TRV
Translation
King James Version
But if they cannot contain, let them marry: for it is better to marry than to burn.
Complete Jewish Bible
but if they can’t exercise self-control, they should get married; because it is better to get married than to keep burning with sexual desire.
Berean Standard Bible
But if they cannot control themselves, let them marry. For it is better to marry than to burn with passion.
American Standard Version
But if they have not continency, let them marry: for it is better to marry than to burn.
World English Bible Messianic
But if they don’t have self-control, let them marry. For it’s better to marry than to burn.
Geneva Bible (1599)
But if they cannot abstaine, let them marrie: for it is better to marrie then to burne.
Young's Literal Translation
and if they have not continence--let them marry, for it is better to marry than to burn;
See also
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In the KJVVerse 28,497 of 31,102
Study This Verse
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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Clement of AlexandriaAD 215
The Stromata Book 3
Such a person [who cannot exercise self-control] is not sinning against the covenant [by marrying], but neither is he fulfilling the highest purpose of the gospel ethic.
TertullianAD 220
On Modesty
And would that the same fate might befall those, too, who obtruncate the pure and true integrity of the flesh; amputating not the extremest superficies, but the inmost image of modesty itself, while they promise pardon to adulterers and fornicators, in the teeth of the primary discipline of the Christian Name; a discipline to which heathendom itself bears such emphatic witness, that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please-since "better it is to marry than to burn." No doubt it is for continence sake that incontinence is necessary-the "burning" will be extinguished by "fires!" Why, then, do they withal grant indulgence, under the name of repentance, to crimes for which they furnish remedies by their law of multinuptialism? For remedies will be idle while crimes are indulged, and crimes will remain if remedies are idle.
TertullianAD 220
Against Marcion Book V
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.
John ChrysostomAD 407
Homily on 1 Corinthians 19
"For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence. What he means is something like this: "If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted."
Augustine of HippoAD 430
AGAINST JULIAN 15
Why do you acknowledge that there is a necessary remedy for lust yet contradict me when I say that lust is a disease? If you recognize the remedy, then recognize the disease as well.
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
In 1 Corinthians 7:9, the Apostle Paul offers a compassionate and pragmatic directive regarding marriage and singleness, specifically addressing those who find it difficult to maintain sexual self-control outside of marriage. Recognizing the powerful nature of human sexual desire, Paul advises that for individuals who "cannot contain" their urges, marriage is not merely permissible but is the preferable and God-honoring course of action, serving as a divinely ordained safeguard against the consuming and potentially sinful "burning" of unfulfilled lust.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his message with clarity and impact. The phrase "cannot contain" serves as a Euphemism for the inability to control one's sexual urges, offering a delicate way to address a sensitive topic. More strikingly, the word "burn" functions as a potent Metaphor, vividly describing the intense, consuming, and potentially destructive nature of unfulfilled sexual desire or lust. This metaphorical "fire" represents not only internal torment but also the danger of succumbing to sexual immorality. Finally, the entire concluding statement, "for it is better to marry than to burn," functions as an Aphorism or a Proverbial Statement. It is a concise, memorable, and universally applicable truth that encapsulates Paul's practical wisdom, offering a clear and pragmatic principle for navigating sexual purity within the Christian life.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores the profound theological truth that God, in His wisdom and compassion, has provided legitimate avenues for human sexuality. It affirms that marriage is not merely a social construct but a divine institution designed not only for procreation and companionship but also as a blessed context for the proper expression of sexual intimacy, thereby preventing the spiritual and moral dangers associated with unbridled lust. Paul's counsel here aligns with the biblical understanding of human nature, acknowledging both its fallenness and God's gracious provision for holiness. It emphasizes that while celibacy can be a spiritual gift for some, marriage is a valid and honorable path for others, equally serving God's purposes for human flourishing and purity.
REFLECTION AND APPLICATION
1 Corinthians 7:9 offers timeless wisdom for believers navigating relationships and sexuality in any era. It encourages profound self-awareness regarding one's capacity for singleness and sexual self-control. For those who genuinely struggle with overwhelming sexual temptation, this verse provides clear, compassionate, and liberating guidance: marriage is a legitimate, God-honoring, and indeed, preferable solution to succumbing to lust or sexual sin. It challenges the notion that singleness is inherently superior for all Christians and instead promotes making wise, proactive choices that align with God's design for purity and holiness. Ultimately, it reminds us that God provides diverse paths—whether through the gift of celibacy or the covenant of marriage—for believers to live in a manner that honors Him, finds fulfillment, and avoids the destructive "burning" of unmanaged desires.
Questions for Reflection
FAQ
Does "to burn" in this verse refer to eternal damnation or hellfire?
Answer: No, the context of 1 Corinthians 7:9 clearly indicates that "to burn" refers to an intense, uncontrolled internal passion or lust. It describes the agony and temptation of unfulfilled sexual desires that, if not properly managed, could lead to sexual sin (fornication, adultery, etc.) and spiritual distress. Paul is offering a practical solution to a present struggle, not a warning about eternal judgment. The "burning" is a metaphor for the consuming nature of lust, not the fires of hell.
Is Paul suggesting that marriage is a "second-best" option compared to singleness?
Answer: Not necessarily. While Paul expresses his personal preference for singleness for those who have the gift of celibacy (1 Corinthians 7:7), he immediately qualifies this by acknowledging that not everyone has this gift. For those who "cannot contain," marriage is presented as the "better" option. This indicates that marriage is a valid, honorable, and divinely appointed path to holiness and fulfillment for many, not a lesser alternative. Paul's teaching is pragmatic and compassionate, recognizing diverse spiritual gifts and human needs within God's overarching plan for purity and relationships. Both singleness and marriage, when lived out in devotion to Christ, are equally honorable in God's eyes.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:9 offers practical guidance for human relationships, its deeper fulfillment is found in Christ. Jesus Himself affirmed the sanctity and permanence of marriage, drawing back to God's original creation design in Matthew 19:4-6. He also spoke of those who "make themselves eunuchs for the kingdom of heaven's sake" (Matthew 19:12), acknowledging that singleness, when chosen for devoted service to God, is also a valid and honorable path. Ultimately, Christ is the One who satisfies the deepest longings of the human heart, including those that might otherwise lead to "burning" lust. He offers living water that quenches spiritual thirst (John 4:13-14) and is the bread of life that satisfies spiritual hunger (John 6:35), providing a divine contentment that transcends marital status. Furthermore, the relationship between Christ and His Church is the ultimate archetype of marriage, with Christ as the faithful Bridegroom and the Church as His pure bride (Ephesians 5:25-32, Revelation 19:7-9). Thus, whether single or married, believers are called to pursue a life of holiness and purity, mirroring Christ's own spotless character (1 Peter 1:15-16), finding their ultimate identity and satisfaction in Him.