1 Corinthians 7:3
The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.
The husband
In the context of the early Christian church, the role of the husband was both a spiritual and a societal position. The Greek word used here is "ἀνήρ" (anēr), which specifically refers to a male in the context of marriage. Historically, husbands were seen as the head of the household, a concept rooted in both Jewish and Greco-Roman traditions. In a Christian marriage, the husband is called to love his wife sacrificially, as Christ loved the church (Ephesians 5:25).

should fulfill
The Greek term "ἀποδίδωμι" (apodidōmi) means to give back or to render what is due. This implies a sense of obligation and responsibility. In the context of marriage, it suggests that love and duty are not merely emotional or voluntary but are commitments that must be honored. This reflects the covenantal nature of marriage, where both parties are bound by promises made before God.

his marital duty
The phrase "marital duty" translates the Greek "ὀφειλή" (opheilē), which means a debt or obligation. This term underscores the mutual responsibilities that spouses have towards each other. In the historical context, this would include providing for physical, emotional, and spiritual needs. The concept of duty here is not burdensome but is meant to foster a loving and nurturing relationship.

to his wife
The Greek word for wife is "γυνή" (gynē), which can also mean woman. In the context of this verse, it specifically refers to a married woman. The emphasis on the husband fulfilling his duty to his wife highlights the reciprocal nature of marriage. In a time when women often had fewer rights, this instruction elevates the status of the wife, ensuring she is treated with dignity and respect.

and likewise
This phrase indicates equality and reciprocity. The Greek "ὁμοίως" (homoiōs) means in the same way or similarly. It emphasizes that the responsibilities and duties in marriage are not one-sided. Both husband and wife are equally accountable to each other, reflecting the mutual submission taught in Ephesians 5:21.

the wife
Again, the term "γυνή" (gynē) is used, reinforcing the role of the wife in the marital relationship. In the early church, women were gaining a new sense of identity and purpose within the Christian community. This verse affirms the wife's role and her equal standing in the marriage covenant.

to her husband
The reciprocal nature of the marital relationship is underscored here. The wife is also called to fulfill her duties to her husband. This mutual obligation is rooted in love and respect, as both partners are called to serve one another. The Christian marriage is a partnership where both individuals work together to reflect the love of Christ.

Persons / Places / Events
1. Paul the Apostle
The author of 1 Corinthians, Paul was a key figure in the early Christian church, known for his missionary journeys and extensive writings that form a significant portion of the New Testament.

2. The Corinthian Church
The recipients of the letter, the church in Corinth was a diverse and dynamic community facing various moral and theological challenges, which Paul addresses in his epistles.

3. Marriage in Corinth
The cultural context of marriage in Corinth was influenced by both Jewish and Greco-Roman traditions, which often had differing views on marital roles and responsibilities.
Teaching Points
Mutual Responsibility in Marriage
The verse emphasizes the importance of both spouses fulfilling their marital duties to each other. This mutual responsibility is foundational for a healthy and God-honoring marriage.

Understanding Duty in Context
The Greek word for "duty" implies an obligation or debt. In marriage, this suggests a committed and selfless approach to meeting each other's needs.

The Role of Love and Respect
While the verse speaks of duty, it is undergirded by the broader biblical principle of love and respect, which should characterize all marital interactions.

Guarding Against Selfishness
This teaching challenges spouses to prioritize their partner's needs, countering the natural human tendency towards selfishness.

The Spiritual Dimension of Marital Duties
Fulfilling marital duties is not merely a physical or emotional task but a spiritual one, reflecting Christ's love for the church.
Bible Study Questions
1. How does understanding the cultural context of Corinth enhance our interpretation of 1 Corinthians 7:3?

2. In what ways can Ephesians 5:22-33 deepen our understanding of the mutual responsibilities described in 1 Corinthians 7:3?

3. How does the concept of "one flesh" from Genesis 2:24 relate to the idea of fulfilling marital duties in 1 Corinthians 7:3?

