New Life Bible Fellowship Church
5/24/2026

      • Psalm 95:1–5KJV1900

  • Immortal, Invisible, God Only Wise
  • Blessed Assurance

      • Proverbs 24:1–12KJV1900

  • Introduction:

    In our study of 1 Corinthians together, we have been on quite a journey with a church who lives in the midst of an evil, wicked culture. We have seen what happens when that culture influences the church instead of the other way around. We’ve seen how the wisdom of the world produces factions, selfishness, and a striving for worldly significance instead of cross-centered humility and suffering. But with all that we’ve covered, there is no greater example of what worldly wisdom accomplishes then in the institution of marriage. We have moved from Paul’s instructions to the Corinthian church based on what he’s heard (chapter’s 1-6), to chapter 7 which begins a series of questions asked him by the church, “Now concerning the matters about which you wrote:” is how chapter 7 begins.
    What happens when a marriage is under stress—not from infidelity or abuse, but from faith itself?
    We have been working through Paul's teaching on marriage and singleness in 1 Corinthians 7. In verses 1-9, Paul corrected the Corinthian ascetics who believed that abstinence—even within marriage—was the spiritual ideal. Paul said no: marriage is a gift, singleness is a gift, and within marriage, spouses owe each other their bodies. Do not deprive one another.
    But that teaching raises new questions. What about those already married? What about those married to unbelievers? In a city like Corinth, where the gospel was turning households upside down, these were urgent pastoral concerns.
    Imagine the scenario. A woman hears the gospel and believes. Her husband does not. She has been taught that her body is a temple of the Holy Spirit, that she is not her own, that she was bought with a price. She has heard that it is good for a man not to touch a woman. She has heard Paul wish that all were single like him.
    So she wonders: Should I leave my unbelieving husband? Is my marriage defiled by his paganism? Are my children contaminated? Would I be more holy, more devoted to Christ, if I were free from this entanglement?
    Or consider the husband whose wife has become a Christian. She now refuses to participate in household worship of the family gods. She speaks of Jesus as Lord—a title that belongs to Caesar. She gathers with a strange assembly of Jews and slaves and women who call themselves "brothers and sisters." He is bewildered, perhaps angry. He wants out.
    What does the gospel say to these situations?
    Paul will address both. Today we hear Paul navigate these difficult waters with apostolic authority and pastoral wisdom. His words still speak to marriages under pressure—where faith has entered and everything has changed. So we will look at three different scenarios:
    Marriage between believers
    Mixed marriage, believer and unbeliever
    Unbeliever abandons the marriage
    Let's open our Bibles to 1 Corinthians 7:10.

    Text: 1 Corinthians 7:10-16

    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: Because God instituted marriage, believers should not divorce, however, the gospel brings peace even in complex marital situations involving unbelievers.

    Background:

    So why all the fuss about marriage, is it really that important?
    Marriage occupies a central place in Scripture as an essential dimension of human social life. This significance operates across multiple levels—theological, relational, and social—making it far more than a private arrangement.
    Foundational to Creation and Society
    Marriage emerges from God’s deliberate creation of humanity as male and female, with the capacity and command to reproduce. As the basic social unit, marriage functions as a creation ordinance rather than merely a church practice, meaning it remains binding and valid for all people regardless of Christian faith. The family—not the individual—constitutes society’s fundamental building block, and marriage forms the foundation of that family structure.
    Theological Depth
    Beyond its social role, marriage carries profound theological weight. Scripture presents marriage both as a created institution rooted in Genesis 2 and as a symbol of God’s covenant love for his people. For believers specifically, marriage functions as a covenant between partners and with God, carrying theological significance by symbolizing Christ’s relationship with the church. Marriage serves as a principal biblical image for describing the binding covenantal relationship between God and his people, conveying complete steadfastness, fidelity, and loyalty rather than merely sexual union.
    Comprehensive Union
    In Hebrew thought, becoming “one flesh” encompasses not only biological union but emotional, spiritual, and psychological oneness. Scripture presents marriage as God’s provision for regulating sexual activity within a framework of mutual commitment, where all privileges and responsibilities of sexual life are entrusted to the marital relationship.
    The biblical emphasis on marriage’s permanence, covenantal nature, and theological symbolism demonstrates that Scripture treats it as far more significant than a contractual arrangement—it reflects God’s design for human flourishing and divine-human relationship itself.
    So yes, it is that important and worth fussing about!

