Up to this point in this letter, Paul has been addressing divisions and disorders, of which he was aware, in the Corinthian church. Now, in chapters 7-14, he begins to answer questions which the church had raised in their letter to him.
Concerning Marriage. 7:1-40
Concerning food offered to idols. 8:1- 11:1
Concerning public worship. 11:2- 14:40
1. Now concerning the things whereof ye wrote unto me: [It is] good for a man not to touch a woman.
2 Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband.
3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
4 The wife hath not power of {ie., authority over} her own body, but the husband: and likewise also the husband hath not power of {ie., authority over} his own body, but the wife.
5 Defraud ye not one the other, except [it be] with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
It is good for a man not to touch a woman.
This may refer to an illicit touch (eg., Prov 6:29).
However, Paul will discuss reasons to remain single, in v.25-40.
Nevertheless {lit., But because of} fornication, let every man have his own wife, and let every woman have her own husband.
Fornication {sexual immorality} arises due to unrestrained or misdirected bodily drives. Although God placed those desires within our bodies, the misuse of sexuality violates God's purpose, and is therefore impure. To maintain purity within the Corinthian church, Paul had confronted a case of flagrant fornication with the exercise of church discipline (1Cor 5:4-7). To prevent the defilement of "the temple of the Holy Spirit" (each believer's own body), he urged everyone to "flee fornication" (1Cor 6:18-20).
However, these bodily desires can be legitimately satisfied, in the marriage of one man with one woman, according to God's design. (See Gen 2:18,23-25; Heb 13:4.)
Verses 3-5 refer to the shared conjugal rights of a husband and wife toward each other.
Defraud ye not one the other, except [it be] with consent for a time...
Neither spouse is to defraud {ie., keep back} the 'due benevolence' {'kindness due'} to the other, except, temporarily, for a higher spiritual purpose (perhaps for concentrated prayer at a time of crisis, eg., Acts 12:5). After that brief separation, the marital relationship is to be restored, lest Satan use unsatisfied sexual desire as an appeal to extra-marital sex.
6 But I speak this by permission, [and] not of commandment.
7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.
9 But if they cannot contain, let them marry: for it is better to marry than to burn {ie., with sexual desire}.
I speak this by permission {GK=suggnome, concession, concurrence}... not of commandment...
Throughout this chapter, Paul speaks as Christ's apostle, under the inspiration of the Holy Spirit. Sometimes, he refers to commandments spoken by the Lord Jesus, during His earthly ministry (eg., v.10). But where the Lord did not speak directly concerning specific circumstances (which had not arisen while He was here), Paul gives counsel, according to the spiritual wisdom vested in him (eg., v.12,25,40; 1Cor 2:12,13).
In v.6, Paul seems to be sharing, from his personal experience {GK=suggnome, is lit., 'mutual knowledge'} what the Lord had deemed best for His apostle under the circumstances. However, Paul was not commanding others to remain unmarried, though he was single.
Paul's explicit knowledge of marital intimacy and difficulties (eg., marriage with an unbeliever, divorce, etc.) suggest that he had been married previously. Paul had been a very zealous pharisee. Therefore, it is a near certainty that he was married, at that time. It is possible that his wife (who would have been an elder pharisee's daughter) left him, after he confessed the Lord Jesus as the Messiah. From then on, he remained unmarried.
For I would that all men were even as I myself.
This counsel was especially appropriate during a time of persecution (v.26). Paul will expand on this in v.25-40.
But every man hath his proper gift of God... If they cannot contain, let them marry...
The single life is not for everyone, as Jesus said, in Mat 19:9-12.
10. And unto the married I command {GK=parangello, announce a message}, [yet] not I, but the Lord, Let not the wife depart from [her] husband:
11 But and if she depart, let her remain unmarried, or be reconciled to [her] husband: and let not the husband put away [his] wife.
