1 Corinthians 7:10-16 - Regulated Marriage
Marc Minter
1 Corinthians • Sermon • Submitted • Presented
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· 8 viewsMain Point: Christians who are married, whether a spouse is Christian or not, should stay married if possible, and they should glorify God as witnesses in their families.
Notes
Transcript
Introduction
Introduction
The most recent statistics for marriage and divorce in America tell us that half of all first marriages end in divorce… that’s 1 of every 2. For second marriages, it’s 2 out of 3 (or 67%); and for third marriages it’s 3 out of 4 (or 75%).
With such a low probability of success, it’s no wonder that many young people are opting out of marriage altogether. Of course, there is more to it than that, but this must be a factor.
Those marriages that do end in divorce must do so by way of the court, so the numbers are quite accurate. A couple seeking a divorce has to pay money to do it (averaging about $7,000 these days), they have to go through the legal process (which usually takes between 3 and 12 months), and they have to give a reason (by far, the most common reason being a “lack of commitment”).
If you’re here today, and you’re not a Christian, then please hear me when I say that the most important message for you is the message of the crucified and risen Lord Jesus Christ. You need to know the gospel, how God’s grace is accessible to all of us, and how you can personally become a partaker in all the blessings God has promised those who repent and believe in Christ.
So, if you hear me talking about marriage today, you should know that God certainly gives Christians commands regarding their faithfulness and longevity in marriage… but you should also know that I am largely aiming my sermon at people who already believe the gospel… those who are already believing and trusting in Jesus… and who already want to obey Him as Lord.
The first step in following Christ is not an active effort to “do better,” it’s an honest acknowledgement that you are a sinner, and that Christ alone can save or rescue you. If you want to talk more about this, to understand the gospel better, then let’s get together after the service today.
For the sermon this morning, we are continuing our study through the book of 1 Corinthians, and we’ve gotten ourselves into the section of the letter that is dealing with practical ways that Christians ought to glorify God in their daily lives. This section of Paul’s letter to the church in Corinth is gritty, it’s invasive, it’s practical, and it’s highly relevant.
Human nature hasn’t changed in 2,000 years, and we are still prone to the same sins and errors. So too, the principles for Christian living haven’t changed since the earliest days, and those Christians who do this best are the ones who aim to arrange their lives in keeping with biblical commands and teaching.
Let’s read and consider this incredibly counter-cultural passage of Scripture together, and then let’s walk through it to learn how we might benefit from it and apply it to our lives today.
Let’s stand as I read 1 Corinthians 7:10-16.
Scripture Reading
Scripture Reading
1 Corinthians 7:10–16 (ESV)
1 Corinthians 7:10–16 (ESV)
10 To the married I give this charge (not I, but the Lord): the wife should not separate from her husband 11 (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.
12 To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him.
14 For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy.
15 But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved.
God has called you to peace. 16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
Main Idea:
Main Idea:
Christians who are married, whether a spouse is Christian or not, should stay married if possible, and they should glorify God as witnesses in their families.
Sermon
Sermon
1. Married Christians (v10-11)
1. Married Christians (v10-11)
Our passage this morning may be divided into two basic sections, which each articulate one comprehensive “charge” (v10) or “command” (KJV) or “instruction” (NASB) – you “should not divorce” (v10, 11, 12, 13). But the two sections are divided (it seems to me), because Paul “gives” this “charge” or “command” to Christians in two different kinds of marriage – (1) Christians married to other Christians, and (2) Christians married to non-Christians.
Remember that we’ve entered the portion of this letter from Paul to the Corinthians where he is explaining the various ways in which they are to regulate their Christian freedom in order to “glorify God in [their] bodies” (1 Cor. 6:20). Just because they are free to do a thing doesn’t mean they should do it, and there are many thoughts and words and deeds that are actually prohibited for Christians. Paul’s central theme from the beginning of ch. 5 through the end of ch. 10 is that Jesus has set Christians free from sin so that they may live as God’s holy people.
So, how are Christian husbands and Christian wives to glorify God in the institution of marriage? Well, Paul says, “To the married I give this charge” (v10). And then Paul gives a single command with a parenthetical phrase in the middle.
The Christian wife “should not separate from” her husband (v10) or “depart from” him (KJV) or “leave” him (NASB) or “divorce” him (the NET translators do a little interpretive work for us). That’s the meaning of the command here – the Christian wife should not divorce her husband (v10).
