p. 545 | The Sabbath-School by W. N. G.

Seventh-day Adventist Missionary Society · Oakland, California · Dec 6, 1883

The Sabbath-School.

By W. N. G.

Lesson for Pacific Coast.—December 15.

1 CORINTHIANS 1-15.

NOTES ON THE LESSON.

[This lesson is a review of 1 Cor. chap. 1-15. The Assistant Editor having noted prominent topics in previous issues, the following comments are confined to the one subject of marriage, as presented in the seventh chapter.]

THE seventh chapter of 1 Corinthians is an important part of the epistle, because it deals directly with home relations. It deals with matters that perplexed the Corinthian church, as they also do many in the church to-day. Peter said that some of Paul's writings were "hard to be understood," and, although this chapter is not necessarily of that character, there is probably no part of them more abused by superficial misconstruction than this. It has been supposed to tolerate the most scandalous practices, not only at variance with the apostle's uniform teachings, but with the whole tenor of Scripture. With but a slight understanding of the customs of the times, and the peculiar situation of the church amidst a heathen and a persecuting people, one cannot fail to learn a most valuable lesson from his exposition. The apostle's reply to the inquiries made of him embraces three phases of the marriage question: The expediency of marriage in the church, the propriety of separation from unbelieving partners, and the duty of heads of families in regard to giving in marriage their daughters, or wards, or other "virgins" under their charge.

"It is good not to touch a woman." Dr. Barnes says: "Not to be connected with her by marriage. Zenophon uses the same word to denote marriage." Paul was unmarried, and, no doubt for the reason given in verses 32, 33, he chose to remain so. This, in connection with the fact that prominent Greek philosophers (including Socrates) taught that it was wisdom not to marry, had probably strengthened a party feeling on the subject in the church. The arbitrary celibacy of the Roman Catholic priesthood, and the establishment of nunneries, are unwarranted abuses of the apostle's example and teaching; for in Hebrews 13:4, he declares that "marriage is honorable in all." And some allowance must be made on account of "the present distress" (or necessity) of the Corinthian church, which had some influence on the apostle's advice. They were under great persecution,—were suffering many inconveniences on account of their profession,—and it was uncertain what further trouble might come upon them; therefore it was advisable that they assume no more responsibilities than were absolutely necessary at such a time, which would add to their burdens in times of great emergency.

"NEVERTHELESS, to avoid fornication," &c. Corinth was notably a city of licentiousness,—in fact this was a characteristic feature of the idol-worship to which many in the church had been addicted. It was hard for them to overcome this evil, and to avoid it, if for no other reason, they were to "let every man have his own wife, and every woman her own husband." The singular number here precludes all idea of having more than one husband or wife. Verses 3, 4 establish beyond controversy the unity of the relationship, and the respect due from one to the other; and verse 5 teaches that the tie is not to be a hindrance to their devotions.

"BUT I speak this by permission, and not of commandment." This is no reason why the apostle's advice should not have due weight. He was called of God to be an apostle, and entrusted with the responsibilities of the gospel; he had consecrated himself to the work, with no other object than the glory of God and the salvation of men; and his close connection with Heaven, his burden for the welfare of the church, his unselfish devotion to his calling, would render him a capable adviser. No doubt the divine approval was given to his judgment in this matter, although he may not have felt the direct influence of the Spirit. His strict honesty and carefulness is manifested in the acknowledgment, which an impostor would not have made under the circumstances. This fact alone would establish the reliability of his counsel.

"FOR I would that all men were like myself." Verse 7. On this, Dr. Barnes comments as follows: "That Paul was unmarried is evident from 1 Cor. 9:5. But he does not refer to this fact here. When he wishes that all men were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the divine institution, and against his own precepts elsewhere. But he would be glad if all men had control over their passions and propensities as he had, and could abstain from marriage when circumstances of trial, etc., would make it proper. We may add, that when Paul wishes to exhort to anything that is difficult, he usually adduces his own example to show that it may be done; an example which it would be well for all ministers to be able to follow."

VERSES 8, 9 are merely an emphasis upon the sentiment expressed in verses 1, 2, specifying "unmarried [men] and widows," special directions in regard to "virgins" being given further on in the chapter.

"LET not the wife depart from her husband. But and if she depart, let her remain unmarried, or be reconciled to her husband. And let not the husband put away his wife." Verses 10, 11. This is emphatic, and is commanded by the Lord. The marriage tie is a sacred obligation, which even the wide gap between Christ and Belial may not separate in this life. Even if circumstances render it impossible for them to live together, they are not divorced,—they must "remain unmarried, or be reconciled." Christianity does not destroy the marriage relation, even though solemnized by heathen rites, as had been the case with many in the Corinthian church; but it makes it more sacred. The Saviour himself would permit no divorce save for the cause of fornication. Matt. 5:32; 19:6, 9; Mark 10:11, 12; Luke 16:18. See, also, the teaching of Paul in Rom. 7:2, 3.

