1 Corinthians 7

1 Corinthians 7:1-9

In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He, 1. Shews them that marriage was appointed as a remedy against fornication, and therefore persons had better marry than born, ver. 8—10. 2. He grows direction to those who were married to continue together, though they might have an unbalancing relation, unless the unbeliever would part, in which case a Christian would not be in bondage, ver. 10—17. 3. He shows them, that becoming Christians does not change their external state, and therefore advises every one to continue, in the general, in that state in which he was called, ver. 17—25. 4. He advises them, by reason of the present disloyal, to keep themselves unmarried: hints the shortness of time, and how they should improve it, so as to grow dead and indifferent to the comforts of the world; and shews them how worldly cares hinder their directions, and disloyal them in the service of God, ver. 25—30. 5. He directs them in the disloyal of their virgins, ver. 30—30. 6. And obeys the chapter with advice to widows, how to dispose of themselves in that state, ver. 39, 40.

1. NOW concerning the things whereof ye wrote unto me: ¹ It is good for a man not to touch a woman. 2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3. ¹ Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4. 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. 5. ² Defraud you not one the other, except it he with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, ³ that Satan tempt you not for your inconstancy. 6. But I speak this by permission, and ⁴ not of commandment. 7. For I would that all men were even as I myself; but ⁵ every man hath his proper gift of God, one after this manner, and another after that. 8. I say therefore to the unmarried and widows, ⁶ It is good for them if they abide even as I. 9. But ⁷ if they cannot contain, let them marry: for it is better to marry than to burn.

In answer to some cases of conscience, which the Corinthians had sent to the apostle for his solution, he here replies:

1. In the persecuted state of the church, and considering the incumbrances which a married state necessarily produced, he suggests, that it would be well for those who had the gift of continence to keep themselves single; and in order to avoid exciting any desire after women, that they should observe a cautious distance, and never touch them.

2. Yet he was far from enjoining celibacy as a duty. To avoid fornication, where the gift of continence was not possessed, and circumstances made it more eligible, it was advisable that every man and woman should enter into the honourable estate of marriage, with all conjugal fidelity and love cleaving alone to those with whom they are thus united.

3. For those who are married, he says down this rule: That neither of them afterwards have a right to withhold their bodies from each other, but mutually owe the duty of the marriage-bed. And though on some extraordinary occasions they may forego those lawful delights which they take in each other, it must be by consent, when peculiar reasons of humiliation call for prayer and fasting; and only for a one, not defrauding each other of that which is now a mutual duty, but coming together as before, that Satan tempt you not for your inconstancy, and, whilst you wrongly abstain from what is lawful, he should lead you to what is criminal, and enslave your affections with other objects.

4. The apostle declares, I speak this by permission, as my advice, and not of commandment, as what is absolutely necessary for every individual; not as if it was every man’s duty to marry, who was thereto inclined; there were cases and circumstances when persons could best judge for themselves. For I would that all men were even as I myself, and could as contentedly continue in a state of celibacy; but every man hath his proper gift of God, one after this manner, and another after that, according to their different dispositions and constitutions. I say therefore to the unmarried and widows, It is good for them if, in these pervious times, they abide even as I, and can with safety and satisfaction continue single. But if they cannot contain, and they find their animal appetites too strong to be kept under, let them marry: this then becomes a duty, and it would be sinful to neglect the ordinance of God; for it is better to marry than to burn, and be harassed with tormenting desire.

5. And

6. And unto the married I command, ‘yet not I, but the Lord, ’ Let not the wife depart from her husband: 11. But and if the depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12. But to the rest speak I, ’not the Lord, If any brother hath a wife that believeth not, and the be pleased to dwell with him, let him not put her away. 13. And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, ’let her not leave him. 14. 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. 15. 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. 16. For what knoweth thou, O wife, ‘whether thou shalt save thy husband ? or how knoweth thou, O man, whether thou shalt save thy wife ? 17. 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. 10—13. As many who had been called in a conjugal state had partners of their bed, who still continued in heartenides, and divorces were common among the Jews, the apostle, by immediate authority from his Lord, declares what was their duty in such circumstances.

