Southern Christian University
A Study of I Corinthians #2
James A.
Turner
Please read all of the
references. They will help you to gain a better understanding.
We concluded our first lesson
in I Corinthians with chapter three. So Please turn to Chapter four, through
chapter 7:19.
Chapter
Four
Chapter four shows that there
were among the Corinthians those who were puffed up and trying to reign without
the apostle Paul and like men, and Paul rebukes them for their puffed up
spirit. "Let
a man so account of us, as ministers of
Christ, and stewards of the mysteries of God." A steward is one who is in charge of that
which belongs to another, and all of us need to be reminded that we do not
actually own anything. Everything belongs to God (Psalm 24:1).
He is only letting us use his possessions for a little while! The apostles were stewards of the mysteries
of God, those things that God had spoken of in the Old Testament scriptures
that remained a mystery until revealed to apostles. God had made them the stewards; they were
entrusted with those revelations by Christ.
"Here moreover it is
required in stewards, that a man be found faithful. But with me it is a very small thing that I
should be judged of you, or of man’s judgment." So some in the church at Corinth
were trying to judge Paul, evidently having to do with judging his motives, or
at least in areas where they had no proper ability whatever to judge. And thus he says, "But with me it is a very small thing that I have been
judged of you”, or of man's
judgment. (public opinion) Yea,
I judge not mine own self."
There were those in the Corinthian church at this time, not a majority,
but somewhat a rebellious minority, and they were trying to judge the motives
of the apostle Paul.
Verse four, "For I know nothing against myself;
yet am I not hereby justified: But he that judgeth me is the Lord. Wherefore judge nothing before the time,
until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels
of the hearts:
And then shall each man have his praise from God." Now, a person can take a verse like this out
of proper context and come with the conclusion that under no circumstances are
we to pronounce judgment on anyone. But
notice the context, they were evidently trying to judge the apostle Paul, one
who had been entrusted as a steward of the mysteries of God. They were in no situation whatever where they
could properly judge him. And it is that
kind of judging that he is saying, do not do.
This is the kind of judging that Jesus talked about in the Sermon on the
Mount. Matthew seven beginning with
verse one. "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be
judged:
And what measure ye meat, it shall be measured unto you, and why
beholdest thou the mote that is in thy brother’s eye, but considerest not the
beam that is in thine own eye? Thou
hypocrite, first cast the beam out of thine eye; and then shalt thou see
clearly to cast out the mote out of thy brother’s eye.” So Jesus in this passage is talking
about that fault‑finding judgment, of trying to judge the motives of
another, which no person can properly do.
But in the same chapter, immediately after that, that he told them to do
some judging, "Cast not your
pearls before swine, lest they turn again rend you. Give that not which is holy to the
dogs.” And again, “Be aware of the false prophets who come
to you in sheep's clothing, but inwardly are ravening wolves. By their fruits ye shall know
them."
So we are to be fruit inspectors
to say the least of it. And Paul himself
in the very next chapter tells them that he has already judged concerning the
fornicator, and tells them very plainly that when they come together as a church
that they are to withdraw from that fornicator.
And so, it's very easy just to take a passage of scripture and remove it
from the rest of the Bible and give it an interpretation that's absolutely
wrong. And that's the thing that many
people are ready to do. Maybe it's
because they haven't studied enough to know something about the rules of proper
interpretation of the scriptures. But
anytime we come with an interpretation that puts one passage at odds with
another passage, we should know that we have come up with a wrong
conclusion. There is harmony in the word
of God. God is not the author of
confusion, as Paul states very plainly in chapter fourteen of this very
book.
Verse six, "These things, brethren, I have in a
figure transferred to myself and to Apollos for your sakes; that in us you
might learn not to go beyond the things which were written, that no one of you
be puffed up for one against the other." You see the spirit they had, puffed up with
an arrogant know all spirit. "For who maketh thee to differ." Sometimes you see a person with a very high
IQ, who has had a lot of good opportunities to receive a good education, and
some of those get very puffed up and look down on others. But notice this passage, "For who maketh thee to differ? And what hast thou that didst not receive? But if thou did receive it, why dost glory as
if thou hadst not received it?" That man is under greater
responsibility because he has five talents.
The Lord expects more of him, and he doesn't have anything to boast
about. He does not have anything that he
did not receive. "But if thou didst receive it, why dost thou glory as if
thou hadst not received it? Already ye
are filled., already ye are become rich, ye have come to reign without us; yea
I would that you did reign that we could
reign with you.” Of course, that
statement is a little sarcasm, and meaning they were nowhere about in the
condition that they thought that they were in.
