1 Corinthians 7:6

Translation
King James Version
But I speak this by permission, and not of commandment.
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KJV (with Strong's)
But G1161 I speak G3004 this G5124 by G2596 permission G4774, and not G3756 of G2596 commandment G2003.
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Complete Jewish Bible
I am giving you this as a suggestion, not as a command.
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Berean Standard Bible
I say this as a concession, not as a command.
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American Standard Version
But this I say by way of concession, not of commandment.
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World English Bible Messianic
But this I say by way of concession, not of commandment.
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Geneva Bible (1599)
But I speake this by permission, not by commandement.
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Young's Literal Translation
and this I say by way of concurrence--not of command,
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See also
2 Corinthians 8:81 Corinthians 7:251 Corinthians 7:122 Corinthians 11:17
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In the KJVVerse 28,494 of 31,102

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SUMMARY

1 Corinthians 7:6 clarifies the nature of Paul's preceding counsel regarding marital relations and abstinence, distinguishing between advice given "by permission" (as inspired pastoral counsel or concession) and that which is a direct, binding "commandment" from the Lord. This verse is crucial for understanding the nuanced authority of apostolic instruction and the application of biblical principles to diverse life circumstances, emphasizing Paul's careful delineation of divine mandate versus Spirit-led wisdom.

CONTEXT

  • Literary Context: This verse is situated within Paul's comprehensive response to specific questions posed by the Corinthian church, likely introduced by the phrase "Now concerning..." in 1 Corinthians 7:1. Immediately prior, in 1 Corinthians 7:3-5, Paul has affirmed the mutual sexual duties within marriage and granted allowance for temporary abstinence by mutual consent for dedicated prayer. 1 Corinthians 7:6 serves as a crucial clarification, indicating the precise nature of the authority behind the counsel he has just given and will continue to give throughout the chapter regarding marriage, singleness, and divorce. It sets the interpretive framework for the remainder of 1 Corinthians 7, where Paul sometimes relays a direct command from the Lord (e.g., 1 Corinthians 7:10) and other times offers his inspired judgment (e.g., 1 Corinthians 7:12, 1 Corinthians 7:25).

  • Historical & Cultural Context: The city of Corinth was a significant Roman provincial capital, notorious for its moral looseness and diverse religious practices, including temple prostitution. The Corinthian church, a young and struggling congregation, faced internal divisions and external pressures from the surrounding pagan culture. It appears that some within the church held ascetic views, possibly advocating for complete sexual abstinence even within marriage, perhaps influenced by philosophical or religious ideas that denigrated the body. Others might have embraced a libertine understanding of Christian freedom. Paul's letter addresses these specific challenges, providing guidance that navigates between these extremes. His careful distinction between "permission" and "commandment" would have been vital for a community grappling with how to apply Christian principles in a complex moral landscape, where the authority of apostolic teaching needed to be clearly understood.

  • Key Themes: This verse contributes significantly to several key themes in 1 Corinthians. Foremost is the theme of apostolic authority and its nuances, demonstrating how Paul, as an inspired apostle, carefully distinguishes between direct divine commands and his Spirit-led pastoral counsel or concessions. It also speaks to the theme of Christian freedom versus regulation, showing that not every aspect of Christian living is governed by rigid, explicit commands, but often by principles applied with wisdom and discernment. The broader chapter explores marriage and singleness as legitimate callings, both to be honored in the Lord. Furthermore, it highlights the importance of discerning God's will in practical matters, acknowledging human weakness and the need for grace in applying biblical truth, as seen in Paul's pastoral heart throughout his advice in 1 Corinthians 7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • But (Greek, dé', G1161): This primary particle (G1161) serves as an adversative or continuative conjunction. In this context, it signals a slight transition or clarification, introducing Paul's explanation of the nature of his preceding advice. It sets up the contrast that follows.
  • permission (Greek, syngnṓmē', G4774): Derived from a compound meaning "fellow knowledge" (G4774), this word signifies a concession, an allowance, or an opinion given with understanding and empathy. It implies that the advice offered is not a strict obligation but a pastoral allowance, acknowledging human circumstances or limitations.
  • not (Greek, ou', G3756): As the absolute negative particle (G3756), "not" provides a strong and unambiguous denial. It emphatically negates the idea that what Paul is about to state (or has just stated) falls under the category of a direct commandment.
  • commandment (Greek, epitagḗ', G2003): This term (G2003) denotes an injunction, a decree, or an authoritative order. When Paul states his advice is "not of commandment," he is clarifying that it does not carry the weight of a direct, binding, and universal divine mandate, such as those explicitly given by the Lord Jesus Christ.

Verse Breakdown

  • "But I speak this": Paul, as the apostolic author, is presenting his instruction. "This" refers to the advice he has just given in the preceding verses, particularly concerning the allowance for temporary sexual abstinence within marriage for prayer (1 Corinthians 7:5). He is clarifying the nature of his authority and the weight of his words.
  • "by permission": This phrase, utilizing the Greek word syngnṓmē, indicates that the counsel Paul is offering is a concession, an allowance, or a piece of inspired pastoral advice. It suggests that while the counsel is good and wise, it is not an absolute, universally binding directive that must be followed by all believers in every situation. It implies an understanding of human weakness or practical realities.
  • "and not of commandment": This directly contrasts the preceding phrase, using the Greek word epitagḗ. Paul explicitly states that this particular instruction does not originate as a direct, non-negotiable command from the Lord Himself (like those found in the Mosaic Law or explicitly spoken by Jesus). This distinction is crucial for the Corinthians to understand the varying degrees of divine authority behind different pieces of apostolic instruction.

