1 Corinthians 7

1. The Apostle answers a question proposed whether it be good to take a wife. 3. He commands the married not to withhold themselves each from other, 5. except it were by mutual consent for a time, to give themselves to fasting and prayer. 8. Declares further to the unmarried and widows, that it is good to remain unmarried, namely, for such as have the gift thereunto, but not for others. 10. Commands the married that they shall not part, 12. no not believers from unbelievers, if they be content to remain with believers. 15. But if the unbelievers will separate he testifieth that believers are not then obliged. 18. Declares further that every one must be content with his estate wherein he was called to Christ, as well circumcised as uncircumcised, 21. as well servants as free men. 25. Afterwards speaks of Virgins which are under the power of the another, and shows in what case it is good to bestow them or not. 29. Adjoins a general exhortation, how marriage and other things of this world must be used, 32 and what advantage the unmarried have above the married to adhere well to the Lord. 36. So notwithstanding that they do not sin who give their Virgins in marriage, 39. and declares again that the married are bound one to another as long as they live.

1. Now concerning the thing whereof ye wrote unto me, it is good [By this word good here, is understood not that which is honest, virtues, or holy; for the Apostle testifieth that the married estate is honourable. Hebrews 13:4. as also the Holy Scripture throughout; but for that which hath less trouble, incumbency and inconvenience as the Apostle expounds the same hereafter ver. 26.] for a man (homo) [that is, (vir)] not to touch [that is, to marry, or to know, as this word is also taken thus, Genesis 20:6.] a wife.

2. But because of fornications [He speaks in the plural number, thereby to express all manner of uncleanness and wantonness] every (man) shall have his own wife [Gr. A wife of his own i.e. one married wife, and not many] and every (wife) shall have her own husband.

3. The husband shall pay to the wife the due benevolence: [Although this may be understood in general of all duties between man and wife Ephesians 5:22. yet nevertheless it is here principally understood of those duties which are peculiar to marriage, as appears by the following verse] and likewise also the wise to the husband.

4. The wife hath not the power over her own body, [Namely, to withhold her body from the husband without reason in this due benevolence, as the following verse declares] but the husband; and like wise also the husband hath not the power over his own body, but the wife.

5. Withhold not your selves from one another except it be with consent (of both) for a time, that you may be at leisure for fasting and prayer: [He speaks not here of ordinary prayer whereunto all Christians must be ready at all times, but of extraordinary necessities of prayer whether those necessities concerned those married persons in particular, or the Church of Christ in general, as by the joining of fasting appears, which is not required in all occasions, but in prayers in especial necessities. See Exodus 19:15. Joel 2:16. Mat. 17. 21. Acts 13:2.] and come together again, that Satan tempt you not [that is, by this occasion stir you not up to unfitting lusts or other uncleanness] because ye cannot contain your selves.

6. But this I say by permission, not by command, [This is not to be understood of that which the Apostle said in the second verse, seeing they that have not the gift of continence are not only permitted to marry, but also commanded, as also in the ninth verse: but of that which was spoken immediately before, of abstaining for a time and then coming together again, which he will leave to the liberty of the married according as they find themselves strong or weak therein, and according as their necessity and calling will bear.]

7. For I would that all men were even as my self (am) [The Apostle declares, for reasons which shall be rehearsed, that he had rather that they all had a gift of continence. Yet nevertheless that every one must take notice of the gifts which he hath received from God for this purpose: namely, the one to contain himself, the other to make use of marriage in honour and moderation,] but every one hath his proper gift of God, the one indeed on this, but the other in that.

8. But I say to the unmarried, [Namely, who are in their own as the Greek word imports. For of the virgins which are under the power of another, he will begin to treat hereafter in the 25. verse] and to the windows, it is good for them, [that is, advisable, useful and less troublesome. See v. 26.] if they remain even as I.

9. But they cannot contain themselves let them marry: for it is better to marry than to burn. [That is, it is good to marry, that we may not be inflamed with sinful lusts through desires of the flesh, and remain in danger to fall into uncleanness; which is always evil.]

