1 Corinthians 7:1–7:40

1 Corinthians 7:1-2 1. Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 1. Porro, de quibus scripsistis mihi, bonum est viro mulierem non tangere. 2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 2. Propter fornicationes autem unusquisque uxorem suam habeat, et unaquaeque proprium maritum. As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication. Now it appears, that, notwithstanding the greatly scattered state of the Corinthian Church, they still retained some respect for Paul, inasmuch as they consulted him on doubtful points. What their questions had been is uncertain, except in so far as we may gather them from his reply. This, however, is perfectly well known, that immediately after the first rise of the Church, there crept into it, through Satan's artifice, a superstition of such a kind, that a large proportion of them, through a foolish admiration of celibacy, [367] despised the sacred connection of marriage; nay more, many regarded it with abhorrence, as a profane thing. This contagion had perhaps spread itself among the Corinthians also; or at least there were idly-disposed spirits, who, by immoderately extolling celibacy, endeavored to alienate the minds of the pious from marriage. At the same time, as the Apostle treats of many other subjects, he intimates that he had been consulted on a variety of points. What is chiefly of importance is, that we listen to his doctrine as to each of them. 1. It is good for a man. The answer consists of two parts. In the first, he teaches that it were good for every one to abstain from connection with a woman, provided it was in his power to do so. In the second, he subjoins a correction to this effect, that as many cannot do this, in consequence of the weakness of their flesh, these persons must not neglect the remedy which they have in their power, as appointed for them by the Lord. Now we must observe what he means by the word good, when he declares that it is good to abstain from marriage, that we may not conclude, on the other hand, that the marriage connection is therefore evil -- a mistake which Jerome has fallen into, not so much from ignorance, in my opinion, as from the heat of controversy. For though that great man was endowed with distinguished excellences, he labored, at the same time, under one serious defect, that when disputing he allowed himself to be hurried away into great extravagancies, so that he did not keep within the bounds of truth. The inference then which he draws is this "It is good not to touch a woman: it is therefore wrong to do so." [368] Paul, however, does not make use of the word good here in such a signification as to be opposed to what is evil or vicious, but simply points out what is expedient on account of there being so many troubles, vexations, and anxieties that are incident to married persons. Besides, we must always keep in view the limitation which he subjoins. Nothing farther, therefore, can be elicited from Paul's words than this -- that it is indeed expedient and profitable for a man not to be bound to a wife, provided he can do otherwise. Let us explain this by a comparison. Should any one speak in this way: "It were good for a man not to eat, or to drink, or to sleep" -- he would not thereby condemn eating, or drinking, or sleeping, as things that were wrong -- but as the time that is devoted to these things is just so [369] much taken from the soul, his meaning would be, that we would be happier if we could be free from these hindrances, and devote ourselves wholly [370] to meditation on heavenly things. Hence, as there are in married life many impediments which keep a man entangled, it were on that account good not to be connected in marriage. But here another question presents itself, for these words of Paul have some appearance of inconsistency with the words of the Lord, in Genesis 2:18 , where he declares, that it is not good for a man to be without a wife. What the Lord there pronounces to be evil Paul here declares to be good I answer, that in so far as a wife is a help to her husband, so as to make his life happy, that is in accordance with God's institution; for in the beginning God appointed it so, that the man without the woman was, as it were, but half a man, and felt himself destitute of special and necessary assistance, and the wife is, as it were, the completing of the man. Sin afterwards came in to corrupt that institution of God; for in place of so great a blessing there has been substituted a grievous punishment, so that marriage is the source and occasion of many miseries. Hence, whatever evil or inconvenience there is in marriage, that arises from the corruption of the divine institution. Now, although there are in the meantime some remains still existing of the original blessing, so that a single life is often much more unhappy than the married life; yet, as married persons are involved in many inconveniences, it is with good reason that Paul teaches that it would be good for a man to abstain. In this way, there is no concealment of the troubles that are attendant upon marriage; and yet, in the meantime, there is no countenance given to those profane jests which are commonly in vogue with a view to bring it into discredit, such as the following: that a wife is a necessary evil, and that a wife is one of the greatest evils. For such sayings as these have come from Satan's workshop, and have a direct tendency to brand with disgrace God's holy institution; and farther, to lead men to regard marriage with abhorrence, as though it were a deadly evil and pest. The sum is this, that we must remember to distinguish between the pure ordinance of God and the punishment of sin, which came in subsequently. According to this distinction, it was in the beginning good for a man, without any exception, to be joined to a wife, and even yet, it is good in such a way, that there is in the meantime a mixture of bitter and sweet, in consequence of the curse of God. To those, however, who have not the gift of continency, it is a necessary and salutary remedy in accordance with what follows. 2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked -- "Is this the only reason for entering into matrimony, that we may cure incontinency?" I answer, that this is not Paul's meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, [371] while he commands others to provide against their infirmity by marrying. The sum is this -- that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added. This passage is also opposed to (tolugamia) polygamy For the Apostle desires that every woman have her own husband, intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection. Footnotes: [367] "C'est a dire, l'abstinence du mariage;" -- "That is to say, abstinence from marriage." [368] Our Author, when commenting on Matthew 19:10 , animadverts in strong terms on Jerome's manner of handling the subject of marriage, as discovering "a malicious and wicked disposition." Harmony, [11]volume 2 p. -- Ed. [369] "C'est autant de perdu quant aux choses spirituelles;" -- "It is so much of loss as to spiritual things." [370] "Nous employer entierement et incessaumment;" -- "Employ ourselves entirely and unceasingly." [371] "Il laisse la liberte de se marier ou ne se marier point;" -- "He gives liberty to marry or not marry."

