The Context
The reason I Corinthians 7 represents such a problem for so many people is because they are not entirely sure of the circumstances under which Paul was writing contextually. Two verses in particular give insight into why Paul wrote what he wrote. First, in the beginning of the chapter, Paul makes reference to correspondence he had previously received from these same brethren to which he is now responding: “Now concerning the things whereof ye wrote unto me: it is good for a man not to touch a woman” (I Corinthians 7:1). About what had they written questioning Paul? Specifically this cannot be answered because any such correspondence was not preserved as inspired text. However, given the narrative of Paul’s response it is obvious that they wrote concerning a question they had about celibacy. But notice further that this question of celibacy must not have been about celibacy in general because there was already abundant information available regarding God’s moral law. Given the fact that they would be familiar with God’s standard moral law, but they still had some difficult question about celibacy, it must be concluded that this question was about celibacy under a specific circumstance. As one reads through the chapter, certain statements make allusion to what this specific circumstance might have been. But then we arrive at the chapter’s middle and find this statement: “I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be” (I Corinthians 7:26). What distress might have been presently ongoing when these words were penned around the early to mid 50’s A.D.?
A brief glimpse into the turbulence that existed during this period of time in the Roman empire answers the question as to what this distress was. During the span from A.D. 50-56 a number of significant things occurred that would contribute to an understanding of this issue: (1) all Jews were expelled from the city of Rome [Acts 18:1-2], (2) the church at Corinth was established [Acts 18:8], (3) Nero succeeded Claudius as emperor of Rome, (4) Paul was arrested in Jerusalem [Acts 21:17ff], and (5) strife developed in Nero’s palace. All of this contributed to a very turbulent time for Christians in which they did not know what would befall them from one day to the next. Was it then wise to marry under such conditions? If married already how should these difficulties be handled? These were all questions apparently posed and adequately answered in this chapter in view of the present distress.
The Exposition
Among the numerous and various scenarios Paul entertains in this chapter is the case of a believer married to an unbeliever. Inherently this was not and is not sinful as implied by Paul’s answer. But he does state, given the present distress: “And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him…But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace” (I Corinthians 7:13,15). The faith of a Christian in that day and time would bring dire straits upon the family given the persecution that even then was ongoing. To two non-Christians this would not be a problem; to two Christians this would be a problem, but one they could weather together; but to a non-Christian married to a Christian, this might have been more than they wanted to endure for something in which they did not even believe. Thus in that circumstance Paul says if the unbeliever is willing to endure the persecution with their believing spouse then that marriage should obviously remain intact (vs. 13). However, verse fifteen presents the scenario where the unbeliever is unwilling to endure and basically presents an ultimatum—stay married and forsake God or remain loyal to God under which circumstance they would leave. Under such a condition and distress, by inspiration, Paul says that the Christian is not under bondage to their spouse to such an extent that they should forsake Christ to keep the marriage intact, thus they should allow the unbelieving spouse to depart. It should be noted that such a circumstance would not render either spouse the scriptural right to remarry as per Christ’s law in Matthew 19:9, but the Christian would in no way be held accountable for the dissolved marriage either. The burden would indeed be on the shoulders of the unbeliever who put that marriage bond asunder.
Conclusion
As with any difficult passage in the Bible, this passage has a specific context that is absolutely necessary to recognize in its interpretation. Contained in I Corinthians 7 is not a discrepancy in God’s marriage law, but a provision for a very difficult circumstance.