10. But to the married command not I [Namely, as the first proposer of this command, but as a relater of that which the Lord Christ hath expressly commanded before. See Matthew 19:3. etc] but the Lord that the wife depart not from her husband.

11. And if she also depart [Namely, otherwise then because of the husband’s adultery. See Matthew 5:32. and chapter 19. v. 9.] let her remain unmarried, [that is, let her not be permitted any other marriage in the church, if she cannot be reconciled to her husband] or be reconciled to the husband; and let not the husband forsake the wife.

12. But to the others [Namely, believers which are married to unbelievers] Say I, [Namely, as an Apostle of Christ, informed and moved by his Spirit] not the Lord, [namely, by an express command as the former was, v. 10. The reason hereof seemeth to be, that Christ preached the Gospel only among the Jews who were yet in Gods covenant, and not amongst the Gentiles, where this difference fell out at that time, which therefore he caused to be propounded and commanded in its season by his Apostles] If any brother hath an unbelieving wife, [that is, a stranger from the Christian Religion, as the Gentiles were] and the same be content to dwell with him [namely, as those that are married use to do, and as it becometh her] let him not forsake her.

13. And a wife that hath an unbelieving husband, and he be content to dwell with her, let her not forsake him.

14. For the unbelieving husband is sanctified by the wife, [Gr. Sanctified in the wife, as also afterward in the husband. Namely, in regard those believers are heirs of Gods covenant, with their children, Genesis 17:7. Acts 2:39. which advantage the unbelieving party cannot hinder by his unbelief, because the grace of God in sanctifying such a marriage, is more powerful than the unbelief of the other party to unhallow the same] and the unbelieving wife is sanctified by the husband. For otherwise your children were unclean, [that is, strangers from God’s covenant, as is testified of the unbelieving Gentiles and their seed, Ephesians 2:12.] but now are they holy. [that is, are comprehended in the outward covenant of God, and have access to the signs and seals of God’s grace, as well as they that are born of both believing parents.]

15. But if the unbeliever depart [That is, forsake the believer, or drives him from her, and obstinately on his side makes void the bond of marriage, as was then usual with the Gentiles, and now also with the Turks] let him depart. A brother or a filter is not embondaged [That is, not bound on their side to hold the bond of marriage any further, or to remain unmarried, as he had commanded the married in general, v. 11. from which command they are also excepted] in such (cases:) [namely, when they on their side thus break the bond of marriage, only, out of hatred to the faith] but God hath called us to peace. [Gr. In peace, i.e. to live in peace and with a quiet conscience, whether it be in marriage or out of the same.]

16. For what knowest thou O wife [Namely, who art a believer, and livest in peace with an unbelieving husband] whether thou shalt save thy husband? [namely, by thy peaceable and Christian walking shalt win him to Christ. See 1 Tim. 4. 16. Sam. 5. 20. 1 Pet. 3. 1, 2.] Or what knowest thou husband that thou shalt save thy wife?

17. But as God hath distributed to every one, as the Lord hath called every one, so let him walk: [That is, let every one be content and frame himself according to the gifts and the calling which he hath obtained of the Lord, whether it be in a married estate or out of it: which afterwards he extends also to other callings of men, that by Christians under the name of Christian Religion, the State of the commonwealth might not be distributed, or the church be made hateful] and so ordain I in all the churches.

18. Is any man called being circumcised? Let him not cause (the foreskin) to be drawn on. [As may be done by the art Chirurgery. See 1 Matthew 1:16. Joseph. An. Lib. 12. cap. 6. Namely, as thinking that he should be the more acceptable to God thereby] Is any man called being in the foreskin [that is, uncircumcised] let him not be circumcised.

19. Circumcision is nothing, [That is, of no force unto godliness. Which the Apostle understands chiefly of the times of the New Testament, when circumcision is no more a sacrament. See Galatians 5:6.] and uncircumcision is nothing , but keeping of the commandments of God.

20. Let every one abide in that calling [That is, be quiet and satisfy himself] wherein he is called.

21. Art thou called being a servant ? let not (that) trouble thee; [Namely, as if thou be but a sincere Christian. See 1 Cor. 12. v. 13. and Galatians 3:28.] but if thou canst also become free [namely, by lawful and fit ways, as amongst the Gentiles where slavery was in use, there were divers ways whereby the slaves might come to their freedom] use (that) rather.