They were like the church at Laodicea. They thought they were rich and increased
with goods and had need of nothing, but the Lord's inventory of that church was
very different (Revelation 3:14-22).
Verse nine, "For I think that God has set forth
us the apostles last, as it were appointed to death:
For we are made a spectacle unto the world, both to angels and to men." That statement indicates along with other
passages that angels are interested in the welfare of Christians, and they were
looking on and beholding the faithfulness of the apostles and how they were
treated (Hebrews 1:13-14, 12:
1; Psalms 34:7; I Peter 1:12). Verse ten, "We
are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are
strong." Do you see that
puffed up arrogant spirit that they had?
"Ye are strong, ye have
glory, but we have dishonor."
Sometimes a faithful preacher can
establish a church, and at a later date when they have a large attendance and a
very fine building, they would be ashamed for that preacher that established
the church to preach for them. Such is
surely a wrong spirit! "Even unto this present hour we both
hunger, and thirst, and are naked, and are buffeted, and have no certain
dwelling place; and we toil, working with our own hands; being reviled, we
bless; being persecuted, we endure:
Being defamed, we entreat: We are made as the filth of the world, the
off scouring of all things even until now." I guess that off scouring comes from the way
they scoured the filth off of ships. “I write not these things to shame you, but
to admonish you as my beloved children. For though you have ten thousand
tutors in Christ, ye have not many fathers; for in Christ Jesus I begat you
through the gospel. I beseech you therefore, be ye imitators of me” (4:14-16). Remember we studied in II
Thessalonians 2:14
that God calls men through the gospel.
And so Paul was their spiritual father in the sense that he was the
one who did that first preaching and
established the church at Corinth. And there is power in the gospel, Romans 1:16,
"I begat you through the
gospel." Meaning that he had
preached the gospel to them and that had brought about the new birth that Jesus
taught Nicodemus about in the third chapter of the gospel of John. Before there can be a spiritual new birth,
just like a physical birth, there must first be the begetting. And it's the
preaching of the gospel that does that, that causes a person to believe and
repent and obey the gospel. James 1:18 reads, "Of his own will begat he us through
the word of truth that we might become the first fruits of his
creatures." "I beseech you
therefore, be ye imitators of me” Paul was not a preacher who said, “Do
as I say and not as I do.” But he said,
“You do as I do. Be ye imitators of me and you will be imitators of Christ.”
Verse seventeen, "For this cause I have sent unto
you Timothy, who is my beloved and faithful child in the Lord, who shall bring
you remembrance of my ways which are in Christ, even as I teach everywhere
in every church." When
we get over to chapter eleven of this book, some have tried to make his
teaching be very different at Corinth
than to other churches. But Paul affirms
more than once in this book that I teach the same thing everywhere. "Even
as I teach everywhere in every church." He preached the same gospel wherever he
went. "Now
some are puffed up as though I were not coming to you, but I will come to you
shortly, if the Lord will, and I will know, not the word of them that
are puffed up, but the power. For the kingdom of God is not in word, but in power. What will ye?
Shall I come unto you with a rod, or in love, and a spirit of
gentleness". Of course,
Paul did not want to come to them with a rod.
He did not want to have to discipline them in a very strict manner, but
if they did not repent, if those of that puffed up element in the church did
not repent, then that's what he would have to do when he did come. He wanted them to repent so that he could
come in that spirit of love, and in the spirit of gentleness and enjoy the
fellowship of each other while he was there.
Here let me make a few comments
on “ if the Lord will.” You remember that James said in the fourth
chapter of James, "For what is
your life. It is a vapor that appears
for a little while then vanishes away.
For that you ought to say if the Lord will, we shall live and do this or
that." Those brethren that
James wrote to were making their plans for the future as though everything
turned on themselves. And he lays down
the rule that they were to keep God in their plans, and say “if the Lord will” we shall live
and do this and that. I have heard preachers
and read from those that have written commentaries as though we ought not to
use such an expression today. They talk
like it is out of order to say, “if
the Lord will.” Well, Paul used
it several times, and he told them to imitate him. Does this not mean that we
are to imitate Paul today? When he first
went to Ephesus on the return part
of the second journey, he went into the synagogue at Ephesus. They wanted him to stay longer, but it was
not his desire to do so, and he said, “if
the Lord will, I will return.”
