In 7:6 Paul says, “But this I say by way of concession, not by command.” The word command here implies that the apostle in his teaching has authority to give commands to the believers. However, what Paul says in 7:1-5 is by way of concession, not by command.
Verse 10 says, “But to the married I charge, not I but the Lord, A wife should not be separated from her husband.” We have seen that the Old Testament principle of speaking for God, of prophesying, is, “Thus saith the Lord” (Isa. 10:24; 50:1; Jer. 2:2; Ezek. 2:4). But the New Testament principle of incarnation is “I charge;” that is, the speaker charges. The speaker and the Lord are one. Hence, Paul also says, “Not I but the Lord.” The Greek word for charge may also be translated enjoin or command.
The words “I charge, not I but the Lord,” indicate two things: first, that the apostle is one with the Lord; hence, what he commands, the Lord commands. Second, his commandments are the Lord’s. What Paul commands here the Lord had already commanded in Matthew 5:31-32 and 19:3-9. Divorce is altogether not allowed by the Lord.
The principle in 7:10 is the same as that in Galatians 2:20, where Paul says, “It is no longer I who live, but Christ lives in me.” In both verses we see the principle of incarnation; two persons living as one person. In 7:10 we have two persons, the Lord and Paul, speaking as one. This is the reason Paul says, “I charge, not I but the Lord.” Why does Paul not say in this verse, “But to the married the Lord charges”? Why does he say that he charges, yet not he but the Lord? The answer to these questions is that Paul realized that he was one with the Lord and that what he spoke was the Lord’s word. Even when he did not claim to have a word from the Lord, because he was one with the Lord, whatever he said was the Lord’s word.
In some matters Paul makes it clear that it is he who speaks, not the Lord. For example, in verse 12 he says, “But to the rest I say, not the Lord, If any brother has an unbelieving wife and she consents to dwell with him, let him not leave her.” This word also is based on the New Testament principle of incarnation. Although Paul is careful to add, “not the Lord,” whatever he says in the following verses is part of the divine revelation in the New Testament. It is his opinion in the Lord, not the Lord’s commandment, yet it still expresses the Lord’s mind.
Can you sense Paul’s spirit in these verses? Here Paul seems to be saying, “Even though I realize that this is my word, not the Lord’s word, I still believe that this is pleasing to the Lord. The Lord is pleased by keeping the peace. Even though the Lord does not say such a word, I have the assurance that it pleases Him. Therefore, I say that a brother should not leave an unbelieving wife if she consents to dwell with him. Likewise, a sister should not leave an unbelieving husband if he consents to dwell with her. However, if an unbelieving husband desires to leave a sister or if an unbelieving wife should leave a brother, neither the sister nor the brother should fight. Rather, each should let the other party go, for God has called us in peace. I am the one who is saying this, not the Lord. Yet I believe that such a saying is pleasing to the Lord.”
Here we see a person who is one with the Lord. Because he is one with Him, he knows the Lord’s heart, mind, and pleasure. For this reason, he has the boldness to utter something which the Lord has not spoken.
In verses 29 and 35 Paul also makes it clear that he is the one who speaks, not the Lord. In verse 29 he says, “But this I say, brothers, the time is shortened, that henceforth both those that have wives may be as though they had none.” In verse 35 Paul writes, “But I say this for your own profit, not that I may put a noose on you, but for that which is comely and waiting on the Lord without distraction.” In both verses it is clear that Paul is the one speaking. Nevertheless, the Lord speaks in Paul’s speaking.