4. What practical steps can couples take to ensure they are fulfilling their marital duties in a way that honors God?

5. How can understanding the spiritual dimension of marital duties transform the way we approach our relationships with our spouses?
Connections to Other Scriptures
Ephesians 5:22-33
This passage elaborates on the mutual responsibilities of husbands and wives, emphasizing love and respect, which complements the teaching in 1 Corinthians 7:3 about fulfilling marital duties.

Genesis 2:24
The foundational biblical principle of marriage, where a man and woman become one flesh, underscores the mutual obligations and unity described in 1 Corinthians 7:3.

1 Peter 3:7
This verse highlights the importance of understanding and honoring one's spouse, which aligns with the call for mutual fulfillment of marital duties in 1 Corinthians 7:3.
Advice on Details of Christian ConductR. Tuck 1 Corinthians 7:1-7
Celibacy and MarriageH. Bremner 1 Corinthians 7:1-9
Views Concerning MarriageC. Lipscomb 1 Corinthians 7:1-11
Celibacy and MarriageH. Bremner, B. D.1 Corinthians 7:1-17
MarriageJ. Lyth, D. D.1 Corinthians 7:1-17
MarriageM. Dods, D. D.1 Corinthians 7:1-17
Paul's Conception of MarriageD. Thomas, D. D.1 Corinthians 7:1-17
Paul's View of CelibacyDean Stanley.1 Corinthians 7:1-17
Celibacy and MarriageE. Hurndall 1 Corinthians 7:1, 2, 7-9, 25-35
Marriage: its Nature and DutiesE. Hurndall 1 Corinthians 7:2-6, 10-17
People
Corinthians, Paul
Places
Corinth
Topics
Affection, Benevolence, Conjugal, Due, Duty, Fulfill, Husband, Likewise, Manner, Marital, Owed, Pay, Render, Rights, Wife
Dictionary of Bible Themes
1 Corinthians 7:3

     8304   loyalty

1 Corinthians 7:1-5

     5735   sexuality
     5745   women

1 Corinthians 7:1-7

     5325   gifts

1 Corinthians 7:1-13

     5736   singleness

1 Corinthians 7:2-3

     6241   seduction

1 Corinthians 7:2-4

     5717   monogamy

1 Corinthians 7:2-5

     5709   marriage, purpose

1 Corinthians 7:3-5

     5504   rights
     5702   husband
     5744   wife
     8432   fasting, practice

Library
Forms Versus Character
'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.'--1 COR. vii. 19. 'For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.'--GAL. v. 6. 'For neither is circumcision anything, nor uncircumcision, but a new creature.'--GAL. vi. 16 (R.V.). The great controversy which embittered so much of Paul's life, and marred so much of his activity, turned upon the question whether a heathen man could come
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Slaves and Free
'He that is called in the Lord, being a servant, is the Lord's free man: likewise also he that is called, being free, is Christ's servant.'--1 COR. vii. 22. This remarkable saying occurs in a remarkable connection, and is used for a remarkable purpose. The Apostle has been laying down the principle, that the effect of true Christianity is greatly to diminish the importance of outward circumstance. And on that principle he bases an advice, dead in the teeth of all the maxims recognised by worldly
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Christian Life
'Brethren, let every man, wherein he is called, therein abide with God.'--1 COR. vii. 24. You find that three times within the compass of a very few verses this injunction is repeated. 'As God hath distributed to every man,' says the Apostle in the seventeenth verse, 'as the Lord hath called every one, so let him walk. And so ordain I in all the churches.' Then again in the twentieth verse, 'Let every man abide in the same calling wherein he is called.' And then finally in our text. The reason for
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Marriage and Celibacy.
Preached January II, 1852. MARRIAGE AND CELIBACY. "But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away."--1 Corinthians vii. 29-31. The subject of our exposition last Sunday was an essential portion
Frederick W. Robertson—Sermons Preached at Brighton