Now {1} concerning the things {a} whereof ye wrote unto me: It is {b} good for a man not to touch a woman. (1) He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands. (a) Concerning those matters about which you wrote to me. (b) Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Whereof ye wrote unto me — Certain cases of conscience they had propounded, which here he answers. This he could do excellently, and so could Luther, as having had experience, and been much beaten and exercised with spiritual conflicts. Conscience is a diamond, and will be wrought on by nothing but dust of diamond, such as contrition hath ground it to. It is good for a man — Now since the fall, it is good, i.e. convenient for the many troubles of the married state. It is not evil to marry, but good to be wary, else coniugium may prove coniurgium, marriage a mar-age.

Now concerning the things whereof ye wrote unto me,.... Though the false apostles had greatly influenced the members of this church, yet there were many among them that had a very great respect for the apostle, and kept up a correspondence with him, though at a distance from him, by writing; in which way they informed him of their doubts and difficulties, that arose in their minds about certain things, and desired his judgment in them, to which they paid a very great deference. The things they wrote to him about, here referred to, may be collected from the contents of this chapter, and some others following; as whether a Christian man ought not to abstain from the use of women; whether a believer ought to live with an unbelieving yoke fellow; whether such as had been circumcised should not make use of some methods to draw on the foreskin of their flesh; whether apprentices, who were called by the grace of God, ought to serve out their time with their masters; and concerning celibacy or virginity, the eating of things offered to idols, and the maintenance of ministers: and he begins with the first; to which he answers, it is good for a man not to touch a woman; which is to be understood, not of merely touching a woman, which can neither be criminal, nor in all cases inexpedient, or be attended with any ill, or dangerous consequences; nor of the matrimonial contract, which is lawful and honourable; but of the act of carnal copulation with a woman: in this sense the Jews use the phrase, "there are three (they say (r)) that fled from transgression, and the blessed God joined his name with them; and they are these, Joseph, and Joel, and Phalti. Joseph, as appears from what is said, Psalm 81:5 "a testimony in Joseph is his name"; what is the meaning of the phrase "in Joseph?" this testifies concerning him, , "that he did not touch Potiphar's wife" (i.e. he did not lie with her); Jael, as is clear from what is said, Judges 4:18 "and Jael went forth to meet Sisera, and she covered him with a mantle"; what is the meaning of the phrase, (which is rendered, "with a mantle";) our Rabbins here (in Babylon) say with a linen cloth; but our Rabbins there (in the land of Israel) say with bed clothes; says Resh Lekish, if we run over the whole Scripture, we shall not find any household goods so called; wherefore what is it? it is all one as , "my name is thus": and the meaning is, my name witnesses concerning her, , "that that wicked one (Sisera) did not touch her" (s); (i.e. had not carnal knowledge of her;) Phalti, as is evident from hence, one Scripture says, "and Saul gave Michal his daughter to Phalti", 1 Samuel 25:44 and another Scripture says Phaltiel; sometimes he is called Phalti, and sometimes he is called Phaltiel; who takes Phalti? and who gives Phaltiel? but I testify concerning him; , "that he did not touch David's wife"; (i.e. did not lie with her;)'' see Genesis 20:6 . And in this sense also is the word "touch" used, both by Greek and Latin authors. The apostle's meaning is not that it is unlawful to marry, or that it is sinful to lie with a woman in lawful wedlock; but that it is much better, and more expedient on several accounts, to abstain from the use of women, when persons have the gift of continency. (r) Vajikra Rabba, sect. 23. fol. 164. 4. & 165. 1. Vid Shemot Rabba, sect. 1. fol. 91. 4. (s) Vid. Kimchi in Jud. iv. 18.