And the same is true for the Christian husband; he “should not divorce” his wife (v11) or “put” her “away” (KJV) or “abandon” her.[i] In a male-dominated society, like that of the ancient world, it is no surprise that the husband is assumed to be the established partner. If a wife divorced her husband, she was the one who was leaving or separating from him. If a husband divorced his wife, he was putting her out or abandoning her.
But among Christians, neither the husband nor the wife is permitted to divorce. And if the Christian wife does leave the Christian husband (look at the parenthetical phrase), she is to “remain unmarried” or to be “reconciled to her husband” (v11). The implication of v11 is that the same is true of the husband.
Christian husbands are not allowed to divorce Christian wives, and Christian wives are not allowed to divorce Christian husbands… and if they do, they ought to seek reconciliation, or otherwise remain unmarried.
It’s important to note that Paul’s teaching here is exactly parallel to Jesus’s teaching in Matthew 19. I believe that’s what Paul is saying in v10, “To the married I give this charge (not I, but the Lord).” He is probably saying that the command he’s giving here is a citation or paraphrase from a written or an oral record of what Jesus taught during His earthly ministry.
It is certainly true that the Lord Jesus taught what Paul is commanding here. A Pharisee asked Jesus if it was “lawful to divorce,” and Jesus answered, “Have you not read that he who created them from the beginning made them male and female… ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? …What therefore God has joined together, let not man separate” (Matt. 19:3-6).
As I said earlier, the “charge” or “command” is comprehensive – the Christian husband and the Christian wife “should not” (v10-11) or “must not” (NIV) “divorce” (v11). The translators are trying to note the imperative here – the “should” carries moral obligation, it has the weight of oughtness.
And there is no qualifier or disclaimer… “well, in some cases it’s alright to divorce… if your husband is rude… if your wife is mean… or if you just don’t love each other the way you used to.” As a matter of fact, the circumstances of the marriage are completely absent from Paul’s command here!
You can read everything recorded in our Bibles that Paul wrote to the church in Corinth, and you will not find those familiar commands we read in his letters to Ephesus and Colossae: “wives submit to your husbands” (Eph. 5:22; Col. 3:18) and “husbands love your wives” (Eph. 5:25; Col. 3:19).
Apparently, the married Christians in Ephesus and Colossae just needed a reminder about the complementary duties of husbands and wives. But the Christians in Corinth were way past the marriage counseling phase… they needed someone with the authority of an Apostle to tell them that divorce is not allowed!
Friends, there are biblical exceptions to this command not to divorce, and if you are struggling in your marriage, then the last thing I want you to think is that the pastors of FBC Diana are going to condemn you for being honest about your struggles or your circumstances. As a matter of fact, I offer you a safe and loving place to air your dirty laundry. I know what it’s like to feel hopeless in marriage… Cassie and I are sinners too… and we’ve weathered some difficult seasons.
I also know that divorce might be the right path in some cases. It’s never to be celebrated, but in a post-Genesis-3-world divorce is sometimes justified.
If you want to talk about your struggles, how you might reconcile with your spouse, and/or what the Bible might say about your specific situation, then let’s make some time. Send me a text or a call or an email… or just come up and ask me… Let’s get together, and let’s take our problems to the Lord and to His word.
But the emphasis of our passage this morning is not on the exceptions to the rule. The emphasis is on the rule or the command or the charge… the charge for regulated living in the bonds of marriage… the charge for glorifying God as Christian husbands and wives. And the charge is – if you and your spouse are Christians, then (generally speaking) you stay married and you work it out.
But what if your spouse is not a Christian?
2. Christians Married to Non-Christians (v12-15)
2. Christians Married to Non-Christians (v12-15)
The second section of our passage begins with v12, “To the rest I say…”
Remember that I said we have two basic sections here, with one comprehensive “charge” (v10) or “command” (KJV) or “instruction” (NASB) – you “should not divorce” (v10, 11, 12, 13). But in v12, Paul turns his focus away from Christians married to other Christians and toward Christians married to non-Christians. We can know this because Paul speaks of “any brother [who] has a wife who is an unbeliever” (v12) and “any woman” among the church in Corinth who “has a husband who is an unbeliever” (v13).
