1 Corinthians 7

Chap. VII. Ver. 1—24. Of marriage as a remedy against fornication.—The mutual property which the husband and wife are allowed to have in each other’s person exclusively, shows that, however polygamy might be tolerated under the Old Testament dispensation, it derives no sanction from the New. The doctrine here laid down is also in direct opposition to that of a community of wives, recommended by Plato and other philosophers and legislators of ancient Greece, who con- sider matrimony only in relation to the state, and children as the common property of the republic. Our apostle, on the contrary, considers it as a divine institution, though obligatory on those only who felt its expediency. Those, however, who entered into this state, were bound to confine themselves to the laws of its institution, according to which the parties were united to each other for life, except only in those cases in which divorces were permitted by the divine law.

This chapter, however, has a reference to certain questions, containing, as it should seem, cases of conscience, which the Corinthians had previously proposed to the apostle, and concerning which, as the letter is not preserved, we can only judge by his replies. Besides the general question of the expediency of marriage, he notices the subordinate one relative to separations of the married pair; in answer to which, he allows of none, but by mutual consent—for a limited time—and for some important object, as for the purpose of prayer and fasting. But in case of a woman having already left her husband, he directs her not to think of marrying another, but to remain unmarried, (that is, single,) till she can be reconciled to her former husband. But the most important question relates to the case of one party being converted to Christianity, and the other not, which the Christian believers probably considered as a sufficient ground for separation; but not so the apostle.

Neither is allowed to put away the other: ‘“ The unbelieving husband is sanctified by the (believing) wife, and the unbelieving wife in like manner by the (believing) husband;’ so that the connexion is perfectly lawful, and the children are legitimate; or, in a ceremonial sense, holy. But if the unbelieving husband or wife is determined voluntarily to leave the other, so be it; let them patiently submit. Christianity disturbs not any of the laws or institutions of civil life. If any man, therefore, be called, being circumcised, let him not renounce his circumcision; or if he be called in uncircumcision, let him not be circumcised. Neither circumcision nor uncircumcision is a bar to God’s favour.

If one be called, being a servant or a slave, let him not be impatient for his liberty, nor, on the other hand, refuse the offer or opportunity of being free, since freedom is always preferable to servitude. Notwithstanding, however, a converted servant is the Lord’s freeman; and a converted freeman the Lord’s servant. Ver. 25—40. Farther remarks on marriage, and on the difference between a single and a married life.—Here an im- port to attend, as it regards the preceding as well as following verses of the chapter, which have been often quoted to prove the apostle wrote not by inspiration. We consider particular exceptions, however, as establishing a general conclusion; that is, when the apostle, whom we consider as speaking in his writings generally by inspiration, names some particular instances in which he does not pretend so to write, this establishes the general point of his inspiration.

Many able commentators think, however, that St. Paul, by the phrases in question, (such as, ‘I speak by permission, and not of commandment;” “ To the rest speak I, not the Lord,” &c.,) does not mean to distinguish between what he spoke by inspiration as an apostle, and what he spoke as a private individual; but to distinguish his own determinations as an apostle, and those of his Lord and Master, when on earth; which latter he must have derived either from immediate revelation, ((Galatians 1:12). (Ephesians 3:3),) or from a Hebrew copy of St. Matthew’s Gospel, the only one (if any) then extant. The reasons on which this latter opinion rests, will be found in our notes to this chapter. (See also Prebend.

Townsend’s New Test. Arranged.) As it does not become us to be dogmatical, we shall leave our readers to form their own judgment. But that even apostles were not always under the influence of inspiration, is clear from the circumstance of Peter and Paul, in one instance, withstanding each other to the face. ((Galatians 2:11-14).) But to advert to the latter part of the chapter now before us, what the apostle says dissuasive of marriage, ought not, we conceive, to be construed in opposition to the institution itself, which is unquestionably of divine origin, but merely in reference to the then ‘present distress,” (ver. 26,) through persecution, and the predicted destruction of Jerusalem, which, indeed, occurred within about a dozen years after Paul’s writing this Epistle.

(See (Matthew 24:19-20).) If, as we conceive, these verses be addressed to parents or guardians, the advice here given will be to this effect—that, in present circumstances of existing and expected distress, St. Paul thought it advisable for parents to withhold their children, and especially their daughters, from marriage, the father’s consent being always necessary to its being legal: but, adds he, “If a parent thinks that thereby he should wrong his honourable engagement, let him do as he thinks right.” “He that giveth her in marriage doeth well; but he that giveth her not in marriage [in the present necessity] doeth better.” But if we refer the case (as some do) to the young persons themselves, he says, ‘‘ Art thou bound to a wife?

seek not to be loosed. Art thou loosed [or at liberty] from a wife? seek not a wife.” That is, those already married should endeavour to fulfil the duties of their station; but those not enthralled in such engagement, would do well to pause for the present. Clouds of darkness and distress are then round the political horizon, storms of persecution are rising on every side, and it becomes us to be as detached as possible from the encumbrances of the present life; to ‘‘ use the world,” so far as to fulfil our duties in the various situations in which we may be placed, ‘‘ without abusing it,” by making it our rest, our home. In giving the preference to a single life, the apostle considers the advantages which it [affords] for personal devotion, and active service in the cause of Christ; and also the trials it avoided, when Christians were exposed to persecution.