The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.

CHAPTER 7 1Co 7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever. good—that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. Heb 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in 1Co 7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul. 1 Corinthians 7:1-9 Marriage is to be used as a remedy against fornication. 1 Corinthians 7:10 ,11 Christ hath forbidden to dissolve the bond thereof. 1 Corinthians 7:12-16 Directions how to act where one of the parties is an unbeliever. 1 Corinthians 7:17-24 Every man must abide in and fulfil the duties of the state wherein he was called. 1 Corinthians 7:25-38 Directions concerning the marriage of virgins, respecting the distress of the times, 1 Corinthians 7:39 ,40 and concerning the second marriage of widows. It seemeth, that though this church was very much corrupted, yet some of them retained a reverence for this great apostle, and had wrote one or more letters to him about some points, to which he returneth answer. It seemeth that one thing they had wrote to him about, was about marriage; not about the lawfulness of marrying, (that doctrine of devils was not broached so early in the world), but concerning the advisableness of marriage, and men’s use of their wives, in that afflicted state of the church. The apostle answereth, that it is good for a man not to touch a woman. When he saith: It is good, he means only more convenient, or better, with respect to the troubled state of the church, or that persons might be more at liberty for the service of God and the duties of religion. Upon these accounts it were more convenient for a man not to marry, for that he meaneth by touching a woman.

Now, concerning ... - In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient. It is good - It is well. It is fit, convenient, or, it is suited to the present circumstances, or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says Hebrews 13:4 that "marriage is honorable in all." But he here admits, with one of the parties in Corinth, that it was well, and proper in some circumstances, not to enter into the marriage relation; see 1 Corinthians 7:7-8 , 1 Corinthians 7:26 , 1 Corinthians 7:28 , 1 Corinthians 7:31-32 . Not to touch a woman - Not to be connected with her by marriage. Xenophon (Cyro. b. 1) uses the same word (ἅπτω haptō, "to touch") to denote marriage; compare Genesis 20:4 , Genesis 20:6 ; Genesis 26:11 ; Proverbs 6:29 .

