1 Now concerning the things about which you wrote to me: it is good for a man not to touch a woman. 2 But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband. 3 Let the husband render to his wife the affection owed her, and likewise also the wife to her husband. 4 The wife doesn't have authority over her own body, but the husband. Likewise also the husband doesn't have authority over his own body, but the wife. 5 Don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control. 6 But this I say by way of concession, not of commandment. 7 Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind. 8 But I say to the unmarried and to widows, it is good for them if they remain even as I am. 9 But if they don't have self-control, let them marry. For it's better to marry than to burn. 10 But to the married I command - not I, but the Lord - that the wife not leave her husband 11 (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife. 12 But to the rest I - not the Lord - say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. 13 The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. 14 For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy. 15 Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in 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? 17 Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies. 18 Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 Let each man stay in that calling in which he was called. 21 Were you called being a bondservant? Don't let that bother you, but if you get an opportunity to become free, use it. 22 For he who was called in the Lord being a bondservant is the Lord's free man. Likewise he who was called being free is Christ's bondservant. 23 You were bought with a price. Don't become bondservants of men. 24 Brothers, let each man, in whatever condition he was called, stay in that condition with God. 25 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. 26 I think that it is good therefore, because of the distress that is on us, that it is good for a man to be as he is. 27 Are you bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife. 28 But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you. 29 But I say this, brothers: the time is short, that from now on, both those who have wives may be as though they had none; 30 and those who weep, as though they didn't weep; and those who rejoice, as though they didn't rejoice; and those who buy, as though they didn't possess; 31 and those who use the world, as not using it to the fullest. For the mode of this world passes away. 32 But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord; 33 but he who is married is concerned about the things of the world, how he may please his wife. 34 There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world - how she may please her husband. 35 This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction. 36 But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin. Let them marry. 37 But he who stands steadfast in his heart, having no necessity, but has power over his own heart, to keep his own virgin, does well. 38 So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage does better. 39 A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whoever she desires, only in the Lord. 40 But she is happier if she stays as she is, in my judgment, and I think that I also have God's Spirit.
This chapter commences the second part or division of this Epistle, or, "the discussion of those points which had been submitted to the apostle in a letter from the church at Corinth, for his instruction and advice." See the Introduction to the Epistle. The letter in which they proposed the questions which are here discussed, has been lost. It is manifest that, if we now had it, it would throw some light on the answers which Paul has given to their inquiries in this chapter. The first question which is discussed 1-Corinthians 7:1-9 is, whether it were lawful and proper to enter into the marriage relation. How this question had arisen, it is not now possible to determine with certainty. It is probable, however, that it arose from disputes between those of Jewish extraction, who held not only the lawfulness but the importance of the marriage relation, according to the doctrines of the Old Testament, and certain followers or friends of some Greek philosophers, who might have been the advocates of celibacy.
But "why" they advocated that doctrine is unknown. It is known, however, that many even of the Greek philosophers, among whom were Lycurgus, Thales, Antiphanes, and Socrates (see Grotius), thought that, considering "the untractable tempers of women, and how troublesome and fraught with danger was the education of children," it was the part of wisdom not to enter into the marriage relation. From them may have been derived the doctrine of celibacy in the Christian church; a doctrine that has been the cause of so much corruption in the monastic system, and in the celibacy of the clergy among the papists. The Jews, however, everywhere defended the propriety and duty of marriage. They regarded it as an ordinance of God. And to this day, they hold that a man who has arrived to the age of twenty years, and who has not entered into this relation, unless prevented by natural defects, or by profound study of the law, sins against God. Between these two classes, of those in the church who had been introduced there from these two classes, the question would be agitated whether marriage was lawful and advisable.
