1 Corinthians 7

Ver. 1.—It is good for a man not to touch a woman.] The meaning of the Apostle is, that a single life was more agreeable to the actual necessity, more convenient in regard to the then persecuted state of the church, as being a condition less distracted with cares and less troubled with business. Burkitt.

cases.] A believer is not hereupon to be held in bondage to an unbelieving wife or husband, in case of the unbelieving party renouncing matrimonial society with the believer. Bp. Hall. — but God hath called us to peace.] The words may be taken as a caution, intimating that notwithstanding the foregoing indulgence, it is above all things to be remembered, that the believing party is to do the utmost that is consistent with Christianity, in order to live peaceably with the other. Dr. Wells.

Ver. 1. — we know that we all have knowledge. &c.] We, who abstain from eating things offered unto idols in order to avoid offending the weak, know as well as others among you, who act differently, that an idol is

nothing; for we all have this knowledge. Yet knowledge, when it is not joined with charity, is only apt to

make men swell with pride; but love to God, and consequently to our neighbour, makes us have regard to

the welfare of others in our actions, and thereby renders ourselves also truly Christians. Drs. Whitby and

Wells.

1 Corinthians 7:2

2.—let every man] Who hath not the gift of continency. Dr. Wells. It is to be observed here, that the Apostle’s expression is general, “every man,” and “every woman” he excepts against no particular orders of persons, as is done by the church of Rome; but every one is permitted, nay, for avoiding fornication is commanded, to marry. It is to be observed further, that by the direction for “every man to have his own wife, and every woman her own husband,” polygamy, or the sin of having either more wives or more husbands at the same time than one, is here forbidden. Burkitt.

2. — think that he knoweth any thing.] And by reason of that knowledge despiseeth others, not regarding their welfare. Dr. Whitby.

1 Corinthians 7:3

3. Let the husband render unto the wife due benevolence.] Let them on all occasions be ready mutually to oblige, and consult the happiness of each other. And let them not imagine that there is any perfection in living separate from each other, as if they were in a state of celibacy. Dr. Doddridge.

4. But if any man love God.] And his brethren, in and for God, the same man is approved and accepted of God: it is not therefore our knowledge, but our love, for which we are accepted of Him. Bp. Hall.

1 Corinthians 7:4

4. As concerning therefore the eating &c.] As to your question then, whether a Christian may eat of an idol entertainment, having no reverence for the idol, but doing it in a mere civil way; I say we know, as well as your new teachers can tell us, that the heathen demons or their images have no manner of divinity in them. Pyle.

— an idol is nothing in the world.] Has no existence as a god, has no share in the government of the

world. Dr. Macknight. Not absolutely nothing, whether by an idol be understood the image itself, or the sun,

moon, air, Cesar, or the like, represented thereby: but, as Dr. Whitby remarks, ’nothing of a god, for the Apostle proves that an idol is nothing, because there is no God but one.’ Parkhurst.

1 Corinthians 7:5

5.—for your incontinency.] Or, ‘by reason of your not being able to contain.’ Dr. Hammond.

5. — (as there be gods many, and lords many,)] That is, there are such in the estimation of the heathens, they having their celestial and terrestrial gods and lords. Dr. Whitby.

1 Corinthians 7:6

6. But I speak this] Namely, which I am now about to say, “by permission,” and do “not of commandment” of the Lord enjoin abstinence from marriage, ver. 25. Dr. Whitby. See the notes on ver. 12, and 25.

7. But to us there is but one God, &c.] To us there

1 Corinthians 7:7

7.—that all men were even as I myself.] That all Christians could as easily live a single life in present circumstances, and exercise as resolute a command over their natural desires. Common sense requires us thus to limit the expression: for it would be a most flagrant

absurdity to suppose that St. Paul wished marriage might entirely cease. Dr. Doddridge.

1 Corinthians 7:8

8.—the unmarried] Those who were so at the time of writing: widowers, and so properly joined with widows. Bp. Pearce.

1 Corinthians 7:10

10.—not I,] Only, “but the Lord” also, Matt. xix. 6, 9. Dr. Whitby.

1 Corinthians 7:12

12. But to the rest speak I, not the Lord:] But to the rest, that are unequally matched with infidels, I speak as an Apostle of Christ; having otherwise no express charge for it, either in the law or in the words of Christ. Bp. Hall. St. Paul does not say this to intimate, that this direction was given by him, only as a man using his natural reason: but to signify, that our Lord, in His discourse touching divorce, had not decided the case of the marriage of a believer with an infidel, but had left this to the decision of the Apostles, by the assistance of the Holy Ghost, who was promised to lead them into all truth. Dr. Whitby.

