated that in response to people committing fornication (which was catastrophically unprofitable), it would be good for people to marry.)

³ Let the husband render unto the wife her due: and likewise also the wife unto the husband.
⁴ The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.

(Doctrine: In Marriage, the wife's body belongs to the husband and the husband's body belongs to the wife. Neither person's body belongs to themselves. We, the believers, are Christ's Body because we make up the Bride.)

⁵ Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.
⁶ But this I say by way of concession, not of commandment.

(In verse 5, Paul explained how a husband and wife could use "consensual abstinence" as a form of fasting. Remember, fasting is meant to be used to facilitate prayer. In this case, a husband and wife would "fast" from sexual intercourse to facilitate prayer. In fact, the word defraud meant "to withhold themselves from one another; to withdraw; take away from."

In verse 6, Paul stated that this rationalization for how Marriage could be seen as good did not come from God; it did not come from the Law. Paul stated he said this by way of concession, along with the next three verses.)

⁷ Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.
⁸ But I say to the unmarried and to widows, It is good for them if they abide even as I.
⁹ But if they have not continency, let them marry: for it is better to marry than to burn.

(Paul implied that remaining unmarried and not burning was the best condition. Paul said he wished all men were as him, however, he did not deny uniqueness. Paul said we all have different gifts, which included our ability to be married. It was better to marry if you "have not continency" (could not contain) because "not containing" would lead to fornication which would lead to "burning." Basically, a person who was gifted for Marriage ought to marry, and a person who was not gifted for Marriage ought not to marry.)

(Verses 10-11: by commandment, from God.)

¹⁰ But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband
¹¹ (but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife.

(These two verses addressed Marriage between believing spouses. God could speak to this situation according to His Law. Jesus also was able to speak to this situation according to God's Law in Mark 10:11-12. This passage actually referenced the Doctrine of putting away when Paul used the word depart.)

("Putting away" was a method of ending a Marriage Covenant and removing one of the spouses from the believing community because of unbelief. According to the Law, divorce was a method of ending a Marriage Covenant with both spouses remaining in the believing in community, able to marry other believers.

**Putting Away and Divorce are two different concepts.**

The Law gave directions concerning divorce. The Law did not give directions concerning putting away. God could speak about Marriage between believers. Verses 10 and 11 stated that believing spouses should not put each other away, otherwise they would be committing adultery when they "married" another, because God would still see them as married. However, Paul stated this commandment from God in the positive: if believing spouses put each other away, they each ought to remain unmarried so as to prevent committing adultery.)

(Like the commentary for Mark 10:11-12 stated, some translations used the word divorce in place of depart. Remember, Paul stated these two verses were from God. If God stated that believing spouses could not divorce, then God would be contradicting His Law (Deuteronomy 24:1-4). God would not contradict His Law. "Bibles" that used the word divorce in these verses presented a contradictory God. Unfortunately, many pastors use something other than the Word of God to prevent believers from getting divorced, and then tell people this false doctrine is God's Doctrine.)

(Verses 12-15: by permission, from Paul.)

¹² But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her.

(Paul addressed the situation of Marriage between a believer and an unbeliever. First, this showed that the situation God addressed in verses 10 and 11 concerned Marriage between believers. Second, this showed that, like Jesus in Mark 10:11-12, God was unable to answer this situation according to the Law. In Mark 10, the chapter began with the Pharisees trying/testing Jesus. The Pharisees knew Jesus could not answer the question according to the Law, and they asked the questions in order to trap Jesus. Jesus avoided their trap and answered their questions without telling them whether a believer had to put away an unbelieving spouse. In this passage, God also avoided answering the same questions according to the Law by having Paul answer these questions by permission.)

(Critical Point: Notice to whom Paul was speaking. People misinterpret this passage when they think Paul spoke to the spouses. Paul was speaking to the church, to the people outside the Marriage. This verse did not say: "...and she is content to dwell with you, do not leave her." Also, Paul stated that people outside of the Marriage ought to allow the believing husband not to leave (put away) her. This did not say that the church ought to prevent him from putting her away. That would have been requiring a believer to remain in covenant with an unbeliever, which would be requiring the believer to commit fornication. Paul was stating that the decision was up to the believing husband. If the believing husband thought the wife was in agreement with the Marriage, then the unbelieving wife was willing to covenant with God through the believing husband.)