Literary Devices

The primary literary device at play in 1 Corinthians 7:6 is antithesis. Paul employs a clear and direct contrast between "permission" (syngnṓmē) and "commandment" (epitagḗ). This stark juxtaposition serves to precisely delineate the nature of his advice, ensuring that his readers understand that the counsel he is offering, while inspired and authoritative, does not carry the same universal, non-negotiable weight as a direct divine decree. This careful distinction also implicitly reinforces Paul's apostolic authority and integrity; he is not claiming a divine command where none exists, but rather offering Spirit-led wisdom appropriate for their specific circumstances.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Corinthians 7:6 offers profound theological insight into the nature of biblical authority and the application of God's Word. It teaches us that not all divine instruction is monolithic; there are explicit, universal commands from the Lord, and there is also inspired, Spirit-led wisdom and pastoral counsel given by apostles to address specific situations or acknowledge human limitations. This distinction is vital for a healthy hermeneutic, preventing legalism by recognizing areas where grace, freedom, and discernment are paramount, while still upholding the absolute authority of God's revealed truth. It underscores the pastoral heart of Paul, who seeks to guide believers with both truth and grace, recognizing that Christian living involves navigating complexities with wisdom rather than merely adhering to rigid rules.

REFLECTION AND APPLICATION

1 Corinthians 7:6 provides a crucial lens through which to view not only Paul's writings but also our own approach to Christian living and spiritual counsel. It calls us to a mature understanding of biblical truth, recognizing that while some commands are absolute and universally binding, other instructions are Spirit-inspired wisdom, concessions, or principles to be applied with discernment and grace in specific contexts. This verse challenges us to avoid both legalism (treating every piece of advice as an unyielding command) and license (disregarding inspired counsel). It encourages a thoughtful engagement with Scripture, seeking to understand the nature of the instruction given, fostering humility in giving advice, and cultivating a spirit of grace in receiving it. Ultimately, it invites us to walk in wisdom, guided by the Holy Spirit, in areas where God provides principles rather than rigid rules, allowing for freedom and personal conviction within the bounds of Christian love and truth.

Questions for Reflection

  • How do I typically discern between a direct biblical command and inspired, practical wisdom in my own life and in the lives of others?
  • Are there areas in my Christian walk where I might be inadvertently treating a "permission" or "counsel" as an absolute "commandment," or vice-versa, leading to unnecessary burdens or misguided freedom?
  • How does understanding Paul's careful distinction here impact my approach to giving and receiving spiritual advice from others, including church leaders or mentors?

FAQ

What is the significance of Paul distinguishing between "permission" and "commandment" here?

Answer: This distinction is highly significant because it clarifies the nature of Paul's apostolic instruction. When Paul says "by permission" (syngnṓmē), he indicates that the preceding advice (likely regarding temporary abstinence in 1 Corinthians 7:5 or even the broader counsel on marriage and singleness) is not a universal, binding divine command that must be followed by all believers in all circumstances. Instead, it is his inspired, pastoral counsel, a concession or allowance given with wisdom for the Corinthians' specific situation. Conversely, "not of commandment" (epitagḗ) explicitly states that this particular piece of advice does not carry the absolute, non-negotiable authority of a direct word from the Lord, such as the commands against adultery or murder. This nuance allows for flexibility and discernment in Christian living, preventing legalism while still upholding the authority of Scripture.

Does this mean Paul's advice is less authoritative than a direct command from the Lord?

Answer: While 1 Corinthians 7:6 indicates that this specific piece of counsel is not a "commandment" in the same vein as a direct word from Jesus, it does not diminish the overall authority of Paul's inspired writings. Paul, as an apostle, wrote under the inspiration of the Holy Spirit (2 Timothy 3:16). His "permission" or "counsel" is still divinely inspired wisdom, highly authoritative, and beneficial for believers. The distinction primarily serves to guide the Corinthians (and us) on how to apply the instruction: some things are universal mandates, while others are principles or allowances given with pastoral discretion, acknowledging human circumstances and freedom in Christ. Paul himself later states, "I think that I also have the Spirit of God" (1 Corinthians 7:40), affirming the divine source of his counsel even when not a direct "commandment."

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 7:6 speaks to practical matters of Christian living, its underlying principle of discerning between command and counsel finds its ultimate fulfillment in the person and work of Jesus Christ. Christ, as the embodiment of divine wisdom and the ultimate Law-giver, did not burden His followers with an exhaustive list of rigid regulations for every conceivable life scenario. Instead, He provided foundational principles rooted in love for God and neighbor (Matthew 22:37-40) and empowered believers with the Holy Spirit to apply these principles with discernment and freedom. Paul's distinction reflects the new covenant reality where believers are not under the strict letter of the law but are guided by the Spirit in grace (Romans 8:2-4). Jesus' finished work on the cross frees us from the need for legalistic adherence to every detail, allowing for Spirit-led wisdom and personal conviction in areas not explicitly commanded, while still upholding the absolute authority of His teachings. This freedom in Christ encourages a life of love and discernment, rather than mere rule-following, ultimately leading to a deeper relationship with Him, who is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30).

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Commentary on 1 Corinthians 7 verses 1–9

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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IrenaeusAD 202
Against Heresies Book IV
And again: "But this I speak by permission, not by commandment."
TertullianAD 220
To His Wife Book II
Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.
John ChrysostomAD 407
Homily on 1 Corinthians 19
"But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, "Be ye imitators of me."

"Howbeit each man hath his own gift from God, one after this manner, and another after that." Thus since he had heavily charged them saying, "for your incontinence," he again comforteth them by the words, "each one hath his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a "gift," and man contributes nothing thereunto, how sayest thou, "But I say to the unmarried and to widows, it is good for them if they abide even as I: but if they have not continency let them marry?" Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise?
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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