22. For he that is called in the Lord being a servant, [That is, is converted to faith in Christ being yet a servant or slave] he is a free-man of the Lord: [that is, by the Lord freed from the bondage of sin and of the Devil. See John 8. v. 34, 35, 36.] Likewise also he that is called being free, [namely, according to the civil or outward state] he is a servant of Christ. [that is, subject to his power and commands, as a servant to his Lord.]

23. Ye are dearly brought [Gr. By price. See the last verse of the former chapter] Be not the servants of men. [namely, to do anything for the service or obedience of which should be repugnant to the commands of the service of God. Or suffer not your selves in spiritual things to be brought in bondage by any men, that you should not freely use that which the Lord hath made free to us. See Galatians 5:1. Colossians 2:20.]

24. Every one wherein is called, brethren, let him abide in the same with God. [That is, as in the presence of God: or, duly to acquit himself in such a calling.]

25. Now concerning Virgins I have no command of the Lord: [Or, no ordinance, i.e. no express command of God or Christ: namely, that any one ought to remain a virgin. Whereby it appears that the words of Christ, Matthew 19:12. He that comprehend this, let him comprehend it, are not command but only a permission] but I speak [Gr. Give] (my) opinion, as who have obtained mercy of the Lord, to be faithful. [namely, in my doctrine and ministry, and in that respect also in that which I declare. See ver.40. and 1 Cor. 4.1.2 Or, to be worthy of credit.]

26. I hold this therefore to be good [That is, profitable and useful as ver. 1.8.] for the instant necessity, [Or, present need. Namely, of the Church which is now in continual trouble, persecution and banishment. See the like phrase, 2 Cor. 6.4. and 1. The. 3.7. which necessity may better and easier be endured by the unmarried then by the married, who are burdened with a family and children] that (I say) it is good for a man to be even so. [that is, unmarried, wherewith also is always to be understood the condition set down before in the 9. ver. As hereafter in the 3.5. and 36. verse, of the gift of continence.]

27. Art thou bound to a wife? Seek no dissolution: [Namely, no not that the instant necessity, as some might have misinterpreted his former words] art thou loosed from a wife? Seek not a wife.

28. But if thou marrieth also, thou sinnest not: and if a virgin marry she sinneth not: and if a virgin marry she sinneth not. But such shall have affliction [That is, troubles, discontents, and many cares] in the flesh, [that is, according to the outward man, or according to the present life. And this he saith because of them who fancied themselves nothing but ease and pleasure in a married condition] and I spare you. [that is, I would gladly have you free from such encumbrances and troubles as marriages brings with it, as hereafter ver. 32. and the following is further declared, namely, that you may be able to serve the Lord the more freely.]

29. But this I say brethren, that the time henceforward is short: [Gr. The time is drawn in, or, together. This may be understood either of the time of every mans life, seeing the ages daily grow weaker, and therefore a man must think the more spirit upon spiritual things which are everlasting. Or of the time which the world shall yet stand, which is also said to be short in respect of the time fore-past, and therefore is called the last hour, that we might the more carefully prepare ourselves speedily to look for Christ our judge from heaven. See 1 Pet. 3. 8. Others read, the time is short: it remaineth therefore that even they that have wives & c.] that they also that have wives, might be as not having: [this Paul saith, not to forbid the married the use of marriage: for that would contradict that which is said be forever. 3, 4, 5. but to exhort them to moderation and consideration in that use, that their spiritual duties may not be hindered thereby, as also in that which followeth.]

30. And they that weep [That is, they that are in heaviness, especially for the mischances which marriage brings with it by the death of husband, wife, children, or such like troubles and adversities which happen in marriage] as not weeping: and they that are joyful [namely, upon the several occasions of the married estate, as getting of children, bestowing them in marriage, or other accommodations and recreations] as not being joyful: and they that buy as not possessing : [that is, not setting their heart upon it, so that by the use of the same, they be turned away from the chiefest good. See Matthew 6:19, 33. as the following words also declare.]

