TRV
Translation
King James Version
¶ Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
Complete Jewish Bible
Now to deal with the questions you wrote about: “Is it good for a man to keep away from women?”
Berean Standard Bible
Now for the matters you wrote about: It is good to abstain from sexual relations.
American Standard Version
Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.
World English Bible Messianic
Now concerning the things about which you wrote to me: it is good for a man not to touch a woman.
Geneva Bible (1599)
Nowe concerning the thinges whereof ye wrote vnto mee, It were good for a man not to touche a woman.
Young's Literal Translation
And concerning the things of which ye wrote to me: good it is for a man not to touch a woman,
See also
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In the KJVVerse 28,489 of 31,102
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Commentary on 1 Corinthians 7 verses 1–9
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 her own body, but the husband: and likewise also the husband hath not power of 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.
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.
The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, Co1 7:1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,
I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,
II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (Co1 7:2), Porneias - Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (Co1 7:3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (Co1 7:4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (Co1 7:5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.
III. The apostle limits what he had said about every man's having his own wife, etc. (Co1 7:2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (Co1 7:7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.
IV. He sums up his sense on this head (Co1 7:9, Co1 7:10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
On Modesty
If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature-the apple, I mean, of marriage: "But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due." Who but must know that it was against his will that he relaxed the bond of this "good," in order to prevent fornication? But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own remedy.
TertullianAD 220
On Monogamy
This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty; "seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs," as being Himself, withal, a virgin; to whom looking, the apostle also-himself too for this reason abstinent-gives the preference to continence. ("Yes"), you say, "but saving the law of marriage.
TertullianAD 220
On Monogamy
The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says: "But concerning these (things) which ye write; good it is for a man not to touch a woman; but, on account of fornications, let each one have his own wife.
CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."
Methodius of OlympusAD 311
Methodius Discourse III. Thaleia
Desiring with all his might that believers in Christ should be chaste, endeavours by many arguments to show them the dignity of chastity, as when he says.
Come, now, and let us examine more carefully the very words which are before us, and observe that the apostle did not grant these things unconditionally to all, but first laid down the reason on account of which he was led to this. For, having set forth that "it is good for a man not to touch a woman"
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Stirred up by the depraved minds of the false apostles, who in their hypocrisy were teaching that marriage ought to be rejected in order that they might appear to be holier than others, the Corinthians wrote to Paul to ask him about these things. Because they were unhappy about this teaching, they ignored everything else and concentrated exclusively on this.
John ChrysostomAD 407
Homily on 1 Corinthians 19
For they had written to him, "Whether it was right to abstain from one's wife, or not:" and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: "It is good for a man not to touch a woman." "For if," says he, "thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage."
But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, "It is good for the teacher not to touch a woman." But now he has made it of universal application, saying, "It is good for a man;" not for priest only. And again, "Art thou loosed from a wife? Seek not a wife." He said not, "You who are a priest and teacher," but indefinitely. And the whole of his speech goes on entirely in the same tones And in saying, "Because of fornications, let every man have his own wife" by the very cause alleged for the concession he guides men to continence.
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
This is Paul’s reply to those who had written to him about this subject. He forbade fornication because it was against the law, but he allowed marriage as being holy and an antidote to fornication. However, he praised chastity as more perfect still.
