I Corinthians 10:14-22: "Idolatry"

In this section Paul will expound in more detail on one of the sins he had written about in verses 1-13 of this chapter. Because of its abominable nature and the obvious problem it posed in Corinth, Paul wants to make sure that his readers understood the danger of idol worship. Paul begins, "Therefore, my beloved, flee from idolatry. I speak as to wise men; you judge what I say". As Paul so often does, he reminds his readers that he has a deep care and love for them. He calls them his "beloved". There is a tenderness in this word, that gives his readers the understanding that what he is telling them is for their own good. Before explaining his case, Paul lovingly, yet sternly warns them to flee from idolatry. MacArthur writes, "Even before they understand its full danger they should get away from it (cf. I John 5:21). If they had slipped back into idolatry or were strongly tempted to do so, they first should get far away from it, and then study Paul's argument". Paul understood that although his audience was made up of many immature believers, they still had the divine guidance and understanding of the Holy Spirit, to help them discern right from wrong. With this he addresses them as "wise men". More than calling out their wonderful wisdom, he is almost asking them to use their wisdom to "judge what [he] says". He knows if they use the discernment that God has given them they will understand the wisdom in the command to "flee from idolatry".

Paul understand the graveness of this sin. All throughout his letters, Paul is warning of the dangers of being around and partaking in idol worship. In Romans 1:21-23, Paul writes, "For even though they knew God, the did not honor Him as God or give thanks; but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures". In Colossians 2:18, Paul writes, "Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of angels". In Acts, Paul is quoted as saying, "Being then the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man". Not only in Paul's writings, but all throughout Scripture, their are strong commands and warnings regarding idol worship. In fact, the first two commandments forbid any type of idol worship. In Job 31:24-28 we read, "If I have put my confidence in gold, and called fine gold my trust, if I have gloated because my wealth was great, and because my hand had secured so much; if I have looked at the sun when it shone or the moon going in splendor, and my heart became secretly enticed, and my hand threw a kiss from my mouth, that too would have been an iniquity calling for judgment, for I would have denied God above". It is obvious that God desires our affections and loyalties undivided.

The key to understanding this section is to truly understand all that idol-worship encompasses. After understanding how broad this can be, we will all understand that we are all tempted with this everyday. More than just worshipping a graven image, MacArthur helps us to understand all that idolatry encompasses:
1. Worshiping any image is idolatry. This is the one we think about the most often when we think of idolatry. This was the blatant sin that Israel committed in the wilderness. Even if the image is of Christ or of God, we are not to worship that in God's place. We are not to misplace our focus from Christ to an image of Christ.

2. Worshiping angels. Paul warned of this in the Col. 2:18 verse. Angels are created beings just like we are, and to worship them in any sense is clearly idol worship as they are merely creations of the mighty God.

3. Worshiping demons. As we will learn in a few verses, many times when we worship images, we are in fact worshipping demons.

4. Worshiping dead men. In Psalm 1-6:28-29, we read, "They joined themselves also to Baal-peor, and ate sacrifices offered to the dead. Thus they provoked Him to anger with their deeds; and the plague broke out among them". Although great men, we are never to worship living or dead men in any way regardless of how godly they may have been. In Catholicism, it is common to worship the saints.

5. Supreme loyalty in our heart to anything other than God. This is where it hits a little closer to home. This speaks of the principle spoken of in Matt. 6:21, "Where your treasure is, there will your heart be also", Jesus said. If we ever hold up our ambitions, desires, possessions or recognition above our love for God, this is idol worship.

6. Covetousness. Also spoken of in the 10 commandments. This is the worship of materialism. We desire and lust after that which we do not have and let this desire drive our thoughts and actions.

7. Inordinate desire, or lust. Paul writes about this in Phil. 3:18-19, "enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things". This is the most common of all the forms of idol worship. The scary thing is, is often we do not recognize it when it is in our hearts until we have fully sinned in this way. We are to constantly check our thoughts and heart motives to make sure there is nothing we are putting before our devotion to the Lord.

With that understanding in mind, Paul continues, "Is not the cup of blessing which we bless a sharing in the blood of Christ?" In this context we can understand this to be the participation in communion. The "cup of blessing" can refer to the "blood of Christ" that was shed in order for us, in order for us to receive the righteousness of Christ. MacArthur writes, "That cup then became the instrument to institute the Lord's Supper. In any case He set apart the cup as a token of special thanksgiving before He passed it to the disciples (Matt. 26:27), and whenever believers partake of Communion they partake of this blessed sacred cup". It is in this ceremony which we remember the blood of Christ that was shed to cover over our sins. It is a blessed event in which we can rejoice in our salvation. Paul continues along this ceremony, "Is not the bread which we break a sharing in the body of Christ?" The bread is obviously not the body of Christ, and His body was never broken on the cross that He might fulfill Scripture. The "sharing in the body of Christ" refers to the fellowship that believers take part in with Christ and with each other. MacArthur writes, "Jesus broke the bread in order to distribute it among the disciples, representing His sharing His life with them. When we eat the bread we remember Christ's emptying Himself in order to live among us as a man (Phil. 2:7)". His body symbolizes our unity together. Paul continues, "Since there is one bread, we who are many are one body; for we all partake of the one bread". Christ is the head of the church. The many who come together worship the one true God. We all stand together with one thing in common, the sacrifice for our sins was made on the cross, and in Christ alone was our sin removed. Paul then remarks, "Look at the nation Israel; are not those who eat the sacrifices sharers in the altar?". MacArthur points out, "When the Israelites sacrificed to the Lord, some of the offering was burnt as the sacrifice proper, some of it was eaten by the priests, and some was eaten by those who offered it. Everyone was involved with the offering, with God and with each other. Likewise, to sacrifice to an idol is to identify with it, to participate with the idol and with all others who sacrifice to it. Religious ceremonies, whether Christian or pagan, involve participation of the worshipers with the object of their worship and with each other. Thus it is completely inconsistent for believers to participate in any expression of worship that is apart from and contrary to their Lord". Paul's point is that just as when you participate in communion, which is the symbol of all you share in Christ, when you participate in idolatry you are worshiping an object that is not God. Therefore, to do so is completely contradictory and makes no sense.

Paul then moves to get to the meat of his case against idolatry. Even more than it being inconsistent and contradictory, it is demonic. Paul writes, "What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything?" The thing that is sacrificed to the idol, and the idol itself has no power, in and of itself it is like burning something for a piece of wood or metal. The idol itself has no power or value. The piece of carved wood cannot do anything itself. Paul is pointing at what is behind the idol. He writes, "No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God". Here is Paul's main point. He wants his readers to understand that the spiritual force behind these idols are demons. Therefore, when you participate in the sacrifice to idols you are worshiping demons. How can you worship God and worship demons at the same time? MacArthur writes, "When worshipers believe an idol represents an actual god, Satan sends one of his demon emissaries to act out the part of that imaginary god. There is never a god behind an idol, but there is always a spiritual force; and that force is always evil, always demonic. Paul's goal is to get the Corinthians to understand how dangerous and evil idol worship is. It is not just a cultural thing. This is not a black and white issue. He did not want them "to become sharers in demons". To help bring together his point from communion, he writes, "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons". Paul is telling them that if they are to partake in communion, they cannot do so if they are also worshipping idols. That would be to make a mockery of what Christ has done. You cannot worship God in one breath, and a demon in the next. Christ had made it clear in Matt. 6:24 that you cannot "serve two masters". Paul wants to expose the Corinthians to their wicked inconsistency in worship.

Lastly, Paul points out that God is a jealous God and he will not tolerate worship to anything but him. He writes, "Or do we provoke the Lord to jealousy? We are not stronger than He, are we?" Idolatry is extremely offensive to the Lord. It would be like me telling my wife that I love her and am devoted to her, and yet I have many other women in my life that I tell the same thing to. There is no way I could be devoted to her and everyone else. MacArthur points out, "God has holy jealousy because He will have no competition. That is why God said Israel, 'made Me jealous with what is not God; they have provoked Me to anger with their idols' (Deut. 32:21). The Lord deals strongly with idolatry because nothing is more offensive to Him than idolatry, which is the most detestable sign of unbelief". Let these words from Jer. 25:6-9 ring in our minds, "and do not go after other gods to serve them and to worship them, and do not provoke Me to anger with the work of your hands, and I will do you no harm. "Yet you have not listened to Me," declares the LORD, "in order that you might provoke Me to anger with the work of your hands to your own harm. "Therefore thus says the LORD of hosts, 'Because you have not obeyed My words, behold, I will send and take all the families of the north,' declares the LORD, 'and I will send to Nebuchadnezzar king of Babylon, My servant, and will bring them against this land and against its inhabitants and against all these nations round about; and I will utterly destroy them and make them a horror and a hissing, and an everlasting desolation". May our hearts and minds be fully devoted to God.