31. And they that use this world, as not abusing it. For the form of this world [That is, the things which the world esteem as a great good and happiness, but which are no other than an appearance thereof, as some shows in public spectacles use to be, from whence the Greek word Schema is taken. See Eccles, 1. 2. 1 John 2:16, 17.] passeth away.

32. And I will [I would be willing or with] that ye should be without carefulness. The unmarried is solicitous [that is, ought to take care; and can more freely do it, because he is not hindered by the care of house keeping] for the things of the Lord, how he shall please the Lord:

33. But he that is married is solicitous [That is, useth ordinarily to do so, and is by reason of the care of house-keeping, and to please his partner, more obliged to it] for the things of the world, [the word world is not here taken for worldly lusts which are unlawful and forbidden every where in God’s word, but for such things whereby the is maintained in this world, as meat, drink, and clothes, dwelling, trading, and the like, which are not unlawful in themselves, 1 Tim. 3. 4. and chapter 5. 8. but nevertheless do trouble a man that he cannot always so earnestly and continually think upon that which is spiritual, and in which the unmarried have less hindrance than the married, when our gifts and calling permit it. See an example hereof in Mary and Martha Luke 10:39.] how he shall please his wife. [not to do any thing contrary to Gods will. For so we may please no men, Luke 14:26. Galatians 1:10. but to live in love and peace with her, Ephesians 5:25. which must so be understood also, of the wives taking care towards the husband in the following verse.]

34. A wife and a virgin are different. The unmarried taketh care for the things of the Lord, that she may be holy both in body and in spirit: but she that is married taketh care for the things of the world, how she shall please her husband.

35. And this I say for your own advantage: [That is, ease and benefit. And so he expounds in this verse that which before he called good or not good] not that I might cast a snare upon you, [namely, precisely to bind you to the unmarried life] but (to lead you) to that which is comely and fit, to adhere well to the Lord, without being drawn this way and that way. [Or, not to be drawn off. Namely, with the cares and troubles of this world.]

36. but if any man think [Namely, by all signs which he perceives thereof, is aware or judgeth. He speaks here properly of Parents or Guardians, under whom the virgins are] that he dealeth unfitly [that is, not well becomingly or well advisedly, if he should hinder his from marrying contrary to her nature or inclination: or else contrary to what the condition of his family requires] with his virgin, if she pass over her youthful time, and it must so come to pass: [namely, to prevent greater troubles both in respect of her and of his family] let him do what he will: he sinneth not: let them marry.

37. But he that stands firm in (his) heart, having no necessity [Namely, either for himself, for the preservation of his family and other occasions, which oftentimes necessitate Parents to marry out their children: or by reason of the Frailty of the children whereof is spoken in he former verse] but hath power over his own will, and hath decreed this in his heart, that he will keep his virgin, [namely, unmarried] he doth well.

38. So then he that giveth her in marriage, he doth well, and he that giveth her not in marriage be doth better. [That is, he doth that which is more serviceable and beneficial for the quiet of his virgin, as v. 1, 8, 26. and as it is expounded, v. 35. 40.]

39. A wife is bound by the Law [Namely, of marriage. See Romans 7:2.] as long as her husband liveth, [namely, except it because of adultery, Matthew 19:9. or of the departing of the unbelieving party, before v. 15.] but if her husband be fallen asleep, she is free to marry to whom she will, only in the Lord. [that is, only that this be done in the fear of the Lord: to which purpose also especially serves, that she now being free, do not yoke herself with unbelievers, 2 Cor. 6. 14.]

40. But she is happier [Namely, as well in respect of the troubles which marriage brings with it, as of the freedom which she hath to serve the Lord with less trouble, as is declared by the Apostle heretofore. Yet this must also always be understood with the former conditions, if she have the gift of continence, and her calling permit this, as he hath limited this, v. 7. 17.] if she so abide according to my opinion. And I think also that I have the Spirit of God. [this the Apostle saith not as if he doubted thereof, but to speak modestly of himself, contrary to that false conceit which some among them had of themselves. See before v. 25.]