Instructions relative to marriage, vs. 1–17. The Gospel was not designed to interfere with the ordinary relations of men, vs. 18–24. Concerning virgins and widows, 25–40.
Instructions concerning marriage and other social relations. Vs. 1–24
THE Corinthians had written to the Apostle, seeking his advice in reference to the state of things in their church. It appears from this chapter that one of the subjects about which they were in difficulty, and respecting which they sought direction, was marriage. On this subject the Apostle tells them, 1st. That, as they were situated, marriage was inexpedient to them. But as a general law every man should have his own wife, and every woman her own husband, vs. 1, 2. 2d. That the obligation of the parties to the marriage covenant is mutual; the one therefore has no right to desert the other. Temporary separation, for the purpose of devotion, is allowable; but nothing more, vs. 3–5. 3d. What he had said either in reference to marriage or temporary separation, was not to be considered as any thing more than advice. He could only tell them what, under the circumstances, was expedient; each one must act according to the grace given to him, vs. 6–9. 4th. With regard to the married the Lord had already taught that divorce was unlawful; the husband could not put away his wife, nor the wife her husband, vs. 10, 11. 5th. As to the case not specially contemplated in our Lord’s instructions, where one of the parties was a Christian and the other a Jew or Pagan, the Apostle teaches, first, that if the unbelieving party is willing to remain in the marriage relation, it should not be dissolved. Secondly, that if the unbeliever departed, and refused to continue in the marriage connection, the marriage contract was thereby dissolved, and the believing party was at liberty, vs. 12–15. 6th. Such separations, however, are, if possible, to be avoided, because the gospel is a gospel of peace. It was not designed to break up any of the lawful relations of life. As a general rule, therefore, every man should continue in the same condition in which he was called. If a man was called being circumcised, his becoming a Christian did not impose upon him the obligation to become uncircumcised; and if called being uncircumcised, he was not required to be circumcised. In like manner, if a slave is called to be a Christian, he may remain a slave, because every slave is the Lord’s free man, and every free man is the Lord’s slave. These social distinctions do not affect our relation to Christ. Redemption, in raising all to the relation of slaves to Christ, that is, making them all his property, has raised them into a sphere where all earthly distinctions are insignificant. Therefore, let every man abide in the relation wherein he was called, vs. 16–24.
1. Now concerning the things whereof ye wrote unto me: (It is) good for a man not to touch a woman.
It is evident that there was a diversity of opinion on the subject of marriage among the Corinthian Christians. Probably some of them of Jewish origin thought it obligatory, while other members of the church thought it undesirable, if not wrong. Paul says, It is good for a man not to marry. The word good (καλόν) here means expedient, profitable, as it does frequently elsewhere, Matt. 17:4, 18:8, 9; 1 Cor. 9:15. That the Apostle does not mean to teach either that marriage is morally an evil as compared with celibacy, or that as a general rule it is inexpedient, is evident. 1. Because in the following verse he declares directly the reverse. 2. Because in v. 26 he expressly states that “the present distress,” or the peculiar circumstances of trial and difficulty in which the Christians of that day were placed, was the ground of his advice on this subject. 3. Because in 1 Tim. 4:3, he specifies “forbidding to marry” as one of the signs of the great apostasy which he predicted was to occur. 4. Because marriage is a divine institution, having its foundation in the nature of man, and therefore must be a good. God accordingly declared, “It is not good for man to be alone,” i. e. to be unmarried, Gen. 2:18. Paul cannot be understood in a sense which would make him directly contradict the word of God. 5. Because throughout the Scriptures marriage is spoken of as honourable, Heb. 13:4 and is used to illustrate the relation between God and his people, and between Christ and his church. 6. Because all experience teaches that it is, as a general rule, necessary to the full development of the character of the individual, and absolutely essential to the virtue and the well-being of society. To depreciate marriage would be to go contrary both to nature and revelation, and such depreciation has never failed to be attended by the most injurious consequences to the church and to the world. If, therefore, Scripture is to be interpreted by Scripture, we must understand the Apostle as intending to say: ‘Considering your peculiar circumstances, it is expedient for you not to marry.’