I Corinthians 10:1-13: "Avoiding Israel's Mistakes"

In chapter 8 of this letter Paul called out the mature believers to exercise their love for weaker brothers over the exercising of their Christian liberty. He pointed out that although something may be lawful for you, it becomes sin when you cause a weaker brother to go against their conscience because of your actions. In chapter 9 Paul used himself as an illustration of this principle by not exercising his Christian right to be supported by the local church. Paul explained that he did not want his motives to be misunderstood when proclaiming the gospel, and therefore, preached for free and worked as a tentmaker to make his living. In the latter parts of chapter 9, Paul explained how our self-discipline and self-control must be operating at a high level so that we may not cause others to stumble through using our Christian liberties. In verse 27 of chapter 9, Paul writes, "Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified". Here in chapter 10, Paul will use Israel as an example of being given many blessings through God, yet disqualifying themselves because of their behavior. How in chapters 8 and 9 Paul spoke about how our using our liberty can affect others, here in chapter 10 explains how it affects ourselves.

Paul begins, "For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea; and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food; and all drank the same spiritual drink". Here Paul sets out to show the numerous blessings the Israelites received through being a descendant of Abraham. Referring to being disqualified in the previous verse, Paul does not want his readers to be unaware of the example their fathers had set many years ago. He wanted them to remember what had happened to Israel in the wilderness. He begins with God's first provision for them, liberating them from Egypt. God guided the Israelites with a "pillar of cloud by day" and "a pillar of fire by night" (ex. 13:21) out of Egypt and through the wilderness to remind them of his constant presence in watching over them. Next, Paul shows that God miraculously brought them out of Egypt "and all passed through the sea". God opened up the Red Sea for them to pass through and drowned many of the Egyptians that were in pursuit of them. Yet another miracle of God to provide for His chosen people. Of this event in relation to this context, MacArthur writes, "The Exodus was God's calling His chosen people, believing and unbelieving, out of their bondage in Egypt and His deliverance of them into His own land that He had promised to them through Abraham (Gen. 12:7). The were to be His witnessing community to the world. That was the 'race' that Israel as a nation was called by God to run (I Cor. 9:24). It was in that race that the nation misused its freedom and became disqualified, by falling into idolatry, immorality, and rebelliousness".

Paul continues with another of their blessings they received, "and all were baptized into Moses in the cloud and in the sea". This reference to baptism is not to be linked with the cloud or the sea or Moses, but rather with an identification to Christ. Baptism by water is a sign of an inward change, a new allegiance to Christ. MacArthur writes, "It is that idea of spiritual identification, rather than the physical ceremony, that I believe Paul has in mind in the present passage. The Israelites were baptized into Moses in the sense that they identified with him as the Lord's appointed leader over them". Paul also writes, "and all ate the same spiritual food". Yet another provision of God for His people. While through the wilderness God was constantly providing physical and spiritual sustenance to his people. All the Israelites were given provision from a divine source, that is God. He also points out that even their spiritual drink was provided for them, "and all drank the same spiritual drink". Paul even points out to them that "they were drinking from a spiritual rock which followed them; and the rock was Christ". What an invaluable thing to understand that the rock that followed around Israel throughout their journey was not a physical one, but the very own Christ preincarnate providing them with all the physical and spiritual sustenance they needed. MacArthur writes, "That supernatural rock protected and sustained His people and would not allow them to perish. Old Testament believers did not have the indwelling of the Holy Spirit, but even during the Exodus they had the sustaining presence of the preexistent Messiah, the preincarnate Christ, caring for and fulfilling the needs of His people".

All of these privileges were pointed out by Paul to show what can happen to someone who abuses the liberty he has. Despite receiving the common privileges of liberty, baptism, and sustenance, Paul warns of what the Israelites did with these privileges. "Nevertheless, with most of them God was not well-pleased". Disappointing indeed, of the countless number of Israelites that were saved from Egypt only two (Joshua and Caleb) were allowed to enter the promised land. God's disappointment was shown in the fact that all but two "were laid low in the wilderness". According to MacArthur, "Laid low (katastronnumi) means literally 'to strew or spread over.' The corpses of those with whom God was not pleased were strewn all over the wilderness". The Israelites took for granted the blessings of God and misused and abused their freedoms. To point out the illustration in this Paul writes, "Now these things happened as examples for us, that we should not crave evil things, as they also craved". Paul is showing that many of the Israelite believers became disqualified and unfit to continue in carrying on their testimony. They gave themselves over to "evil things" and allowed their testimonies to be ruined by following after their own lusts. They had not shown the self-discipline and self-control that Paul had spoken of at the end of chapter 9. Their example should not be taken lightly, but rather should be a warning to us to never take for granted the wonderful blessings as well as the great responsibility we have as a Christian.

The Israelites were guilty of idolatry. Paul writes, "and do not be idolaters, as some of them were; as it is written, 'The people sat down down to eat and drink, and stood up to play.'" Living in Corinth lead to ample opportunities to be around idol worship. The Corinthians were no strangers to this practice. Many of the Gentile believers had most likely practiced this daily before coming to Christ. MacArthur points out, "Many of the Corinthian Christians, overconfident in their own moral and spiritual strength, had become careless about their participation in activities where false gods were worshiped, consulted, or appealed to. They believed they could be associated with such pagan activities without being spiritually harmed". It is to these people that Paul reminds of the sin the Israelites fell into. Despite being lead out of Egypt by the parting of the Red Sea, having all their physical and spiritual needs sustained, and being provided for the whole time, Israel forgot their God and allowed themselves to sacrifice to idols. Paul is referring to the story found in Exodus 32 in which Moses goes up to Mount Sinai to receive the commandments from the Lord. In his absence, the people had persuaded Aaron to fashion an idol out of the jewelry of the women. They blasphemously referred to this idol as the god who had led them out of Egypt. Somehow in their minds they had convinced themselves that they could worship the true God in such a sordid way. Because they had been around it for so long in Egypt, it almost became common practice to them. They had been so desensitized to it, they allowed themselves to be carried away by such "evil things". Paul quotes Exodus 32:6 when he writes, "The people sat down to eat and drink, and stood up to play". MacArthur writes, "The eating and drinking refer to the excessive feasting that followed the sacrifices. Play is a euphemism for sexual relations. It means sexual play and is the same word translated 'caressing' in Gen. 26:8. Some three thousand of the Israelites who had instigated that idolatrous and immoral orgy at Sinai were put to death (Ex. 32:28)". Although we might not carve a god out of wood or metal, we are constantly bombarded with things that we can idolize in our lives. It can refer to anything that we would put before our God. Their should only be one thing that gets all of our love and devotion and that is God. Let us not forget the wonderful liberty and privileges we have in Christ as the Israelites did.

The second major sin Paul points out is sexual sin. He continues, "Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day". Paul is referring to the Numbers account of the Israelites in the Wilderness which reads, "the people began to play the harlot with the daughters of Moab. For they invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods" (25:1-2). Because of their disobedience and sexual immorality, 23,000 Israelites were slain that day. It is no doubt that the Corinthians were bombarded with this temptation as well. Seeing the numerous types of marriages in that day, Paul had already had to explain to them what adultery was, as in who was free to remarry and who could not remarry. He had previously in chapter 6 warned them that they must flee from immorality. The temple in Corinth was corrupted with thousands of prostitutes. Satan has not needed to change his attack from the beginning of history. Even as in the ancient times and today, man is constantly being bombarded with sexual immorality. It is a sin that calls and beckons man to his destruction. Paul was aware of this and strongly urged his readers to refrain from making the same mistake their fathers had. Sexual sin usually stems from an overconfidence in our self-control. We think that we can handle certain circumstances, because we have it all together, only to find out we got to close to the line and were not able to handle it when it came.

Another sin that Paul points out, is that of trying God. "Nor let us try the Lord, as some of them did, and were destroyed by the serpents". For this Paul recalls the story of Numbers 21, "And the people spoke against God and Moses, 'Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food'" (Num. 21:5). God had provided all these things (including food and water) for them and they still went against his sovereignty. They were not satisfied and doubted Gods ability to know their needs. They questioned God and His goodness. Their only thoughts were pleasing themselves and questioned God's goodness to them despite the fact He had saved them from the Egyptians and provided for all their needs. MacArthur writes, "Christians sometimes use their freedom to push God to the limit, trying to see how much they can get out of Him and how much they can get by with before Him". Apparently the Corinthians were pushing their liberty to the limits as well, claiming God's grace as a cure all for getting everything out of life that they could. May we take the consequences of the Israelites to heart as "the Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died" (Num. 21:6).

Lastly, and closely associated with the previous sin, Paul points out that we are not to "grumble, as some of them did, and were destroyed by the destroyer". Complaining is an easy sin to fall trap to. The act of complaining comes from a false understanding of entitlement. If we truly got what we deserved it would be immediate and eternal hell for all of our sins. With that understanding, it would make everything else seem like a constant blessing from God, which it is. It is when we feel we deserve better than what we are getting that we complain. It is us telling God that what he has given us is not sufficient as if we somehow understand our needs better than him. Paul brings up the story found in Numbers 16. MacArthur points out, "After Korah, Dathan, Abiram, and their fellow rebels were destroyed by the Lord (Num 16:32-35), 'all the congregation of the sons of Israel grumbled against Moses and Aaron, saying, 'You are the ones who have caused the death of the Lord's people' (v.41). God was so incensed at their complaints about divine justice that He immediately sent a plague that killed 14,700 people. The destroyer was the same angel who had slain the firstborn of the Egyptians before Israel left Egypt (Ex. 12:23), who would kill 70,000 men because of David's census (2 Sam. 23:15-16), and who, in response to the prayer of Isaiah and Hezekiah, would destroy the entire Assyrian army that was besieging Jerusalem (2 Chron. 32:21)". May we understand and recognize that God takes complaining seriously. May we constantly remember all that God has done for us and let that be what we hold all circumstances up against.