    I. To the Married (Believer to Believer) (vv. 10-11)

    10 To the married I give this charge (not I, but the Lord): the wife should not separate from her husband
    To the married I give this charge (not I, but the Lord) - Paul opens by addressing married believers, explicitly distinguishing his own instruction from the Lord’s teaching. This distinction matters: Paul appeals to Christ’s command found in the Gospels, establishing that his prohibition rests on Christ’s authority rather than apostolic opinion alone.
    the wife should not separate from her husband - The wife receives the first directive: she must not separate from her husband. The verb chōrizō means to discontinue an association or relation, describing physical departure rather than merely legal termination. This same Greek word appears in Matthew’s divorce account, contrasting with the term aphiēmi (“send away”) used for the husband’s action—suggesting Paul addresses both informal separation and formal divorce.
    We find Jesus teaching on this in several of the Gospels but most specifically in Matthew 19:3-9, where the Pharisees, seeking to trap Jesus by taking sides for or against the two prevailing views on divorce by rabbi’s Shammai, and Hillel.
    Shammai’s position centered on the view that the phrase “an indecent thing” in Deuteronomy 24:1 referred to unlawful sexual behaviors. This represented the more restrictive interpretation—though notably, the Deuteronomic text itself would have excluded adultery, which carried a death penalty rather than divorce.
    Hillel’s school took a much broader approach, interpreting the same phrase to encompass childlessness, cultic offenses, and even failure to complete household tasks. This essentially meant a husband could divorce his wife for almost any dissatisfaction.
    Matthew 19:3–9 ESV
    3 And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one’s wife for any cause?” 4 He answered, “Have you not read that he who created them from the beginning made them male and female, 5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? 6 So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” 7 They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” 8 He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. 9 And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”
    Jesus is quoting from Genesis 2:24.
    11 (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.
    (but if she does, she should remain unmarried or else be reconciled to her husband) - Should separation occur despite the prohibition, the wife faces two options: remain unmarried or pursue reconciliation. This parenthetical clause acknowledges the possibility of marital breakdown while closing the door to remarriage. The structure presumes that separation, though forbidden, might happen; when it does, the believer cannot simply move forward but must either maintain the marital bond through reconciliation or accept permanent singleness.
    and the husband should not divorce his wife. - The husband receives a parallel prohibition against divorcing his wife. Though the terminology differs slightly from the wife’s directive, the substance remains identical: both spouses are bound to preserve the marriage.
    Theological Framework - Even when marriages face serious difficulties, Paul urges reconciliation rather than dissolving the marriage. The passage assumes that marital conflict is inevitable but not grounds for escape—a countercultural stance in a Roman context where either spouse could initiate divorce without stated cause.
    The Logic of Verses 10-11
    Paul delivers the Lord's command: no divorce. This applies to both wife and husband. If separation occurs despite this command, remarriage is forbidden; the only options are remaining unmarried or reconciliation.
    This is demanding teaching. It allows no easy exit from marriage. It calls for faithfulness, patience, and hope for reconciliation even when the relationship is broken.
    Note: Small detour here considering that there may be people here or under the sound of my voice who have been divorced for unbiblical reason (anything other than infidelity)…here are some biblical principles that can help guide us:
    The Foundation: God’s Forgiveness is Complete
    Divorce on unbiblical grounds is not an unpardonable sin. Like all other sins, it should be confessed and forgiven through Christ’s shed blood, which was designed to make provision for this sin as well as all others. Those who come to Christ are completely forgiven, and among the old things that have passed away are all sins, including divorce prior to or after salvation. They do not need to live under the shadow of shame or guilt any longer.
    For Those Still Single
    If they divorced for unbiblical grounds and are still single with a former spouse who is also single, they should do everything within their power to reconcile and restore the marriage—humbling themselves, making necessary sacrifices, extending forgiveness, and working hard in God’s grace. However, if the former spouse eventually remarries despite reconciliation efforts, they are free to remarry.
    For Those Already Remarried
    If they have already remarried after an unbiblical divorce, they should not divorce their current spouse, since two wrongs don’t make a right. Instead, they should acknowledge the sin committed, thank God for His forgiveness, and devote themselves to becoming the most godly, faithful, and loving spouse they can be.

