1 Corinthians 7

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Paul addresses the Corinthians' questions regarding marriage and celibacy, advocating marriage as a safeguard against fornication while also commending celibacy for those able to contain themselves for undistracted devotion. He provides guidance on mutual marital duties and divorce, distinguishing between his counsel and the Lord's command. A key theme is remaining in the state wherein one was called, whether married, unmarried, circumcised, or servant, focusing on devotion to God.

Marriage, Abstinence, and Mutual Duty 1–7

Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.

But, because of fornications, let each man have his own wife, and let each woman have her own husband.

Let the husband render unto the wife her due: and likewise also the wife unto the husband.

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.

Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.

But this I say by way of concession, not of commandment.

Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.

Advice for the Unmarried and Widows 8–9

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: for it is better to marry than to burn.

Commands for Christian Marriage 10–11

But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband

(but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife.

Mixed Marriages and Divorce 12–16

But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her.

And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.

For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.

Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases: but God hath called us in peace.

For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband, whether thou shalt save thy wife?

Remain in Your Calling 17–24

Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches.

Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not be circumcised.

Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.

Let each man abide in that calling wherein he was called.

Wast thou called being a bondservant? care not for it: nay, even if thou canst become free, use it rather.

For he that was called in the Lord being a bondservant, is the Lord’s freedman: likewise he that was called being free, is Christ’s bondservant.

Ye were bought with a price; become not bondservants of men.

Brethren, let each man, wherein he was called, therein abide with God.

Counsel Concerning Virgins and the Present Distress 25–35

Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.

I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.

Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.

But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;

and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;

and those that use the world, as not using it to the full: for the fashion of this world passeth away.

But I would have you to be free from cares. He that is unmarried is careful for the things of the Lord, how he may please the Lord:

but he that is married is careful for the things of the world, how he may please his wife,

and is divided. So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.

And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.

Decisions Regarding Engagement and Marriage 36–38

But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.

But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin daughter, shall do well.

So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better.

Remarriage of Widows 39–40

A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.

But she is happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God.

Bible text: American Standard Version (1901) · Public domain

Study Notes for 1 Corinthians 7

Verse 1

It is good for a man not to touch a woman — Paul takes up 'the things whereof ye wrote'. 'Touch' is used of sexual contact, as in 'suffered I thee not to touch her' (Gen 20:6) and 'whosoever toucheth her' (Prov 6:29). 'Good' (kalos) is the word of vv.8 and 26; v.2 limits the statement at once.

Verse 2

to avoid fornication — Porneia is sexual immorality of every kind, the sin of 5:1 and the one the Corinthians are told to 'Flee' (6:18). The remedy is marriage of one to one: 'his own wife… her own husband', each with its word for 'own' (heautou, idios), which admits no other.

Verse 3

due benevolence — Paul words it as a debt: 'due' is opheilo, to owe, and 'render' is apodidomi, to pay back, with eunoia, good will. The duty runs both ways, 'likewise also the wife unto the husband', and Ex 21:10 already guarded a wife's 'duty of marriage'.

Verse 4

hath not power of her own body — Exousiazo, to hold authority, is the verb of 6:12, 'I will not be brought under the power of any'. Each spouse holds it over the other's body and neither over their own; the two are 'one flesh' (6:16, from Gen 2:24). The sentence is built in matching halves, wife and husband alike.

Verse 5

Defraud ye not — Apostereo, to rob, is the verb of 6:7–8, 'ye do wrong, and defraud', and of 'Defraud not' (Mark 10:19): to withhold is to take what is owed. The exception needs 'consent' (symphonos, found only here), a set 'time', and a purpose, 'fasting and prayer'. Before Sinai the people heard, 'come not at your wives' (Ex 19:15).

Verse 6

by permission, and not of commandment — Syngnome, a concession (found only here), is set against epitage, an order. Paul keeps the two apart through the chapter: 'I command, yet not I, but the Lord' (v.10), 'speak I, not the Lord' (v.12), 'no commandment of the Lord: yet I give my judgment' (v.25).