Paul concludes this section with the application. He writes, "Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come". Paul points out that the punishment that was inflicted on Israel in the wilderness for their actions was to be an example for all Christians through all time. They were written for us to exhort, encourage, and remind us of what God has called us to. Pauls explicit warning then is, "Therefore let him who thinks he stands take heed lest he fall". Paul is attacking our overconfidence and ignorance of the power of God. When a believer becomes over-confident in his Christian liberty and spiritual maturity, he is setting himself up for disaster. We so often forget it is God who allows us to do the things we do. When we succeed in something was it us doing it, or was it God gifting us with an ability to do something. Just as God has the power to give us gifts, he has the power to take it away. We must always understand that God has given us all we have. We must recognize that we are weak in our sinful flesh and unless we are dependent on God and relying on God for His strength, we will fall. MacArthur writes, "Christians who become self-confident become less dependent on God's Word and God's Spirit and become careless in their living. As carelessness increases, openness to temptation increases and resistance to sin decreases. When we feel most secure in ourselves- when we thing our spiritual life is the strongest, our doctrine the sounds, and our morals the purest- we should be most on guard and most dependent on the Lord". When we are tempted to sin, we must recognize that "no temptation has overtaken you but such as is common to man". The meaning of temptation here in this context is neutral. It does not have a negative connotation, but rather carries the idea of testing. MacArthur writes, "If we resist it in God's power, it is a test that proves our faithfulness. If we do not resist, it becomes a solicitation to sin". Paul does not want believers to have any excuses for falling into sin. He has established that it is when we are over confident that we fall. It is not because God is tempting us (because he told us he never will James 1:13), it is not because we do not have the power to overcome it, and it is not because have been unfairly tempted as the only one to ever face it. Paul tells us that any temptation we face, many before have been tempted by the same thing, and it is not a supernatural temptation that we have no power to overcome. MacArthur points out, "Temptations are never unique experiences to us. We can never have a temptation that has not been experienced by millions of other people. Circumstances differ but basic temptations do not. Even the Son of God was 'tempted in all things as we are' (Heb4:15, and because of that 'He is able to come to the aid of those who are tempted' (2:18)". Although temptations may be common to man we must recognize even more importantly the way to victory is understanding, "God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it". We must take God at His word and understand that He will be faithful to us and provide a way for us to escape the temptation. He has promised us that with His strength we will be able to endure it. Therefore, man is left with no excuse when faced with temptation. If we do not escape the test given to us, we have no one to blame but ourselves, if we do make it through the temptation, we have no one to give credit to except Christ.

A last word on getting through temptation. We must not look at a temptation as something we just "get out of", but rather as something, with the Lord's strength, we "get through". We must look at each trial temptation as a test that we must lean on the Lord to get through and learn what he wants us to learn from it as he works to sanctify his children.

I Corinthians 9:15-27: "Refusing to Use Christian Liberty"

In the last section Paul had given several reasons he would have been justified in asking for support from the Corinthian church for his spiritual service. However, he had stated that he would limit his Christian liberty for the sake of winning more souls to Christ. After discussing these reasons for being justified in collecting support, he begins this section by saying, "But I have used none of these things". He reiterates that he has not and will not use his Christian liberty, but rather continue to work as a tentmaker to earn his living. To make clear that this is the case he even remarks, "And I am not writing these things that it may be done so in my case". He was not asking in a disguised way to be supported through his writing, he was merely making a point that he was not using his God-given right for the sake of the gospel. He is so adamant about this that he exclaims, "for it would be better for me to die than have any man make my boast an empty one". MacArthur writes, "He would rather have been dead than have anyone think he preached and taught for money". Paul wanted it to be absolutely clear that his motive for preaching the gospel was completely selfless.

Paul then explains why his preaching the gospel is nothing to boast of. He writes, "For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel". MacArthur helps explain, "He gloried in the gospel but not for it. He had absolutely nothing to do with the giving or the content of the gospel. He simply received the revelation. Nor was he boasting of his commitment to or ability in preaching the gospel". Paul had made it clear in the first several chapters of this letter that it is the power of God, not the craftiness of man that leads to salvation. The gospel was simply the message he preached, in no way did he invent this story, or do anything on his own power to be able to boast of. The Lord had called Paul out to be a disciple for him despite Paul's best efforts to kill the followers of Christ. Not taking away from his obedient response, Paul had no say in the matter, he was "under compulsion" to share the good news with those he came in contact with. In fact, to understand how Paul looked at his calling he writes, "for woe is me if I do not preach the gospel". Failure to obey his calling would lead to serious problems. Paul continues, "For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me". Paul did not preach the gospel voluntarily that he might receive some reward, he was completely under the compulsion of following Christ that he must do it. For that reason Paul explains that he could not and would not boast. To help explain further, MacArthur writes, "Against [his] will does not indicate he was unwilling to obey but that his will had no part in the call itself. It was not his choice to serve Christ, so consequently, he did not receive a reward but stewardship. He was under obligation to preach, for which he neither deserved nor expected reward.

Therefore, Paul has established that he could not boast in his preaching the gospel as he was under compulsion to do so. For that he would not receive a reward. However, what Paul could earn a reward for he writes, "What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel". Paul was under compulsion to preach the gospel, this was God's calling for him, however, he also had the right to receive financial support for doing this. However, Paul waived that right in that he did not "make full use of [his] right in the gospel". He chose to work after hours to support himself rather than do anything that could possibly take away from the effectiveness of the message. To Paul, this is his reward that he can know he is not hindering the gospel in any way.

We can clearly see Paul's heart for the lost in this section as he does everything humanly possible to present himself as the gospel to the lost. He writes, "For though I am free from all men, I have made myself a slave to all, that I might win the more". The primary purpose in Paul not taking full advantage of his liberty to ask to be supported, was that he might "win the more". MacArthur writes that Paul was "willing to do anything and to sacrifice anything to win people to Jesus Christ. As far as his rights were concerned he was free form all men, but because of his love for all men he would gladly limit those rights for their sakes". In a sense he had allowed himself to be a slave to all people that he spoke to in order for them to see the gospel alive in him. No man had ownership of Paul, for he was completely Christ's. However, within the bounds of Christianity, he would modify his "habits, his preferences, his entire lifestyle if any of those things cause someone to stumble", according to MacArthur.

To win more Jews, Paul writes, "And to the Jews I became as a Jew, that I might win Jews". Within scriptural bounds, Paul would become as Jewish as possible in order to reach out to the lost Jews. If following some Jewish traditions, even if Paul did not find them necessary, meant he could be more effective with sharing the gospel, Paul would do it. Paul's "prayer to God for [the Jews] is for their salvation" (Rom. 10:1), in fact, Paul even made the statement that he would go as far as, "wish[ing] that I myself were accursed, separated form Christ for the sake of my brethren, my kinsmen according to the flesh" (Rom. 9:3). Paul continues his explanation as to how far he would go for his Jewish people, "to those who are under the Law, as under the Law, though not being myself under the Law, that I might win those who are under the Law". Though Paul understood that in Christ he was no longer under the Law, he would act as though he was for their sakes, hoping to show them that they are no longer under the Law. For the Gentile people Paul writes, "to those who are without law, as without law, though not being without the law of God but under the law of Christ, that I might win those who are without law". MacArthur explains, "To keep from being misunderstood, he makes it clear that he is not talking about ignoring or violating God's moral law. The Ten Commandment and all of God's other moral laws have, if anything, been strengthened under the New Covenant". Paul would identify as close as he could with "those who are without law" which would be the Gentiles, that Paul might show them the way to be obedient to the law of Christ.

To continue to show the extent he would go in order to make himself " a slave to all", Paul continues, "To the weak I became weak, that I might win the weak". Whether Jew or Gentile, Paul was willing to identify with those brothers or sisters who were weak in their understanding of scripture and the ways of the Lord. He would go down to their level and do whatever it takes to help them understand the wonderful gospel. To reiterate his point Paul exclaims, "I have become all things to all men, that I may by all means save some". Paul knows that it is up to God as to who will be saved, but he wants to do everything in his power to not get in the way of the message, and will therefore, become whatever he needs to be to explain the wonderfully good news to all who will listen. He explains that he does "all things for the sake of the gospel, that I may become a fellow partaker of it". Paul desired that everyone he came in contact with could share in the wonderful benefits of knowing Christ.