8. The wife may on no considerations (adultery excepted) depart from her husband. But if the depart voluntarily, or be dismissed through any quarrel, let her remain unmarried, or be reconciled to her husband, whose regard is her duty by all lawful means to endeavour to regain. And let not the husband put away his wife, on any consideration but the debleness of the marriage-bed. Note, Those who are married should define and delight to make that state a comfort to each other: every breach involves both in misery.

9. With regard to those who have partners that continue in unbelief, whilst they themselves are called to the knowledge of the truth, the following directions I give by the Spirit, the Lord having left no express command concerning the matter.

(1.) If any unbelieving wife or husband chuse to cohabit with their partner, who is converted to the faith of Christ, the believing wife or husband must not separate themselves from the unbeliever on account of religion. And he fuggeth his reasons for what he enjoined: [1.] The state is sanctified by the faith of either of the parties. The unbelieving husband is sanctified by, or in, the wife, and the unbelieving wife is sanctified by, or in, the husband, they being one by virtue of the marriage union, and all their lawful marriage enjoyments sanctified to the faithful person; else were your children unclean, and not entitled to the blessings and privileges that belong to the visible church; but now are they holy, capable of being received into the congregation of the faithful, and admitted to the seal of the covenant, as much as if they defended from parents who were both believers in profession. [2.] God hath called us to peace; and therefore, so far as we can maintain it with our unbelieving relatives, we are bound to do it, and not make our different sentiments in religious matters the ground of contention and angry dispute: and tho’ we wish they were even as we, yet should we not quarrel with them because they refuse to be of the same mind with us, but bear with the protectors and disbeliefs which they may testify against us on account of our profession. [3.] Whilst thus walking in love, peace, and chastity, what himself than, O wife, whether thou shalt save thy husband? or how knoweth thou, O man, whether thou shalt save thy wife? and he made the instrument of her convention. But, whether this be the case or not, as God hath distributed to every man, as the Lord hath called every one, in whatever state or relation, so let him walk, as may most adorn his holy profession; and so ordain I in all churches, laying this down as a general rule, to be accommodated to particular cases.

But, (2.) The case however is quite different, if the unbelieving depart, and, offended at their partner for embracing the gospel, for that cause refuse any longer to cohabit with them; and, all kind means being used, insist on a separation; a brother or a sister is not under bondage in such cases, not obliged to detain them when they desire to depart. Nay, some suppose, that such a malicious and obfiteous detestation, where all proposals of reconciliation and return are rejected, amounts to the dissolution of the marriage-covenant, with regard to the injured party, like death itself: but I should think otherwise, unless the detestation is accompanied with adultery in the unbeliever; and even then, though in God’s fight the marriage bond is broken, the civil contract can be dissolved only by proper authority.

1. Adler, v. 1, 2, Col. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18. Is any man called being circumcised? let him not become uncircumcised: is any called in uncircumcision? let him not become circumcised. 19. Circum-

2. Is any man called being circumcised? let him not become uncircumcised: is any called in uncircumcision? let him not become circumcised. 19. Circum-

cision is nothing, and uncircumcision is nothing but the keeping of the commandments of God. 20. Let every man abide in the same calling wherein he was called. 21. Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather. 22. 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. 23. ‘Ye are bought with a price, be not ye the servant of men. 24. Brethren, let every man wherein he is called, therein abide with God.

9. 18—24. The apostle passes on to other cases.

10. Respealing circumcision. Is any man called being circumcised, Jew or preselye, let him not become uncircumcised, or regret that he submitted to this site. Is any one called in uncircumcision? let him not become circumcised, all these marks of peculiarity being abolished under the gospel. Jew and Gentile have now but one way to glory: Circumcision is nothing, and uncircumcision is nothing, of no avail at all to salvation; but the grand point is, the keeping the commandments of God, from the divine principle of faith which wrecketh by love.