A Drama in Five Acts
Dear brethren, the important lesson which we endeavor to teach this morning is just this--that because time is so short, and the things of this world so frail and fleeting, it becomes us always to look at the things which are seen in their true character, and never to build substantial hopes on unsubstantial comforts, nor seek for solid joy from unreal things. In order that I may make this matter very plain, and may be the more likely to enlist your attention, and to secure the friendship of your
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

How to Use the Present Life, and the Comforts of It.
The divisions of this chapter are,--I. The necessity and usefulness of this doctrine. Extremes to be avoided, if we would rightly use the present life and its comforts, sec. 1, 2. II. One of these extremes, viz, the intemperance of the flesh, to be carefully avoided. Four methods of doing so described in order, sec. 3-6. 1. BY such rudiments we are at the same time well instructed by Scripture in the proper use of earthly blessings, a subject which, in forming a scheme of life, is by no mean to be
Archpriest John Iliytch Sergieff—On the Christian Life

Family Religion.
"Lo! where yon cottage whitens through the green, The loveliest feature of a matchless scene; Beneath its shading elm, with pious fear, An aged mother draws her children near, While from the Holy Word, with earnest air, She teaches them the privilege of prayer. Look! how their infant eyes with rapture speak; Mark the flushed lily on the dimpled cheek; Their hearts are filled with gratitude and love, Their hopes are centered in a world above!" The Christian home demands a family religion. This makes
Samuel Philips—The Christian Home

The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding
Abraham Kuyper—The Work of the Holy Spirit

It Is, Therefore, the Present Necessity that we are to Avoid...
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but
St. Augustine—Of Holy Virginity.

But Lest any Should Think that of Two Works...
19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, "But I think that this is good by reason of the present necessity," [2056] as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest
St. Augustine—Of Holy Virginity.

After that the Same Apostle Adds, and Says...
15. After that the same Apostle adds, and says, "Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife." [2050] Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, [2051] as the Lord Himself saith in the Gospel. But that, which he added, "Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful
St. Augustine—Of Holy Virginity.

Yet He Added, "But Such Shall have Tribulation of the Flesh...
16. Yet he added, "But such shall have tribulation of the flesh, but I spare you:" [2053] in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse
St. Augustine—Of Holy Virginity.

Far be It, Therefore, that the Apostle So Said...
20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, "But I spare you," as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect
St. Augustine—Of Holy Virginity.

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred
St. Augustine—Of Holy Virginity.

Here Some one Will Say, what Has this to do with Holy virginity...
21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it
St. Augustine—Of Holy Virginity.

Let Marriages Possess their Own Good, not that they Beget Sons...
12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all
St. Augustine—Of Holy Virginity.

And Now by Plainest Witnesses of Divine Scriptures...
22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, "Whoso is without a wife has thought of the things of the Lord, how to please
St. Augustine—Of Holy Virginity.

And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character
St. Augustine—On the Good of Marriage

And yet not to These Themselves is Marriage a Sin...
11. And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, "Let her do what she will; she sinneth not, if she be married;" [1966] and, "If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not." [1967] Hence surely it is not lawful now to doubt that marriage
St. Augustine—On the Good of Marriage

There is this Further, that in that Very Debt which Married Persons Pay One...
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it "power," saying, "The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman." [1943] But the violation of this faith is called adultery, when either
St. Augustine—On the Good of Marriage

Further, in the Very Case of the More Immoderate Requirement of the Due Of...
6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but allows to them by way of leave, that they have intercourse also beside the cause of begetting children; although evil habits impel them to such intercourse, yet marriage guards them from adultery or fornication. For neither is that committed because of marriage, but is pardoned because of marriage. Therefore married persons owe one another not only
St. Augustine—On the Good of Marriage

Therefore the Good of Marriage Throughout all Nations and all Men Stands in The...
32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where
St. Augustine—On the Good of Marriage

Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but
St. Augustine—On the Good of Marriage

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

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