During the earthly ministry of the Lord Jesus Christ, He gave definite instruction about divorce and remarriage. Paul is restating what the Lord said, in Mat 5:31,32; 19:3-10.
12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such [cases]: but God hath called us to peace.
16 For what knowest thou, O wife, whether thou shalt save [thy] husband? or how knowest thou, O man, whether thou shalt save [thy] wife?
But to the rest speak I, not the Lord...
During Jesus' earthly ministry, the church (consisting of those who believe the gospel of Christ, eg., 1Cor 1:2; 15:1-4) had not yet been formed. Therefore, the Lord had not spoken concerning a situation where one spouse turned in faith to Christ, while the other remained in unbelief. Therefore, Paul spoke to the situation, as Christ's sent representative (an apostle).
If the unbelieving spouse is 'pleased' {GK=suneudokeo, is well pleased with} to dwell {lit., to share a house; to cohabitate}, the believing spouse is not to seek a divorce or separation. By reason of their marriage and physical union, they are still 'one flesh,' even though they are not united spiritually. God hates divorce (Mal 2:15,16).
The unbelieving spouse is sanctified {set apart for God} by the believing spouse. Their children are likewise sanctified. This does not mean that unbelieving family members
are saved. However, through the Holy Spirit's presence in the believer (as evidenced in word and life), the other family members will be convicted of sin, righteousness, and judgment... which may encourage them toward moral living and also, eventually, to see their need of the Savior (v.16; 1Pet 3:1,2).
But if the unbelieving depart, let him depart... but God hath called us to {lit., in} peace.
If the unbelieving spouse wants to separate, the believing spouse is not to stand in his or her way. Despite their previous physical union, they have already become spiritually distant, perhaps to the point of incompatibility (Amos 3:3). God, who called the believer into His peace (Rom 5:1), does not demand the preservation of a relationship which has descended into bitter disagreement. Rom 12:18; 1Cor 14:33
A brother or a sister is not under bondage in such [cases]...
This statement is a source of controversy among believers, who hold conflicting views:
"Not under bondage" implies permission for the divorced believer to remarry.
This interpretation requires careful consideration of the Lord's words in Mat 19:9; Mark 10:11,12; Luke 16:18. The Lord says that remarriage following divorce is adultery. However, in Matthew, He provides one exception: "...except it be for fornication."
Here, the word for 'bondage' {GK=douloo} refers to slavery. The divorced believer is no longer enslaved to the dictates and disagreements of the unbeliever.
However, this does not necessarily release him or her from the 'bond' {GK=deo, tie} of marriage, as discussed in v.27,39.
Paul's statement, in v.15, is followed immediately by v.17-24, where he argues that an individual should remain in whatever state he (or she) finds himself (or herself).
NOTE: The editor considers point #2 (above) to be according to God's design. However, there is sufficient ambiguity, both in the text and in the life circumstances of individual believers, that every believer should show love and grace toward those who have followed the 'other' view, lest we needlessly damage our brothers and sisters. The Lord, alone, is able to judge the hearts (1Cor 4:4,5).
Although divorce and remarriage is not according to God's will, He did allow it, due to "the hardness of your hearts" (Mat 19:8; Deu 24:1-4). Although the Lord said divorcees commit adultery by remarrying, in the same context, He said "All men cannot receive this saying, save to them to whom it is given" (Mat 19:9-11). So then, who am I to pronounce a rigid rule, without exception? For example, should a young woman with children, abandoned by an unfaithful husband, be forced forever to live alone? Would that comport with the judgment of the "Father of the fatherless... and... widows"? (Psa 68:4-6)
Yet, if possible, it is better for the divorced person to remain unmarried.
17. But as God hath distributed {apportioned, assigned} to every man {each person} , as the Lord hath called every one {each person}, so let him walk. And so ordain I in all churches {lit., all the churches; ie., in every local church}.
18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
Whether an individual was called to faith in Christ, as a Jew, or as a Gentile, he should retain his ethnicity. There is no reason for a believing Gentile to become a Jew (or vice versa).