Lastly, to show the tough work and self-control it takes to limit your liberties and put all things below the importance of proclaiming the gospel, Paul uses an illustration that would be familiar to the Corinthian readers. Paul writes, "Do you not know that those who run in a race all run, but only one receives the prize". MacArthur points out, "The Isthmian games were held at Corinth and were therefore intimately familiar to those to whom Paul was writing". Paul makes them aware of the fact that in the earthly games there is only one winner. However, everyone trains and works hard so that they may be the one to win. In the same way each of them was to train hard so that they might win. He writes, "Run in such a way that you may win". Work hard do everything in your power to put aside your "rights" and do what it takes to win souls to Christ. He continues, "And everyone who competes in the games exercises self-control in all things". Just as a runner training for a marathon has to put aside eating junk food, laying in bed, and being lazy, so should the Christian work hard to exercise control in his Christian liberties that he might win, by winning souls to Christ. Paul explains that those who train for the earthly games work so hard that they might receive a prize. However, as Christians our reward is even greater, therefore, we must train and work even harder. "They then do it to receive a perishable wreath, but we an imperishable". Our reward is forever, how much more should we work for it?. Knowing this, Paul says, "Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air, but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified". What an amazing testament and example to us to give our all, putting everything aside that we might do what it takes to win without being disqualified. The writer of Hebrews wrote, "Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Heb. 12:1-2). MacArthur finishes up this section by explaining, "Many believers start the Christian life with enthusiasm and devotion. They train carefully for a while but soon tire of the effort and begin to 'break training'. Before long they are disqualified from being effective witnesses. They do no have what it takes, because they are unwilling to pay the price. The flesh, the work, everyday affairs, personal interests, and often simple laziness hinder spiritual growth and preparation for service". Let us do as Paul, and do whatever it takes to win souls for Christ and keep ourselves as qualified participants.

I Corinthians 9:1-14: "Paul's Example"

In the previous section Paul had made it clear that we are to never put our Christian liberty over loving our brothers and sister in the Lord. He warns the Corinthian believers to "take care lest this liberty of yours somehow become a stumbling block to the weak" (I Cor. 8:9). Although you may feel you have the right to do something, that right should never be a cause for another to sin. We must constantly be on guard to make sure our testimony is right and pure, especially to unbelievers and weak believers. With this in mind, Paul sets out in the next 18 verses to use himself as an example to show us that he does this in his own life everyday. Paul will show us that although he has the right to be financially supported by the Corinthian believers, he does not take advantage of this as it could be a hindrance to his ministry.

To begin his case, Paul will show us that he is in fact entitled to be supported by the church. He writes, "Am I not free?" Paul begins with this statement to link himself to the previous passage. It was being made much of in the Corinthian church to express their freedom. Paul was saying that he had no less freedom than anyone else, and as an apostle he had even greater freedom. This statement shows that he highly regarded his freedom in Christ, however, he wanted to make them aware that he held other things even more than his entitled freedom. He writes, "Am I not an apostle?" Another rhetorical question that Paul asks to establish himself as someone who had as much, if not more of a right to express his Christian freedom. Paul then gives two proofs of his apostleship with two more rhetorical questions: "Have I not seen our Lord? Are you not my work in the Lord?". According to Acts 1:21-22, an apostle had to be an eyewitness of Christ and His resurrection, which Paul had witnessed several times. This was authentication of his discipleship as well as the proof of the work he had done in the lives of the Corinthians. They were his work in the Lord. MacArthur writes, "The church at Corinth was one of the fruits of Paul's apostolic labors. Their saving faith and their knowledge of God's Word came from Paul's faithful evangelism and discipling (Acts 18:1-11)". In fact he calls them the "seal of [his] apostleship in the Lord". They were living proof of his apostleship. All this had been said in order to establish that Paul was in fact an apostle.

Because he was an apostle, Paul would then set out to establish that it would be completely within his rights to be supported by the church. He writes, "My defense to those who examine me is this: Do we not have a right to eat and drink?" Because he was an apostle of God didn't he have the right to expect that his physical needs would be taken care of by those he worked tirelessly for? Paul continues, "Do we not have a right to take along a believing wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas?" Here Paul is staking his right to be able to claim for himself a wife and bring her along to minister with him wherever he went. Paul as he had spoken of earlier, had the right to marry and being married, do as other apostles had done (like Peter), and bring that wife with him to minister alongside him. MacArthur writes, "I believe this verse supports the principle of paying pastors, evangelists, missionaries, and other such Christian workers enough so that their wives do not have to work; so they can have more time to be with their husbands in the ministry". Paul continues, "Or do only Barnabas and I not have a right to refrain from working?" Paul is using sarcasm here to make the point that him and Barnabas who chose to work voluntarily on the side, had just as much right to be supported by the ministry without having to work an extra job to earn their living. Therefore, Paul has used these last couple verses to establish that he was an authentic apostle of Jesus Christ, and would have been completely justified to ask for his needs to be met by the church.

Paul now will set out to show that it is customary to pay workers for their labor. Paul writes, "Who at any time serves as a soldier at his own expense?" It would be absurd for us to ask those who serve all day as a soldier to work another job at night so that he can pay for food, water, shelter, etc. We all know that they are provided with food, shelter, and clothing as payment for their work. The second example Paul uses to show that it is customary to receive payment for work is the farmer. He writes, "Who plants a vineyard, and does not eat the fruit of it?" MacArthur writes, "Farmers do not plant a vineyard or cultivate a crop for someone without being paid. They do not farm for free and then do other work to make a living. They eat the fruit of their farming, being paid either in money or with a share of the crop (cf 2 Tim 2:6)". Paul uses one last example to show that it is customary to pay shepherds as well for their work. "Or who tends a flock and does not use the milk of the flock?" In each example it is understood that each man will be paid for his work. They are not asked to spend the whole day working tirelessly voluntarily and then expected to go find another job on the side that actually pays. It is common for them to eat from the fruits of their labor. Paul's point is if it is customary for those workers to get paid for their work, why not a worker for the Lord?

As is customary for Paul, he will continue to build his case and give examples to show his point. In this section, Paul will show that God's Law even supports the claim to pay those who minister. Paul begins, "I am not speaking these things according to human judgment, am I? Or does not the Law also say these things?" Paul is establishing that not only is it customary from human experience and reason that we pay workers for their work, but it is also taught in God's Law. Paul uses a quotation from Deut. 25:4 to prove his point. "Or does not the Law also say these things? For it is written in the Law of Moses, 'You shall not muzzle the ox while he is threshing.'" This was from God's Law to show that it was general practice to allow the animal to feed as his payment or reward, while it worked in the field. Paul points out that how much more does God care about us than he does the oxen? That being the case, how much more should we as workers for God be entitled to payment for our work? Paul writes, "God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops". Men should work in the hope that they will be compensated for their labor. Pointing out the spiritual work he had done in the Corinthians he writes, "If we sowed spiritual things in you, is it too much if we should reap material things from you?" Here Paul finally connects his spiritual work, with the examples he had given earlier, to show his readers the right he had as a minister of God to reap material things for his spiritual work among the Corinthians. MacArthur points out, "Paul had every right to apply the principle to himself. If men working for men should be paid for their labor, surely men working for God should be paid for theirs. If we sowed spiritual things in you, is it too much if we should reap material things from you? The only difference in the principle as applied to the Lord's service is that material payment is given for spiritual work. The Lord provides His own spiritual rewards, but His people are to provide material reward, and provide it generously as unto Him". As Christians we ought to be mindful of this fact when we are giving to the church and providing for our missionaries.

Paul continues with another example of why he has the right to expect payment for his work. He will establish that it had always been done for other pastors. First, Paul writes, "If others share the right over you, do we not more?" MacArthur writes, "Paul's fourth reason for having a right to be supported in his ministry was that the Corinthians apparently had always supported their pastors. Those they now supported, or had supported, doubtlessly included Appollos and Peter (cf 1:12; 3:22). As the church's founding pastor and as an apostle, Paul had more claim on their support than the others". However, as Paul finally gets to the main point of this whole section, he writes, "Nevertheless, we did not use this right, but we endure all things, that we may cause no hindrance to the gospel of Christ". Paul's whole point is explained here. As a worker for Christ he had established the right to ask for and receive compensation for his work among the Corinthians, however, he never exercised that right so that he might not cause a "hindrance to the gospel of Christ". We can now see the connection between this section and the previous chapter. Paul is not exercising his liberty for the sake of damaging his testimony to others. Paul was giving himself as an example of how the Corinthians ought to act towards the weaker brothers in their church. MacArthur points out, "throughout his ministry [Paul] continued to bear uncomplainingly whatever was necessary to fulfill his work. His customary way of life was self-denial. He worked as a tentmaker (Acts 18:3) to pay his way while he preached and taught". Paul would rather not ask for compensation for his work, than have one new convert question his motives for preaching. He did not want his message to be misunderstood, or selfish motives to be even a consideration among those who preached to. Therefore, he did not exercise his right to receive compensation for his spiritual work. May we understand this in our everyday lives. May we never demand anything we might feel we deserve, if our attitudes or actions could damage our testimony for the Lord. It is just not worth it, and the Lord will honor such actions.

Paul concludes this section with two last examples of why he could have the right to ask for payment for his work. He begins, "Do you know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share with the altar?" MacArthur points out to us that Paul was using this example to establish that being supported by the church "had been the universal pattern since the founding of the priesthood in Israel. The priests, those who perform sacred services, were supported by the tithes of crops and animals as well as sacrifices from the people to whom they ministered in the temple, and before that in the tabernacle (Num. 18:8-24)". Therefore he had once again established his right, which he did not exercise. Lastly, and most importantly, Paul points out that the Lord has ordained it to be that spiritual workers get their living from doing the work of the gospel. Paul writes, "So also the Lord directed those who proclaim the gospel to get their living from the gospel". The Lord had ordained it as right, therefore, Paul in all good conscience could have asked for support and would have been justified. However, he applied the very principle he was trying to get across to the Corinthian church: that they give up their liberty for the sake of the church and the spread of the gospel if needed.