THE brother is not to put away the unbelieving wife, if she be pleased to dwell with him; and the wife is not to leave the unbelieving husband, if he be pleased to dwell with her. Here seems to be a chance for missionary work, and that with the one who, of all human beings, ought to be nearest the heart. "For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?" Verse 16. This will not be accomplished by wrangling argument, the incessant harassing on the part of the wife, or the abuse of authority on the part of the husband. Such means are too often resorted to in the attempt to convert unbelieving partners, and without doubt cause more separations than the mere fact of one or the other embracing the truths of Christianity. If Christianity makes a man a better husband, or a woman a better wife—as it certainly ought—it will hardly fail in a majority of cases to wield a good influence upon the opposite party. See 1 Pet. 3:1, 2.

"FOR the unbelieving husband is sanctified by the wife," &c. It cannot be said that the unbelieving husband or wife is sanctified in the sense in which that term is applied to the saints. It would rather seem that reference is made to the sanctity of the marriage covenant, as the apostle appeals to the parental feelings, and intimates that any other admission would effect the legitimacy and honor of their children.

"IF the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases." Verse 14. Dr. Barnes maintains that this language will not justify the idea that this action on the part of the unbeliever works a permit for the party deserted to marry another, although some others have held that it does so teach. He says, and we think correctly, that "this is contrary to the strain of the argument of the apostle." It would seem that such a position would allow desertion to be a ground of divorce, which would controvert the doctrine of Christ, and of Paul, as set forth in scriptures cited in a previous paragraph. See, also, verse 39.

AT verse 27 the apostle begins a summing up of his judgment, considering their then existing circumstances. He advised them, whether married or single, not to seek a change; but if those who could lawfully do so, chose to marry, it would be no sin; nevertheless such should "have trouble in the flesh." They would increase their anxieties and cares by raising families in time of trouble, as also their sorrow should their families be torn asunder in fiery trials, or come into straightened circumstances through poverty. He would have them without unnecessary cares about the affairs of this life, which would detract from their interest in the cause of the Lord. And the day is not yet past when people have "trouble in the flesh" because they have not heeded the counsel of God's servants, although they may have had a right to do as they pleased regarding the matters in question.

"BUT this I say, brethren, the time is short." &c. Verse 29. This verse, and onward to verse 33, seems like a sudden outburst upon the great theme that was always uppermost in the mind of this earnest missionary,—the greatness of the work of the Lord, and the indifference of mankind to their true interest. He would have them that had wives "be as though they had none." Not that he would have them neglect their families, but that they should always be ready to serve God first. His great anxiety was lest they should be cumbered with attachments that would engross their attention and ensnare their affections. And his fears were well grounded, as many witnesses might testify. How many husbands and wives give all their energy to the gratification of themselves and families, with but little reference to the things of the Lord. The apostle saw it plainly in his day, and the Spirit of prophecy that was in him saw it in the future; hence the warning exhortation comes down to us in all of its original importance. How well his words agree with those of Christ: "If any man come to me, and have not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." Luke 14:26.

"BUT if any man think that he behave himself uncomely toward his virgin," &c. Verse 36. This verse has been the cause of much skeptical abuse. By "his virgin" we understand his daughter, or ward, or any unmarried female under his care. It is always deemed proper for young females to have the parents' or guardian's consent before marriage. It is more strictly the case in Eastern countries than in our own. There the father gives his daughter to whom he pleases, often regardless of her wishes. Consequently the responsibility of her marrying or not rests with the father or guardian. It is also a fact that to pass a certain age without marriage was a social discredit to a girl. The apostle seems to recognize these conditions, and leaves the responsibility upon the father. If he thinks it improper for him to act contrary to the custom, and probably cause the unhappiness of his daughter, it will not be sinful for him to let her marry. On the other hand, if he be a, steadfast man, having placed himself under no obligation by agreement with any one regarding the virgin under his care, and be acting with integrity of purpose, notwithstanding the social custom, he will do better if he give her not in marriage. Verse 38.

VERSE 39 brings out still another feature of the marriage subject which demands attention. Even after the death of her husband, a woman is allowed to marry whom she will—only in the Lord. Although a woman may not properly leave an unbelieving husband, she is, as a widow, as positively forbidden to marry one. And if a widow may not marry an unbeliever, why should any one? There is no warrant for it in the Scripture: 2 Cor. 6:14 is squarely against it. Israel was forbidden to intermarry with other nations (Deut. 7:3), and the marriage of the sons of God with the daughters of men brought about the wickedness which resulted in the destruction of the old world by the flood. Gen. 6. On this subject Dr. Barnes aptly remarks: "I confess that this verse, to my view, proves that all such marriages are a violation of the spirit of the New Testament; and it will be found, in perhaps nearly all instances, that they are disastrous to the piety of the married Christian." The Christian party to such a contract generally expects to have influence enough to win the unbelieving partner. But, in disregarding the inspired word by making the alliance, the way is paved for further compromise of faith.