    II. To the Rest (Mixed Marriages) (vv. 12-14)

    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.
    To the rest I say (I, not the Lord) - Paul addresses believers married to unbelievers, explicitly distinguishing his instruction from Christ’s teaching. Jesus never addressed the specific scenario of one spouse becoming Christian while the other remains unconverted, yet Paul views his instruction as authoritative and divinely inspired. This rhetorical move establishes that Paul is extending apostolic authority into territory Christ’s earthly ministry did not cover.
    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.
    Both husband and wife receive identical directives: if the unbelieving spouse consents to remain in the marriage, divorce is prohibited. This symmetrical treatment acknowledges that the scenario applies regardless of which spouse is the believer, and Paul maintains no gender-based double standard. The phrase consents to live with becomes crucial—it signals voluntary acceptance of the marriage bond rather than mere cohabitation. Paul now further explains:
    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.
    For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband.
    ἁγιάζω (hagiazō) — "To sanctify / To make holy / To set apart" - The perfect tense indicates a completed action with ongoing results: the unbelieving husband has been and remains sanctified. But what does this mean?
    The Nature of This Sanctification - Paul is not saying:
    The unbeliever is saved apart from faith
    The unbeliever becomes personally holy
    The marriage conveys saving grace automatically
    Paul is saying:
    The marriage is not defiled by the unbeliever's presence
    The unbeliever is set apart in a special relationship to the covenant community through the believing spouse
    The believer need not fear contamination from the marriage
    This counters a Corinthian concern: Does marriage to an unbeliever defile me? Paul says no—the influence flows the other direction. The believer sanctifies the household, providing a guidance to the unbeliever of God’s truth apart from the world’s influence.
    Otherwise your children would be unclean, but as it is, they are holy.
    ἀκάθαρτος (akathartos) — "Unclean" - This is the opposite of "holy" (ἅγιος). If the marriage were defiled, the children would be "unclean"—outside the sphere of God's covenant care.
    ἅγιος (hagios) — "Holy" - But in fact, the children are "holy"—set apart, belonging in some sense to God's people. Paul appeals to what the Corinthians already accept: their children have a special status because of the believing parent.
    The children’s “holiness” does not guarantee their salvation or imply they are regenerate. Rather, the children are “holy” in the same way an unbelieving spouse is in the realm of the holy—they enjoy the possibility of salvation because one of their parents is a believer.
    The Logic of Verse 14
    Paul provides the theological rationale for verses 12-13. Why should believers stay in mixed marriages? Because the believer's presence sanctifies the household. Far from being defiled by the unbeliever, the believer consecrates the family.
    The proof is the children. The Corinthians apparently recognized that their children had a special status—they were "holy," not "unclean." Paul argues: if the children are holy because of the believing parent, then the marriage itself is sanctified. The believer's influence predominates.
    As we move into our final point, let’s understand the progression of Paul’s teaching. We begin with the ideal, believer-to-believer, they are to remain married and not divorce for unbiblical reasons. Then we move to the less then ideal when a believer is married to an unbeliever, and are told that the believer is to remain in the marriage and in fact their presence sanctions the unbelieving spouse and their children. Now final, we move to the worst case, what happens…