It's also important to note here that the language of “charge” or “command” still pertains (v10). Just because the Apostle Paul wrote “I say” in v12, rather than “I give this charge” (as he did in v10), does not mean that the weight of the oughtness is any less. He is still using the language of “should,” and it is still the act of “divorce” that he is saying “should not” be pursued (v12-13).
This is also a good time to bring up the little phrases that Paul uses in v10 and v12… “not I, but the Lord” (v10) and “I, not the Lord” (v12). Paul is not saying that the prohibitions of v10-11 – Christian husbands and wives should not divorce – are weightier than the those that follow here – Christian men and women who are married to unbelievers (as far as it depends on them) should not divorce.
It's not as though Paul was saying, “The Lord Jesus commands this stuff… and I am merely suggesting this other stuff.” No! Paul was an Apostle of Christ; and as such he had the full authority to speak on behalf of Christ. Paul could say, “Thus says the Lord,” and whatever he said after that must be counted as nothing less than the word of God.
So, when Paul writes, “To the rest I say (I, not the Lord),” we should read whatever follows with Apostolic weight. If Paul tells us something is true, then it is God who is revealing this truth. If Paul tells us something is right, then it is God who is revealing this ethical standard. If Paul tells us something “should” or “should not” be done, then it is God who is revealing this moral obligation.
We do not have a fragmented canon of Scripture, with some parts of our Bible carrying more weight or authority than others. The red letters and the black letters (for those who may have a red-letter Bible), they all have the same divine origin. God Himself is the ultimate author of all Scripture (2 Tim. 3:16), and we must receive every instruction and teaching and command as though it has come from holy mouth of God… because it has!
Having gone off on this short tangent, I think what Paul is providing here (in v12-15) is not only warranted as Apostolic revelation, but it’s also Apostolic interpretation and application. In other words, Paul is taking the command Jesus gave to married believers, and he’s applying it in a similar-but-distinct context.
Because Christians are supposed to honor the institution and covenant of marriage (Heb. 13:4), even Christians with an unbelieving spouse are obligated to stay married if possible. See how Paul phrases it in v12-13. He says, “if any brother [i.e., Christian male] has a wife who is an unbeliever, and she consents to live with him, he should not divorce her” (v12). So too, “If any woman [i.e., Christian female; remember Paul is writing to the church or congregation in Corinth] has a husband who is an unbeliever, and he consents to live with her, she should not divorce him” (v13).
The exception is given in v15. Paul says there, “if the unbelieving partner separates [or “departs” (KJV) or “leaves” (NASB) or “wants a divorce” (NET)], let it be so. In such cases the brother or sister [i.e., the Christian husband or wife] is not enslaved [or “bound” (NIV) or “under obligation” (see endnote)]” (v15).[ii] In other words, in this case, the brother or sister is not sinning and is free to remarry.
I’m going to get to the question about “husband” and “wife” and “children” being “made holy” (v14) in point three, but for now, let’s concentrate our attention on the command we’ve just read here. Just as with Christians married to other Christians, Christians married to non-Christians are to avoid divorce if at all possible… They “should not divorce” (v12-13).
That is still the one comprehensive “charge” or “command” Paul is “giving” to the Christians in Corinth… you “should not divorce” (v10, 11, 12, 13).
You know, preaching through a text like this is challenging. I’m not afraid of what the average American thinks of me. I’ve come to grips with the fact that my biblical convictions are shocking or laughable or intolerable to many of my fellow countrymen. I’m also not too concerned about what the average East Texan thinks of me. I am well-aware that many (maybe most?) of the people who claim to be Christians around here have no intentions whatever of actually reading and considering their Bibles… much less following Christ’s commands.
No, it’s not fear that makes a passage like this such a challenge… it’s what I know about many of those in the room… It’s the knowledge that there is such a wide array of experiences among us today… past divorces, good seasons and tough seasons of marriage, newer marriages and those that have lasted decades.
The challenge is that I want to offer further explanation and specific application for every possible situation. I don’t want to just make the blanket statement “you ‘should not divorce’” without providing caveats and exceptions and provisos… because I know that some of us have been divorced, that others of us will be divorced at some point, and that divorce is sometimes inevitable… and sometimes it’s even justifiable.
But here again, I am tethered to this text of Scripture, which is our passage this morning. And one of the main differences between true expositional preaching and other kinds of preaching is that the text of Scripture should not only drive the substance of the sermon, but it should also direct the melody or tone of the sermon.
