1 Corinthians 7:39,40

1 Corinthians 7:39-40 dispose, by way of appendix to the case of the maiden and to the like effect, of the question of the remarriage of Christian widows. 1 Corinthians 7:39 is repeated in almost identical terms, for another purpose, in Romans 7:2. On δέδεται and γαμηθῆναι (cl [1214] γαμεθῆναι), see 1 Corinthians 7:27 f.; κοιμηθῇ, the term for Christian death (see parls.). “She is free to be married to whom she will,” while the maiden is disposed of by her father's will (1 Corinthians 7:36 f.); μόνον ἐν Κυρίῳ (cf. 2 Corinthians 6:14 ff., 1 Thessalonians 4:3 ff.) forbids union with a heathen; it also forbids any union formed with un-Christian motives and otherwise than under Christ's sanction (cf. Thess. 1 Corinthians 4:4 f. “But more blessed she is” (μακαριωτέρα δὲ : see parls.) not merely happier by exemption from trouble (1 Corinthians 7:26 ff.), but religiously happier in her undivided devotion to the Lord (1 Corinthians 7:32 ff.) “if she abide as she is”. This advice was largely followed in the Pauline Churches, so that before long widows came to be regularly enrolled for Church service (1 Timothy 5:3-16). κατὰ τὴν ἐμὴν γνώμην (see note on 1 Corinthians 7:26): Paul's advice, not command. δοκῶ δὲ κἀγώ κ. τ. λ.: “However I think, for my own part (however others may deem of me), that I have (an inspiration of) God's Spirit” (the anarthrous πνεῦμα Θεοῦ : cf. 1 Corinthians 12:3, etc.); see for Paul's claim to Divine guidance, extending to his opinions as well as commands, 1 Corinthians 7:25; 1 Corinthians 2:10-16; 1 Corinthians 4:1; 1 Corinthians 9:2; 1 Corinthians 14:37. On δοκῶ, see note to 1 Corinthians 4:9; it is the language of modesty, not misgiving. The Ap. commends his advice in all these matters, conscious that it proceeds from the highest source and is not the outcome of mere human prudence or personal inclination.

[1214] classical.

DIVISION III. CONTACT WITH IDOLATRY, 8 10. We have traced in the previous Chapter s the disastrous reaction of the old leaven upon the new Christian kneading at Cor [1215] But Christian society had its external as well as its internal problems a fact already evident in the discussion of ch. 6 respecting the carrying of disputes to the heathen law-courts. A much larger difficulty, involving the whole problem of social intercourse between Christians and their heathen neighbours, had been raised by the Church Letter the question περὶ τῶν εἰδωλοθύτων (1 Corinthians 8:1). Was it lawful for a Christian to eat flesh that had been offered in sacrifice to an idol? Social festivities commonly partook of a religious character, being conducted under the auspices of some deity, to whom libations were poured or to whom the animals consumed had been dedicated in sacrifice. The “idol's house” (1 Corinthians 8:10) was a rendezvous for banquets. Much of the meat on sale in the markets and found on ordinary tables came from the temples; and without inquiry it was impossible to discriminate (1 Corinthians 10:25-28). Jewish rule was uncompromisingly strict upon this point; and the letter of the Jerusalem Council, addressed to the Churches of Antioch, Syria, and Cilicia, had directed “the brethren from among the Gentiles” to “abstain from idolothyta ” (Acts 15:29). The Cor [1216] Church, in consulting Paul, had expressed its own leaning towards liberty in this matter (1 Corinthians 7:8); what will the Ap. say? It is a real dilemma for him. He has to vindicate the broad principles of spiritual religion; at the same time he must avoid wounding Jewish feeling, and must guard Gentile weakness against the seductions of heathen feasts and against the peril of relapsing into idolatry through intercourse with unconverted kindred and neighbours. In theory Paul is for freedom, but in practice for great restrictions upon the use of idolothyta. (1) He admits that the question is decided in principle by the fundamental truth of religion, viz., that God is one, from which it follows that the sacrifice to the idol is an invalid transaction (1 Corinthians 8:1 ff.; 1 Corinthians 10:19; 1 Corinthians 10:26). But (2) many have not grasped this inference, being still in some sense under the spell of the idol; for them to eat would be sin, and for their sake stronger-minded brethren should abstain (1 Corinthians 8:7-13; 1 Corinthians 10:23-30). To this effect (3) P. sets forth his own example, (a) in the abridgment of his personal liberty for the good of others (1 Corinthians 9:1-22; 1 Corinthians 10:33 to 1 Corinthians 11:1), and (b) in the jealous discipline of bodily appetite (1 Corinthians 9:23 ff.). The last consideration leads (4) to a solemn warning against contamination by idolatry, drawn (a) from the early history of Israel, and further (b) from the communion of the Lord's Table, which utterly forbids participation in “the table of demons” (1 Corinthians 10:1-22). These instances show in a manner evident to the good sense of the readers (1 Corinthians 10:15), that to take part in a heathen sacrificial feast is in effect a recognition of idolatry and an apostasy from Christ.

[1215] Corinth, Corinthian or Corinthians.

[1216] Corinth, Corinthian or Corinthians.