I Corinthians 8:1-13: "Christian Liberty"

Paul moves from his discussion regarding married couples and addresses another concern that was written in the Corinthians letter. Paul writes, "Now concerning things sacrificed to idols". Apparently there was some confusion and division on how to approach food that had been sacrificed to idols. In answering this specific question, Paul will give us a general answer that can be applied to all questionable practices that are not specifically addressed in scripture. Christians unfortunately tend to gravitate towards one extreme or another when there are gray areas. They either are legalistic about their decisions, or claim Christian liberty to everything. MacArthur helps point out, "Legalism believes that every act, every habit, every type of behavior is either black or white. Legalists live by rules rather than by the Spirit . . . License is the opposite extreme. It is like legalism in that it too has no gray areas- but neither does it have much black. Almost everything is white; everything is acceptable as long as it is not strictly forbidden in Scripture". These two extremes are both wrong and Paul wants the Corinthians, rather than doing what's right, to do what's best. He wants them to understand that although something may be lawful for them to do (not forbidden in Scripture), however, because a weaker brother may be offended it than becomes sinful.

Specifically Paul is addressing the practice of eating food that had been sacrificed to idols. MacArthur helps us understand the situation, "It was believed that evil spirits were constantly trying to invade human beings and that the easiest way to do that was to attach themselves to food before it was eaten. The only way the spirits could be removed from food was through its being sacrificed to a god . . . The meat was associated with pagan gods and goddesses, having been part of an offering to them, and it was associated with the superstition that it had once been contaminated by evil spirits . . . It was almost impossible for a believer who had any personal contact with Gentiles to avoid facing the question of eating idol sacrifices. Most social occasions, including weddings, involved pagan worship of some sort, and a great many of the festivities were held in temples . . . Some sensitive Gentile believers refused to buy such meat because it brought back memories of their previous pagan lives or because those who saw them buy it might think they had reverted to paganism. Also, many believers, both Gentile and Jewish, were reluctant to eat at the homes of pagan Gentiles . . . Such food could only be doubly unclean according to Jewish dietary law". The other group in this section, the mature believers, understood that there were no such things as idols and other gods and therefore, the food sacrificed to idols were not any different than any other food. With this context understood, Paul first addresses the mature believers.

"We know that we all have knowledge. Knowledge makes arrogant, but love edifies". Paul was saying here that as mature believers they all had knowledge, they all understood what was really going on with sacrificed foods. They understood that they would not be contaminated by the food if they ate it, and that they were free to eat whatever they pleased. However, Paul also wanted them to understand that this knowledge should not be boasted about, or for them to think higher of themselves than those who were convicted by eating the food sacrificed to idols. That is why Paul writes, "knowledge makes arrogant". The Corinthians were asked to humble themselves and love those who may not have the knowledge that they do. Paul writes, "but love edifies". The point Paul wanted his readers to understand was that although they may have a deeper understanding of the freedom they have in Christ, if they were not loving and understanding to those who did not have that understanding, than their knowledge was useless. Knowledge without love is meaningless (I Cor. 13). Paul will continue to show them that their arrogance is unfounded and detrimental to the Christian walk if not accompanied with love. Paul writes, "If anyone supposes that he knows anything, he has not yet known as he ought to know". Basically, we will never know everything. There is always more to understand and more to learn, and only those that recognize that can continue to gain knowledge and understanding. The arrogance of the Corinthians, one of the main reasons for Paul's letter, was directly causing the divisions in the church and Paul was trying to show them their foolishness and lack of love. MacArthur writes, "The unloving orthodox are arrogant but not edified. They have right knowledge but not right understanding. The truly edified person has some idea of what he has yet to learn". Lastly, Paul makes the statement, "but if anyone loves God, he is known by Him". Here Paul sums up what he is trying to get across. If you lack love, you lack understanding, and if you lack love for God you are living in foolishness and delusionment. For anyone to have a right relationship with God they must above all else have a love for God. How do we show we have a love for God is by loving others. Therefore, Paul's point is that the Corinthians ought to rid themselves of their arrogance and love their weaker brother, rather than hold the knowledge they have above their heads. MacArthur writes, "It is impossible to know God and not love Him. Loving God is the most important evidence of a right relationship to Him. Without love for God, made possible by His love for us (I John 4:19), we can have no right knowledge of Him, because we will not have a right relationship to Him . . . Paul here implies that if one is loved by God and loves God, he will also love other believers, whom God loves".

Paul has just layed down for us the foundation of his correction. That loving your brother is more important than being right and having knowledge. He now gets more specific with his instruction concerning the eating of sacrificed foods. He writes, "Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world". Here Paul appeases the mature believer who understands that idols do not truly exist. He recognizes along with them, that it is foolish to think that the silver, gold, or stone that is carved is anything more than a piece of material. He agrees with them that there "is no God but one". There is only one true God and everything else is a false-god that does not truly exist. They are merely man made gods. Paul continues to point out that "even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God". Paul does wish everyone had the right understanding that there are no such things as gods, that there is only one true and living God and he is the one "whom are all things, and we exist for Him; and one Lord Jesus Christ, by whom are all things, and we exist through Him". There is only one Creator and everything else is created. Therefore, there can only be one God, and it is the God who came to earth in human flesh and died on the cross for our sins that we might be reconciled with our Creator. Everything else is a man-made false idol that has no power to do anything. In Psalm 115:4-7 we read, "Their idols are silver and gold, the work of man's hands. They have mouths, but they cannot speak; They have eyes, but they cannot see; They have ears, but they cannot hear; They have noses, but they cannot smell; They have hands, but they cannot feel; They have feet, but they cannot walk; They cannot make a sound with their throat. Those who make them will become like them, everyone who trusts in them". Therefore, Paul has established with his readers that those who understand that eating sacrificed food is nothing because there are no such things as idols are correct. However, as we will see later on, this is not the most important thing to understand. MacArthur writes, "It is absolutely true that idols are not real, that so-called gods are not real, and that the only real God is the God of Scripture revealed in Jesus Christ. In those doctrines the freedom-loving Corinthian Christians were completely orthodox. But they were not right in how they applied the truths to their daily living".

Paul wanted the Corinthian Christians to understand that "not all men have this knowledge". Not every believer was as mature in their understanding of those spiritual truths. Many believers were brand new converts and had to understand a whole new way of life. Someone who has lived his whole life under the understanding that something is wrong, may have a hard time grasping onto the practices at first. MacArthur writes, "Even if the did understand that there was only one real God, the experiences of their past paganism were so fresh that they rejected all that was related to it. To participate in any way was to be tempted to fall back into former practices". Paul also, explains, "some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled". These were new converts who had been accustomed to staying away from idol sacrificed foods up until now, were having a hard time being OK with something they had avoided their whole life. In fact, Paul was showing the more mature believers that if the weaker brother were to actually partake in idol sacrificed foods when their conscience was telling them not to, it would be wrong on their part and they would be defiled. Paul is showing the mature believers that the act itself is not bad, however, when done against your conscience it suddenly makes the act sinful. MacArthur writes, "A person who violates his conscience willingly does what he thinks to be wrong. in his own mind he has committed sin; and until he fully understands that the act is not sin in God's eyes, he should have no part of it". Therefore, it was not right for the more mature believers to look down upon or try to force the weaker brother to take part in something their conscience is against. In fact, by doing this, the mature believer could be causing the weaker brother to sin, if in fact the weaker were to eat against their conscience.

Paul will now drive home his main point, and that is that food is not the issue here. Rather, it is our relationship with God and with others. Our relationship with the weaker brother and our example to him is more important than our right to eat any food. We must never put our personal liberty above our testimony to others. Paul begins, "But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat". The point is easily taken that Paul is saying that food does not enhance or hurt our relationship with God. Nothing we eat will bring us closer to God. Food is neutral in and of itself. However, Paul warns, "but take care lest this liberty of yours somehow become a stumbling block to the weak". Paul is saying that food is not the issue with God, but it will become an issue if your liberty with food will cause someone else to stumble. MacArthur writes, "Obviously, some Corinthian believers could not handle such liberty; it would pull them down into the pit from which they had been delivered. If an immature brother sees us doing something that bothers his conscience, his spiritual life is harmed. We should never influence a fellow Christian to do anything that the Holy Spirit, through that person's conscience, is protecting him from". Paul brings up the specific example, "for if someone sees you, who have knowledge, dining in an idol's temple, will no his conscience, if he is weak, be strengthened to eat things sacrificed to idols?" Paul is simply showing the mature believer to consider his actions. If a weaker brother sees a stronger brother who they respect as being more mature eating things sacrificed to idols, will not he be more likely to then eat things that at this time is against his conscience. If that is the case he has defiled his conscience and the mature believer has caused him to sin. Another example may be a believer drinking alcohol. If a mature believer would have a drink, obviously not for the sake of getting drunk, and be seen by a new believer who has just recovered from being an alcoholic, he may cause the weaker brother to desire a drink or even think it is fine for him to drink and then cause him to sin. Paul continues, "For through your knowledge he who is weak is ruined, the brother for whose sake Christ died". This statement reiterates what has just been said, namely, that because of the mature believers "knowledge" (or understanding of a liberty that he has) participates in this action, he can cause the weaker to sin or be "ruined". Our liberty must never be at the expense of another brother or sister for whom "Christ died". Paul then shows how not only have we caused the weaker brother to sin, but we ourselves have sinned. "By sinning against the brethren and wounding their conscience when it is weak, you sin against Christ". May we always keep this in mind before we decide on a "gray" area issue. May we be firm in our resolution to keep the body of Christ pure, may we stand alongside Paul and say, "Therefore, if food causes my brother to stumble, I will never eat meat again, that I might not cause my brother to stumble". We must never be too firm in our rights. If life were fair we would deserve no rights because of our sin against God. Therefore, never exercise your Christian liberty when you know it could lead to problems later on. Also, we must understand that God holds everything to the highest standards. Although something may be lawful for me to do, is it going to be profitable. If our conscience is wear, wavering or convicted, no matter what anyone says about it, it is wrong to do.

