People's New Testament
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
SUMMARY OF I CORINTHIANS 7:
Marriage the Resource Against Social Sins. Not to Be Lightly Dissolved. The Mutual Obligations. The Unmarried State Freest from Trouble in Times of Persecution. But Neither Husband Nor Wife to Leave Each Other. If They Should, to Remain Unmarried. Not to Abandon an Unbelieving Husband or Wife Because of Their. Unbelief. To Rest Content with the Secular State in Which One Is. Converted. The Treatment of Virgin Daughters. Let Them Marry Under Certain Conditions. Under Others, Best Not to Marry in Those Critical Times. The Remarriage of Widows.
Now concerning the things whereof ye wrote unto me. In the preceding chapters Paul has mainly treated of irregularities in the Corinthian church, of which he had learned through the household of Chloe (1Co 1:11) and other private sources. Now he begins to answer various questions asked in a letter from the church. If we had that letter, it would aid much in understanding what follows by revealing more clearly the state of the church and the discussions going on within.
It is good for a man not to touch a woman. An Old-Testament phrase which means not to marry. He does not mean that marriage is wrong, but that on account of the present distress it was a good think not to be bound by family ties. See 1Co 7:26. Forbidding to marry is one of the signs of apostasy (1Ti 4:3). See Heb 13:4.
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
7:2 To avoid fornication. To prevent this sin, and the temptations to it in an unmarried state, especially in a vicious community, it was best for each sex that they be married; the normal condition of the sexes.
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
7:3 Let the husband render unto the wife, etc. Marriage is a state of mutual obligations. Each must yield to the other what those obligations require.
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.
7:4 The wife hath not power of her own body, etc. Each sex here is put on exactly the same footing. The body of each belongs to the other, and cannot be yielded to other parties. The spirit of the passage not only forbids adultery, but polygamy.
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.
7:5 Defraud ye not one the other, etc. The married pair are not live apart, except by mutual agreement, and that only for a season, while devoting themselves to a period of prayer. In the East, the women have separate apartments, and during this season the husband would not enter the wife's apartments.
But I speak this by permission, and not of commandment.
7:6 But I speak this by permission, and not of commandment. What is just stated (1Co 7:5) is permissible in the married state, not commanded.
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.
7:7 I would that all men were as I myself. Had absolute self-control, as I have. His directions all recognize the weakness of human nature, and the need of making no requirements too great for it.
But every man hath his proper gift of God. He had the gift of self-control; others might have other gifts which he did not have.
I say therefore to the unmarried and widows, It is good for them if they abide even as I.
7:8 To the unmarried and widows, etc. If they have his self-control, it is well for them to remain unmarried, even as he. Not that the unmarried state is better, but on account of the present distress (1Co 7:26), the critical times. There are times when it is best to remain unmarried; for instance, in a time of war and invasion. The ground of his advice is not moral, but prudential.
But if they cannot contain, let them marry: for it is better to marry than to burn.
7:9 But if they cannot contain, let them marry. If the unmarried and widowed cannot control their desires, it is best to marry.
And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
7:10 To the married I command. Some might say, If the unmarried state is best now, it will be better to leave our married partner. He replies, The Lord commands otherwise (Mr 10:12 Mt 5:32 19:9).
But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
7:11 But and if she shall depart, etc. Provided, despite the prohibition, there is such disagreement that she leaves her husband, she must remain unmarried, or be reconciled.
Let not the husband put away his wife. The wife departs, because she leaves the home; the husband puts away his wife, by sending her off. Both are equally prohibited. The same rules apply to each sex. Among the Jews, only the husband exercised the right of divorce; among the Greeks and Romans, the wife exercised it equally with the husband.
But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
7:12 To the rest I speak, not the Lord. On the circumstances that follow, the Lord has not directly spoken, as he did on divorce; hence, Paul speaks by inspiration.
If any brother hath a wife that believeth not, etc. If either husband or wife is converted, and the other is not, they must not on this account forsake the unbelieving helpmeet, provided he or she is pleased to remain.
And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
7:14 For the unbelieving husband is sanctified by the wife, etc. This passage has been much debated, and little understood. The unbelieving husband or wife is not made personally holy, not do the children of believers have personal holiness transmitted to them by virtue of birth relation. Sanctification, then, means something besides personal holiness. To sanctify is to separate to a sacred use, or relation (Ex 20:8 28:38). Food is sanctified by the word of God and prayer (1Ti 4:4,5). Here Paul uses the term to denote that one Christian member of a household brings a sanctifying influence to it, so that all the members are to be regarded as separated in part from the great, ungodly, unclean world. Nehemiah commanded Jews to part from heathen wives on the ground that they were ceremonially unclean (Ne 13:23-27). Paul insists, rather, that the believer cleanses the other, and that the unbelieving partner, or the children, are rendered ceremonially clean.
But now are they holy. Brought into such a sacred relation that the unbelieiving partners are under the power of sacred influences, and not to be counted as sources of defilement.
But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
7:15 But if the unbelieving depart, let him depart. If the unbelieving husband or wife insists upon making the Christian profession a ground of separation, let them have their way. Examples of this kind occur in every age, and the rule is always applicable.
God hath called us to peace. Hence, if strife must prevail to prevent separation, let the other go.
For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?