And he did. It was the Lord's
will, and he returned. And so there is
surely nothing wrong to say it in a sincere manner. It might make some of us think a little more
if we use some expression to let it be made known that everything does not turn
on us.
Chapter
Five
Okay. Again, they had not told him about the
notorious case of fornication that they had in the church and how that the
church was approving of it. A son had
his father's wife. “It is actually reported that there is
fornication among you and such fornication is not even among the Gentiles.” Now, when you think how immoral the Gentile
people were as a people in regard to sex, and then say that you have in the
church a case worse than that, my, that
was a bad case, was not it? A man had
his father's wife. Paul said that's not
even acceptable among the Gentiles.
Probably an aged man had married a young woman, and then his son had
taken her from him, and notice that they were puffed up about the matter. "And
ye were puffed up, and did not rather mourn, that he that hath done this deed
might be taken away from among you. For
I verily being absent in body, but present in spirit, have already judged, as
though I were present, judged him that hath so wrought this thing." That man knew it was wrong, even Gentile society knew that that was
wrong. And Paul says, I have already
judged him, “and in the name of our Lord Jesus (by His authority.)
ye being gathered together, and my
spirit, with the power of our Lord Jesus (power of his authority) to
deliver such a one unto Satan for the destruction of the flesh."
Now, notice one of the newer
versions, the Contemporary English Version, reads, as though he is speaking of
the physical body that it is going to be destroyed. It reads, “His body will be destroyed, but his
spirit will be saved when the Lord Jesus comes.” This is not a correct
reading. How could he be saved when Christ comes unless he repents? There are
two primary reasons for the withdrawal of fellowship; one is to bring a man to
his senses so that he will repent, and secondly, if allowed in the church “a little leaven, leaveneth the whole
lump” as stated here in verse
six. And surely that would have to be
the meaning of verse five that the spirit maybe saved in the day of the Lord
Jesus. If it means that you are going to
be destroyed physically, how is his spirit going to be saved? But if he turns from going the way of the
flesh, and surely he was going the way of the flesh as long as he had his
father's wife, but if he repented then he could be saved. Chapter two of II Corinthians surely shows
that he did repent, and then they were not ready to take him back into their
fellowship after he repented! "That
the spirit may be saved in the day of the Lord Jesus." In other words the man turned from that wrong
way and turned back to the way of right, therefore he will be saved when Christ
comes.
Verse six, "Your glorying is not good. Know ye not that a little leaven leaveneth
the whole lump?" The New Testament teaches that there
is a leavening influence of righteousness, and there is the leavening influence
of unrighteousness. Remember the parable
given in Matthew thirteen, "The
kingdom of heaven is like unto like leaven, which a woman took, and put in
three measures of meal, till the whole was leavened." So that is the leavening influence of
righteousness. And here he is talking
about the leavening influence of unrighteousness. A little leaven leaveneth a whole lot. "Purge
out the old leaven, that ye may be a new lump." The leaven is the yeast or whatever is
put in the dough to make it rise. "Purge out the old leaven, that ye may
be a new lump, even as ye are unleavened.
For our Passover also has been sacrificed even Christ." Notice that Christ is spoken of as our
Passover, referring back to Exodus chapter twelve when God instituted the
Passover Supper for the children of Israel. They were to kill the lamb, and that lamb was
a type of the Christ to come. And they
were to apply its blood to the lintels and to the doorposts of their houses
(Exodus 12:7).
And God said, “When I see the
blood, I will pass over you” (Exodus 12:13).
There
are many sources of evidences for divine inspiration of the Bible, such as
secular history, discoveries, archeology, etc, but none of the external
evidences are as strong as those evidences from the Bible. Have you considered
how that the New Testament verifies nearly every great event or miracle of the
Old Testament? The types and shadows, or the types of the Old Testament and the
fulfillment of those types in the New Testament is one of the primary proofs of
the inspiration of the Bible, and many brethren are not giving proper attention
to these evidences! Of these types, none
are stronger than the Passover lamb (Exodus 12) being a type of the Christ to
come. Will you please participate in a faith building process by reading:
Isaiah 53:4-7, 53: 10-11; Exodus
12:1-51; I Corinthians 5:7;
I Peter 1: 18-20; John 1:29,
1:35-36; Matthew 26:1-5,
26:17, 26:26-29; Luke 22:14-20;
John 12:1-10, 12:27-33, 18:1-10,
18:28; Mark 15:16-25;
Matthew, 22:45-56; Hebrews 6:18-20,
9:6-9; Revelation 1:5-8,6:9-17,
7:9-15, 8:1, 13:8,
14: 13, 15: 3-4, 17:13-14,
19: 5-7; Romans 7:
4; Ephesians 5:23-28; Revelation 19:
9-21, 21: 1-4, 21:9, 21:22-25,
22: 1-5, 22:14-17.