I Corinthians 7:25-40: "Remaining Single"

Paul continues his discussion on being married vs. being single. In this section you will see Paul strongly defend singleness. Never does Paul speak badly about marriage, and it is indeed a wonderful gift from God. However, most likely because of the issues going on in the Corinthian church, and Paul's own experience with singleness, he here will give a strong case for remaining single. MacArthur says, "Being married or single has nothing in itself to do with spirituality. A married person for whom it is the Lord's will to be married is no more or less spiritual than a single person for whom it is the Lord's will to be single". With that in mind, Paul begins this section, "Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy". Paul explains to us that he has "no command of the Lord", in other words, Christ never gave us a command concerning singleness. However, Paul will give his conviction to the issue, being one of trustworthy nature in the eyes of the Lord. To better understand that Paul is not just giving his opinion on a matter, but rather that this statement is divine and authoritative, MacArthur points out, "Opinion (gnome) can carry the ideas of 'judgment, consideration, and conviction.' . . . But although this perspective is authoritative, it is not given as an absolute or as a command". The thing in which Paul has a conviction about is that "in view of the present distress, that it is good for a man to remain as he is". In other words, because of all that is going on at this time, it is better for a single person who has never been married to remain in that state. Most likely what Paul had in mind in regard to the "present distress" is the dangerous position of being a Christian at that time. Paul knew better than anyone the suffering a Christian can go through because of their faith. He was beaten, imprisoned, and arrested numerous times. With this in mind you can see why he would be strongly convicted to remain single. To this point MacArthur explains, "Persecution is difficult enough for a single person, but the problems and pain are multiplied for one who is married. If Paul had been married, his suffering would have been magnified by his worry about his family and knowledge of their worry about him". However, if you are already married, as Paul had mentioned before, there is no option of divorce, you must remain as you are. Paul writes, "Are you bound to a wife? Do not seek to be released". However, based on the "present distress" if you "are released from a wife? Do not seek a wife". To summarize, Paul is saying that it is better to remain in your single state than it is to be married because of the extra burden it can put on you and and your family during these distressing times. However, if you are already married, you are committed to that person until death separates.

To make sure that his readers understand that it is not wrong to marry, Paul writes, "But if you should marry, you have not sinned; and if a virgin should marry, she has not sinned". Paul is saying that marriage to those who are either widowed or never been married have a legitimate option to marry if they choose. However, he wants to them to understand and carefully consider the option of singleness, and the problems that can present themselves if they choose to marry. He writes, "Yet such will have trouble in this life, and I am trying to spare you". MacArthur writes, "The apostle is giving practical advice, not a moral or spiritual command. Believers are still sinful and subject to limitations and weaknesses of the flesh. It is hard enough for a sinner to live with himself, let alone with another sinner. When two people are bound together in marriage the problems of human nature are multiplied". Paul is making it clear that you have more to think about, more responsibility, more problems to resolve when you get married, and to add that to the already present persecution, it is better to consider your option of singleness.

To put the reader's mind in the proper perspective, Paul then uses this next section to help us understand the brief nature of this world and that we ought to use our time to focus on heavenly things rather than earthly things that will soon pass away. "But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none". Paul wants the readers to understand that marriage is not an eternal relationship. Marriage is only a life long commitment, not an eternal commitment, and because of this, they ought to put it in its proper perspective. As humans we must remember that life is a "vapor that appears for a little while and then vanishes away" (James 4:14). Paul is not saying that marriage is not binding on a believing couple, he has told us previously this is not the case, however, he is saying we need to understand that the most important relationship is with our heavenly father, as that is an eternal relationship. MacArthur writes, "Paul is teaching that marriage should not reduce a Christian's obligation and devotion to the Lord and His work. The responsibilities of marriage are no excuse for slacking the Lord's work. That is to invert priorities". Paul also reminds us of the temporary and priority in regard to our emotions, possessions and pleasures. Paul writes, "and those who weep as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use the world, as though they did not make full use of it". We are not to be carried away by our emotions, we are not to idolize our possession and we are not to be mastered by our desires. None of these things listed are wrong in themselves, but when they take the rightful place of our devotion to God, Paul tells us that this is wrong. He reminds us, "for the form of this world is passing away". Let us remember to keep our devotion to the most important and only eternal relationship we will have: the one with Christ.

Paul will again give us another reason that it is better to remain single than to marry. Paul writes, "But I want you to be free from concern". Paul understands there are so many earthly things vying for our time and effort that he wants us to be able to remain focused on God. The best way to do this is to remain single. He explains, "One who is unmarried is concerned about the things of the Lord, how he may please the Lord". Without a wife and kids to have to care for both spiritually, physically and emotionally, a Christian can spend more of his time and energy serving the Lord. For one who is married, Paul says, "is concerned about the things of the world, how he may please his wife, and his interests are divided". It is true that once we get married we are now responsible for both our and our spouses spiritual condition. We are also focused on providing food and shelter and clothing. These are all things that take time and effort and simply do not allow us to focus that energy on our walk with the Lord.

Paul continues, "And the woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband". Again, Paul reiterates the fact that a woman who no longer has a husband, or never had one only has her relationship with God to concern herself with. When she is married she must also spend her time pleasing her husband and taking care of the children. Her being "holy both in body and spirit" has to do with her being "set apart" and devoted as she is not divided in her interests, but rather can be set apart and devoted to God. MacArthur points out, "Marriage does not prevent great devotion to the Lord, and singleness does not guarantee it. But singleness has fewer hindrances and more advantages. It is easier for a single person to be singleminded in the things of the Lord. The married Christian has no choice". Paul explains his motive for saying these things, "And this I say for your own benefit; not to put a restraint upon you, but to promote what is seemly, and to secure undistracted devotion to the Lord". Paul was making sure his readers understood that the things he was saying were not to be legalistic or to keep them from enjoying the benefits of marriage, rather it was to spur them on to holy and devoted lives to Christ.

Paul now moved to discussion as to the father's role in letting his daughter get married. Paul writes, "But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she should be of full age, and if it must be so, let him do what he wishes, he does not sin; let her marry". To understand this passage it helps to understand the Jewish culture. MacArthur writes, "In Jewish culture, parents, and particularly fathers, had long had a dominant role in deciding whom their children would marry. . . . In light of the extant teaching about the advantages of singleness, some of the fathers in Corinth apparently had dedicated their young daughters to the Lord as permanent virgins. But when the daughters became of marriageable age, many of them no doubt wanted to be married, and their fathers were in a quandry. Should they break the vow they made for the girl?" This helps us understand the predicament the father was in. In this section Paul releases the father of the vow he made for his daughter, and says it is OK to let her marry. So just as unmarried people are under no restraint and do not commit sin by marrying, a father does not sin who has made the vow and changes his mind based on his daughters need. However, a father that does not change his mind and keeps his vow, Paul writes, "But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well". MacArthur helps explain, "But if the father stands firm in his heart, that is, does not change his mind about the promise; and is under no constraint by the daughter to change his mind; and has a good and pure motive (has authority over his own will) and is deeply committed (decided this in his own heart); he may keep his own virgin daughter". To summarize, Paul writes, "So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better". Therefore, we can see that Paul leaves the door open for anyone who has never been married to be free to marry as her and her father see fit, as long as she is of age, and will marry a Christian (7:39). However, Paul reiterates that she will be in a better position if she and her father hold to the vow and she remain single.

Because Paul has spoken so strongly and favorably towards singleness, he wants to make sure his readers understand the permanency and importance of the vows of marriage. He writes, "A wife is bound as long as her husband lives". This was to make sure it was understand that if you were married, do not desire to now be single because of all Paul has said. Your devotion is to your spouse. The only thing that will release the wife from her marriage is death. Paul writes, "but if her husband is dead, she is free to be married to whom who wishes". To reiterate, Paul says that a widow does have the option to remarry and she is free to do so, however, she must understand that he is to be a Christian, "only in the Lord". However, to once again affirm what he has been saying the whole section he reminds her, "But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God".

I Corinthians 7:17-24: "All Equal in God's Eyes"

In the last section we saw Paul dealing with the Corinthians and their discontent with their current marital conditions. He addressed those wanting to leave their spouses for various reasons, and had to put them in their place and show them what God requires of them. In this section, Paul addresses the Corinthian's desire to change their social standing. The main purpose of this section is to show believers that they are to be content in whatever circumstance God has put them in. Paul will show that God is concerned with the heart, rather than external conformity. Paul will use several examples to show us that we are to continue to serve God and only desire what he has given to us.

