1 Cor. 7:25-40 Living in the 'Present Crisis'

Today's text can be read here: 1 Cor. 7:25-40.

It is certainly true, as Alan Johnson writes in his commentary, that "It is no exaggeration to call this passage one of the most difficult to interpret in all of Paul's letters ." One reason is the uncertainty of what Paul means by the terms "virgins"—engaged women (NRSV's "fiancée") or unmarried daughters or even celibate males—and "the present crisis" (v. 26)—a temporary local condition (famine or persecution), or the immediate expectation of the return of Jesus, or simply Paul's view that the entire present age of Kingdom discipleship constituted a "present crisis".

I will not bother you with repeating all the technical arguments for each view. My own view is that the NRSV is right that "virgins" here refers to engaged women, and that the issue was whether—as part of putting discipleship first—engaged couples should forego plans for marriage.

Paul seems to argue on several bases. At the outset (v. 25) he admits that he has heard of no reliable tradition of a teaching of Jesus on the subject (NIV "I have no command from the Lord"), so that what he is about to say is his own opinion. but he adds that this opinion should not be taken lightly, since he is one who by the mercy of Jesus has shown himself faithful (or trustworthy, Greek pistos). Alan Johnson thinks that by the latter phrase he means that he has shown himself faithful in exercising the gift of celibacy that Jesus conferred upon him (vv. 7-8). In other words, he is one who has proven by his own life that such a gift is real and workable. But the older view, represented in the following quote by Wayne Meeks, seems more likely:

Elsewhere, too, Paul can claim to speak directly the will of God, giving his "opinion, as one given mercy by the Lord to be faithful" (1 Cor. 7:25), for "I think that I also have the Spirit of God" (7:40). He is careful, though, to distinguish such statements from "commands of the Lord" that he knows by tradition (7:10, 12, 25).

"Faithful" (Greek pistos) here, then, has its more general meaning of "one whose word or advice can be trusted". Paul is not referring to his example of successful celibacy, but to his record of reliable teaching and preaching. His teaching and advice have always proven right in the past. He argues that the "present crisis" (v. 26) makes it necessary to cancel the normal rights of citizen-soldiers in the army of Jesus. Where do I get such a metaphor? In verses 29-31 Paul alludes to the important passage in the law of Moses, which granted exemptions from military service in the "holy wars" of God (Deut. 20:5-9):

Then the tribal officials will say to the troops: If any of you have built a new house, but haven't yet moved in, you may go home. It isn't right for you to die in battle and for somebody else to live in your new house. If any of you have planted a vineyard but haven't had your first grape harvest, you may go home. It isn't right for you to die in battle and for somebody else to enjoy your grapes. If any of you are engaged to be married, you may go back home and get married. It isn't right for you to die in battle and for somebody else to marry the woman you are engaged to. Finally, if any of you are afraid, you may go home. We don't want you to discourage the other soldiers. When the officials are finished giving these orders, they will appoint officers to be in command of the army (CEV version).

Notice how some of Paul's examples match some in this OT text: engagement to marry, new harvest/possession. In normal times all of these situations constituted legitimate exemptions from service in God's army. And the Deuteronomy passage with its final call for soldiers who were afraid to go home lest their fear demoralize the other troops suggests that soldiers newly married and separated now from the new bride might be distracted from their fighting roles. Paul's mention of "those who mourn" refers to the exemption in other passages of the law of Moses based upon the need to bury a close relative. This exemption was used as an excuse from Jesus' call to discipleship in Luke 9:59-65

59 [Jesus] said to another man, "Follow me." But the man replied, "Lord, first let me go and bury my father."
60 Jesus said to him, "Let the dead bury their own dead, but you go and proclaim the kingdom of God."
61 Still another said, "I will follow you, Lord; but first let me go back and say good-by to my family."
62 Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God."

For Jesus the call to discipleship imposed emergency rules that trumped normal privileges and social conventions. In a sense, then, there was a "command of the Lord [Jesus]", but Paul was unaware of it!

Even though Paul was apparently unaware of this statement of Jesus', he seems to use a similar reasoning. He turns the logic of the Deuteronomy passage on its ear by arguing here that under the present impending crisis (i.e., the demands of Kingdom discipleship in this age) even a man who has newly married should not let that circumstance distract him from single-minded service to Christ. Those who mourn (v. 30, are recently bereaved) should put that distraction out of their heads. None of these circumstances should become excuses for relaxing one's service in Jesus' army.