Paul is most definitely emphasizing the importance of staying married here, and he’s not offering an exception (unless your spouse decides to leave). So, we don’t want to immediately run to another passage that might offer us exceptions; but instead, we want to ask ourselves “Why does this passage say what it does?”
Why does Paul say that staying married is such an important duty or commitment that he would write it down like this without any further explanation or any provision for pursuing divorce?
Does Paul not care about the devastation of unfaithfulness? Does Paul not care about the suffering of an abused spouse? Does Paul not know that some marriages are hostile or depressing or cold or exhausting or costly?
Moreover, does God not care about any of this? Doesn’t God want me to be happy? Doesn’t God want us to have good marriages, not just lasting ones?
Let us consider the possibility that God might have something other than what we do at the top of the priority list. Let’s try to see how our passage this morning might actually recalibrate our assumptions about marriage and happiness.
In fact, I’m going to argue that God is more interested in holiness than happiness when it comes to marriage.
3. Married for Holiness (14-16)
3. Married for Holiness (14-16)
When it comes to holiness in marriage, we might benefit from spending time thinking about how God has designed marriage as a sort of pressure-cooker for exposing our sin and provoking us toward dependence upon and growth in Christ. There is no doubt that the marriage relationship is one of the main ways that God works in the lives of those who are married.
Take two sinners, who speak different languages and care about different priorities, with contrasting expectations and various sensitivities and put them in the same house together, and then ask them to work together as a team on just about any given task, and you are bound to see a lot of sin on display.
In marriage, our sinful proclivities get highlighted: we are far more selfish, and prideful, and tyrannical, and disrespectful, and harsh, and pugnacious, and defensive, and greedy, and dishonest, and vindictive, and insecure, and flat out devilish than we want to admit or even than we can possibly know.
And in marriage, God forces us to depend upon Christ, running to Him again and again with our failures and sins. God forces us to depend upon Christ’s wisdom, trusting that His word is wiser and more trustworthy than our own. And God creates a relational context in which we will either despair completely, or we will grow in the fruit of the Spirit (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) as we lean into the means of grace day after day, month after month, and year after year.
In our consideration of being married for holiness, we might focus on this aspect of God’s instituting marriage (at least in part) for our growth in holiness.
But that’s not what I think our passage is talking about this morning. It’s definitely talking about holiness in marriage, but not on the Christian husband or wife growing in holiness… Rather, Paul is talking about here (especially in v14 and v16) the sort of benefit that non-Christians may enjoy by having a Christian in the family… either as a spouse or as a parent.
Look at v14 with me. Paul says that one of the reasons a Christian husband or wife ought not divorce a non-Christian spouse is that “the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband” (v14). And even having an unbelieving father or mother does not make the children of a Christian parent “unclean” (v14). But since they have at least one believing parent, “they [too] are holy” (v14).
Now, we want to drill down a bit to understand what Paul is saying here, because if we are not familiar with the biblical language, we might be tempted to think that there is some kind of salvation by proximity happening here. But that is not at all what Paul is saying.
We can know that Paul is not saying that the spouse or children of a Christian are somehow “saved” by the faith of their believing family member, because v16 is holding out that very hope! He says, “how do you know, wife [i.e., Christian wife], whether you will save your [unbelieving] husband? Or how do you know husband [again, Christian husband], whether you will save your [unbelieving] wife?” (v16).
If being married to a Christian or being parented by a Christian causes one to be “saved” by proximity, then there is no need to hope for salvation in the future… it is a present reality! But the fact is that no one is “saved” or justified before God by the faith of another. God has no grandchildren or step-children or nephews or nieces. God only has children, who are born again by the power of God’s Spirit through the preaching of the gospel, and those children are the ones who believe the gospel for themselves.
Friend, if you are here this morning and you’re thinking that being related to a faithful Christian will somehow benefit you on the last day, when you stand before God, then listen to me carefully. The Scripture teaches us in Romans 2 that we must not “presume on the riches of [God’s] kindness.” But instead, we ought to know that our sin and hard-heartedness and lack of repentance is “storing up wrath” for ourselves, which God will unleash upon us in “righteous judgment” on the “day of wrath” that is coming for everyone everywhere (Rom. 2:4-5).
