But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 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. 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 (1 Corinthians 7:36-38 NASB).

Notice how the NASB reads this passage as an instruction to fathers concerning their virgin daughters. The alternative is given in the NIV:

If anyone is worried that he might not be acting honorably toward the virgin he is engaged to, and if his passions are too strongand he feels he ought to marry, he should do as he wants. He is not sinning. They should get married. But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin—this man also does the right thing. So then, he who marries the virgin does right, but he who does not marry her does better (1 Corinthians 7:36-38, NIV).

The strongest argument for the former translation is the use of a term in verse 38 that is more typically translated "to give in marriage" rather than "to marry"; however, both the context and everything else about this passage suggests that a man and his fiancee are in view and not a father and his daughter. I believe the argument from context is the more persuasive. Consider the following technical article that provides a case for understanding a wider meaning for the term that is typically translated "to give in marriage".

https://legacy.tyndalehouse.com/tynbul/Library/TynBull_1998_49_1_05_Winter_1Cor7_Puberty.pdf

Friends, from time to time I include these technical articles to perhaps peak your interest in the study of the original languages. Not everyone is called to be a Greek or Hebrew scholar, and even though I took every course offered in these languages in college and seminary, I do not consider myself such a scholar. However, I do believe it is helpful to have some knowledge of these languages, so that you can at least appreciate and understand the literature that seeks to provide greater clarity on certain obscure passages of Scripture.

As I mentioned before, while believers are not called to be an expert on everything, we must all, as much as possible, become experts in God's Word. For we are all judged individually by our own knowledge and application of His Word. It matters not what we've been taught, even if it was a lie. When we come before the Judge, we cannot use the excuse that our preacher taught us wrong. Everyone will be accountable for themselves.

Now about food sacrificed to idols: We know that “We all possess knowledge.” But knowledge puffs up while love builds up. (1 Corinthians 8:1 NIV)

For the longest time I heard this verse quoted as simply "Knowledge puffs up while love builds up." Then, it was applied to believers as an admonition not to spend too much time just reading and meditating on the Bible. But is this really what this verse is teaching?

Once again, when the context is considered, we discover the meaning is quite different then what is often preached. This verse is not a knock on studying the Bible but a call to patient and sacrificial love for believers, who are still ignorant of their freedom in Christ. It is in the context of a discussion on "food sacrificed to idols"; therefore, there is a particular situation prompting Paul to exhort love over the exercise of knowledge. And the exhortation is not to stop knowing but, as we will see, it is to suspend one's freedom out of concern for a fellow believer. 

Paul writes that there are some new believers coming out of heathenism and idolatry that still think that idols are really gods. Consequently, to them, when they see other believers eating such food, they think they are eating food sacrificed to the gods:

But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled. (1 Corinthians 8:7 NIV)

In this verse Paul writes, "not everyone possesses this knowledge," so we understand that there is a particular knowledge he has in mind. What is it? It is that "an idol is nothing at all in the world". More inclusively, the reference to "this knowledge" looks back at the preceding verses:

So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.”  For 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, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. (1 Corinthians 8:4-6 NIV)

The knowledge Paul has in mind is pretty significant. It has to do with an essential component of our faith, namely, that there is only one true God and no other. There is one God, the Father, and one Lord, Jesus Christ. But idols are nothing at all. Yet, there are some Christians, who in their conscience have not fully recognized the fact that these idols are nothing and so food sacrificed to them is nothing. They don't fully understand the knowledge of Christian monotheism, yet they believe. They are still so accustomed to idols being gods that when they eat food sacrificed to idols, they think of it as participating in the gods; therefore, to them such an act is defiling and sinful. But as Paul also writes, knowledgeable Christians understand,

Food does not bring us near to God; we are no worse if we do not eat, and no better if we do. (1 Corinthians 8:8 NIV)

So, what is Paul advising these knowledgeable Christian to do? He is not telling them to stop studying the Scriptures. He is commending their knowledge but also asking them to suspend their freedom in order to keep their ignorant Christian brothers and sisters from violating their conscience and sinning against The Lord:

Be careful, however, that the exercise of your rights does not become a stumbling block to the weak.  For if someone with a weak conscience sees you, with all your knowledge, eating in an idol’s temple, won’t that person be emboldened to eat what is sacrificed to idols?  So this weak brother or sister, for whom Christ died, is destroyed by your knowledge.  When you sin against them in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall. (1 Corinthians 8:9-13 NIV)

Even though Christians are free to eat food sacrificed to idols because they know that idols are nothing at all, they are not free to be a stumbling block to their weak brothers and sisters. When weak Christians see their knowledgeable Christian brothers and sisters eating what was sacrificed to idols, they may do the same, not realizing that what is not sinful for their brothers and sisters is sinful to them, because they really believe that the food was sacrificed to the gods. As Paul would write elsewhere, "What is not of faith is sin" (Romans 14:23). But those same knowledgable brothers and sisters are also sinnning, not because they ate the food sacrificed to idols, but because they were not mindful of their weaker brothers and sisters, for Christ also commands believers to love one another (e.g. John 13:34). For them, it would have been better to abstain from eating such food, even though they had the freedom to eat, for the sake of their weaker fellow believers. 