1 Corinthians 7:14

14.—is sanctified by the wife.] Or, because of the wife: that is, by becoming one flesh with the believing wife, he is to be reputed as sanctified, so far as relates to conjugal duties. Drs. Whitby and Wells.

—else were your children unclean; but now are they holy.] That is, otherwise such children among you, as are born of one believing and one unbelieving parent, would be “unclean,” or heathens in the sight of God: “but now” under the Gospel, they are esteemed for the sake of the believing parent as “holy;” or, as having by birth a title to be admitted into covenant with God; and so they are to be admitted into the Christian church by baptism, the outward rite appointed by God for admitting members into His church. Drs. Wells and Whitby, Burkitt.

15.—A brother or a sister is not under bondage in such

1 Corinthians 7:17

17. But as God hath distributed to every man, &c.] But whatever the success of that may be, let me desire every Christian to continue contentedly in that state, condition, and relation, wherein he was at his first conversion: and not think that Christianity dissolves his obligation to any natural or civil duties. Pyle.

1 Corinthians 7:18

18. — let him not become uncircumcised.] Let not the native Jew affect the state of him, who was born a Gentile: nor the native Gentile that of him, who was born a Jew. Burkitt.

1 Corinthians 7:19

19. Circumcision is nothing, &c.] For such outward things, on either side, are no part of Christianity, but the observation of the precepts of Christ is all in all. See Gal. v. 6; vi. 15. Dr. Hammond. That is, nothing now available to salvation, nothing that renders persons more or less acceptable in the sight of God; but the keeping of the commandments of God, this is all in all: for God regards, not men’s outward conditions, but obedience to His commandments. Burkitt.

1 Corinthians 7:20

20. Let every man abide &c.] So again, for your civil relations in particular: let every one remain in the state, in which his Christianity found him. Pyle. It is plain from what immediately follows, that this is not an absolute command, but only signifies, that a man should not think himself discharged, by the privilege of his Christian state, from any ties or obligations, in which he was, as a member of civil society. Still it was lawful for Christians, as well as others, to change, in cases where it would have been lawful for them to change supposing that they had not become Christians. Locke.

1 Corinthians 7:21

21. — being a servant?] Or slave. The condition of slaves, according to the laws and customs of the Romans, was truly wretched and deplorable: far different from that of Hebrew servants among the Jews. A knowledge of the legal state of these unhappy persons under the Roman government, better enables us to enter into the full meaning and spirit of several passages of the New Testament, particularly in the Epistles of St. Paul.

1 Corinthians 7:22

22. — he that is called in the Lord, &c.] Though he be a slave to man, yet, as a Christian, he is Christ’s freeman, John viii. 36, in the most honourable sense of true freedom: and the Christian, who is no man’s slave, is yet a servant, and owes an absolute obedience to Christ, our common Lord and Master. Pyle.

1 Corinthians 7:23

23. Ye are bought with a price; &c.] Ye are bought to a holy freedom by the precious ransom of the blood of Christ. And therefore, if ye may be outwardly free, do not sell yourselves to the servitude of men; or, if ye be bondmen or servants, yet be not so the slaves of men, as for their sakes to do that which is unworthy of your Christian profession. Bp. Hall. Slaves were bought and sold in the market, as cattle are; and so by the price paid, there was a property acquired in them. This, therefore, is a reason for what he advised that they should not be slaves to men, because Christ had paid a price for them, and they belonged to Him. The slavery he speaks of is civil slavery, which he makes use of here to convince the Corinthians, that the civil ties of marriage were not dissolved by a man’s becoming a Christian, since slavery itself was not; and in general, in the next verse he tells them, that nothing in any man’s civil estate, or rights, is altered by his becoming a Christian. Locke.

1 Corinthians 7:25

25. Now concerning virgins] That is, such of either sex as have never yet been married. Dr. Wells. — as one that hath obtained mercy] As I am an Apostle of Christ, and one that hath obtained this mercy of the Lord to be faithful in the place wherein He set me: (Bp. Hall.) and on whose judgment you may rely in the matter. Dr. Wells. This, saith the Apostle, is all that is required of a minister of God, and steward of His mysteries, that he be found faithful in administering the grace of his apostleship, chap. iv. 1, 2. And this fidelity was still attended with the power of Christ assisting the Apostles, as appears from these words, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry.” 1 Tim. i. 12. So that this phrase doth not imply, as some imagine, that the Apostle had only an ordinary assistance in this Anno DOMINI 50. free. Virginity wherefore to be embraced. Anno DOMINI 59. Or, necessity.

1 Corinthians 7:26

26.—for the present distress.] Considering the many and terrible persecutions, to which the church was then daily subject. Pyle. From the expression here it is evident that this judgment of the Apostle cannot relate to the peaceable times of the church. Dr. Whitby.

—for a man] Or woman. The original word signifies the whole species, both male and female. Bp. Pearce.