In these happy days of peace and liberty it is, indeed, difficult to form an adequate idea of their distress, who, encumbered by wives and children, had to fly from place to place, to avoid their persecutors; and who, indeed, suffered many deaths, in the tortures inflicted on those so closely connected with them in matrimonial or parental ties. It is a gross abuse, however, of the apostle’s design, to argue hence the advantages of monastic institutions, whereby, indeed, many avoid domestic trials, but plunge themselves into temptations to vice, that far more than overbalance all those trials, and so disgrace the cause which they pretend to serve. Let those who have the gift of continence, and no taste for domestic society, enjoy the ease and felicity of a single life, but let them not condemn their brethren.

In the close of this chapter, we have a word respecting second marriages, which the apostle clearly legalizes—“She is at liberty to be married” again, ‘only in the Lord:” at the same time, as in the case of virgins, he gives his opinion, that, in present circumstances, it was happier for her to remain single.

Notes on the verses

Chap. VII. Ver. 1. Not to touch—Parkhurst, “To have nothing to do with” —a woman. Ver. 2. Nevertheless, to avoid fornication.—Macknight, “whoredoms.” The Greek is plural, including different species of uncleanness.—Her own husband.—[In strictness, as Campbell observes, I have no right to call that own, which I enjoy in common with others; and no woman can call any man “her own husband,” whom she has in common with other women. In the New Testament we have always “her own husband,” never “his own wife;” which is the more remarkable, as no such an expression occurs in the Septuagint. For, during that dispensation, things were on a different footing. The words rendered “his own wife,” are, teen eautou gune, for there was not the same reason for the explicitly strong restriction, on that side, which is contained in the word idios.

This is absolutely decisive against polygamy; and places the husband and the wife entirely on the same ground; and as much forbids him to take another woman, as it does her to cohabit with another man.]—B. Ver. 5. Fasting and.—These words are omitted in many ancient copies, and by Griesbach; but the internal evidence seems in their favour.—Incontinency.—Want of ability to restrain the passions. Ver. 6. By permission, &c.—i. e. by way of permission, and not of commandment.—Edwards, Hammond, and Macknight. Ver. 7. For I would, &c.—St. Paul evidently gave this advice in reference to the necessities of the church, or what he calls, (ver. 26,) the present distress; for it would be perfectly absurd to imagine, that an inspired apostle would, in the general, discountenance marriage, since it was of the greatest importance to the existence and happiness of future generations, and expressly a divine institution.

— Bagster, a, on 10. Not I, but the Lord—i. e. the Lord Jesus in the days of his flesh, £. v. 32; xix. 9. To me. 12. To the rest speak I, not the Lord—i. e. the Lord Jesus, as in verse 10. Ver. 14. The unbelieving husband is sanctified by the wife—That is, the believing wife; and so likewise in the next clause. Many instances have certainly occurred, in which the conversion of one party has been the means of converting the other also; and where this has not absolutely been the case, yet, in many other cases, the converted party has had a powerful effect in restraining the other from vices, and especially in procuring the religious education of the children. Thus far the husband has “sanctified”

the wife, and the wife the husband; and the children, though born perhaps in heathenism, have been brought up under Christian instruction, and introduced to the privileges of the Christian church; accounted by and, in many instances, by divine grace made truly so. Compare the note following. Ver. 16. For what knowest thou, O wife, &c.—This passage may be understood two ways, as connected with the context; either as a reason why the deserted party should not be too anxious for the return of his or her heathen partner; “‘for what,” or “how knowest thou, O wife, whether thou shalt save thy husband?” And if not, the union of a Christian and a Pagan promises but little comfort. So Macknight. Or, if we read with Doddridge, “‘How knowest thou, O wife, but thou mayest save thy husband?”’ then it may operate as an argument to induce her to abide with the husband in case of his return; so on the other hand with the husband. Ver.

