1 Corinthians 7
The Apostle Paul now focused on answering the question of the Corinthian believers on sexual morality. In this sexually immoral city, the believers tended to swing to the other extreme, elevating complete abstinence from sexual relations as an indicator of true spirituality. Earlier on, we noted that many believed a kind of dualism of spirit and body. They believed that the body was inferior to the spirit/mind. Consequently, ignoring the sexual demands in the body was a sign of superior spirituality.
Paul sought to dismiss such a wrong understanding. He pointed out that withdrawing from marriage or abstaining from sexual relations in marriage is not a good thing. Marriage is not an inferior spiritual option.
In fact, marriage is Godʼs gift for humankind. What is more, a godly marriage reflect positively Christʼs relationship with His bride, the Church. There is a need to meet one anotherʼs sexual needs in marriage and abstinence should only be agreed upon for a temporary period if both desire to devote themselves to prayer. Otherwise, there should not be any insistence on personal rights of abstinence in marriage. After all, marriage involves the giving of the whole self to each other. Thus, the physical sexual union in marriage is an expression of the essence of love in self- giving.
To abstain from sexual relations in marriage as a pursuit of Christian piety will likely lead to an increasing self-centredness and expose the couple to temptation from the evil one because of the lack of self-control.
Although Paul acknowledged marriage as Godʼs good gift to mankind, the state of singleness may be an equal gift of God to some. The important perspective is to recognise Godʼs providence in our current situation, to receive it and to use it faithfully as His gift.
Paul went on to address three different groups: the unmarried, those married to a believer and those married to an unbeliever.
The unmarried should not be made to feel that their state is inferior to those who are married. They should not be pressurised to change their unmarried status. On the other hand, if they are struggling with self-control, they should not be made to feel that they ought to remain single and be barred from considering marriage at all.
For married Christians, marriage is a lifelong commitment and ending it is off-limits. But in a fallen world, divorce may happen and this grieves the heart of God. The Lord Jesus in Matthew 5:32 indicatesthat the only circumstances in which divorce is permitted, not required,are those of sexual immorality which destroys the “one flesh” unityon which marriage is based. The guilty divorced party should remain unmarried, for remarriage based on such an unacceptable divorce would multiply the offence.
As for believers married to unbelievers, as when one party subsequently became converted after marriage, Paul had some advice. The believer should not divorce the unbelieving partner if the latter was agreeable to remain in the marriage relationship. The unbelieving partner and children produced in the marriage come within the sphere of God’s grace; the gospel is communicated by the believerʼs influence and sharing. However, if the unbeliever insists on leaving, divorce can be an acceptable option for the believer.
Paul then went on to encourage the believer to lead the life God had assigned to him, remaining in the situation God called him to. Paul believed that Godʼs sovereignty extends over all the circumstances of every believerʼs life. Thus, each one is assigned a role in life. This sovereignty of God is not limited to a personʼs conversion; God governs everything from the beginning of creation. This is true for everyone, and the circumstances of our lives are not just accidental.
Paul raised the examples of circumcision and slavery to illustrate this principle. What matters is the keeping of Godʼs commands, notphysical changes. True freedom is becoming the bond slave of Christ.
Paul then focused on how believers should live in the light of thelast days. For the believers will face distress and difficulties. During such times, to maintain undistracted devotion to the Lord, it may be helpful not to be involved in situations which may make it more difficult to keep our priorities right. We are tempted to live as if the world is the ultimate reality and that it is going to last forever. We can be guilty of holding too tight the things we have in this world to the detriment of our spiritual perspectives. Consequently, we end up losing the understanding that we are citizens of heaven. Whether it be marriage, vocations, social relationships, professions, careers, if we become too engrossed in them, we may end up worshipping them rather than worshipping the Creator.
For believers, we need to live our present life in the light of the future, looking for the blessed hope of glory with Christ that the Father has promised. We should see life here as travel to, and preparation for, and indeed a foretaste of a life hereafter. There ought to be a resolute detachment from pursuing this worldʼs offer of pleasure, profit and position, a detachment through the power of our newfound love for God and our hope of future glory with Christ.
If we fail to do that, the evil one will work tirelessly to use theworld and her attractions, our flesh and its passions to cause us to setup idols in our lives. Sooner or later, we will end up losing clarity and intensity in our devotion to God. The evil one delights to sever the believer from his holiness more than physically hurting him in persecution. He knows that persecution only trims the Church, which soon comes back stronger, but unrighteousness ruins the Church of God. Neutralising the believers by making them careless andindifferent Christians means more to the evil one than direct confrontation in hurting them. He can then use them to further undermine the kingdom of God.