The external mark of circumcision does not necessarily identify a heart that is right with God (Rom 2:25-29; 3:30; Gal 5:6; 6:15). The commandments of God include trust in Christ and love toward believing brethren (1Joh 3:23,24).
20 Let every man {each person} abide in the same calling wherein he was called.
21 Art thou called [being] a servant? care not for it {ie., do not worry about it}: but if thou mayest be made free, use [it] rather.
22 For he that is called in the Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.
23 Ye are bought with a price; be not ye the servants of men.
24 Brethren, let every man, wherein he is called, therein abide with God.
In v.21-23, every occurrence of the word 'servant' {GK=doulos} refers to slaves, or bondslaves (the purchased property of their master). In the ancient Roman world, slavery was common. But could a slave, who had placed his faith in Christ, truly serve his new Lord?
However, if a believing slave were to be granted freedom from his earthly master, he would be at greater liberty to devote himself more fully to the Lord's service (v.21b).
Yet, Paul's point, stated repeatedly in this paragraph, is that each believer should serve the Lord, in whatever situation he (or she) found himself, when the Lord called him to Himself (eg., v.17,20,24).
25. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
26 I suppose therefore that this is good for the present distress, [I say], that [it is] good for a man so to be.
27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
Now concerning virgins...
Thus far in ch.7, Paul has spoken to married couples, to the widowed, to those with difficult marriages, and to those considering divorce. In general, he counseled every believer to remain in the relationship in which he or she was, when they came to faith. But what about young people, who were not yet married? Must they remain single?
During His earthly ministry, the Lord Jesus did not give definitive answers to these questions. Therefore, as Christ's faithful apostle (1Cor 4:1,2; 2Cor 4:1,2), Paul offers his counsel.
...this is good for the present distress {ie., constraint, necessity}... for a man so to be.
The church was enduring a period of persecution. A single person might flee from trouble more easily than a family. On the other hand, if he were to suffer torture or martyrdom, he would be spared the agony of watching his wife and children endure the same. Paul wanted them to avoid such trouble (v.28). The prophet Jeremiah was told not to marry, for similar reasons (Jer 16:1-4).
Here again, Paul's counsel is consistent: Stay in the state in which you were called to Christ (cp. v.20,24 with v.27). But Paul recognized that this guidance would not be right for every one (v.28 with v.9).
29 But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none;
30 And they that weep, as though they wept not; {cp. Joh 15:18-21; 16:22} and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
31 And they that use this world, as not abusing [it]: for the fashion of this world passeth away.
...the time {GK=kairos, appointed time, season} is short {GK=sustello, winding up}...
Our earthly lives are brief. Our days are numbered, as determined by God (Psa 39:4-7; 103:15,16).
Whether those days contain joy or sorrow, they will soon pass away. 1Cor 15:19
Church Age believers serve the Lord during a pre-determined span of years (the day of grace),
prior to God's final judgments upon this fallen world. While it is still 'day,' believers have the opportunity and responsibility to proclaim the Gospel (1Cor 15:58; Rom 13:11,12; 1Pet 4:7).
...and they that use this world, as not abusing {ie., not over using} [it]: for the fashion {GK=schema, visible ways, outward appearance} of this world passeth away.
As long as we are in the world, we must conduct necessary business to support ourselves, our families and the Lord's work. Yet, we must guard against an undue love of money and worldly possessions, which will soon slip out of our hands and turn to dust. 1Tim 6:17,18; 1Pet 1:24,25; 1Joh 2:17; eg., Luk 12:15-21; Jer 9:23,24
32 But I would have you without carefulness {ie., without anxiety}. He that is unmarried careth {ie., is anxious} for the things that belong to the Lord, how he may please the Lord:
33 But he that is married careth {ie., is anxious} for the things that are of the world, how he may please [his] wife.
34 There is difference [also] between a wife and a virgin. The unmarried woman careth {ie., is anxious} for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth {ie., is anxious} for the things of the world, how she may please [her] husband.