Verse 7

his proper gift of God — Charisma, a gift of grace, is the word of 12:4, 'diversities of gifts'; 'proper' is idios, his own. Singleness and marriage are each so given: 'All men cannot receive this saying, save they to whom it is given' (Matt 19:11). Paul wishes all had his own gift, yet allows that another has another.

Verse 9

cannot contain — Enkrateuomai, to hold oneself in, is the verb of 9:25, 'is temperate in all things'. 'Burn' is pyroo, to be set on fire, of unmet desire. The comparison is between marrying and burning; v.28 adds of marrying, 'thou hast not sinned'.

Verse 10

yet not I, but the Lord — Paul passes on Christ's own teaching (Matt 5:32; Mark 10:11–12): 'What therefore God hath joined together, let not man put asunder' (Matt 19:6). 'Depart' is chorizo, the same verb as 'put asunder'; 'command' is parangello, a charge handed on.

Verse 11

be reconciled to her husband — Katallasso is the verb of God's reconciling in 2 Cor 5:18–20 and Rom 5:10. If the wife has departed (chorizo, v.10), she is to remain unmarried or be reconciled; the husband is not to 'put away' (aphiemi, to send away), the verb used again in vv.12–13.

Verse 12

to the rest speak I, not the Lord — The Lord's own teaching on divorce (v.10) is set apart from the case that follows: a believer married to a partner who 'believeth not'. Paul's word is not thereby lowered: 'I think also that I have the Spirit of God' (v.40), and 'the things that I write unto you are the commandments of the Lord' (14:37).

Verse 14

sanctified by the wife — Hagiazo, to set apart, shares its root with 'holy' (hagios) at the end of the verse, where the children are 'holy' and not 'unclean' (akathartos). It is not a salvation, since v.16 still asks 'whether thou shalt save'; it is a part setting apart the whole, as 'if the firstfruit be holy, the lump is also holy' (Rom 11:16).

Verse 15

not under bondage in such cases — Douloo, to enslave, is the verb of Rom 6:18 and of Gal 4:3, 'in bondage under the elements'. If the unbeliever departs (chorizo, as in v.10), the believer is not held as a slave to the marriage. 'God hath called us to peace' gives the reason; 'called' (kaleo) is the word that carries vv.17–24.

Verse 16

whether thou shalt save thy husband — Sozo, to save, as in 'that I might by all means save some' (9:22), where the believer is the means and God the one who saves. The verse is read two ways: as hope that keeps the believer in the marriage (vv.12–13), or as a limit on holding one who wishes to go (v.15). Either way the outcome is unknown: 'what knowest thou'.

Verse 17

so ordain I in all churches — Diatasso, to set in order, is the verb here, and the rule is for every church as well as for Corinth, as Paul teaches 'every where in every church' (4:17). 'Distributed' is merizo, the verb of Rom 12:3, 'God hath dealt to every man the measure of faith'. 'Called' (kaleo) now runs through vv.17–24.

Verse 18

let him not become uncircumcised — Epispaomai, to draw over, is the effacing of circumcision, and occurs only here. For the Gentile called 'in uncircumcision' the council at Jerusalem had settled it: 'we trouble not them, which from among the Gentiles are turned to God' (Acts 15:19).

Verse 19

the keeping of the commandments of God — Teresis is a keeping, a watching over. Paul sets obedience in place of the sign: 'circumcision verily profiteth, if thou keep the law' (Rom 2:25), and 'neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love' (Gal 5:6).

Verse 21

care not for it — The servant (doulos) is not told to be indifferent to freedom: 'if thou mayest be made free, use it rather'. Philem 1:16 speaks of a servant who is 'above a servant, a brother beloved'; the new standing in Christ does not make the condition itself a matter of no weight.