1 Corinthians 7:28

28.—Nevertheless such shall have trouble in the flesh.] Only in such times as these the married state is likely to be fullest of trouble. Dr. Hammond.

1 Corinthians 7:29

29. But this I say, brethren, the time is short: &c.] This may have been said out of a prophetical foresight of the approaching persecution under Nero. Locke. Or, it may be taken generally, as if he had said, Let all persons, whether married or unmarried, consider that the time of this life is short and transitory; it is therefore true spiritual wisdom to look upon outward comforts and gratifications as they will shortly be: to be moderate in the enjoyment of them; not to be too much affected when we have them, or too much afflicted when we want them. Burkitt.

1 Corinthians 7:32

32. But I would have you without carefulness.] St. Paul here gives as a reason for his observations concerning an unmarried state being preferable to a married one, that “he would have them without carefulness,” that is, free from those greater cares of the world that attend a married life. Dr. Wells.

1 Corinthians 7:35

35.—not that I may cast a snare upon you.] Not that I would force upon you a necessity of containing, and thereby cast a snare upon your consciences. Bp. Hall.

—but for that which is comely.] Or most suitable to your profession of Christianity. Dr. Wells. This seems to intimate that they were now in circumstances, in which God did, as it were, exact a peculiar severity from all their thoughts; and that it was a time to think of the trials of martyrdom, rather than the endearment of human affections. Dr. Doddridge.

The reasons advanced by the Apostle for preferring the single to the married state are, that unmarried persons of both sexes have more leisure than the married, to “care for the things of the Lord, how they may please the Lord,” and to render themselves “holy, both in body and in spirit.” In the first ages of Christianity, next to their believing in Christ, men’s greatest duty was publicly to confess their faith in Him, how great soever the evils might be, which befell them on that account. For by openly confessing their faith, especially if they sealed that confession with their blood, the Gospel was to be continued in the world. This was an object of such importance, that our Lord solemnly declared, “Whosoever shall confess Me before men,” in a time of persecution, “him will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny,” &c. This duty being as difficult as it was necessary, that persons of both sexes might perform it with greater ease, the Apostle recommended to both a single life, if they could therein live continently; because being attached to the world by fewer ties, they would leave it with the less regret, when called to die for the Gospel. Dr. Macknight.

1 Corinthians 7:36

36.—toward his virgin.] That is, his virgin daughter, as the term sometimes signifies in the best Greek writers. Parkhurst, Schleumer. The meaning of this and the next verse is as follows: 36. If any man find it not fit to continue his daughter in the state of virginity, for that either her age or disposition persuades the contrary, I press him not, but leave him at liberty: let him do what he will: he offendeth not in giving her in marriage. 37. Nevertheless, he that is resolved thus to keep his daughter unmarried, finding no necessity, either in her disposition or in his own estate, but perceives, after careful deliberation and due inquiry, that he hath good ground and power so to do, he doth well in it. Bp. Hall.

As both the Jews and Greeks reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinions of the Essenes and more rigid philosophers,

1 Corinthians 7:38

38. — doeth better.] Doth what is more for the benefit of his daughter: because, if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that holiness in body and spirit, which will enable her to adhere to the Gospel in a time of persecution. Dr. Macknight.

1 Corinthians 7:39

39. The wife is bound by the law as long as her husband liveth; &c.] The Apostle concludes the chapter with resolving the case, whether or not second marriages were lawful. He answers, they were. After the death of her husband the widow might marry again, provided she married in the Lord; that is, with a believer. But though the Apostle asserts the lawfulness of widows’ marrying again, he declares that considering the persecuted state of the church they would be more happy in their widowhood. Burkitt.

1 Corinthians 7:40

40. — I think also that I have the Spirit of God.] Be assured, whatever your new teachers may think of me, my directions are given by the special guidance and assistance of the Holy Spirit. “I think that I have” may be rendered “I have;” or rather thus, ‘Surely I have.’ Pyle. The phrase does not imply that the Apostle was in any doubt whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used in irony with a view to the false teacher who called his inspiration in question. Dr. Macknight. This ironical seeming doubt was designed to imply the strongest affirmation, and to put his adversaries to shame. Abp. Secker.

Chap. VIII. St. Paul examines the question proposed to him by the Corinthians, whether it is lawful for Christians to eat things which had been offered unto idols, and to be present at the feast of the heathens, in the temples of their false gods: to which he answers, That Christians know very well there is but one God, and that idols are lifeless and vain, and could not defile the meats offered to them, and therefore that it was lawful to eat even of meats offered to idols. Nevertheless the Apostle observes, that all had not the same know-

to the offence of our brethren: 11 but must bridle our knowledge with charity. Anno DOMINI 38. NOW as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.