(Again, translations other than the KJV and the ASV used the word divorce in place of leave. Again, Paul would be proving he did not know the Law if he encouraged believing spouses to divorce unbelievers, which would have allowed unbelievers to remain in community.)

¹³ And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.

(The same could be stated about verse 13 as was stated with verse 12, with one crucial addition: when other translations used the word divorce in place of the word leave, they were stating that Paul did not know the Law. According to God's Law, women were not allowed to divorce men. However, women were allowed to "put away" their husbands.)

¹⁴ For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.

(Verse 14 meant that the children would not be considered unclean (the product of fornication) because of an unbelieving parent. This was stated as one effect of the believer choosing to remain married to the unbelieving spouse. Again, this verse addressed Paul's explanation of fornication in the previous chapter. In the previous chapter, Paul stated that believers having covenantal sexual intercourse with those who worship other gods was fornication. However, Marriage between believers and unbelievers could be fornication if the unbeliever was covenanting with other gods, and it could not be fornication if the unbeliever was open to remaining in the Marriage. In the latter case, Paul stated the believing spouse sanctified the unbeliever so that fornication was not the result of their Marriage Covenant...otherwise, Paul contradicted himself between this chapter and the previous chapter. Again, it looked as if Paul wrote everything prior to this chapter in order to create a context for the questions he knew he would eventually answer.)

¹⁵ Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases: but God hath called us in peace.

(Verse 15 was the final condition that had to be addressed in a non-contradictory fashion. Paul stated that if the unbelieving spouse put themselves away, let them go. The unbeliever was essentially admitting they did not want to be in covenant with a person who was in covenant with God. Remember, Paul was speaking to the church about a Marriage between a believer and an unbelieving spouse.)

¹⁶ For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O husband, whether thou shalt save thy wife?

(Paul saved his ultimate reason for the end of this discussion about his permission. The reason mercy was given to the unbelieving spouse (and the believing spouse) was that no one knew if the Marriage would result in the conversion of the unbelieving spouse. Paul's permission allowed for Marriage to be used as an evangelizing tool. It seemed that the people outside of this Marriage were harassing the believer about having to put away their unbelieving spouse. God's Law could not say that the unbelieving spouse ought to be put away, and it could not say the unbelieving spouse should not be put away because no one knew (not even God) if the Marriage would result in the conversion of the unbelieving spouse.)

¹⁷ Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches.

(We should be good stewards of the gifts God has given us. Again, the context had been whether people were gifted for Marriage or not, however, Paul stated this applied to everything God called the person to accomplish, not just Marriage.)

¹⁸ Was any man called being circumcised? Let him not become uncircumcised. Hath any been called in uncircumcision? Let him not be circumcised.
¹⁹ Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.
²⁰ Let each man abide in that calling wherein he was called.

(Paul used circumcision as an example to prove the actions that matter the most were doing the commandments of God, which ought to lead to people living according to God's Will for their life.)

²¹ Wast thou called being a bondservant? Care not for it: nay, even if thou canst become free, use it rather.
²² For he that was called in the Lord being a bondservant, is the Lord's freedman: likewise he that was called being free, is Christ's bondservant.
²³ Ye were bought with a price; become not bondservants of men.
²⁴ Brethren, let each man, wherein he was called, therein abide with God.

(Paul continued his focus on people living according to God's Will for their life, no matter the circumstances. You are a bondservant to something, it is your choice whether it is God or man. Notice, being in bondage to God results in you being a "freedman." Paul concluded this section, like he did with the beginning of this chapter, telling people outside of the circumstances to allow others to live according to God's Will for their life, even if it was not the same as your circumstances and/or calling.)

²⁵ Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.

(Paul continued speaking from permission when the topic concerned "never married" women. Should they get married? Should they stay unmarried?)

²⁶ I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.
²⁷ Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.

(Paul stated that no one should change their circumstances because of the stress the believers in the new church in Corinth were experiencing.)

²⁸ But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.

(Even though Paul encouraged others to be as he was (unmarried), he made sure to emphasize that getting married was not a sin. Paul continued to push others towards their unique gifts. He wanted people to be able to do God's Will the best possible.)

²⁹ But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;
³⁰ and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;
³¹ and those that use the world, as not using it to the full: for the fashion of this world passeth away.
³² But I would have you to be free from cares. He that is unmarried is careful for the things of the Lord, how he may please the Lord:
³³ but he that is married is careful for the things of the world, how he may please his wife,
³⁴ and is divided. So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.