Another question which, it seems, had arisen among them was, whether it was proper to continue in the married state in the existing condition of the church, as exposed to trials and persecutions; or whether it was proper for those who had become converted, to continue their relations in life with those who were unconverted. This the apostle discusses in 1-Corinthians 7:10-24. Probably many supposed that it was unlawful to live with those who were not Christians; and they thence inferred that the relation which subsisted before conversion should be dissolved. And this doctrine they carried to the relation between master and servant, as well as between husband and wife. The general doctrine which Paul states in answer to this is, that the wife was not to depart from her husband 1-Corinthians 7:10; but if she did, she was not at liberty to marry again, since her former marriage was still binding; 1-Corinthians 7:11. He added that a believing man, or Christian, should not put away his unbelieving wife 1-Corinthians 7:12, and that the relation should continue, notwithstanding a difference of religion; and that if a separation ensued, it should be in a peaceful manner, and the parties were not at liberty to marry again; 1-Corinthians 7:13-17. So, also, in regard to the relation of master and slave. It was not to be violently sundered. The relations of life were not to be broken up by Christianity; but every man was to remain in that rank of life in which he was when he was converted, unless it could be changed in a peaceful and lawful manner; 1-Corinthians 7:18-24.
A third subject submitted to him was, whether it was advisable, in existing circumstances, that the unmarried virgins who were members of the church should enter into the marriage relation; 1Co. 7:25-40. This the apostle answers in the remainder of the chapter. The sum of his advice on that question is, that it would be lawful for them to marry, but that it was not then advisable; and that, at all events, they should so act as to remember that life was short, and so as not be too much engrossed with the affairs of this life, but should live for eternity. He said that though it was lawful, yet:
(1) In their present distress it might be unadvisable; 1-Corinthians 7:26.
(2) that marriage tended to an increase of care and anxiety, and it might not be proper then to enter into that relation; 1-Corinthians 7:32-35.
(3) that they should live to God; 1-Corinthians 7:29-31.
(4) that a man should not be oppressive and harsh toward his daughter, or toward one under his care; but that, if it would be severe in him to forbid such a marriage, he should allow it; 1-Corinthians 7:36. And,
(5) That on the whole it was advisable, under existing circumstances, not to enter into the marriage relation; 1-Corinthians 7:38-40.
A solution of several difficult cases concerning marriage and married persons, 1-Corinthians 7:1-6. God has given every man his proper gift, 1-Corinthians 7:7. Directions to the unmarried and widows, 1-Corinthians 7:8, 1-Corinthians 7:9. Directions to the married, 1-Corinthians 7:10, 1-Corinthians 7:11. Directions to men married to heathen women, and to women married to heathen men, 1-Corinthians 7:12-16. Every man should abide in his vocation, 1-Corinthians 7:17-24. Directions concerning virgins, and single persons in general, 1-Corinthians 7:25-28. How all should behave themselves in the things of this life, in reference to eternity, 1-Corinthians 7:29-31. The trials of the married state, 1-Corinthians 7:32-35. Directions concerning the state of virginity or celibacy, 1-Corinthians 7:36-38. How the wife is bound to her husband during his life, and her liberty to marry another after his death, 1-Corinthians 7:39, 1-Corinthians 7:40.