Verse 22

the Lord's freeman — Apeleutheros, a freed slave, occurs only here: the believing servant has been set free by the Lord, and the free man has been bought into service, 'Christ's servant' (doulos, the word of v.21). Compare 'I am thy servant… thou hast loosed my bonds' (Ps 116:16) and 'As free… but as the servants of God' (1 Pet 2:16).

Verse 23

Ye are bought with a price — These are the words of 6:20. Agorazo is to buy in the market; the price is named in 1 Pet 1:18–19: 'not redeemed with corruptible things… but with the precious blood of Christ'. 'Be not ye the servants of men' sets the limit of any human master's claim.

Verse 25

my judgment — Gnome, a considered opinion, is the word of v.40 and of 2 Cor 8:10, 'herein I give my advice'. Paul rests it not on a commandment but on mercy received, 'I obtained mercy' (1 Tim 1:13), and on the faithfulness 'required in stewards' (4:2).

Verse 26

the present distress — Anagke, necessity or constraint, is the noun of Luke 21:23, 'great distress in the land'; 'present' is enistemi, to stand at hand, the word of 'things present' in Rom 8:38. The verse does not name the distress. The 'good' (kalos) is that of vv.1 and 8, now tied to the time.

Verse 28

trouble in the flesh — Marriage is no sin: 'thou hast not sinned', and 'Marriage is honourable in all' (Heb 13:4). Thlipsis, pressure, is the word for 'great tribulation' in Matt 24:21; it falls on those who marry in such times. 'I spare you' is pheidomai, as in 2 Cor 1:23, 'to spare you I came not as yet unto Corinth'.

Verse 29

the time is short — Systello, to draw together or wind up, is used in Acts 5:6 of the young men who 'wound him up'. 'Time' is kairos, a season. The words 'as though' (hos) occur five times through vv.29–31. Compare Rom 13:11–12, 'now it is high time to awake… the day is at hand'.

Verse 31

use this world, as not abusing it — Katachraomai, a compound of chraomai, 'use', means to overuse or misuse; it occurs only here and in 9:18, 'that I abuse not my power in the gospel'. 'Fashion' is schema, outward form, and 'passeth away' is parago, the verb of 1 John 2:17, 'the world passeth away, and the lust thereof'.

Verse 32

without carefulness — Amerimnos and merimnao, 'careth', are one root, the verb of Matt 6:25, 'Take no thought for your life', and Phil 4:6, 'Be careful for nothing'. The care in view is the care to please: the unmarried man 'how he may please the Lord', the married 'how he may please his wife' (v.33). Paul adds in v.35 that he casts no 'snare'.

Verse 36

uncomely toward his virgin — Aschemoneo, to behave unseemly, is the verb of 13:5, 'Doth not behave itself unseemly'; 'pass the flower of her age' is one word, hyperakmos, found only here. 'Any man' is read as a father or guardian, or as the betrothed man; v.38 speaks of one who 'giveth her in marriage'. Here too marriage is no sin: 'he sinneth not'.

Verse 38

doeth better — Two courses are ranked and neither is a sin (v.36, 'he sinneth not'). 'Well' is kalos as an adverb, from the 'good' (kalos) of vv.1, 8 and 26; 'better' is kreisson, which ranks the second course above the first. 'Giveth her in marriage' is ekgamizo, to give out in marriage, the act of the one who has charge.

Verse 39

bound by the law — Deo, to bind, as in Rom 7:2, 'bound by the law to her husband so long as he liveth', in nearly the same words. 'Dead' is koimao, to sleep, Paul's word for the dead in 15:20, 'them that slept'. 'Only in the Lord' limits her choice to a marriage within the Lord's people (cf. 2 Cor 6:14).

Verse 40

happier — Makarios, 'blessed', is the word of the Beatitudes (Matt 5:3), here judged 'after my judgment' (gnome, v.25). 'I think also that I have the Spirit of God' is modest in form, and Paul writes with the same assurance in 14:37, 'the things that I write unto you are the commandments of the Lord'.