One day, God will “render to each one according to his works: to those who by patience and well-doing seek for glory and honor and immortality, [God] will give eternal life; but for those who are self-seeking and do not obey the truth [of the gospel]… there will be wrath and fury… For God shows no partiality” (Rom. 2:6-11). Therefore, we all (each one of us) must personally turn away from our sin and look with faith and hope and trust to the person and work of Christ!
It is only in Christ (and not in the goodness or faith of our spouse or parent) where we will find God to be our loving justifier, the one who forgives our sins and washes away our guilt and shame.
If you want to talk more about what this means or how you can personally call upon Jesus Christ for your own salvation, then talk with me or another Christian after the service. We’d love to discuss this more with you.
But (back to our text) if Paul is not saying here that a non-Christian spouse or child is saved by the faith of their believing husband or wife or parent, then what does he mean that the unbeliever will somehow be “made holy” by them?
Well, he means the same thing in v14 as he means in v16. The believing spouse or parent is exposing those family members who are not believers to the hope of salvation in a way that they would not otherwise enjoy. It is in this sense that the unbelieving family member (specifically spouse or child in our passage) is “made holy” or set apart among sacred things (v14).
I said before that it’s a lack of familiarity with the biblical language that might lead us to a bad interpretation here. And what I mean by that is to say that a familiarity with the theme of “holiness” and “uncleanness” or “profaneness” runs deep in the Bible.
Throughout the Old Testament, especially in the Mosaic covenant, God marks off some stuff as “holy” or “sacred” or “righteous” and other stuff as “unholy” or “profane” or “unrighteous.” Take some time to read through the covenant language of Exodus 20-24 or the Levitical code in the book of Leviticus. You will find the teaching of a “sacred” and “secular” divide there, and you will see this played out or depicted in many of the Old Testament stories.
And it is really interesting to note that under the Mosaic covenant laws, it’s the unholy stuff that usually rubs off on the holy stuff. If God’s holy people or holy tabernacle or holy land or holy utensils are exposed to that which is unholy, then it is the holy stuff that usually becomes unholy. It is defiled, or it is profaned, or it is spoiled by those people and things that are unclean.
But here, in our passage, which is speaking from the perspective of the New Testament or the New Covenant, the opposite is true! It is the holy ones of God, those who have been “washed” and “sanctified” and “justified” in or by “the name of the Lord Jesus Christ” and “by the Spirit of… God” who themselves become carriers of holiness in an unholy world (1 Cor. 6:11)!
And that’s what Paul is getting at when he says that “unbelieving” husbands and wives and children are “made holy” by their proximity to a Christian in the home (v14)! When there’s a Christian wife in the home, the husband can hear the word of God from the mouth of his wife, he can see the Spirit of God at work in his wife, and he can know the power of God by the way his Christian wife honors marriage and glorifies God in her everyday living!
When there’s a Christian husband in the home, the wife can also hear the word of God from the mouth of her husband, she too can see the Spirit of God at work in her husband, and she can also know the power of God by the way her Christian husband honors marriage and glorifies God in his everyday living!
And the same is true for Christian moms and dads. Those kids who grow up with at least one Christian parent have a far better opportunity to hear and see and know the genuine stuff of Christianity than those kids who grow up with unbelieving parents.
Now, this does not mean that having a Christian in the home guarantees that every family member will also become Christians. Paul clearly hopes for that (in v16), but he does not guarantee it.
What is plain, however, is that marriage and child-rearing is supposed to be (for Christians) a prime opportunity for bearing witness to the truths and values and disciplines and teachings and faithful living of everyday Christianity.
Brothers and sisters, do you think like this? Do you live like this?
Is marriage for you a relationship for self-gratification and self-service? Or is it a context for Christian witness?
Is parenting for you a relationship dominated by worldly concerns (raising obedient kids or successful kids or kids that just want you around)? Or is it a context for Christian witness and discipling?
Don’t we realize that there is more at stake here than our happiness or our comfort or our convenience? Don’t we know that our marriages and our parenting and our lives now are all marching toward the judgment seat of Christ, where we will all have to give an account?
What if God is more interested in the holy witness you and I might be to our unbelieving spouse and/or kids than He is in making sure that we are happy or comfortable? What if God’s priorities are arranged differently than the world around us? What if God’s priorities are arranged differently than our own?
Conclusion
Conclusion
Friends, I’ve been arguing this morning that Christians who are married, whether a spouse is Christian or not, should stay married if possible, and they should glorify God as witnesses in their families. I believe that this is exactly what our passage is teaching us to think and do.