"Wherefore
let us keep the feast, not with old leaven, neither with the leaven of malice
and wickedness:
" Get rid of the wrong kind of leaven, that leavening influence of
unrighteousness! "But with the unleavened bread of sincerity and
truth." Now verse nine
following shows that Paul had written an epistle that we do not have, which he
had written prior to this one and the Corinthians misunderstood some of the
instruction of that epistle. "I
wrote unto you in an epistle to have no company with fornicators not at all
meaning with the fornicators of this world, or with the covetous, or
extortionists, or idolaters; for then must ye needs go out of the world." Why, you couldn't go down to a big grocery
store without being in company with those kind of people. A person could not go
out to eat publicly ,because just about every way you turn there are
fornicators and men who are covetous.
And so they had misunderstood his instructions. "But as it is I
wrote unto you not to keep company, if any man that is named a brother be a
fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an
extortionists; with such a one no not to eat." They were not to have fellowship if
any man that is called a brother is guilty of these things. "For
what have I to do with judging them that are without? " In other
words they are not a part of the church, and they are not subject to our
judging. "Do
not ye judgeth them that are with in, (members of the church), but them that are without God judgeth,
put away the wicked man from yourselves."
Chapter
Six
They had not told him in that
letter about how that they were going to law before the civil courts, rather
than settling things by a wise person or persons in the church. "Dare
any of you, having a matter against his neighbor, go to law before the
unrighteous, and not before the saints?" By the unrighteous he means civil courts, and
in the civil courts of our day unrighteous
judges are in most of those courts.
And he is saying that the church ought to be able to judge such problems
in the church. "Or know ye not that the saints shall judge the
world? And if the world is judged by
you, are you unworthy to judge the smallest matters? Know ye not that ye shall judge angels? How much more things that pertain to this
life? " And notice the questions, don't you know that the saints
are going to judge the world? If the
world is going to be judged by you, why are you unworthy to judge the smallest
matters? Meaning the smallest matters
that come up in the church. Another
question, know ye not that you will judge angels, and how much more things that
pertain to this life?
The question is raised, how are
the saints of God going to judge the world?
Jesus has told us as recorded in Matthew 12:41-42,
Jesus said, “The men of Nineveh shall rise up in the day of judgment and
shall condemn this generation: For they repented at the preaching of Jonah;
and, behold, a greater than Jonah is here." And again, "The queen of the south shall rise up in the judgment with
this generation, and condemn this generation:
For she came from the ends of the earth to hear the wisdom of Solomon,
and, behold, a greater than Solomon is here." Hebrews 11:7
reads, "By
faith, Noah, being warned of God concerning things not seen as yet, moved with
Godly fear, prepared an ark to the saving of his house; by which he judged
the world, and became the heir of righteousness." These references show how the saints are
going to judge the world and angels. Angels are also free moral agents, and
anytime the saints of God use their free moral agency in the right way to live
according to God's instruction, they are pronouncing judgment on those who go
contrary. And that's one of the reasons
why the people of God are sometimes hated because they are pronouncing judgment
and some worldly people are ready to call them bigots. If you listen to the news, you frequently
hear of Christian people being referred to as bigots in various ways by those
who are going contrary to the way of the Lord.
But the saints are going to judge the world, but again, how will they
judge the world? Just like Noah, by his faith
he pronounced judgment on that world, on that great company of people
that the flood destroyed.
Verse four; "If then ye have to judge things pertaining
to this life, do you set them to judge who are of no account in the
church." Why that
question? When they went before the
civil courts, and men who were not Christians and men who would judge according
to worldly things, and sometimes the one who is in the wrong would be judged,
and judgment would go in his favor. And
so when you have things pertaining to this life, do you set them to judge who
are not qualified? "I say this
to move you to shame. What, cannot there
be found among you one wise man who shall be able to decide between his
brethren? But brother goeth to law with
brother, and that before unbelievers." And again nearly all of the judges of our
civil courts are unbelievers. "Nay, already it is a defect in you,
that you have lawsuits one with another." In other words you are doing wrong., it is a real defect in you that you have
lawsuits one with another! "Why not rather take wrong? Why not rather be defrauded?"
Rather than go before the courts of the world for judgment, he means.
