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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 7:1–9.
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.
Historical interpretation
Two Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But each has his own proper gift of God"—one in one way, another in another. But the apostles were perfected in all. You will find, then, if you choose, in their acts and writings, knowledge, life, preaching, righteousness, purity, prophecy.
" A price! surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body, which is doomed to perish? We must now encounter the subject of marriage, which Marcion, more continent than the apostle, prohibits. For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of.
"I will," he says, "that you all so be as I too (am)." And when he shows that (so to abide) is "better," what, pray, does he demonstrate himself to "will," but what he has premised is "better? "And thus, if he permits something other than what he has "willed"-permitted not voluntarily, but of necessity-he shows that what he has unwillingly granted as an indulgence is not absolutely good.
" That "Holy Spirit," therefore, who prefers that widows and unmarried women should persevere in their integrity, who exhorts us to a copy of himself, prescribes no other manner of repeating marriage except "in the Lord: "to this condition alone does he concede the foregoing of continence.
Marriage is a spiritual gift, but not if it is contracted with unbelievers. The Spirit of God is not given to dwell in those who are not believers.
And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."
Paul’s intention is to avoid fornication, not to put hindrances in the way of those seeking a higher way of life.
"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?
Paul comforts those who are married by saying that marriage is a gift of God.
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Summary
In 1 Corinthians 7:7, the Apostle Paul articulates a profound truth regarding God's diverse design for individuals within the Christian community, particularly concerning marital status. He begins by expressing his personal preference for singleness, viewing it as a state conducive to undistracted devotion to the Lord. However, he immediately balances this personal desire with the overarching theological principle that each believer receives a unique "proper gift" from God, whether for singleness or for marriage, emphasizing divine enablement and the varied ways in which believers are equipped to serve God.
Context
Literary Context
This verse is situated at the heart of Paul's comprehensive discussion on marriage and singleness in 1 Corinthians 7. The Corinthian church had written to Paul with specific questions, likely regarding the permissibility of sexual relations within marriage, the advantages of celibacy, and issues of divorce and remarriage. Paul's preceding verses (1 Corinthians 7:1-6) address the mutual marital duties and the conditions under which a couple might temporarily abstain from sexual relations. His statement in 1 Corinthians 7:7 serves as a transition, moving from general marital advice to his personal conviction regarding singleness, while simultaneously broadening the discussion to include God's individual gifting for all believers, regardless of their marital state. This sets the stage for his subsequent detailed advice on remaining in one's current calling, whether married or single (1 Corinthians 7:17-24), and the practical benefits of singleness for undivided devotion (1 Corinthians 7:32-35).
Historical & Cultural Context
First-century Corinth was a bustling, cosmopolitan port city, notorious for its moral laxity and diverse religious practices, including temple prostitution. Within this environment, the nascent Christian community grappled with how to live out their faith. Some believers, influenced by ascetic tendencies or perhaps a misunderstanding of Christian freedom, may have advocated for universal celibacy, even within marriage. Others might have felt societal pressure to marry or remarry. Paul's teaching here counters both extremes: he affirms the goodness of marriage while also elevating the value of singleness, presenting both as legitimate and divinely-ordained paths for believers. His own status as an unmarried apostle likely informed his perspective, as it allowed him unparalleled freedom and mobility in his missionary endeavors, as implied in 1 Corinthians 9:5.
Key Themes
The verse significantly contributes to several key themes in 1 Corinthians and the broader New Testament. Firstly, it highlights the diversity of divine gifts and callings within the body of Christ, a theme extensively developed in 1 Corinthians 12. Paul emphasizes that God equips each individual uniquely, not only with spiritual abilities for ministry but also with a disposition and capacity for a particular marital status. Secondly, it underscores the theme of contentment in one's God-given state. Whether married or single, the believer is called to thrive and serve God effectively in their current circumstances, recognizing that their state is a "gift" from God. Thirdly, it touches on the theme of undivided devotion to the Lord, particularly for those gifted with singleness, as Paul suggests this state can facilitate greater focus on spiritual matters and ministry without the distractions inherent in family life, a point he elaborates on in 1 Corinthians 7:32-35.
Exposition and Analysis
Key Word Analysis
This word signifies a strong personal desire, will, or determination. Paul is not merely expressing a fleeting wish but a settled inclination and preference. It reflects his conviction that his state of singleness was advantageous for his ministry and devotion, and he expresses a desire for others to experience similar benefits, though not as a universal command.
This adjective emphasizes individuality and personal ownership. It indicates that the "gift" is specific and unique to each person, belonging to them alone. It highlights God's particular and tailored endowment for every individual, underscoring that each person's capacity for marriage or singleness is a distinct, divinely assigned attribute.
Derived from charis (grace), this term denotes a "divine gratuity" or a "spiritual endowment." While often used for miraculous spiritual abilities (as in 1 Corinthians 12:4), here it extends to a broader sense of a gracious enablement from God concerning one's marital status. It signifies that one's capacity to thrive in either singleness or marriage is not merely a natural inclination or personal choice, but a grace-gift from God, empowering them to fulfill His purpose in that particular state.
Verse Breakdown
"For I would that all men were even as I myself."
Paul expresses a personal desire or preference. As an apostle who was likely unmarried or widowed, he found his singleness to be a distinct advantage for his demanding ministry, allowing him freedom from family obligations and an undivided focus on the Lord's work. His statement is not a command or a universal ideal for all believers, but an articulation of his personal experience and the perceived benefits of his state.
