1 Corinthians 7:1

1Co 7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever. good--that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. He 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in 1Co 7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

1st Corinthians CHAPTER VII, Introduction

THIS chapter commences the second part or division of this epistle, or, the discussion of those points which had been submitted to the apostle in a letter from the church at Corinth, for his instruction and advice. See the Introduction to the epistle. The letter in which they proposed the questions which are here discussed, has been lost. It is manifest that, if we now had it, it would throw some light on the answers which Paul has given to their inquiries in this chapter. The first question which is discussed, 1Cor 7:1-9, is, whether it were lawful and proper to enter into the marriage relation. How this question had arisen, it is not now possible to determine with certainty. It is probable, however, that it arose from disputes be- tween those of Jewish extraction, who held not only the lawfulness, but the importance of the marriage relation, according to the doctrines of the Old Testament, and certain followers or friends of some Greek philosophers, who might have been the advocates of celibacy. But why they advocated that doctrine is unknown. It is known, however, that many even of the Greek philosophers, among whom were Lycurgus, Thales, Antiphanes, and Socrates, (see Grotius,) thought that, considering "the untractable tempers of women, and how troublesome and fraught with danger was the education of children," it was the part of wisdom not to enter into the marriage relation. From them may have been derived the doctrine of celibacy in the Christian church; a doctrine that has been the cause of so much corruption in the monastic system, and in the celibacy of the clergy among the papists. The Jews, however, everywhere defended the propriety and duty of marriage. They regarded it as an ordinance of God. And to this day they hold that a man who has arrived at the age of twenty years, and who has not entered into this relation, unless prevented by natural defects, or by profound study of the law, sins against God. Between these two classes, or those in the church who had been introduced there from these two classes, the question would be agitated whether marriage was lawful and advisable.

Another question which, it seems, had arisen among: them was, whether it was proper to continue in the married state in the existing condition of the church, as exposed to trials and persecutions; or whether it was proper for those who had become converted to continue their relations in life with those who were unconverted. This the apostle discusses in 1Cor 7:10-24. Probably many supposed that it was unlawful to live with those who were not Christians; and they thence inferred that the relation which subsisted before conversion should be dissolved. And this doctrine they carried to the relation between master and servant, as well as between husband and wife. The general doctrine which Paul states in answer to this is, that the wife was not to depart from her husband, 1Cor 7:10; but if she did, she was not at liberty to marry again, since her former marriage was still binding, 1Cor 7:11. He added that a believing man, or Christian, should not put away his unbelieving wife, 1Cor 7:12, and that the relation should continue, notwithstanding a difference of religion; and that if a separation ensued, it should be in a peaceful manner, and the parties were not at liberty to marry again, 1Cor 7:13-17. So, also, in regard to the relation of master and slave. It was not to be violently sundered. The relations of life were not to be broken up by Christianity; but every man was to remain in that rank of life in which he was when he was converted, unless it could be changed in a peaceful and lawful manner, 1Cor 7:18-24.

A third subject submitted to him was, whether it was advisable, in existing circumstances, that the unmarried virgins who were members of the church should enter into the marriage relation, 1Cor 7:25-40. This the apostle answers in the remainder of the chapter. The sum of his advice on that question is, that it would be lawful for them to marry, but that it was not then advisable; and that, at all events, they should so act as to remember that life was short, and so as not to be too much engrossed with the affairs of this life, but should live for eternity. He said that though it was lawful, yet,

(1.) in their present distress it might be unadvisable, 1Cor 7:26.

(2.) That marriage tended to an increase of care and anxiety, and it might not be proper then to enter into that relation, 1Cor 7:32-35.

(3.) That they should live to God, 1Cor 7:29-31.

(4.) That a man should not be oppressive and harsh towards his daughter, or towards one under his care; but that, if it would be severe in him to forbid such a marriage, he should allow it, 1Cor 7:36. And

(5.) that on the whole it was advisable, under existing circumstances, not to enter into the marriage relation, 1Cor 7:38-40.

Verse 1. Now concerning, etc. In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.

It is good. It is well. It is fit, convenient; or, it is suited to the present circumstances; or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says, Heb 13:4, that "marriage is honourable in all." But he here admits, with one of the parties in Corinth, that it was well and proper, in some circumstances, not to enter into the marriage relation. See @1Co 7:7,8,26,28,31,32.

Not to touch a woman. Not to be connected with her by marriage. Xenophon, (Cyro., b. 1,) uses the same word (απτω, to touch) to denote marriage. Compare Gen 20:4,6, 26:11, Prov 6:29.

(*) "to touch" "Not to take a wife"

Albert Barnes, 1834 · public domain

Introduction

A solution of several difficult cases concerning marriage and married persons, 1Cor 7:1-6. God has given every man his proper gift, 1Cor 7:7. Directions to the unmarried and widows, 1Cor 7:8, 1Cor 7:9. Directions to the married, 1Cor 7:10, 1Cor 7:11. Directions to men married to heathen women, and to women married to heathen men, 1Cor 7:12-16. Every man should abide in his vocation, 1Cor 7:17-24. Directions concerning virgins, and single persons in general, 1Cor 7:25-28. How all should behave themselves in the things of this life, in reference to eternity, 1Cor 7:29-31. The trials of the married state, 1Cor 7:32-35. Directions concerning the state of virginity or celibacy, 1Cor 7:36-38. How the wife is bound to her husband during his life, and her liberty to marry another after his death, 1Cor 7:39, 1Cor 7:40. Verse 1 The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on 1Cor 7:6 (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen. Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.

Adam Clarke, 1831 · public domain

Chapter Outline The apostle answers several questions about marriage. (1-9) Married Christians should not seek to part from their unbelieving consorts. (10-16) Persons, in any fixed station, should usually abide in that. (17-24) It was most desirable, on account of the then perilous days, for people to sit loose to this world. (25-35) Great prudence be used in marriage; it should be only in the Lord. (36-40) Verses 1-9 The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.

Matthew Henry, 1706 · public domain