(The words "virgin" and "unmarried" were used interchangeably, which (again) proves that consensual sexual intercourse is marriage. Paul gave his reason why he would have everyone be unmarried. Those who were unmarried cared for the things of God. The unmarried were able to spend more time doing things for God than married people. The unmarried were able to achieve more Reward through Justice than those who were married. Those who were married would have to spend some of their time focused on their spouse instead of God.)

³⁵ And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.

(Again, Paul tried to help the reader consider the option that would be best for them uniquely: "what situation will help you focus on God with the least amount of distractions?" If you are gifted for Marriage, then marry. If you are not gifted for Marriage, do not marry.)

³⁶ But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.
³⁷ But he that standeth stedfast in his heart, having no necessity, but hath power as touching in his own heart, to keep his own virgin daughter, shall do well.
³⁸ So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better.

(Paul addressed the custom of that time that allowed the father complete power over his daughter's ability to marry. Paul said that if a father had stated he would not ever let his daughter marry, and then later decided when she was much older that he would allow her to marry, he ought to allow her to marry without feeling guilty. Again, Paul was focused on people living according to God's Will for their lives. Likewise, Paul concluded this topic by also encouraging widowed wives to choose for themselves...)

³⁹ A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.
⁴⁰ But she is happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God.

(Theme for Chapter 7: Paul began addressing the questions the church in Corinth wrote him about. This chapter covered Marriage. The previous chapters covered circumstances where people were judged. This chapter began with Paul telling the church not to judge a believer for not putting away their unbelieving spouse. Ultimately, Paul wanted everyone to walk in God's Will based on the uniqueness of the individual.)




1 Corinthians 8
¹ Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.

(The next topic the church in Corinth wrote about that Paul wanted to address was "things sacrificed to idols."

Doctrine: Knowledge caused pride. The devil had knowledge, which led to pride. The devil does not have understanding or wisdom, both of which creates.

Love builds up. Love creates and is profitable. Paul's answer to this question was complex and covered three chapters. Paul's ultimate answer to this issue was stated in this first verse of the first of these three chapters: Love edifieth. The guiding principle behind the answer to this question was love. However, people erred because they thought the answer was knowledge. Remember, Paul spent the first three chapters of this letter with an introduction that proved man's wisdom was foolishness when it came to spiritual issues. Again, Paul created that context in order to frame his answer to this question...)

² If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;

(Doctrine: If any man thinks he knows anything so well he cannot be taught anything new, then he is proving he does not know everything. We will never know everything and we ought to always be willing and able to consider we could be wrong. That is humility.)

³ but if any man loveth God, the same is known by him.

(Those who love God are known to be humble. Again, Paul contrasted knowledge and love, and love was the better option.)

⁴ Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one.
⁵ For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many;
⁶ yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him.

(Paul began with basic facts: Idols are but images, they are not God. There is only one God.)

⁷ Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled.

(Paul presented two possible reasons why people eat food sacrificed to an idol:
1) Some people do not realize there is only one God.
2) Some believers have a weak conscience and are defiled by idols.)

⁸ But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better.

(Eating food that is offered to idols is the what, and the what does not matter. What matters is why the food is eaten. Is it because the person is worshipping that idol? Is it because the person is hungry and needs nourishment? Paul essentially stated there were conditions that would allow a believer to eat food sacrificed to idols without it being a sin.)

⁹ But take heed lest by any means this liberty of yours become a stumblingblock to the weak.

(However, Paul referenced a topic he shared in Chapter 5: do not let your actions be a stumblingblock to those believers who were weaker in the faith. Paul showed that there was a condition that ought to prevent a believer from eating food sacrificed to idols: if eating food offered to idols caused a believer who was weak in the faith to stumble. Paul then gave the how and why...)

¹⁰ For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?

(If someone weak of conscience sees you eating meat offered to idols, they might eat it too and in their conscience become defiled.)

¹¹ For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died.

(Notice, Paul gave an example of how knowledge led to unprofitability. This knowledge that you can eat food sacrificed to idols may cause that weak one to perish.)

¹² And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.

(Doctrine: When we sin against the weak and wound their weak conscience, we sin against Christ. Causing a brother to stumble is a sin.)

¹³ Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.