"Nay, but ye yourselves do wrong, and defraud, and that your
brethren”(6:8).
One
of the primary ways that the instruction of these eight verses is violated
today has to with divorces in the church. Many marriages could be saved if they
would call upon the elders and other wise and faithful brethren to help them
with their marital problems. If both are determined that they cannot be
reconciled it would be better for them not to go to a civil court for a
division of their properties. It would be much wiser for them to learn what the
state laws are in respect to marital properties and then for them to mutually
divide their properties according to the laws of the state. Should they both
hire attorneys, and their properties are divided by a court, by the time they
pay their attorneys they probably will not have very much left for the judge to
divide!
Now notice how he joins this to
the following language to further emphasize their wrong doing, “ know ye not that the unrighteous shall
not inherit the kingdom of God.
Be
not deceived:
Neither fornicators, nor effeminate, or abusers of themselves with men,
nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionist, shall
inherit the kingdom of God." We still have many people today reading from the
King James Version and from the American Standard Version, which are very good
versions, but some may not get the full meaning of the words that he uses here,
even maybe with fornicators. Fornicators
is a broad term, but with the word effeminate, nor abusers of themselves with
men these words from the King James and American Standard Versions will not
give many a clear meaning. Now, the King
James version was a very good version when it came out back there in 1611. Language is very fluid; it changes rapidly. Let me give you an example. II Corinthians 8:1
reads, "Moreover, brethren we
do you to wit of the grace of God bestowed on the churches of Macedonia"
What young person would understand the meaning of that? The American Standard says, "Brethren we make known to you the
grace of God bestowed on the churches of Macedonia." Well, “we do you to wit” carried the right
meaning back yonder, but you know that word “wit”
has gone by the wayside. Okay. Reading
from the New American Standard beginning with verse eight, "On the contrary, you, yourselves,
wrong and defraud, and that
your brethren, and do you not know that the unrighteous shall not inherit the kingdom of God.
Do not be deceived, neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor homosexuals." It also has a footnote “effeminate by perversion.”
Verses nine and ten in the New
Revised Standard Version read, “Do
you not know that wrong doers will not inherit the kingdom of God? Do not be deceived! Fornicators,
idolaters, adulterers, male prostitutes (instead of effeminate) sodomites, thieves, the greedy,
drunkards, revilers, robbers – none of these will inherit the kingdom of God.”
Verses nine and ten in The New
International Version read, “Don’t
you know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral (instead
of fornication) nor idolaters nor
adulterers nor male prostitutes (instead of effeminate) nor homosexual offenders nor slanderers
nor swindlers will inherit the kingdom of God.” Verse nine in the Contemporary
English Version reads,
“Don’t
you know that evil people won’t have a share in the blessings of God’s kingdom.
Don’t fool yourselves! No one who is immoral or worships idols or is unfaithful
in marriage or is a pervert or behaves like a homosexual will share in God’s
kingdom.”
There are many people in our
society today who do not know how bad the way of the gay community is. Leviticus 18:22
reads, “Thou shalt not lie with man
kind, as with woman kind: it is an abomination.” Leviticus 20:13 reads, "If a man lies with a man as with a
woman, they both have committed
an abomination. They shall surely be put
to death. Their blood is upon
them." Now, the Old
Testament law required the death penalty for adultery, but it is not spoken of
as an abomination, and homosexuality is spoken of as an abomination unto the
Lord in Leviticus 18:22 and 20:13. Do you remember that God destroyed Sodom
and Gomorrah, because of sexual
sins, Genesis nineteen. Jude verse seven makes it plain that that was the
primary reason why God destroyed Sodom
and Gomorrah. Not even ten righteous people could be found
in that city! And in Judges chapters 19‑21,
we read about how that the other tribes almost destroyed the tribe of Benjamin
because there were homosexuals in Gibeah of Benjamin, and they would not
deliver them up to be put to death. And
the other tribes made war against them and destroyed all but six hundred men of
the tribe and that by God's approval, and so homosexuality is a terrible sin
before God. Now, adultery is bad, and a
person who goes that way and does not repent, is not going to make it to the
place he wants to go, but to that opposite place. But homosexuality is a further step in sin.
It's unnatural, and contrary to nature (Romans 1:24-27).
Verse eleven, "And such were some of you." Do you not imagine that in the church at Corinth,
there were some that fitted into all of those categories? But they were supposed to be changed people.