Therefore, this is what is meant in the phrase "knowledge puffs up but love builds up." Paul is advising against an arrogant exercise of Christian freedom that does not consider the conscience of those that are still ignorant. Paul would elsewhere write that he will be all things to all people so that in every way possible he can win some to Christ (1 Corinthians 9). The priority is ministry and love not simply the exercise of Christian freedom. As Paul also write, "Do not use your freedom to indulge the flesh" (Galatians 5:13). In another place he encourages stronger Christian Gentiles to patiently bear with weaker Christian Jews, while at the same time teaching these weaker Jews not to judge the freedom of their brother Gentiles (Romans 14-15). 

In every case, there is a recognition that knowledge of truth and the Lord and Christian freedom takes time. The stronger should patiently bear with weaker, the knowledgeable should be willing to suspend some of their freedom out of consideration for those still ignorant. It is a call to love one another. 

Friends, in a past posting I wrote regarding the important distinction between "judging" and "condemning." Many people believe that Christians should not judge at all. If that were true, then Paul would be violating that command here in 1 Corinthians 5:3, where he writes, "For I indeed...have already judged (as though I were present) him who has so done this deed." Then he commands the church in Corinth to follow his lead and do the same (1 Corinthians 5:4-5). Therefore, Christians should judge one another, even so that they might not be judged, that is, condemned by God (1 Corinthians 5:5).

But another distinction that Paul makes is between believers and unbelievers. He writes in 1 Corinthians 5:12-13, "For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges." Judgment of unbelievers ("those on the outside") are completely God's prerogative. Christians have no basis for judging the deeds of unbelievers, because unbelievers do not share the same covenant of grace, nor have the Spirit to effectively embrace biblical teachings and commands. They are on the "outside." But Christians are on the "inside," and we have the Word of God as the standard for which we must judge each other and by which we will also be judged by God (Hebrews 4:12-13).

But, as I have mentioned before, we should always judge one another with a view to healing and restoration (Matthew 18:15-20; James 5:19-20; Galatians 6:1-2).

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A note about 1 Corinthians 6:1-11, which speaks of Christians not suing other Christians. Now, I can hardly believe that Christians would do this just to take advantage of each other; however, it is possible that some Christians feel so "wronged" that they feel this is their only recourse. And unfortunately, they often self-righteously proclaim that they are doing it for the sake of "principle" or "justice" or "so that the perpetrator will not do harm to someone else." As reasonable as these reasons may sound to worldly ears, Christians should not be swayed by any of them.

The Scripture is clear: "It is already an utter failure for you that you go to law against one another" (1 Corinthians 6:7). Before this declaration Paul has identified the main point of his indignation, namely, that believers would go "before unbelievers," (1 Corinthians 6:6) "the unrighteous" (1 Corinthians 6:1) for these matters of the law. Paul argues that since the saints will judge the world, even angels, how is it that they cannot make judgments "that pertain to this life" among themselves: "I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?" (1 Corinthians 6:5).

Yet, Christians sue Christians. California is notorious now for pastors suing their members and elders suing their pastors. Can you believe it?!

Now, while this might sound foreign to our ears, listen to what Paul says: "Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?" (1 Corinthians 6:7) What is the basis for this counsel? The ones you are suing are your brothers, your sisters, your mom, your dad, your child. They are your family, and even closer than a family, for earthly families exist only for this life but the Christian family for all eternity.

Paul continues, "No, you yourselves do wrong and cheat, and you do these things to your brethren!" (1 Corinthians 6:8). Even if you have a "just claim," when you sue your brother in the faith, you commit a greater atrocity. You do a greater wrong, because you are willing to forsake an eternal bond for temporal gain.

This is why he also writes, "Do you not know that the unrighteous will not inherit the kingdom of God?" (1 Corinthians 6:9). In other words, unbelievers will not enjoy the benefit of eternal life. Their gain is in this life, and so their suing one another is understandable. "But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:11).

This kind of lawsuit between Christians means they have "utterly failed" in their witness, because they show the world that their love for one another is only skin deep. We are to remember the words of Jesus:

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another" (John 13:34-35).

I know that some of you have been upset with me in the past. I counseled against suing people that have left our Martial Arts Organization because they continued to use our trademarked names and symbols. Others of you were wronged in a real estate transaction, and I advised against suing the perpetrators, who at least claimed to be Christians. In fact, in a number of cases, whether personal or as an Organization, we have lost money, students, reputation and received little to no consolation for our actions. If you are one of those, who either listened or rejected my counsel, I hope you can understand where I was coming from. Everything of this life will pass away. Only what we do for God will endure.

Therefore, friends, let us live with this perspective. Eternity is just around the corner. Death is but a transition to it. Why not live as if eternity begins now?