17. As God hath distributed to every man—Namely, his proper lot; or allotted to each his proper talent and situation to improve it—so let him walk, whether he be single or married, circumcised or uncircumcised, &c.—So ordain I—i. e. by my apostolical authority. Ver. 18. Become uncircumcised.—(Let him not endeavour to appear uncircumcised; which was sometimes affected, as appears from Celsus.)—B. Ver. 21. Servant.—Rather, a slave, the property of another, and bought with his money. In these things it shows, that Christianity makes no change in our civil connexions.)—Bagster. Ver. 23. Be ye the servants of men—That is, if you can avoid it, as in verse preceding. Now Christian virgin—The original —applies to both sexes; (see (Revelation 14:4);) and is by Boothroyd rendered “single persons”—I have no commandment of the Lord—i. e. of the Lord Jesus, as in the case above stated, ver. 10.—Yet I give my judgment—To give judgment is a judicial phrase.—As one that hath obtained mercy of the Lord to be faithful—i. e. faithful to my conscience, and to my duty as an apostle. Ver. 26. I suppose.—Doddridge, “apprehend.” Macknight, “declare.” The original term (nomizo) implies a legal opinion.—For the present distress.—Doddridge, “exigency.” So to be—i. e. to be a virgin; namely, single or unmarried. Ver. 28. Trouble in the flesh—i. e. domestic affliction, and persecution. Compare verse 26. Ver. 29. As though they had none—That is, this is not a time for the enjoyment of carnal pleasures, or to seek after worldly gain.

Our joys and sorrows should both be moderated. Ver. 31. The fashion.—(Greek, Schema.) “The form,” pageantry, &c.—Grotius remarks, that the Apostle’s expression is borrowed from the theatre; where the phrase means that the scene changes, and presents an appearance entirely new.]—Bagster. Ver. 32. Without carefulness.—Doddridge, “without anxious care.” Ver. 35. Not that I may cast a snare upon you.—The Greek word (brochon) signifies a cord, which the hunters used to cast over wild cattle, to ensnare them—a thing practised to this day in South America.—Which is comely—i. e. becoming, consistent. Paul did not wish to fetter the minds of the Corinthians, but only to lead them to act consistently with their profession.

Ver. 36. Toward his virgin, if she pass the flower (i. e. the prime) of her age.—Some interpret this of a man’s continuing in a state of celibacy; but such a construction of the original appears without example. It appears most obvious to explain it of a parent, or guardian, who had the charge of a virgin. Ten parthenon autou, in Greek, signifies his virgin daughter.) Bagster. A single life was a reproach among the Jews after the age of twenty: if, therefore, his daughter approach that age, and is impatient of reproach, &c. Ver. 37. Having no necessity—i. e. either from her importunity, or from his own circumstances—as for instance, his inability to maintain her. Ver. 40. I think.—Doddridge.

‘I appear to have the Spirit,” &c. Macknight, “I am certain that I have.” Dr. M. is confident that the Greek (doko) means so, and refers for proof to (1 Corinthians 4:9); viii. 2; xl. 16. Chap. VII. Ver. 1. We know, &c.—It is generally understood, that great part of the first paragraph in this chapter should be included in a parenthesis; critics are divided where to place the marks; most place them in the middle of the first and fourth verses. If we might be permitted, however, to offer a suggestion, we should confine the parenthesis to the first verse, thus:—We know (for (ati) we all have (this) knowledge;) namely, that the heathen gods are no gods at all: yet let us not be vain of our knowledge, for Knowledge puffeth up, &c.

Such we suppose to be the sense of this intricate and involved passage.—Charity edifieth—i. e. buildeth up—as a family is built up by love. See (Psalms 28:5). (Proverbs 14:1). Ver. 2. If any man think.—Macknight, “is confident.” See note on (1 Corinthians 7:40). Ver. 4. An idol is nothing.—The Hebrews gave them a name that implied this, which is thought to be here alluded to; and Whitby shows, that the position here asserted was a common aphorism among the Jewish doctors. Ver. 6. In him.—Margin, “for him;” i. e. for his glory. Ver. 7. Not in every man.—Doddridge, “Not in all men”—even not in some professing Christians.—For some, with conscience of the idol, &c.—i. e. supposing that, though the idol itself may be an insensible statue, it may be inhabited by some immortal demon; and, thus supposing, they become guilty of idolatry.

Ver. 8. Meat commendeth us not—i. e. the eating or refraining from any particular kind of food, in itself considered. Ver. 9. This liberty—Macknight, “right.” So they claimed it; but the apostle does not concede it. See (1 Corinthians 10:19-23). Ver. 10. If any man see thee—That is, seeing you do so, he may be encouraged to do the same, without the knowledge and enlightened views which you possess; and this may lead him into idolatry, and thereby wound his conscience. Be emboldened.—Margin, “edified,” or “built up;” i. e. in error and in vice. Compare note (1 Corinthians 8:1-2). Ver. 11. Shall the weak brother perish?—See note on (Romans 14:15).