Paul begins, "Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk". The gospel will have radical affects on the heart. Once God changes our hearts, our lives will no doubt change. Our desires will be different, our attitudes will change, and we will notice our behavior changing. However, there may be other aspects of our lives that do not change. We don't suddenly get a new job, a new house, and a new family. There are still struggles and life may become even harder. Our focus is not to be on the external circumstances, but rather, to focus on our walk with the Lord Jesus Christ. Our goal as Christians is not to start a social revolution where everyone looks, acts, and thinks the same, rather, our goal is to become more like Christ and win the hearts of the lost. MacArthur writes, "Biblical Christianity cannot help having radical effects on every person, institution, and practice around it. But the primary purpose of the gospel is to change people, not change society. Its focus is on inward change, not outward. We should be satisfied to be where God has put us, to accept what the Lord has assigned us, and to be faithful in whatever condition God has called us". To expound on his point Paul starts with his first example, "Was any man called already circumcised?" When Paul uses the word "called" in this section he is referring to the effectual call of God to a believer which results in salvation. Here Paul is saying, "were you circumcised when you responded to Christ?" If so, Paul says, "Let him not become uncircumcised". Circumcision was given to the Jews by God as a symbol. Circumcision was specific to the Jews, and was not practiced outside of their race. Therefore, to be circumcised meant to be Jewish. However, socially some of the Jews were embarrassed of this and to fit in with the Gentiles would desire to be uncircumcised. In fact, "Josephus tells us that during the Greek rule of the eastern Mediterranean several centuries before Christ, some Jewish men who wanted to be accepted into Greek society had surgery performed to make themselves appear uncircumcised when they bathed or exercised at the gymnasiums", writes MacArthur. The point is that a Jew does not need to change his appearance, or desire change in regard to his heritage. The opposite is also true. Paul writes, "Has anyone been called in uncircumcision? Let him not be circumcised". Paul had previously dealt with this issue in his letter to the Romans (Rom. 2:25-29), and was a common problem in the early church. It was reported that the Jews were requiring the Gentiles to be circumcised before they could become a Christian. Paul is saying that it is not important whether you are Gentile or Jew, do not desire to be of another race or heritage, desire God and His commandments. Paul wanted to make clear that it is not the physical, the outward, the symbolic, it is the heart that follows after Christ that matters. That is why he writes, "Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God". Paul is basically telling the Corinthians they are focusing on the wrong things. He wants them to redirect their attention to the proper place. That is to keep the commandments of God. MacArthur writes, "For Jews to want to appear as Gentiles or for Gentiles to subscribe to things unique to Jews was both spiritually and practically wrong. It was spiritually wrong because it added an outward form to the gospel that the Lord does not require and that has no spiritual merit or meaning. It was practically wrong because it unnecessarily separated believers from their families and friends and made witnessing to them much more difficult".

Paul then repeats the point he had just made at the beginning of this section, "Let each man remain in that condition in which he was called". Paul brings the attention back to his original point in order to lead into the next example. "Were you called while a slave? Do not worry about it". You will notice that Paul is not concerned with approving or disapproving of slavery, rather, his point is to come along side those who are in slavery and tell them not to focus on and strive to be free. Their time and attention should not be wasted on their social standing, but rather, on their relationship to God. God will take care of them and if freedom is what God desires for them, He will allow that to happen. Paul addresses slaves in Eph. 6:5-8, "Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. With good will render service, as to the Lord, and not to men, knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free". You can see that Paul was focusing their attention on their service to God, rather than the mistreatment and social injustice that was being done to them. Paul understands that slaves could be mistreated and have a burdensome daily life and so he writes them, "but if you are able also to become free, rather do that". It was OK for them to desire to be free, and if God allowed that opportunity, they should gladly accept it. However, it was not to be their focus, or cause them to be a bad testimony to their master. Paul gives a helpful reminder to slaves, "For he who was called in the Lord while a slave, is the Lord's freeman". No earthly slavery can compare to the slavery of sin that once dominated their life. No matter how they are treated here on earth, they are in a much better state now that they are Christ's freedman.

Interestingly, Paul states the opposite of the fact that we a the "Lord's freedman", as he writes, "likewise he who was called while free, is Christ's slave". To this MacArthur writes, "Lest Christians who were physically free should gloat, thinking they were more favored by God than slaves or that their freedom meant license to do as they pleased, Paul reminds them, likewise eh who was called while free, is Christ's slave. Our freedom in Christ is not to sin but from sin, not freedom to do our own will but freedom to do His will". Continuing the slavery example Paul reminds the readers that "you were bought with a price; do not become slaves of men". Christ, by the shedding of His blood on the cross, purchased your soul, and you are no longer your own, but you are a slave to Christ. Therefore, do not become enslaved to man again. Do not buy into the world's lies. Do not focus our time on impressing and serving man, but rather to God. We are not to become slaves again to the ways and philosophies of this world. May our goal and focus be on serving and obeying God, pleasing Him with our actions. To summarize all he had just said, and hammer home the point he had made throughout this section Paul again reminds his readers, "Brethren, let each man remain with God in that condition in which he was called".

What a great reminder to focus our attention on Christ. It is so easy for us to focus our time and attention on pleasing man. How much time do we spend telling others about our successes so we can receive praise? How much effort do we spend on complaining about our circumstances and the trials we have to go through? Paul is reminding us that our time and efforts should be spent on serving Christ and he will put us in the place that is best for us, whether that is as a free man, a slave, Jew or Gentile; God knows what is best for our lives and we are to desire that. Let us remember Matt. 6:33, "But seek first His kingdom and His righteousness, and all these things will be added to you".

I Corinthians 7:8-16: "Guidelines for Marriage

Paul picks up where he lefts off to continue to give divine insight into marriage. Paul begins, "But I say to the unmarried and to widows that it is good for them if they remain even as I". Here Paul is speaking to two groups of people: the unmarried and the widows. By widows, Paul obviously means those who were once married and their spouses have passed away. The second group that Paul is referring to are not just those who are not married, they are those who were once married and for some reason are no longer married, whether it be from divorce or their spouse leaving them. Paul makes a clear distinction between the unmarried, widows, and virgins throughout this section. Because of this we can see that virgins refer to those who have never been married, and the unmarried are those who were once married but have divorced. This distinction will help us throughout the rest of this section.

Paul is referencing his single state when he tells them "it is good for them if they remain even as I". Therefore, Paul is saying that to those who are currently not married either from death or divorce, it is better that they remain in their single state. This statement may infer that Paul was once married and is now a widower himself. MacArthur writes, "By that statement Paul affirms that he was formerly married. Because marriage seems to have been required for membership in the Sanhedrin, to which Paul may once have belonged, because he so devoutly committed to Pharisaic tradition (Gal. 1:14), and because he refers to one who could have been his wife's mother (Rom. 16:13), we may assume that he was once married". Therefore, Paul most certainly is addressing the question raised by the Corinthian church if it was OK to marry after they had been previously married and divorced before coming to Christ, or widowed. Paul's answer is that it is better to remain in their single state, however, "If they do not have self-control, let them marry; for it is better to marry than to burn". There is no need to rush back into marriage once you become saved after being divorced, or after your spouse has died. However, because both of these groups of people were most likely used to having physical relations with their spouse, and they cannot control themselves physically, Paul says it is better for them to get married than it is for them to burn with passion and be distracted to their devotion to the Lord. MacArthur writes, "If a Christian is single but does not have the gift of singleness and is being strongly tempted sexually, he or she should pursue marriage. Let them marry in the Greek is in the aorist imperative, indicating a strong command. 'Get married', Paul says, for it is better to marry than to burn". Regarding the term "burn" MacArthur writes, "The term means 'to be inflamed,' and is best understood as referring to strong passion". Therefore, we can see that in regards to those who are Christian singles (from either divorce before being saved, or widowed), it is best if they remain in their single state and be solely devoted to Christ. However, understanding our own human weaknesses, it would be better that we marry than be distracted in our service because of our sexual desire.

Paul now moves to address the guidelines for a Christian married couple. He writes, "But to the married I give instruction, not I, but the Lord, that the wife should not leave her husband". In this section, Paul is giving instruction to a married couple where each is a believer. We will see he makes a distinction in the next section for a married couple that has one as a believer and one that is not. With both partners being Christians, Paul holds them accountable to the very word of God that they are not to divorce. MacArthur points out, "Jesus had taught the truth during His earthly ministry. Quoting Genesis 2:24, Jesus said, 'For this cause a man shall leave his father and mother, and shall cleave to his wife; and the two shall become one flesh, and then added, 'What therefore God has joined together, let no man separate' (Matt 19:5-6)". Clearly, God had made clear in the OT (Mal. 2:16), and Jesus had spoken in the NT that as believers we are never to divorce except in the case of unrepentant unfaithfulness. To address the fact that some of the Corinthians believers may have already divorced, or were in the process of it, Paul adds a parenthesis to say, "but if she does leave, let her remain unmarried, or else be reconciled to her husband". Therefore, if for some reason one of the partners has already left or was in the process of leaving, their only option was to stay unmarried (ie separated) or to reconcile. They did not have the option to remarry as that would be adultery in the eyes of God.