"And such were some of you: But
ye were washed." And what is
meant by that word washed? They had
accepted Christ and it refers particularly to baptism, baptism is a
washing. Titus 3:5
says, "Not by works of
righteous, which we ourselves have done, but according to his mercies has he
saved us by the washing of regeneration and renewing of the Holy
Spirit." And that's the same
kind of washing that Jesus talked to Nicodemus about as recorded in John 3:1-8,
and Ananias said to Saul of Tarsus, Acts 22:16,
"Arise and be baptized, and wash
away thy sins, calling on the name of the Lord." So New Testament baptism is a washing. It is not the water that purifies, but that
is the point where one applies the blood of Christ.
Okay. From verse twelve, it looks like some of them
were reasoning that God has given us these natural drives, the drive of hunger
and sexual desires, and it is all right to fulfill those desires. And, I guess, you have probably heard people
today talk that way. “Why, if it was not
all right, God would not have given us these basic drives”. Well, Paul says, “All things are lawful, but not all things are expedient”. Meaning that God has given a proper way to
satisfy all of the basic drives of the body.
Hunger is one of the strongest drives of the body, and evidently they
were reasoning like I have stated they were saying “meats for the belly and the belly for meats.” And then they applied the same logic in
regard to the sex drives, evidently. But
Paul says, we are to be the master of those drives. We are to control those basic drives of the
body. "All
things are lawful for me, but not all things are expedient: All things are lawful for me, but I will not
be brought under the power of any. Meats
for the belly, and the belly for meats." In other words there is that strong drive of
the body to eat, and God has made the stomach for it to receive food. “But God is going to bring to naught both it
and them.”
I Corinthians 6:14.
"But the body." Now, he comes to the point that he needed to
emphasize. "But the body is not for fornication.” It is not for immoral sexual relations. "But
the body is not for fornication, but for the Lord; and the Lord for the body,
and God that both raised the Lord
and will raise up us through his power.”
And you remember when we were
studying I Thessalonians 4:13-18 how some
concluded that Paul and the other apostles expected the coming of Christ to be
imminent, but II Thessalonians chapter two showed plainly to the contrary. But they base their reasoning on the passage
that says, “ we that are alive shall
be called up together to meet the Lord in the air.” So he put himself there with the
living, and here he puts himself with the dead, and it is still very common for
speakers to put themselves with that editorial "we" or "us"
as stated here “and will raise up us
through his power.” “Know ye not that your bodies are members
of Christ? Shall I then take away the
members of Christ, and make them the members
of a harlot”? When a man goes the way of going after a prostitute,
that's what he is doing. "Know
ye not that he that is joined to a harlot is one body? For the twain, sayeth he, shall be one
flesh." And there he is
quoting a part of Genesis 2:24,
after God had presented the woman to the man, “and
the man said, “ this is bone of my bone and flesh of my flesh; she shall be
called woman.” And then God
joined them together in marriage and said, “for
this cause shall a man leave his father and his mother and shall
cleave unto his wife: and they two shall be one flesh.” Twain is used in the King James Version,
Genesis 2:24.
He is quoting the latter part of Genesis 2:24. This is what the Lord said that when a man is
joined to a woman in sexual relationship they become one. “Sayeth he shall become one flesh. But he that is joined to the Lord is one
spirit. Flee fornication." There are two things that Paul tells the
Corinthians to flee, and here is one of them.
In the tenth chapter of this book
he says flee idolatry. And there are
things that many new converts need to flee today. If a person has been a drug addict, he better
be careful about going back and trying to associate with and trying to convert
those that he took drugs with. And if he
does, he is likely to get back on drugs again.
And these Corinthian brethren, in that Gentile society of that day, had
gone the way of fornication and other sexual immoralities in such a way that
the only safe course for them was just to remove themselves as far as they
could from it. Remember I Thessalonians
chapter five, he told them to “shun
even the appearance of evil”, instead of trying to see how close we can
get to evil without doing evil, this passage teaches that there are some things that we need to
flee. Now, God has promised to give us a
way of escape ( I Corinthians 10:13), but
sometimes that way is to flee like Joseph did, he left his coat in her hands
and fled out of the house (Geneses 39:6-12). "Flee
fornication. Every sin that a man doeth
is without the body; but he that committeth fornication sinneth against his own
body." And if he goes that
way very long, he is very liable to end up with a venereal disease or diseases
that would take a toll on his physical body.
And think of what the homosexual community is receiving now because they
have gone contrary to the law of God.
They are sinning against their own bodies and sinning against God
(Romans 1:22-31).