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A comment, particularly for men, on 1 Corinthians 6:12-20, regarding sexual immorality. I know that many of you suffer some battle in this regard, whether it is with pornography, fornication, adultery, incest, masturbation, prostitution, or other aberrant sexual interests.

Paul's very counsel to believers against sexual immorality reveals that the act itself does not disqualify a believer. Therefore, those of you who struggle need not despair that you have lost your salvation; however, it is a serious matter. And Paul's answer here seems to be on two levels.

First, he is concerned with our perception: "Do you not know that your bodies are members of Christ?" (1 Corinthians 6;15). "Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" (1 Corinthians 6:19). The one who struggles with sexual immorality should remember, meditate and train his mind to embrace the fact of his new identity in Christ and the new purpose for his body, which is to glorify God.

Second, Paul is concerned with our practice: "Flee sexual immorality" (1 Corinthians 6:18). "Glorify God in your body and in your spirit, which are God's" (1 Corinthians 6:20). The one who struggles with sexual immorality should not only train his thinking but also train his body and spirit to do the things that glorify God. Therefore, Paul writes elsewhere,

Have nothing to do with godless myths and old wives’ tales; rather, train yourself to be godly. For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come. This is a trustworthy saying that deserves full acceptance. That is why we labor and strive, because we have put our hope in the living God, who is the Savior of all people, and especially of those who believe (1 Timothy 4:7-10).

Just as one needs to train oneself to gain the discipline of physical fitness, so we must also train ourselves to be godly. It does not come through a "spiritual" moment. There's no magic pill that we can take. It requires consistency, diligence, and hard work. We must "labor and strive" for it.

Friends, I'm so thankful for the insightful perspectives of my brothers Fernando and Matt. I concur with them that in the matter of judging we must distinguish between discernment and condemnation, for both of these meanings can reside in the term "to judge." While we are everywhere commanded to discern between right and wrong, and we are to do this based on the commands of God in Scripture, we are also commanded not to finally condemn anyone, for this is the prerogative of God alone. Many people, who say, "Don't judge me," often mean "Don't tell me that what I'm doing is wrong because you do bad things yourself." This is wrong to say, because how will we help each other improve since we have all sinned and continue to sin? How can we ever correct and sharpen each other, as the Scripture commands?

And while some think that this kind of judging is hypocritical, this is a misunderstanding of the nature of "hypocrisy" in the Bible. A word study on "hypocrisy" in the New Testament reveals that hypocrisy applies to people who set a standard for others that they do not have for themselves. Avoiding hypocrisy does not mean that you do not point out sins in others because you also commit the same sins. It means you recognize that you are in the same boat with them and that you are both bearing each other's burdens by keeping each other accountable. It means that you are willing to get the same scrutiny.

Let us, then, admit our shortcomings and point out the shortcomings in each other as well. Why do we do this? So that neither we nor they might be judged by God. Why does Paul in 1 Corinthians 5 command that the church throw out the unrepentant, immmoral believer? Is it to condemn him? No, it is to save him (cf. 1 Corinthians 5:5). In 2 Corinthians, the formerly unrepentant believer has repented, and Paul encourages the church to receive him back into their fellowship (cf. 2 Corinthians 2:6-8). The purpose of proper "judging" is always healing and restoration (cf. Matthew 18:15-19).

As I look at the church today, we err on both sides. We rarely do what we should, and we often do what we should not. We rarely discern and point out each other's faults to bring about repentance and restoration. But we are often quick to slander based on rumors, taking each other to court and so bringing harm to each other as well as to the Name of Christ. That is why Paul commands in 1 Corinthians 6 for believers not to take fellow believers to court and why he says that it is better to suffer the loss than to do this.

In the church we are good at tippy-toeing around each other and talking to others about our grievances, but we are unwilling to confront each other in love. And the few who actually do are not well-received and labeled "enemies". No wonder we fail to rebuke and correct each other, choosing rather to find other sympathetic ears to voice our complaints. And it does not help when we simply tell people not to "criticize" and only say encouraging things to each other. Paul teaches that we must both "encourage" and "admonish" one another (cf. Colossians 3:16; Hebrews 10:24-25). We use the Scriptures for "teaching, rebuking, correcting and training," not merely encouraging each other. Why are "real" problems not addressed? Why do sermons just sound like platitudes that we receive or reject depending on our mood? It is because of the absence of any real accountability. As a result, our salt becomes less and less salty (cf. Matthew 5:13). Therefore, friends, let us condemn no one but judge (examine, discern) everyone, especially ourselves.

That was weird.  First, I read today's reading and the verse that stuck out was 1 Cor. 7:25.  In it Paul gives a judgment.  At first, I thought, "how prideful". But then I read Fernando's comment today.  Interesting that he commented on a similar situation from chapter 5. 

Judgment as with rebuke & correction are framed by the context in which it is given.  Paul gives a bold perspective on the way one should handle these types of situations.  Funny (figuratively speaking) how in many circles the mere mention of topics such as these has become taboo.  We shouldn't be afraid to take a stand for Godly principles even if it appears we are violating some unwritten rule of ettiquette.