Let me be clear. I am not saying that I am awesome at this (even though I have a Christian wife), and I am not saying that I always wonderfully bear witness as a husband and as a father.
But what I am saying is that I believe God would have us embrace this way of thinking and behaving in our marriages and in our parenting.
So, how might we all think a little more like this and act a little more like this over the next week?
Well, we can begin with prayer. We can confess our sin, and we can plead with God, that He would help us be the sort of Christian husbands and wives and parents and grandparents who are credible witnesses. We can pray that God will help us live more faithfully in our everyday lives, so that when we do speak of biblical truth and Christian values, we are generally practicing what we preach.
And then we can make an effort to begin bearing witness in simple and meaningful ways. Here again, we can begin with prayer. We can pray (each morning or evening or sometime throughout the day) for the salvation of our unbelieving spouse and/or kids, and we can pray for them out loud so that they can hear us do it.
We can commit to regular Bible reading with our spouse and/or our kids. We can ask them probing questions about how they are doing spiritually. We can talk with them about stuff we are learning, as we read the Bible or good Christian books. We can regularly invite our unbelieving family members to come along with us to church or Bible study. We can invite fellow church members into our homes and lives, so that other Christians can also be a witness to our unbelieving family members.
The point is not to aim for any particular result within a certain period of time, but instead to stay faithful, to stay married, to keep bearing witness, and to keep praying… and to trust the Lord’s kindness and power… For how do you know, Christian husband or wife or parent or grandparent, whether your witness might be the very means by which God shines the light of Christ into the heart of your unbelieving family member?
And how do you know that God won’t renew your hurting marriage? How do you know that God won’t grow your immature spouse? How do you know that God won’t transform your wayward child? How do you know that the season you’re going through right now isn’t exactly the road God has put you on for His own good purposes… for your good and for the good of those around you?
May God grant us faithfulness… may He grant us humility and patience… and may God grant salvation to those we love… by His grace.
Endnotes
Endnotes
[i] “ἀφίημι (aphiēmi). vb. to leave, abandon. Refers to leaving or abandoning a place, a person, or a thing, including a belief. The verb aphiēmi and its various forms mean to leave (or to let go) and often occurs in a literal sense (such as Jesus leaving the crowds in Matt 13:36). While aphiēmi is often used in a literal sense for physically leaving (Mark 1:20; 10:28–29), with regard to apostasy, its use in Rev 2:4 is significant since here Jesus reports that those in the church at Ephesus have “left” or “abandoned” the love they first had for the Lord.” Michael R. Jones, “Apostasy,” in Lexham Theological Wordbook, ed. Douglas Mangum et al., Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
[ii] 1530 δουλόω (douloō), δουλόομαι (douloomai): vb.; ≡ Str 1402; TDNT 2.279—1. LN 87.82 enslave, make a slave of (Ac 7:6+); 2. LN 37.27 make subservient, a figurative extension of “to enslave” (Ro 6:18, 22; 1Co 9:19; Gal 4:3; Tit 2:3; 2Pe 2:19+); 3. LN 37.24 (dep.) be under obligation, formally, become enslaved (1Co 7:15+). James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
BIBLIOGRAPHY
BIBLIOGRAPHY
Aland, Kurt, Barbara Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, eds. Novum Testamentum Graece. 28th ed. Stuttgart: Deutsche Bibelgesellschaft, 2012.
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Ciampa, Roy E., and Brian S. Rosner. The First Letter to the Corinthians. Logos Research Edition. The Pillar New Testament Commentary. Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010.
New American Standard Bible: 1995 Update. Logos Research Edition. La Habra, CA: The Lockman Foundation, 1995.
Sproul, R. C., ed. The Reformation Study Bible: English Standard Version (2015 Edition). Logos Research Edition. Orlando, FL: Reformation Trust, 2015.
The Holy Bible: English Standard Version. Logos Research Edition. Wheaton, IL: Crossway Bibles, 2016.
The Holy Bible: King James Version. Electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc., 2009.
The Holy Bible: New International Version. Logos Research Edition. Grand Rapids, MI: Zondervan, 1984.
The NET Bible First Edition. Logos Research Edition. Biblical Studies Press, 2005.
Vaughan, Curtis, and Thomas D. Lea. 1 Corinthians. Logos Research Edition. Founders Study Commentary. Cape Coral, FL: Founders Press, 2002.