Verse nineteen, "Or know ye not that your body is a
temple of the Holy Spirit."
Again, as an individual, the body of the Christian is a temple for God's
Holy Spirit to dwell in. "Which is in you which ye have from
God, and ye are not your own. For ye are
bought with a price:
Glorify God therefore in your body." And when he says you are bought with a price,
it means you are bought with the blood of Christ. And so God has paid a great price that we may
have salvation and thus we have been bought, and we are to recognize that we
are bond servants, or slaves of Christ, for we have been bought with his own
blood. "For ye were bought with a price:
Glorify God therefore in your body." Now, as long as a man controls himself
sexually and lives with one
wife properly, then he is glorifying God
by that kind of living. Remember in
Hebrews 13:4, and Paul is very probably the
writer of that book, and he says, "Let
marriage be had in honour among all and let the bed be it undefiled for
fornicators and adulterers God will judge." This reference is emphasizing that the
marriage relationship is a holy relationship, and the marriage bed is to be
kept undefiled. A man is not to have sex
with any woman except his wife, and the wife is not to have sex with anyone
except her husband. "For ye were bought with a price:
Glorify God therefore in your body." Here, we finish with the first division of
the problems that Paul deals with, weaknesses of the church, that they had not
told him about in the letter that they had written to him.
Chapter Seven
Chapter seven begins the second
broad division of him answering the questions that they had asked him in a
letter. And from chapter seven, we can
see that they had asked him a number of questions about marriage. And the first one is evidently, “Since the
teachings of Christ are so strict about sexual immorality, should a Christian
marry?” And he gives answer. "Now
concerning the things where of ye wrote: It
is good for a man not to touch a woman” (7:1). Meaning that it is good for man not to have a
wife and he would be freer to serve the Lord as we read later from his
reasoning. Now notice his answer in
verse two, “But because of
fornications, let each man have his own wife and let each woman have her own
husband.” In that day of such
looseness and so many going the way of sexual immoralities, he is saying the
only safe course is, “let each man
have his own wife, and let each
woman have her own husband,” and then as husband and wife not to defraud
each other in regard to sex. "Let the husband render unto the wife
her due (her sexual needs) And likewise also the wife unto the
husband. The wife has not power over her
own body." Why, because in
marriage they become one. “The twain shall be one flesh.” And so her body in part belongs to her
husband. “Likewise, also the husband
hath not power over his own body, but the wife.
And defraud ye not one the other
(do not refuse sex to one another) Except
it be by consent for a season, that ye may give yourselves unto prayer and you
may be together again, that Satan tempt you not of your incontinency."
The word incontinency is a word
that is pretty well by the wayside, meaning because of your lack of
self-control. Maybe we ought to read
this passage from some other translations. The New International Version reads, “Now for the matter you wrote about: It is good for a man not to marry. But
since there is so much immorality, each man should have his own wife, and each
woman her own husband. The husband should fulfill his marital duty to his wife,
and likewise the wife to her husband. The wife’s body does not belong to her
alone but also to her husband. In the same way, the husband’s body does not
belong unto him alone but also to his wife. Do not deprive each other except by
mutual consent and for a time, so that you may devote yourselves to prayer.
Then come together again so that Satan will not tempt you because of your lack of
self control” (7:1-5). The
New Revised Standard reads, “Now
concerning the matter about which you wrote: It
is well for a man not to touch a woman. But because of cases of sexual
immorality, each man should have his own wife and each woman her own husband.
The husband should give to his wife her conjugal rights and likewise the wife
to her husband. For the wife does not have authority over her own body, but the
husband does; likewise the husband does not have authority over his own body,
but the wife does. Do not deprive one another except perhaps by agreement for a
set time, to devote yourselves to prayer, and then come together again so that
Satan may not tempt you because of your lack of self control.”
In the days of two weeks for
gospel meetings, some preachers may have violated the instruction given here.
Some would go to meeting after meeting without carrying their wives with them,
and the wife was left behind to burn in regard to sexual desires. And some became unfaithful as a result of the
conduct, in part, of their husbands.
Their husbands had no right to do such a thing without their full
consent. "This I say by way of
concession, not of command."
Meaning that if they do deprive one another, it should be for a short
season of giving themselves to prayer, but that was not a command. He was not giving that as a command that they
should do such a thing even for a time of prayer.