    III. If the Unbeliever Leaves (vv. 15-16)

    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.
    But if the unbelieving partner separates, let it be so - When an unbelieving spouse initiates separation, Paul permits it to occur. This represents a significant departure from the prohibition in verses 10–14, where believers are commanded to preserve their marriages. The shift reflects Paul’s recognition that marital preservation becomes impossible when one partner actively rejects the relationship.
    In such cases the brother or sister is not enslaved. -
    δουλόω (douloō) — "To enslave / To make a slave" - The perfect passive indicates a state: the believer is not in a state of slavery or bondage. The word is strong—δοῦλος is "slave." Paul says the believer is not enslaved.
    The Scope of "Not Enslaved" - This phrase has been debated:
    Narrow Interpretation: The believer is not enslaved to preserve the marriage at all costs—not obligated to prevent the unbeliever's departure. But the marriage bond remains, and remarriage is not permitted.
    Broader Interpretation: The believer is not bound to the marriage itself. When the unbeliever departs, the marriage bond is dissolved, and the believer is free—including free to remarry.
    The broader interpretation has strong support:
    The language of "not enslaved" (οὐ δεδούλωται) is stronger than simply "not obligated to prevent departure"
    Paul uses similar bondage language for marriage in Romans 7:2
    Romans 7:2 ESV
    2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage.
    Romans 7:2 uses δέω (deō), which is employed figuratively for the binding of man and woman in marriage. The word appears as “is bound” (δέδεται, dedetai)—a perfect passive indicative indicating a standing, ongoing state. This term emphasizes the legal and covenantal dimension of marital union itself.
    This linguistic difference supports the interpretation that in 1 Corinthians 7:15, when Paul says the believer is “not enslaved,” he means the believer is freed from the obligation to maintain a marriage that the unbeliever has abandoned. The unbeliever’s desertion breaks the bond that deō describes, thereby releasing the believer from the douloō—the binding obligation—that would otherwise constrain them to remain married.
    The pastoral situation suggests Paul is addressing whether believers are trapped in abandoned marriages
    God has called you to peace. - God has called believers to peace. This grounds Paul’s permission in pastoral realism: maintaining a marriage against an unwilling partner’s resistance produces conflict that undermines spiritual well-being. The principle echoes the broader exhortation to live peaceably insofar as it depends on oneself (Rom 12:18).
    Romans 12:18 ESV
    18 If possible, so far as it depends on you, live peaceably with all.
    The Application - If the unbeliever insists on leaving, let them go. Do not be enslaved to a situation of perpetual strife. God has called you to peace. This may mean accepting the end of the marriage rather than living in constant turmoil.
    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?
    The Rhetorical Question - Paul asks: How do you know whether you will save your spouse? The question is rhetorical, and its interpretation affects the meaning of the entire verse.
    Two Interpretations
    Pessimistic Reading: "How do you know if you will save your spouse? You probably won't. Don't stay in a conflicted marriage hoping for their conversion—it may never happen. Let them go."
    Optimistic Reading: "How do you know whether you might save your spouse? You might! Stay in the marriage—your presence may lead to their salvation."
    The context (vv. 12-15) favors the pessimistic reading. Paul has just said to let the unbeliever go if they want to leave. Verse 16 provides the rationale: you cannot guarantee their salvation by staying. The uncertainty of their conversion does not obligate you to remain in a situation where it is unreasonable or impossible to continue.
    However, this verse also implicitly acknowledges that staying might lead to the spouse's salvation. This connects to the "sanctifying" effect of verse 14. The believer's presence is beneficial—but it does not guarantee conversion.
    The Logic of Verse 16
    Paul addresses a potential objection: "But if I stay, maybe my spouse will be saved!" Paul responds: You don't know that. You cannot guarantee their conversion. The uncertainty of salvation does not bind you to an abandoned marriage.
    At the same time, Paul is not dismissing the possibility of the spouse's conversion. He has already said the unbeliever is "sanctified" by the believer's presence. But this sanctification does not equal salvation, and the hope of future conversion does not obligate the believer to remain in a marriage the unbeliever has abandoned.

    So What?

    Do we understand that because God established marriage as the first institution, we are to honor the permanence of marriage?
    The Lord's command is clear: no divorce. This is demanding in a culture of easy exit. But the gospel calls us to covenant faithfulness—staying when it's hard, pursuing reconciliation when there's conflict, honoring vows even when feelings fade.
    Do we understand that we are not to fear "contamination" from an unbelieving spouse, nor abandon an unbelieving spouse who is willing to stay?
    If you are married to an unbeliever, your faith is not defiled by their unbelief. Your presence sanctifies the household. Be faithful, be prayerful, and trust that your witness has real effect.
    Your spouse's unbelief is not grounds for divorce. If they consent to live with you, remain faithful. Your presence may be the means God uses to draw them to faith.
    Do we understand that if an unbeliever abandons you, you are not enslaved, nor should you presume their future conversion, but you are to pursue peace?
    You cannot force someone to stay. If an unbelieving spouse insists on leaving, let them go. Do not be held hostage by a marriage the other party has abandoned.
    While the hope of your spouse's salvation is real, it is not guaranteed. This hope does not obligate you to remain in an abandoned marriage indefinitely. Trust God with the outcome, but do not be enslaved by uncertainty.
    God has called you to peace—not to endless conflict, not to desperate clinging, not to self-destruction in the name of preserving a marriage. Sometimes peace means accepting what you cannot change and trusting God with what only He can do.

      • 1 Corinthians 7:10–16ESV

      • 1 Corinthians 7:10ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • Matthew 19:3–9ESV

      • 1 Corinthians 7:11ESV

      • 1 Corinthians 7:12ESV

      • 1 Corinthians 7:13ESV

      • 1 Corinthians 7:14ESV

      • 1 Corinthians 7:15ESV

      • Romans 7:2ESV

      • Romans 12:18ESV

      • 1 Corinthians 7:16ESV

  • In His Time
New Life Bible Fellowship Church
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