TRV
Translation
King James Version
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
Complete Jewish Bible
Well, because of the danger of sexual immorality, let each man have his own wife and each woman her own husband.
Berean Standard Bible
But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.
American Standard Version
But, because of fornications, let each man have his own wife, and let each woman have her own husband.
World English Bible Messianic
But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.
Geneva Bible (1599)
Neuertheles, to auoide fornication, let euery man haue his wife, and let euery woman haue her owne husband.
Young's Literal Translation
and because of the whoredom let each man have his own wife, and let each woman have her proper husband;
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In the KJVVerse 28,490 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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Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 3.33.23-25
You have given up your wife, to whom you are bound. This is a big step you have taken. You are not abusing her, you say, but claiming that you can be chaste and live more purely. But look how your poor wife is being destroyed as a result, because she is unable to endure your purity! You should sleep with your wife, not for your sake but for hers.
Methodius of OlympusAD 311
Methodius Discourse III. Thaleia
He added immediately, "Nevertheless, to avoid fornication, let every man have his own wife".
and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment."
Lucius Caecilius Firmianus LactantiusAD 325
The Divine Institutes Book 5
There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God. Nor would necessity compel a woman to dishonour her modesty, to seek for herself a most disgraceful mode of sustenance; since the males also would restrain their lust, and the pious and religious contributions of the rich would succour the destitute.
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.
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7
People who want to be promiscuous argue that God commanded us to have sexual relations, so that the earth would be filled with human beings. But God is quite capable of making humans out of the earth, as he did at the beginning, so this is no excuse.
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
First Corinthians 7:2 provides a foundational directive on sexual ethics within the Christian community, asserting that in order to prevent widespread sexual immorality, both men and women should be married to their own respective spouses. This verse establishes marriage as God's ordained provision for sexual expression, serving as a safeguard against the prevalent sin of fornication and promoting purity and order within the church.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this concise verse. The most prominent is Didactic Tone, as he issues a direct command ("let every man have... and let every woman have...") to instruct the Corinthian believers on proper conduct. The structure also exhibits a form of Parallelism, specifically Synonymous Parallelism, where the second clause ("let every woman have her own husband") largely echoes and reinforces the sentiment of the first clause ("let every man have his own wife"), applying the same principle to both genders. This creates a sense of universality and mutual obligation. Furthermore, the phrase "[to avoid] fornication" functions as a Teleological Statement, clearly articulating the purpose or goal behind the command, which is the prevention of sexual sin. The verse is a clear Prescription, offering a practical and divine solution to a pressing moral issue.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores a profound theological truth: God, in His wisdom and grace, has provided marriage as a holy and honorable context for human sexual expression, serving as a bulwark against the destructive forces of sexual immorality. It affirms that sexual desire is not inherently sinful but is designed by God to be fulfilled within the covenantal bond of marriage, where it fosters intimacy, procreation, and companionship. This perspective elevates marriage beyond a mere social construct, presenting it as a divine institution with a specific purpose in God's plan for humanity's purity and well-being. The emphasis on "his own wife" and "her own husband" further highlights the biblical mandate for monogamy and exclusive fidelity within the marital union, reflecting God's design for covenant faithfulness.
REFLECTION AND APPLICATION
In a world increasingly characterized by sexual confusion and pervasive immorality, 1 Corinthians 7:2 serves as a timeless and counter-cultural declaration of God's wise design for human sexuality. It reminds believers that marriage is not an outdated institution but a divine provision intended to protect individuals from the spiritual, emotional, and physical wreckage of sexual sin. For those who are married, it calls for unwavering fidelity and the joyful expression of intimacy exclusively within the marital bond. For those who are single, it implicitly calls for chastity, recognizing that God's design for sexual expression is reserved for marriage. This verse challenges us to embrace God's boundaries as expressions of His love and wisdom, leading to true freedom and flourishing rather than the false promises of unbridled license. It encourages us to cultivate a high view of marriage, respecting its sanctity and purpose as a reflection of God's covenant faithfulness.
Questions for Reflection
FAQ
Does this verse mean that everyone must get married?
Answer: No, this verse does not mandate marriage for everyone. Paul's broader discussion in 1 Corinthians 7 acknowledges and even commends celibacy for those who have the gift and calling for it (1 Corinthians 7:7-8). The directive in 1 Corinthians 7:2 is given "to avoid fornication," implying that for those who struggle with sexual temptation and do not possess the gift of celibacy, marriage is the appropriate and God-ordained path for sexual expression and purity. It's a practical solution for a common human struggle, not a universal command for all individuals to marry.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:2 primarily addresses practical sexual ethics, its underlying principle of purity and covenant faithfulness finds its ultimate fulfillment and empowerment in Christ. The call to avoid fornication and to embrace the sanctity of marriage is not merely a legalistic command but an invitation to live a life transformed by the indwelling Holy Spirit, who enables believers to walk in holiness (Galatians 5:16). Christ Himself is the embodiment of perfect fidelity and covenant love, as depicted in His relationship with the Church, His bride (Ephesians 5:25-27). Through His atoning sacrifice, believers are cleansed from sin, including sexual immorality, and empowered to live lives that honor God with their bodies (1 Corinthians 6:19-20). Thus, the ability to live out the principles of 1 Corinthians 7:2—whether in faithful marriage or consecrated celibacy—is a fruit of Christ's redemptive work, enabling believers to reflect His purity and love in their relationships and desires.