Paul gives two reasons for these special demands. The first is represented by v. 31, where he writes: "for the present form [or 'scheme', Greek schēma] of this world is passing away [or 'is transitory']"

Paul gives two reasons for these special demands. The first is represented by v. 31, where he writes: "for the present form [or 'scheme', Greek schēma] of this world is passing away."

The New Testament writers, when referring to the two ages—the present one and the future eternal one— used the terms "age" (Greek aiōn) and "world" (Greek kosmos) interchangeably, both reflecting the meaning inherent in the Hebrew noun ōlam. When we recite the old creeds in church and find the phrase "Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning is now, and ever shall be : world without end. Amen", this is an example of the meaning "age without end", i.e., eternity. It is the way of life that characterizes the present age—not the present physical earth—that he has in mind when he says it is passing away, although it is true that Peter uses the ultimate physical demise and re-creation of the Earth as a similar motivation for holy living in the present age (2 Peter 3:10-12).

It is significant that Paul uses a present tense verb ("is passing away") here. Believers in Jesus during the present age leading up to the return of Jesus are conceived as already enjoying some of the powers and joys of the coming age. This is what Paul means in Ephesians by our living "in the heavenlies". It is also what the author to the Hebrews refers to, when he describes persons who once tasted Christian life and then rejected Christ (Hebrews 6:4-6):

It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

Social conventions such as marriage, bereavement, buying and selling belong to the present age. In the coming age of the Kingdom there will be no more marriage or death. And in the present age believers in Jesus should be able to live in a way that does not allow the conditions of the present to dominate or hamper their discipleship. As we have seen in the preceding chapters, Paul did not yield to those who advocated asceticism. Real human circumstances in the present life could not and should not be ignored. But believers should seek to have the mindset of the coming age even now in the present.

Obviously, a balance is needed. No one expects a believer not to feel keenly the death of a spouse or a child. It is a matter of degree. Paul wrote elsewhere "you should not grieve [over a loved one's death] like those who have no hope [beyond death]" (1 Thess. 4:13-14). Likewise, no one expects believers not to enjoy marriage or new possessions. But their real joys must always be in a relationship to Christ which far exceeds the joys of human love and earthly comforts.

His second reason is vv. 32-35 (NLT):

I want you to be free from the concerns of this life. An unmarried man can spend his time doing the Lord’s work and thinking how to please him. 33 But a married man has to think about his earthly responsibilities and how to please his wife. 34 His interests are divided. In the same way, a woman who is no longer married or has never been married can be devoted to the Lord and holy in body and in spirit. But a married woman has to think about her earthly responsibilities and how to please her husband. 35 I am saying this for your benefit, not to place restrictions on you. I want you to do whatever will help you serve the Lord best, with as few distractions as possible.

In the Deuteronomy law cited above, in order that soldiers be free from distractions and worries, they were dismissed from duty in the army. In Paul's version, "soldiers" serving in Jesus' "army" are not dismissed, but must seek God's help to live as though these potential distractions do not exist.

And finally, in vv. 36-40, Paul allows for engaged persons who after much prayer are convinced that they do not possess the gift of God to remain single, to go ahead and marry. Personally, Paul thinks they all would be better off if they can remain single. But he concedes that each one has his or her own gift from God in this matter (1 Cor 7:7).

It may be that you are a little confused by this passage. We are accustomed to read authoritative and firm statements in Paul's letters: statements based either upon the teachings of Jesus or upon revelations given to Paul from God. Such passages in Paul teach permanent truths that remain valid for all time and in all circumstances. What we have read here is quite different. Paul has had to answer questions pertaining to circumstances that did not allow such certainty. Like any caring pastor, he was compelled to give some kind of advice that would be helpful to his flock. What he advised them was reasonable and was based upon principles derived from the only "Scripture" that existed at the time: the Old Testament laws. It was wise advice. But it was not intended for all circumstances or all eras of history. Today we must, like Paul, use the Scriptures available to us—both Old and New Testaments—to find and apply principles that honor God and exhibit the love and purity of Christ. This is not an easy task, but it is the path of discipleship.