Instructions relative to marriage, vv. 1-17. The Gospel was not designed to interfere with the ordinary relations of men, 1 Corinthians 7:18-24 . Concerning virgins and widows, vv. 25-40. Instructions concerning Marriage and other Social Relations — 1 Corinthians 7:1-24 The Corinthians had written to the Apostle, seeking his advice in reference to the state of things in their church. It appears from this chapter that one of the subjects about which they were in difficulty, and respecting which they sought direction, was marriage. On this subject the Apostle tells them, 1st. That, as they were situated, marriage was inexpedient to them. But as a general law every man should have his own wife, and every woman her own husband, 1 Corinthians 7:1 , 1 Corinthians 7:2 . 2nd. That the obligation of the parties to the marriage covenant is mutual; the one therefore has no right to desert the other. Temporary separation, for the purpose of devotion, is allowable; but nothing more, 1 Corinthians 7:3-5 . 3rd. What he had said either in reference to marriage or temporary separation, was not to be considered as any thing more than advice. He could only tell them what, under the circumstances, was expedient; each one must act according to the grace given to him, 1 Corinthians 7:6-9 . 4th. With regard to the married the Lord had already taught that divorce was unlawful; the husband could not put away his wife, nor the wife her husband, 1 Corinthians 7:10 , 1 Corinthians 7:11 . 5th. As to the case not specially contemplated in our Lord’s instructions, where one of the parties was a Christian and the other a Jew or Pagan, the Apostle teaches, first, that if the unbelieving party is willing to remain in the marriage relation, it should not be dissolved. Secondly, that if the unbeliever departed, and refused to continue in the marriage connection, the marriage contract was thereby dissolved, and the believing party was at liberty, 1 Corinthians 7:12-15 . 6th. Such separations, however, are, if possible, to be avoided, because the gospel is a gospel of peace. It was not designed to break up any of the lawful relations of life. As a general rule, therefore, every man should continue in the same condition in which he was called. If a man was called being circumcised, his becoming a Christian did not impose upon him the obligation to become uncircumcised; and if called being uncircumcised, he was not required to be circumcised. In like manner, if a slave is called to be a Christian, he may remain a slave, because every slave is the Lord’s free man, and every free man is the Lord’s slave. These social distinctions do not affect our relation to Christ. Redemption, in raising all to the relation of slaves to Christ, that is, making them all his property, has raised them into a sphere where all earthly distinctions are insignificant. Therefore, let every man abide in the relation wherein he was called, 1 Corinthians 7:16-24 . Now concerning the things whereof ye wrote unto me: (It is) good for a man not to touch a woman. It is evident that there was a diversity of opinion on the subject of marriage among the Corinthian Christians. Probably some of them of Jewish origin thought it obligatory, while other members of the church thought it undesirable, if not wrong. Paul says, It is good for a man not to marry. The word good ( καλόν ) here means expedient, profitable, as it does frequently elsewhere, Matthew 17:4 ; Matthew 18:8 , Matthew 18:9 ; 1 Corinthians 9:15 . That the Apostle does not mean to teach either that marriage is morally an evil as compared with celibacy, or that as a general rule it is inexpedient, is evident. 1. Because in the following verse he declares directly the reverse. 2. Because in 1 Corinthians 7:26 he expressly states that “the present distress,” or the peculiar circumstances of trial and difficulty in which the Christians of that day were placed, was the ground of his advice on this subject. 3. Because in 1 Timothy 4:3 he specifies “forbidding to marry” as one of the signs of the great apostasy which he predicted was to occur. 4. Because marriage is a divine institution, having its foundation in the nature of man, and therefore must be a good. God accordingly declared, “It is not good for man to be alone,” i.e. to be unmarried, Genesis 2:18 . Paul cannot be understood in a sense which would make him directly contradict the word of God. 5. Because throughout the Scriptures marriage is spoken of as honorable, Hebrews 13:4 and is used to illustrate the relation between God and his people, and between Christ and his church. 6. Because all experience teaches that it is, as a general rule, necessary to the full development of the character of the individual, and absolutely essential to the virtue and the well-being of society. To depreciate marriage would be to go contrary both to nature and revelation, and such depreciation has never failed to be attended by the most injurious consequences to the church and to the world. If, therefore, Scripture is to be interpreted by Scripture, we must understand the Apostle as intending to say: ‘Considering your peculiar circumstances, it is expedient for you not to marry.’