INTRODUCTION TO 1 CORINTHIANS 7
In this, chapter, various cases concerning marriage being proposed to the apostle, are answered by him; and he discourses of the nature, use, and end of marriage, and of the duties of married persons to one another; and gives advice to such as were unmarried, and points at the advantages of a single state, where it can be continued in without danger. Some of the Corinthians having written to him upon these heads, he returns for answer in general, that abstinence from marriage was most advisable; that is, at that time of persecution, and by those who had the gift of continence, and for reasons after mentioned, 1-Corinthians 7:1 though, in order to avoid fornication, it was absolutely necessary for truth who had not that gift to enter into it, and act agreeably thereunto, 1-Corinthians 7:2 and therefore advises both parties in such a state to yield due benevolence to each other, 1-Corinthians 7:3 giving this as a reason for it, that neither of them had power over their own bodies, but over each other's, 1-Corinthians 7:4 wherefore abstinence from the marriage bed ought not to be but with the following limitations; that it be by mutual agreement, and only for a time, and that only for the sake of devotion but that they come together again, lest Satan should take an advantage of their incontinency, and tempt them to evil, 1-Corinthians 7:5 though in all this the apostle would be understood to speak, not in an authoritative, but a permissive way, and rather by way of counsel than of command, 1-Corinthians 7:6 and expresses his hearty wish, that everyone was, and would continue, in a single state, as he himself; though he corrects himself by observing, that it was not the pleasure of God to bestow the gift of continency on everyone, and therefore suggests, that it was right for everyone to act according to the gift he had received, 1-Corinthians 7:7 and then addresses persons in a single state, whether they had ever been married or not, and advises them so to abide, partly by his own example, and partly by the profitableness of it, 1-Corinthians 7:8 but if they had not the gift of continency, his counsel is, that they enter into a marriage state, giving this reason for it, that it is better to enter into such a state than to be inflamed with lust, 1-Corinthians 7:9 and then he directs himself to married persons; and these he commands, not in his own name, but in the name of the Lord, to live together; and particularly, that the wife should not leave her husband for any trivial matter, or on account of any difference that might arise between them, 1-Corinthians 7:10 and that if she so did, she ought to remain unmarried, or seek to be reconciled to her husband, and come to him again; and, on the other hand, the husband ought not to divorce his wife, unless in case of adultery and wilful obstinate desertion, 1-Corinthians 7:11. And as to another case of conscience which was moved unto him, whether a believer, having married an unbeliever, should live together; he answers, that if a Christian brother had married an unbelieving wife, and she thought fit to continue with him, he should not put her away, 1-Corinthians 7:12. And so a Christian woman that had married an unbelieving husband, if it was his pleasure to dwell with her, she ought not to forsake him, 1-Corinthians 7:13 giving this reason for it, because they were legally married to each other, or otherwise their children must be reckoned bastards; whereas by maintaining the validity of their marriage, and abiding by it, they would appear to be legitimate, 1-Corinthians 7:14 but if the unbeliever, whether man or woman, thinks fit to desert the believing wife or husband, so be it, the party deserted may make themselves easy, nor are they under obligation to remain unmarried: however, as they are called to peace they ought to seek it, and endeavour to live quietly together, 1-Corinthians 7:15 and that for this reason, because they may be the means of the conversion, and so of the salvation of the unbelieving party, 1-Corinthians 7:16 hence the apostle takes an occasion to exhort every man in general to walk and abide in the calling wherein he is called, this being an order he had given to all the churches, 1-Corinthians 7:17 and which he exemplifies by particular instances, as that those who are called in circumcision, or in uncircumcision, should abide so, 1-Corinthians 7:18 because these are nothing, or indifferent things, which may be, or may not be; but keeping the commandments is binding, and not to be dispensed with, 1-Corinthians 7:19 wherefore the general rule is repeated, that it might be the more regarded and observed, 1-Corinthians 7:20. And another instance given, illustrating it, as that if a man is called while a servant, he should make himself easy, and continue so; though if he can have his freedom it is most eligible, 1-Corinthians 7:21. The reason persuading him to be satisfied with his condition is, because he that is called by grace, though a servant in a civil sense, is the Lord's freeman in a spiritual sense; and, on the other hand, he who is free in a civil sense when called, is in a spiritual sense a servant of Christ, 1-Corinthians 7:22 as clearly appears by his being bought with the price