7:16 What knowest thou, O wife, whether thou shalt save thy husband? etc. Let the Christian be gentle, forbearing, unselfish, though true to Christ, and perhaps the result will be that they will be God's means to save their partner. This has occurred in thousands of instances.
But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
7:17 As God hath distributed to every man, etc. This I would add, says Paul in effect, whatever may be the lot and special circumstances of each man, single, married, or deserted on account of Christianity, let him walk in it without seeking a change.
Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
7:18 Is any man called being circumcised? He now applies the principle just stated, of walking as God called every one (1Co 7:17). The circumcised Jews were to be content that they were circumcised; the uncircumcised Gentiles were to remain so when they became Christians.
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
7:19 Circumcision is nothing, and uncircumcision is nothing. Has no bearing on final salvation. The one essential condition is keeping the commandments of God. Nothing can take the place of this.
Let every man abide in the same calling wherein he was called.
7:20 Let every man abide in the same calling wherein he was called. In that secular condition of life in which he was when called.
Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
7:21 Art thou called being a servant? Half the population of the Roman Empire at this time were slaves. Thousands of the early Christians were in this condition.
Care not for it. If a servant was converted, let him not be troubled over his servile state;.
But if thou mayest be free. But if he had the means of becoming free, let him rather choose freedom.
For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.
7:22 For he that is called in the Lord being a servant, etc. The eternal equality of the servant and freeman in Christ is shown. The servant is Christ's freedman, since Christ has freed him from sin; the freeman, when converted, is Christ's servant.
Ye are bought with a price; be not ye the servants of men.
7:23 Ye are bought with a price. Christ has bought each alike, ransomed them from the bondage of sin with his blood, and bound them to his service as his own. See 1Co 6:20.
Be not ye the servants of men. As Christ's servants, do not become the followers of any other religious master.
Brethren, let every man, wherein he is called, therein abide with God.
7:24 Let every man, in the state in which he is called, etc. Let each one remain in the domestic and social condition in which the call of God found him.
Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
7:25 Now concerning virgins. No doubt in the letter from Corinth it was asked whether a father should place his virgin daughters in marriage. In the East to this day the marriage arrangements are made by the parents.
I have no commandment. He had no revelation upon the subject, but could give his Christian judgment.
I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
7:26 I suppose... for the present distress. The critical condition in which Christians were placed by the spirit of persecution which then prevailed.
It is good for a man so to be. To remain in the state he already is.
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
7:27 Art thou bound?. Art thou loosed? If married, he is to remain true to the bond; if unmarried, at present it seemed best to remain so.
But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
7:28 But and if thou marry, thou hast not sinned. Still, while it seemed prudent, with impending persecution, not to marry, it was not wrong to do so. Nevertheless, those who did, should
have trouble in the flesh. Anxiety and distress on account of their domestic ties.
But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
7:29 The time is short. The precise application cannot be known. It was but a short time until Jerusalem should be destroyed, and the early church supposed this would be the end of the world. Life, too, is short; the time of preparation is short. It was the general feeling then that some awful convulsion was close at hand. There was. Within half a generation the whole Roman world was turned up by civil war, three emperors in succession were slain, and Jerusalem was destroyed.
As though they had none. Should look on all earthly ties as soon to be broken. All earthly arrangements must be regarded as transitory.
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.
7:31 They that use this world, as not abusing it. We all have to use the world; but we must not misuse it. That is the charge here.
But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
7:32 I would have you without carefulness. That is, I would have you free from the causes which bring cares.
But he that is married careth for the things that are of the world, how he may please his wife.
There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
7:34 There is difference also between a wife and a virgin, etc. The sole thought of the unmarried person who is consecrated to Christ is to please Christ.
And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
7:35 This I speak for your own profit, not that I may cast a snare. Not to interfere with your freedom to marry. A snare thrown over the head made the victim helpless. Paul merely advises what, under the circumstances of that period, seemed most prudent.
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
7:36 But if any man think. While giving a judgment in favor of the unmarried state, at that time, he gives full liberty. A man may give his daughter in marriage.
That he behaveth himself uncomely to his virgin. Improperly in withholding her from marriage.
If she hath passed the flower of her age. If she is fully matured.
And need so require. If circumstances of any kind seem to require her marriage.
Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
7:37 He that standeth steadfast in his heart, having no necessity. If no need makes marriage necessary, and the purpose that she remain unmarried continues steadfast, he does well to let her remain so. To choose either course is well, but the last is the better, where circumstances permit (1Co 7:36), on account of the present distress (1Co 7:26).
So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
7:39 The wife is bound by the law, etc. One point remains to be discussed, viz. The remarriage of widows. I suppose that the letter of inquiry asked about this.
She is at liberty to be married to whom she will. In case of her husband's death, she is free from the marriage bond, and can marry whom she will, with one limitation--she must marry
only in the Lord; that is, a Christian. An alien marriage is prohibited. Indeed, so far was an ancient Christian from marrying an unbeliever that the question actually arose whether, when the sinner was converted, he could still live with an unconverted partner. See 1Co 7:12-14.
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
7:40 But she is happier if she so abide, after my judgment. In his judgment, and in the conditions then prevailing, she will consult her happiness by remaining a widow. It is not only his judgment, but the Spirit seems to point the same lesson. 1Ti 5:14 might be supposed to conflict with this, but it does not, when we remember that Paul's advice here is due to prevailing circumstances. The question of marriage or remarriage is one of prudential considerations.