TRV
Translation
King James Version
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.
Complete Jewish Bible
The wife is not in charge of her own body, but her husband is; likewise, the husband is not in charge of his own body, but his wife is.
Berean Standard Bible
The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
American Standard Version
The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.
World English Bible Messianic
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.
Geneva Bible (1599)
The wife hath not the power of her owne bodie, but ye husband: and likewise also the husband hath not ye power of his own body, but the wife.
Young's Literal Translation
the wife over her own body hath not authority, but the husband; and, in like manner also, the husband over his own body hath not authority, but the wife.
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In the KJVVerse 28,492 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 3.33.41-46
If this is so, a man should be able to refrain from exercising his authority [to receive his spouse’s body]. And isn’t a woman capable of doing likewise?
John ChrysostomAD 407
Homily on 1 Corinthians 19
Now what is the meaning of "the due honor? The wife hath not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other.
When therefore thou seest an harlot tempting thee, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's."
Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.
Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, "Thy turning shall be towards thy husband, and he shall rule over thee." Paul doth so too by making a distinction thus, and writing, "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.
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 7:4 is a foundational statement on marital intimacy, articulating a profound principle of mutual ownership and reciprocal authority within the covenant of marriage. The Apostle Paul declares that neither spouse retains exclusive control over their own body; rather, each surrenders this authority to the other, establishing a framework of selfless giving and shared responsibility for physical intimacy within the marital bond. This verse underscores the deep unity and interdependence that should characterize a Christian marriage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Corinthians 7:4 is Chiasm. The structure of the verse follows an A-B-B'-A' pattern: "The wife (A) hath not power of her own body (B), but the husband (B'): and likewise also the husband (A') hath not power of his own body (B), but the wife (B')." This chiastic structure serves to highlight the central point of Reciprocity and Equality between husband and wife. By mirroring the two halves of the statement, Paul emphatically communicates that the principle applies identically to both spouses, underscoring the mutual nature of their bodily authority within marriage. Furthermore, the use of Parallelism reinforces this equality, presenting the same concept twice, first for the wife and then for the husband, ensuring that the message of shared ownership and responsibility is clear and unambiguous for both parties.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Corinthians 7:4 are profound, establishing a radical paradigm of self-giving and mutual submission within Christian marriage. It moves beyond a transactional view of rights to a covenantal understanding of shared personhood, where the physical body, often seen as a private domain, becomes a shared space of intimacy and responsibility. This mutual surrender is not a loss of autonomy but a profound act of love and commitment, reflecting the Trinitarian nature of God where persons exist in loving interdependence. It challenges individualistic tendencies and calls spouses to prioritize the needs and well-being of their partner, fostering a relationship marked by selfless generosity rather than self-serving demands.
REFLECTION AND APPLICATION
First Corinthians 7:4 offers a timeless and counter-cultural challenge to married couples today. In a world that often champions individual rights and personal autonomy above all else, Paul's teaching calls us to a radical self-giving within the context of marriage. It means understanding that one's body, in the marital union, is not exclusively one's own to control or withhold, but is given in love to the spouse. This principle fosters a profound sense of shared responsibility for intimacy, encouraging open and honest communication about desires, needs, and boundaries. It promotes a selfless approach to marital relations, where each partner seeks to serve and satisfy the other, not out of obligation, but out of a deep, Christ-like love. Embracing this truth can transform marital intimacy from a potential source of conflict or neglect into a powerful expression of unity, vulnerability, and mutual blessing, safeguarding the marriage from external temptations and strengthening the bond.
Questions for Reflection
FAQ
Does 1 Corinthians 7:4 imply that spouses have no personal boundaries or right to refuse intimacy?
Answer: While 1 Corinthians 7:4 emphasizes mutual bodily authority, it's crucial to interpret it within the broader biblical context of love, respect, and mutual submission (Ephesians 5:21). It does not negate the importance of consent, communication, or the sanctity of the individual. Instead, it frames marital intimacy as a shared responsibility and a mutual giving, rather than a unilateral right or demand. The "power" (Greek exousia) is reciprocal, meaning both spouses are equally called to consider the other's needs and well-being. This mutual surrender should be exercised in love, understanding, and open dialogue, not in a way that is coercive or disrespectful. As 1 Corinthians 7:5 clarifies, even temporary abstinence should be "by agreement" (KJV: "with consent"), highlighting the necessity of mutual understanding and agreement in all aspects of marital intimacy. The verse promotes a selfless approach, where each partner prioritizes the other's needs within a loving and respectful relationship.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:4 directly addresses the dynamics of human marriage, it finds its ultimate fulfillment and deepest meaning in the self-giving love of Christ for His Church. Just as the husband and wife are called to surrender their bodies to one another in love and service, so Christ completely gave Himself for His bride, the Church. He "loved the church, and gave himself for it" (Ephesians 5:25). This profound act of self-sacrifice, culminating in His death on the cross, demonstrates the ultimate "power" given over for the sake of another – not a power of control or domination, but a power of redemptive love and service. In Christ, we see the perfect embodiment of the selfless, reciprocal love that Paul encourages in marriage. Our bodies, as members of Christ, are no longer our own, but are bought with a price (1 Corinthians 6:19-20), consecrated to His service. Thus, the mutual bodily surrender in marriage becomes a tangible, earthly reflection of the spiritual reality of our union with Christ and His complete devotion to us, calling us to live out our marital vows in imitation of His divine love.