Theodoret of CyrusAD 458
Commentary on the First Epistle to the Corinthians 200
The Corinthians were asking Paul whether it was right for lawfully married Christians, once they were baptized, to enjoy sexual relations with each other. Paul answered by praising chastity, condemning fornication and allowing conjugal relations.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Corinthians 7:1 initiates a significant segment of Paul's first letter to the Corinthian church, directly addressing specific inquiries they had submitted in writing concerning marriage, celibacy, and sexual relations. This verse serves as Paul's initial response, acknowledging their question about whether it is "good for a man not to touch a woman," thereby setting the stage for a comprehensive and nuanced discussion on Christian ethics related to intimacy, singleness, and marital responsibilities within a morally complex and challenging societal context.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The introductory phrase "Now concerning the things whereof ye wrote unto me" is a classic example of a Rhetorical Transition or Apostolic Responsiveness, a common Pauline device used to signal a shift in topic to address specific questions or issues raised by the recipients of his letter (e.g., 1 Corinthians 8:1). This highlights the interactive and pastoral nature of Paul's correspondence. Furthermore, the phrase "not to touch a woman" functions as a clear Euphemism for sexual intercourse or intimacy. This indirect language was a common and culturally appropriate way to discuss sensitive topics in ancient literature, allowing for respectful discourse without explicit or crude terms. By adopting this euphemistic phrasing, Paul engages with the Corinthians' own language while setting the stage for a nuanced discussion on sexual ethics within and outside of marriage.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly advocating for celibacy, must be understood within the broader Pauline theology of Christian freedom, spiritual gifts, and the sanctity of both marriage and singleness. Paul is not issuing a universal command against marriage or sexual relations; rather, he is affirming that for some, celibacy can be a "good" or advantageous path for undistracted devotion to God, especially given the "present distress" (likely referring to the persecution or eschatological urgency of the time). However, he immediately balances this in subsequent verses by emphasizing that marriage is also a divine institution, a safeguard against immorality, and a context for mutual fulfillment. The theological tension lies in recognizing the value of both states, each with its unique call and challenges, and discerning God's specific will and gift for the individual.
REFLECTION AND APPLICATION
For contemporary believers, 1 Corinthians 7:1 serves as a crucial starting point for understanding God's diverse callings regarding relationships and sexuality. It challenges any simplistic view that one state (marriage or singleness) is inherently superior for all. Instead, it invites us to consider how our relational status can best enable us to serve God without distraction. For those who are single, it affirms that their state is not merely a waiting period but a valid and potentially highly fruitful season for dedicated service and spiritual growth. It encourages a positive and purposeful embrace of singleness as a gift, rather than a lack. For those who are married, it reminds them that while their union is blessed and ordained by God, the spiritual pursuit of purity, mutual respect, and devotion remains paramount within their covenant. Ultimately, the verse encourages a thoughtful, prayerful discernment of God's individual calling and the unique gifts He bestows, ensuring that all our relationships and choices are oriented towards His glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Does this verse mean that marriage or sexual intimacy is inherently bad or sinful?
Answer: No, this verse does not mean that marriage or sexual intimacy within marriage is inherently bad or sinful. The Greek word translated "good" (kalós) implies something that is honorable, advantageous, or beneficial, not that everything else is bad. Paul is responding to a specific question or assertion from the Corinthians, likely from a group advocating for extreme asceticism. In the very next verse, 1 Corinthians 7:2, Paul immediately clarifies, "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." This demonstrates that marriage is God's ordained path for most people, providing a holy context for sexual expression and a safeguard against immorality. Paul himself affirms that marriage is honorable and the marriage bed undefiled (Hebrews 13:4).
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:1 addresses the practicalities of Christian living regarding marriage and singleness, its deepest theological resonance and ultimate fulfillment are found in Christ. Jesus himself lived a life of celibacy, demonstrating that a life fully devoted to God does not require marriage for completeness, spiritual efficacy, or profound intimacy with the Father. His teaching in Matthew 19:10-12 speaks of those who make themselves "eunuchs for the kingdom of heaven's sake," directly validating singleness as a legitimate, purposeful, and even advantageous path for focused service to God. Christ is the ultimate example of purity, self-control, and undistracted devotion, embodying the very "good" that Paul commends. Furthermore, the New Testament culminates in the imagery of the Church as the pure bride of Christ (Revelation 19:7-9), depicting a spiritual union that transcends and ultimately fulfills all earthly relational longings. Thus, whether single or married, believers are ultimately called to a singular devotion to Christ, finding their deepest identity, satisfaction, and purpose in their relationship with Him, the true Bridegroom who perfectly fulfills all human longings for intimacy and belonging.