Paul, probably going through the list of questions he received from the Corinthian church moves on to couples who are married, however one of the partners is a believer and the other is not. In the case that the unbelieving spouse wants to stay Paul writes, "But to the rest I say, not the Lord, that if any brother has a wife a who is an unbeliever, and she consents to live with him, let him not send her away. And a woman who has an unbelieving husband, and he consents to live with her, let her not send her husband away". It may have been the case that a couple got married and over time was saved by Christ, while their spouse was not. In this instance, some of the Corinthians were divorcing or leaving their spouses because they felt it was wrong to remain married to an unbeliever. To this Paul states that they should remain their spouses so long as their unbelieving spouse desires to stay. Because Jesus had never directly addressed this issue, Paul could not use a direct quote, however, he was still writing under the inspiration of the Holy Spirit and should be treated as such. It would be a poor testimony and harder on the children if the believing spouse demanded the other to leave when they desired to stay. This would be wrong and Paul warns against such action when the spouse consents to stay together. Paul writes, "For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband". MacArthur explains, "Being unequally yoked, one flesh with an unbeliever, can be frustrating, discouraging, and even costly. But it need not be defiling because one believer can sanctify a home. In this sense sanctify does not refer to salvation; otherwise the spouse would not be spoken of as unbelieving. It refers to being set apart, the basic meaning of sanctify and holy, terms that are from the sam Greek root. The sanctification is matrimonial and familial, not personal or spiritual". I can think of no better witnessing tool than being married to an unbeliever. The believing spouse should do everything in their power to use every moment they can as a witnessing opportunity to their spouse and kids. In relation to their kids, the believing spouse must not look at the unbelieving spouse as one that will defile the kids, but rather, God will honor the faithfulness of the believing spouses influence on their children. Paul explains, "for otherwise your children are unclean, but now they are holy". To this MacArthur writes, "They would otherwise be unclean if both parents were unbelievers. But the Lord guarantees that the presence of just one Christian parent will protect the children". This will not guarantee salvation, however, they will have the daily influence of a follower of Christ and God will use and honor that.

Lastly, in response to the case in which one of the spouses becomes a believer after marriage, and because of this the unbelieving spouse desires to leave, Paul writes, "Yet if the unbelieving one leaves, let him leave". Paul releases the believing spouse of their bond to the unbeliever who desire to leave. In fact Paul tells them not to contest it or fight it, but simply let them leave. Paul continues, "the brother or sister is not under bondage in such cases, but God has called us to peace". MacArthur points out, "In God's sight the bond between husband and wife is dissolved only by death (Rom. 7:2), adultery (Matt. 19:9), and an unbeliever's leaving. When the bond, or bondage, is broken in any of those ways, a Christian is free to remarry". As far as it is up to us, we are to do everything we can to remain at peace with everyone, especially those to who we are married to (Rom. 12:18). If the unbelieving spouse is unable to put up with the believing spouse because of their new lifestyle, it is better to dissolve the marriage, then fight and argue to stay together. Paul points out, "For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife". This is directed at the believing spouse who is trying everything in their power to keep the marriage going and convert the husband or wife. There will reach a point when it is better for you to dissolve the marriage and move on than continue to fight for the unbelievers to stay.

This section of scripture is vital for the church to understand. The sad reality is that divorce is widespread throughout the "church" today. We must understand our vows before God and what he commands of us in scripture. Here Paul has laid out the guidelines for marriage and divorce. Unfortunately, people live by their own standards and guidelines, and when things get difficult they think God will understand why they need to leave. However, Paul has made it clear to the Corinthians and to us that God hates divorce and unless their is unrepentant unfaithfulness, or an unbelieving spouse that wants to leave we are not to divorce under any circumstance. Even as difficult as you feel things may be we must remember that, "No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it". Therefore, any time we choose to leave it is sin and lack of faith in God. Lastly, if you or someone you know has already separated or is in the process of separating, they must understand that to remarry is adultery!

I Corinthians 7:1-7: "Should I marry?"

Starting in Chapter 7, Paul begins to address questions he received from the Corinthian church in a letter. The first questions Paul addresses are regarding marriage. Paul begins, "Now concerning the things about which you wrote". Apparently a letter had been written to Paul from the Corinthian church. Although we do not know exactly what was written in the letter, we can see from Paul's response some of the issues going on in the church. The first issue Paul addresses is whether it is wrong to be single. Paul begins, "it is good for a man not to touch a woman". At first glance this may seem like a strange comment from Paul. However, when we understand the meaning of the phrase and the context it is used in, we can see what Paul was trying to get across. "To touch a woman" was a Jewish phrase that meant to have sexual relations with a woman. Supporting verses (Gen. 20:6, Ruth 2:9, and Prov. 6:29). With that meaning in mind, Paul is saying that it is good for a man not to have sex with a woman. Understanding that sex is an act that is only to be performed by married couples according to God's word, we can then understand that Paul is saying that it is good for a man to remain single, or unmarried. Apparently in the Corinthian church there were people saying that it was wrong for someone to remain single. MacArthur points out, "Jewish tradition not only looked on marriage as the ideal state but looked on singleness as disobedience of God's command to 'be fruitful and multiply, and fill the earth' (Gen 1:28)". Paul's point here is not to say that singleness or marriage is superior to the other. His point is to show that singleness is not wrong and in some cases has distinct advantages to being married.

Paul then moves on to questions regarding marriage and sex. He begins, "But because of immoralities, let each man have his own wife, and let each woman have her own husband". Paul was addressing those who were in a single state and had sexual urges and temptations. MacArthur writes, "Because sexual desire is unfulfilled and can be very strong, there is great temptation to sexual immorality for those who are not married, especially in societies - such as that of ancient Rome and our own - where sexual license is freely practiced and glorified". Paul is in no way advising that one get married to fulfill their sexual drive, or for a single person to go get quickly married to keep from immorality. Paul has a much higher view of marriage as we read in Eph. 5:22-23. However, Paul understands the temptation for sexual immorality when single, and is saying it is better for them to marry one woman or one man and fulfill their sexual desires as God has outlined within marriage than to fulfill it outside of marriage.

We now move from the temptation of immorality when single, to the temptation of immorality within marriage. Paul writes, "Let the husband fulfill his duty to his wife, and likewise also the wife to her husband". Paul makes it clear that God has given each partner the duty to fulfill his spouses sexual desires. This may seem like an odd command from Paul, however, it was a real issue taking place in the Corinthian church. MacArthur points out, "Because of their erroneous belief in the spiritual superiority of total sexual abstinence, some members in the church practiced it even within marriage. Some overzealous husbands apparently had decided to set themselves apart wholly for God. In doing so, however, they neglected or even denied their responsibilities to their wives, especially in the area of sexual relations". Paul wanted these people to realize, it was not more spiritual, or even right to deny your spouse of sexual relations. He points out to the husband and wife, "The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does". This was not a free pass to abuse and use your spouse for anything you desired. This obviously takes into account respect, honor, and love for your spouse within the context of your marriage. However, Paul wanted to make clear to those who were withholding sexual gratification from their partner for the sake of being "holier". Paul makes this clear in his command, "Stop depriving one another". Paul wanted them to know that neither he, nor God was being honored even by their so-called "good intentions". MacArthur writes, "God holds all marriage to be sacred and He holds sexual relations between husband and wife not only to be sacred but proper and even obligatory. Paul makes it clear that physical relations within marriage are not simply a privilege and a pleasure but a responsibility. Husbands and wives have a duty to give sexual satisfaction to each other". Not only is it pleasing to God that the husband and wife be satisfied with one another physically, it also keeps the other from temptation. If one spouse is withholding sex from their partner for any reason, it is natural that the other spouse will be tempted to get this satisfaction from other places. This is while Paul writes, "stop depriving one another, except by agreement for a time that you devote yourselves to prayer, and come together again lest Satan tempt you because of your lack of self-control". Here, Paul is giving the practical command that sexual relations between husband and wife are to be regular unless there is a mutually agreed upon time that they will withdraw themselves for the sake of prayer. Just like fasting where we abstain from food for a period of time to devote ourselves to prayer, Paul is saying we may allow time to abstain from physical contact from our spouses to do the same. However, it must be mutually agreed upon, and be only for a short time in which you would then resume regular sexual relations. These verses are key for both the husband and wife to understand that sex is never to be used in anyway to manipulate, intimidate, or get your way. It is to be a regular act in which both partners are satisfied. Sex is a gift from God and we must look at it that way. As husband and wife we must remember that our bodies are no longer our own, but we are now to give it to our spouses. In that God is pleased, not from abstaining.

As Paul has spoken both about being single and married, he summarizes with this, "But this I say by way of concession, not of command. Yet I wish that all men were even as I myself am". Paul makes clear that this is not a command from God, but rather his own point of view that all men were single as he was. It is clear, Paul is referring to the advantage of time and service that one can give when they are not married. MacArthur writes, "In one sense, Paul wished that all believers could be unmarried, even as I myself am. He said that in light of the great freedom and independence he had as a single person to serve Christ. But he did not expect all believers to be unmarried. He did not expect all who were then single to stay single. And for those who were already married it would be wrong to lives as if they were single, to become celibate while married". Paul recognizes this as he writes, "However, each man has his own gift from God, one in this manner, and another in that". What we must get from this is that Paul is saying that if you are single or married at this time that it is a gift from God. If you are single, take the gift you have of time and freedom to serve God wholeheartedly. If you are married, love your spouse and honor and respect them through your example. MacArthur closes, "Our purpose should be to discover the gifts he has given us and to use those gifts faithfully and joyfully in His service, without either envying or disparaging the gifts we do not have".