(Theme of Chapter 8: Paul began his answer for whether believers ought to eat food sacrificed to idols. Paul stated love, not knowledge, ought to guide the believer's actions. Paul explained that the what (eating food sacrificed to idols) was not wrong, it was the how and why supporting this what. Paul gave an example where knowing that it was possible to eat food sacrificed to idols could result in sinning against a believer who was weaker in the faith, which ultimately could lead to sinning against Christ. Paul referred to the context he presented in Chapter 5 concerning being a stumblingblock to support this Doctrine. Then Paul turned the focus on himself and his own liberty...)




1 Corinthians 9
¹ Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not ye my work in the Lord?
² If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord.
³ My defence to them that examine me is this.

(In Chapter 4, Paul stated that he would not listen to any man who judged him because God judged him. Here, Paul recognized that others may examine him and that he needed to make a defense. There must have been people accusing Paul of not working. Paul offered his defense to this unjust accusation…)

⁴ Have we no right to eat and to drink?
⁵ Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?
⁶ Or I only and Barnabas, have we not a right to forbear working?
⁷ What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock?

(Paul's Premise: workers are given resources in response to working. Paul's three worldly/natural examples were: a soldier, a farmer, and a shepherd.)

⁸ Do I speak these things after the manner of men? or saith not the law also the same?

(Paul recognized his examples were from the world, so he transitioned to scripture for his support...)

⁹ For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth,
¹⁰ or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.

(Paul referenced Deuteronomy 25:4 to show that the work ought to be done with hope for Reward through Justice.)

¹¹ If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?

(Paul pointed out that he was giving something more (spiritual things) than what he was reaping (carnal things). Paul's three chapter introduction that began this letter created the foundation for seeing the spiritual as much more valuable (the cause) than the carnal (the effect).)

¹² If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.

(Paul pointed out that these same people did not have a problem giving carnal things to carnal people, so they should have less problems giving carnal things to those who give spiritual things.)

¹³ Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar?

(Paul generally referenced the Laws from the Book of Leviticus that allowed the ministers to eat of the things given in the temple.)

¹⁴ Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.

(Paul said that those who preached the Gospel should live of the Gospel. Notice, living of the Gospel would be food and covering. None of the examples that Paul presented spoke about people getting rich off of their work or using their work to purchase luxuries and/or non-necessities.)

¹⁵ But I have used none of these things: and I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorifying void.
¹⁶ For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel.

(Paul was not preaching the Gospel for physical gain.)

¹⁷ For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me.
¹⁸ What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.
¹⁹ For though I was free from all men, I brought myself under bondage to all, that I might gain the more.

(Paul understood Justice long term, he knew that his choice to serve would cause him to gain more Reward.)

²⁰ And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;
²¹ to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.
²² To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some.
²³ And I do all things for the gospel's sake, that I may be a joint partaker thereof.

(Paul was a leader to all men. These verses showed Paul facilitating the purpose and progress of various groups of people. Paul adjusted himself for the benefit of others. If Paul was focused on doing the same what regardless of the how and why of the situation, he would not have been able to reach others. He would be operating in knowledge and not in love.)

²⁴ Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain.
²⁵ And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.
²⁶ I therefore so run, as not uncertainly; so fight I, as not beating the air:

(Paul stated that people discipline themselves in the physical to achieve a physical reward. People do the causes to get the effects. Paul then transitioned to the spiritual: Run for the incorruptible prize. This spoke of making spiritual progress, spiritual growth, and spiritual Reward.)

²⁷ but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.

(In the KJV, verse 27 ended by Paul stating: "…I myself should be a castaway." The money of that time had intrinsic value, the money itself was worth what it represented. However, there were people who would shave some of the weight off these coins because the metal was so soft. The coin may be sealed to say "one ounce" but it actually was something less. The people who did this were called "castaways."

Look at verse 27 again, Paul said he could be called a castaway after he preached to others (represented himself) if he did not bring his body under subjection (true value). Paul was saying that actions (true value) have to be consistent with what we represent (teach others) otherwise we are like castaways. Paul was also saying, the church of Corinth was the seal of his apostleship, the represented/claimed value. So the church of Corinth had to make sure their actions matched up with what Paul preached, otherwise the church and Paul would be castaways.)

(Theme of Chapter 9: In the second of Paul's three chapter answer, Paul focused on his liberty. Paul stated that he needed to have the causes (how and why) for the effects (what) that he represented, otherwise he was a castaway. Paul defended his receiving carnal resources for giving spiritual value.)

Day 329