of his blood; and therefore neither one nor the other should be servants of men in matters of religion, 1-Corinthians 7:23. Wherefore, as before, it becomes every man to abide in the station in which he is called, until it please God in his providence to change his situation, 1-Corinthians 7:24. After this the apostle returns to his former subject about marriage, and addresses the virgins particularly, concerning whom he declares he had no express commandment from the Lord, but however was willing to give his judgment and advice, with all sincerity and uprightness, as one that had the honour to be counted faithful by the Lord himself, 1-Corinthians 7:25 and his judgment was, that considering the present persecution of the churches of Christ, it was better for single persons, men or women, to remain so, 1-Corinthians 7:26 though he advises those that were married by no means to desert one another, or seek to dissolve the marriage bond; as, on the other hand, those that were free from it, he would not have them seek out for a wife, 1-Corinthians 7:27 though should they, it would not be criminal in them; and whether young men or maidens, it was not unlawful for them to marry, only it was not so convenient for the present; and such therefore must expect trouble in the world, 1-Corinthians 7:28. However, it was proper, since time was short, and every worldly enjoyment was fading and perishing, that care be taken that there be no abuse of any, in whatsoever state and condition, or circumstance men were in; neither to be too much depressed with afflictive providences, nor too much elated with prosperous ones; and by no means to indulge to lasciviousness and luxury, 1-Corinthians 7:29. And whereas the married life is a careful one, and the apostle was desirous the persons he writes to should be without any distressing care, he advised so strongly as he did to a single state; and in order to persuade to it, he puts the difference between an unmarried and a married man, who though they both had their cares, yet about different things; the former about divine and religious things, in order to please the Lord; the latter about worldly things, in order to please his wife, 1-Corinthians 7:32. And just the like difference he observes there is between a wife and a virgin; the virgin, she is concerned about and taken up in religious matters, that she may increase in holiness, both inward and outward; and the wife is engaged in worldly and domestic affairs, which engross her thoughts and time, in order to please her husband, 1-Corinthians 7:34 wherefore the advice he had given to continue single, was manifestly for the profit and advantage of such persons in spiritual things; though he gave it with no design to ensnare any, who had not the gift of continence, but advised to it, when it could be done, in a comely manner, and that they might attend upon the worship of God, without distraction by worldly cares for their families, 1-Corinthians 7:35 but in case, when a virgin is ripe for marriage, and there is a necessity for it, it is by no means advisable in parents to behave uncomely to her, and refuse to marry her, and so deprive her of the remedy against incontinence; when such is the case, she ought to marry, that being not sinful, yea, it would be sinful to do otherwise, 1-Corinthians 7:36 yet where there is no necessity, where persons have the gift of continency, are steadfastly determined not to marry, but, to keep their virginity, this is commendable as well as profitable, 1-Corinthians 7:37 whence this conclusion is drawn, that they that marry do well, rather than burn in lust, or commit sin, but they that do not marry, having the gift of continency, do better, both for themselves, and for the Lord, 1-Corinthians 7:38. And whereas whilst an husband is living, the wife is bound by law to continue with him; and when he is dead, she may marry whom she will, So be it she seeks the Lord, and has his glory in view, 1-Corinthians 7:39 yet in the judgment of the apostle she would be a much more happy person should she continue a widow; and this was not only his own private judgment, but he had reason to believe it was according to the mind of the Spirit of God, 1-Corinthians 7:40.
(1-Corinthians 7:1-9) The apostle answers several questions about marriage.
(1-Corinthians 7:10-16) Married Christians should not seek to part from their unbelieving consorts.
(1-Corinthians 7:17-24) Persons, in any fixed station, should usually abide in that.
(1-Corinthians 7:25-35) It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(1-Corinthians 7:36-40) Great prudence be used in marriage; it should be only in the Lord.
SUMMARY.--Marriage the Resource Against Social Sins. Not to be Lightly Dissolved. The Mutual Obligations. The Unmarried State Freest from Trouble in Times of Persecution. But Neither Husband nor Wife to Leave Each Other. If They Should, to Remain Unmarried. Not to Abandon an Unbelieving Husband or Wife Because of their Unbelief. To Rest Content with the Secular State in which One is Converted. The Treatment of Virgin Daughters. Let Them Marry Under Certain Conditions. Under Others, Best Not to Marry in those Critical Times. The Remarriage of Widows.
*More commentary available by clicking individual verses.