"But every man hath his proper gift of God,"
Immediately, Paul introduces a crucial counterpoint, signaled by "But." He clarifies that his personal preference is not a universal mandate. Instead, each individual possesses a unique, divinely bestowed "gift" or endowment. This "gift" refers to one's capacity and disposition regarding marital status—whether they are gifted for singleness or for marriage. The phrase "of God" underscores the divine origin and sovereignty behind this personal endowment.
"one after this manner, and another after that."
This final clause emphasizes the diversity of these divine gifts. God, in His wisdom, distributes different capacities and callings concerning marital status. Some are uniquely enabled to thrive and serve Him effectively in singleness, while others are similarly enabled to flourish and serve within the context of marriage. This highlights God's individual design for each believer and validates both states as honorable and divinely appointed.
Literary Devices
The verse employs several literary devices to convey its message effectively. The most prominent is Contrast, introduced by the conjunction "But" (G235, allá), which sharply distinguishes Paul's personal desire for universal singleness from the reality of God's diverse gifting. This creates a powerful tension that Paul resolves by affirming divine sovereignty in individual callings. There is also an element of Personal Testimony as Paul openly shares his own preference ("as I myself"), lending authenticity and weight to his advice. Furthermore, the phrase "all men" might be seen as a mild Hyperbole, an exaggeration for effect, emphasizing his strong personal conviction before he immediately qualifies it with the truth of individual gifting. The use of Antithesis is also evident in the pairing of "one after this manner, and another after that," which succinctly captures the spectrum of God's diverse endowments regarding marital status.
Theological and Thematic Connections
1 Corinthians 7:7 offers profound theological insights into God's sovereign design for individuals and the nature of divine grace. It establishes that both singleness and marriage are not merely human choices or societal norms, but potential "gifts of God," divinely enabled states through which believers can serve Him. This perspective challenges any cultural or ecclesiastical bias that might elevate one state over the other, affirming the inherent dignity and purpose in both. It teaches that God equips each person uniquely for their specific calling, ensuring that every believer has the necessary grace to fulfill their purpose, whether within the bonds of matrimony or in the freedom of singleness. This understanding fosters contentment and encourages believers to embrace their God-given state as a means of glorifying Him and advancing His kingdom.
Reflection and Application
This verse serves as a powerful reminder that God's wisdom and design are far more nuanced and individual than we often assume. It calls us to move beyond rigid societal or even religious expectations about marital status and to embrace the unique "gift" that God has given each of us. For those who are single, it validates their state not as a waiting period or a lesser calling, but as a divinely appointed opportunity for focused devotion and service. For those who are married, it affirms their union as a sacred, God-ordained gift through which they can glorify Him. The key application is to discern and embrace our own "proper gift," recognizing that our capacity to thrive in either state comes from God's grace. This leads to contentment, freedom from comparison, and a greater ability to serve Christ with an undivided heart, whatever our relationship status may be. It also challenges the church community to equally affirm and support both married and single individuals, recognizing the unique contributions each can make to the body of Christ.
Questions for Reflection
FAQ
Does Paul's statement "I would that all men were even as I myself" mean that singleness is superior to marriage?
No, Paul's statement is an expression of his personal preference and experience, not a universal command or a declaration of superiority. He found his singleness conducive to his demanding apostolic ministry, allowing him undivided devotion to the Lord. However, he immediately qualifies this by stating, "But every man hath his proper gift of God, one after this manner, and another after that." This clarifies that God bestows different "gifts" or capacities for both singleness and marriage. Both states are presented as valid and divinely-ordained paths for believers to serve God, with neither being inherently superior to the other. The emphasis is on God's individual calling and enablement for each person, as seen throughout 1 Corinthians 7.
What does Paul mean by "proper gift of God" in this context?
The "proper gift of God" (Greek: chárisma) refers to a divine enablement or gracious endowment specifically related to one's capacity for marital status. It's not just a natural inclination or personal choice, but a God-given ability to thrive and serve Him effectively in either singleness or marriage. For some, this gift is the capacity for celibacy and undivided devotion to the Lord's work without the responsibilities of marriage. For others, it is the capacity for a godly marriage, where they can serve God and raise a family in a way that honors Him. The word "proper" (ídios) emphasizes that this gift is unique and specific to each individual, tailored by God for their particular life and calling, as further explained in 1 Corinthians 7:17.
Christ-Centered Fulfillment
While 1 Corinthians 7:7 directly addresses practical matters of marriage and singleness, its underlying principle of divine gifting and individual calling finds profound Christ-centered fulfillment. Jesus Himself lived a life of perfect, single-minded devotion to the Father's will, embodying the ultimate example of one whose "gift" was entirely consecrated to His divine mission. He was not distracted by worldly concerns but remained singularly focused on His purpose: to seek and save the lost (Luke 19:10) and to accomplish the Father's work (John 4:34). The "proper gift of God" that Paul speaks of is ultimately empowered by the Holy Spirit, whom Christ sends to His followers (John 16:7). Through the Spirit, believers are enabled to live out their unique callings, whether in singleness or marriage, as an act of worship and service to Christ. Our capacity to thrive in any state, to bear fruit for the kingdom, and to live with undivided devotion is a grace-gift from God, made possible through our union with Christ, who is the source of all spiritual endowments and the perfect model of consecrated living (Colossians 2:10). Thus, our specific "gift" regarding marital status becomes another avenue through which Christ's life and purpose are manifested in and through us.