35 And this I speak for your own profit {ie., benefit}; not that I may cast a snare upon you {ie., put constraint upon you}, but for that which is comely {GK=euschemon, well ordered}, and that ye may attend upon the Lord without distraction.
Paul encouraged men and women to remain single, in order that they might devote themselves fully to the Lord's service, without the distractions of supporting and caring for home and family.
This was the model that was right for him (v.7,8). No doubt, Daniel's singleness (as a eunuch), freed him to study the written Word, seek the Lord, and both receive and record prophetic visions which are foundational to our understanding of the coming Messianic Kingdom (cp. Mat 19:12). Distracted by "the cares of this world," the Lord's servants are likely to be less fruitful than they could be (eg., Mark 4:19).
However, in 1Tim 4:1-3, Paul warns against apostate Christian leaders who would (among other things) require the celibacy of religious workers. Whether a servant of the Lord marries or remains single, must be determined by the way the Lord has gifted him or her (v.7).
36. But if any man think that he behaveth himself uncomely {ie., disorderly, improperly} toward his virgin, if she pass the flower of [her] age {ie., the prime of youth}, and need {ie., obligation} so require, let him do what he will, he sinneth not: let them marry.
37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
38 So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth better.
The word 'virgin' {GK=parthenos} refers to an unmarried woman, who has never had sexual relations with a man (eg., v.34). In v.32-35, individual men and women are confronted with the question of whether to marry or remain single, in order to devote themselves to the Lord's service.
Verses 36-38 introduce a few factors which may affect such decisions.
Some translations render the last phrase of the first line of v.36 as "...toward his virginity."
Although this is an unusual application of the word 'parthenos,' it implies that a man, who contemplates perpetual singleness, must seriously consider whether or not he has been given that gift (v.9; Mat 19:10,11).
Some translations render the last phrase of the first line of v.36 as "...toward his betrothed."
Joseph and Mary (the mother of Jesus) were betrothed, long before they came together in the marriage relationship (Mat 1:18; Luk 2:4,5 where 'espoused' refers to 'betrothal'). In the custom of the day, betrothal was a legal arrangement much more binding that a modern day engagement to be married. The betrothed parties were married, but the marriage had not been consummated. Usually, this meant that the betrothed spouses were living separately, in their respective parental homes.
Following Paul's argument, a betrothed man might extend that pre-marital separation, to engage in the Lord's work. However, there might come a time, when he must step in to fulfill his obligations, as a husband, to provide for his wife (eg., when her parents are no longer able), and to enable her to have children, before she is robbed of that possibility by increasing age.
In v.37,38, the phrase "...he that giveth her in marriage..." is from one word {GK=ekgamizo, 'to marry off' a daughter}. This is an action taken by the father of a young woman (cp. Mat 22:30).
Perhaps a believing father had intended to support his daughter in some ministry, but as time passed, he recognized that he could not 'keep his virgin' forever. Therefore, he wisely arranges to give her in marriage to a younger Christian man, who will provide for her.
39. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
In the typical wedding vows between believers, bride and groom pledge faithfulness to each other "...'til death do us part." The wedding knot is tied (bound) in the sight of the Lord and His people, and in accord with God's design as recorded in both OT and NT (eg., Mat 19:4-6).
If the marriage ends, due to the death of either spouse, the surviving spouse is free to remarry (cp. Rom 7:2,3)... but only to another believer (2Cor 6:14-16; cp. Deu 7:3,4). [Regarding divorce, see the notes at v.10-16, above.]
However, in Paul's assessment, the widowed spouse would be happier {lit., blessed} to remain single. (See his counsel, to that effect, in v.8, v.26 and v.35.) This counsel was more than mere opinion, because the Holy Spirit was the source of the apostle's wisdom.