Verse eight, "But
I say to the unmarried." So
they had asked a question about the unmarried. "But I say to the unmarried and widows,
it is good for them if they abide even as I." But he qualifies it in verse nine. "But
if they have not self control, let them marry:
For it is better to marry than to burn." Meaning it is better to marry than burn in
sexual desires. And the average man and
the average woman have strong sexual desires.
And so the best way for the average man and the average woman is to be
in a proper marriage relationship. "But unto the married I give charge,
yet not I, but the Lord, that the wife depart not from her husband:
But should she depart, let her remain unmarried, or else be reconciled
to her husband:
And let the husband leave not his wife." Now, Christ had given that instruction during
his personal ministry, but he had not given any instruction about being married
to an unbeliever. So Paul, as a steward
of God's revelation, gives instruction about that. Verse twelve, "But
to the rest I say, not the Lord."
And some have been ready to say that Paul is just giving his advice
based on his own thinking, but that is not the case. In I Corinthians 14:37,
he emphasizes that he has the spirit of Christ, that he is giving the commands
of Christ. I Corinthians 14:37 reads, "But if any man thinketh himself to
be a prophet or spiritual let him take knowledge of the things which I write
unto you that they are the commandment of the Lord." So he is not just speaking on the basis of
his own thinking, but he is a steward of God of the New Testament covenant.
"But to the rest
I say, not the Lord." The
Lord had not given any instruction during his personal ministry about a matter
like this, but remember that what the apostles say is as authoritative as
Christ’s words during his earthly ministry.
That passage from John sixteen, "He
shall take of mine and shall declare it unto you."
Verse twelve, "If any brother hath an unbelieving
wife, and she is content to dwell with him, let him not leave her." Now, I can surely understand, I think, why
they asked such a question as this. In
the days of Ezra and in the days of Nehemiah , they had public meetings for
them to put away foreign wives and their children (Ezra 9:1-5,
10: 1-5, 10:14,
10: 17,
10:44;
Nehemiah 9:11-2). Under the Old Testament law, such marriages
were counted unclean, and they had public meetings to decide those who needed
to put away their foreign wives, and it was very natural for the Corinthians,
if they knew about such Old Testament instruction, for them to raise the
question, should we not leave our unbelieving spouses? The problem is that they
were already married when they received the gospel, and they started,
reasoning, since we are married to unbelievers, we probably ought to separate
from those unbelieving spouses. But Paul
says no. "But
to the rest I say, not the Lord: If any brother hath an unbelieving wife, and
she is content to dwell with him, let him not leave her. And the woman that hath an unbelieving
husband, and he is content to dwell with her, let her not leave her husband. For the unbelieving husband is sanctified in
the wife." It is a different
situation under the New Testament from that of the Old Testament. "And
the unbelieving wife is sanctified in the brother, else were your children
unclean; but now are they holy.
Verse fifteen, “Yet if the unbelieving depart, let him
depart. A brother or a sister is not
under bondage in such cases: But God hath called us in peace." Does this not amount to about the same thing
as the teaching given in Matthew 19:1‑12. If an unbeliever left, in that society of
sexual immorality, he would not want to be bound to that Christian woman who
wanted to be so strict or the woman would not want to be bound to that brother
in Christ that was so strict in regard to sex, and so they leave. Would not their leaving mean that they would
go and marry an unbeliever or at least sleep with another woman or the woman
with another man? “But God hath
called us in peace.” They were to
treat those unbelieving spouses
correctly, but if the unbelieving spouse just goes and leaves anyway, is
he not saying that the brother or sister would not be under bondage to them,
and would under such circumstances have the right to marry again.
Verse sixteen, "For how knowest thou, O
wife." And here he reasons
that you may be able to gain your unbelieving companion in marriage. “or how knowest thou, O husband, whether
thou shalt save thy wife.” And remember in I Peter chapter three what
Peter says in regard to wives being in subjection to their husbands in such a
way that by their good behavior, they win over that husband that was an
unbeliever. "For how knowest, thou O wife, whether
thou shalt save thy husband? Or how
knowest, O husband, whether, shalt save thy wife? Only as the Lord has distributed to each man
as God hath called each, so let him walk” (I Corinthians 7:16). In other words there were some, when they
heard the gospel were already married, and their spouse didn't believe, and so
they were called in that situation, and it was lawful for them to remain in
that situation. “As God has called each, so let him walk.” “And so ordain I in all the churches." And that is like Timothy reminding them of
Paul's way, how that he taught the same thing everywhere, and so he ordains the
same thing in all the churches. "So ordain I." And that means by the authority that Christ
had given him as an apostle.
END
OF #2 7:19