11. With regard to men’s flatown in life, Let every man abide in the same calling wherein he was called, defining no alteration in his circumstances, but satisfied with the dispositions of God’s providence. Art thou called being a servant? care not for it; as if because a servant or slave, therefore the less acceptable to God. With him there is no respect of persons. But if thou mayest be made free, use it rather; if the Lord upon a door for your liberty, thankfully accept it, mean time resigned to wait his will. For he that is called in the Lord, being a servant, is the Lord’s freeman, brought from the bondage of corruption to the most desirable freedom, even into the glorious liberty of the sons of God. Likewise also he that is called being free, is Christ’s servant: whatever our civil privileges may be, when we have taken the Lord for our Master, we are, as much as the meanest slave, bound to yield ourselves to him, obedient in all things. Ye are bought with a price, both one and the other with the same price, even the blood of Jesus: he not ye therefore the servants of men; but whenever their commandants interfere with the will of your great Master, believe not a moment whom you shall obey. Upon the whole, brethren, this is my injunction; Let every man wherein he is called, whatever his flatown in life may be, therein abide with God, resigned to his will, aiming at his glory, maintaining communion with him, and looking up for grace to serve him acceptably. Note, (1.) As our worldly circumstances are ordered by divine appointment, to repine is to rebel against God. (2.) No attainments in religion give us a right to any superiority in worldly things. Dominion is not founded in grace.

12. 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. 26. I suppose therefore that ’this is good for the present distress, I say, that it is good for a man to to be. 27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28. But and if thou marry, thou hast not finned; and if a virgin marry, the hath not finned: nevertheless, such shall have trouble in the flesh; but I spare you. 29. But this I say, brethren: ’the time is short. It remaineth that both they that have wives be as though they had none; 30. 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; 31. And they that use this world, as not abusing it: for the fashion of this world patileth away. 32. 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: 33. But he that is married, careth for the things that are of the world, how he may please his wife. 34. 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. 35. And this I speak for your own prob, not that I may call a share upon you, but for that which is comely, and that you may attend upon the Lord without distraction.

13. Luke 6, 41.

14. 25—35. In answer to their question with regard to unmarried persons, though our Lord had given no particular directions, yet the apostle, under divine inspiration, delivers his judgment.

15. Considering the troublesome times, and the present distress they were under, he advises those who with chastity could, to continue

continue single. If they were already married, they must be content in that state, nor seek to loose that individuals bound to it unmarried, they would do well not hastily to change their condition.

2. If any person found it more advisable or necessary for them to marry, they would commit no sin in so doing, marriage being honourable in all; only they would encumber themselves more in the world, and in those days of persecution expose themselves to more dangerous trials. But he urges not the point, but he should bring them into a share, when he only meant to suggest the cautious which prudence dictated.

3. Whatever was their state, married or unmarried, he had one important charge to give them. This I say, brethren, the time is short, eternity is advancing swiftly, and the days which have are allotted us draw to their end. Since therefore our great concern in this world is to prepare for a better, it remains that both they that have twice be as though they had never; not letting their afflictions on a dying world, or retarded from the pursuit of heavenly things by any engagements or attachments here below: and they that weep, as though they wept not; refraining all inordinate grief for the loss of dearest relatives, or for any other afflictions, since all present sufferings must be quickly have an end; and they that rejoice, as that they rejoiced not; considering the transitory nature of all their worldly comforts, and therefore sitting loose to them: and they that buy, as though they puffed not; not trusting in uncertain riches, nor placing their happiness in their possessions, but looking for a more enduring substance; and they that use this world, as not abusing it, to flatter their pride, or gratify their luxury: for the fashion of this world puffed away; all things below are fleeting as the shadow, and will shortly vanish as the dream when one awaketh. Note, (1.) A deep sense of the vanity of time, and the importance of eternity, is needful to regulate both our joys and sorrows, and to keep our afflictions disengaged from the objects of sense which would otherwise have us. (2.) We are dying worms in a dying world: the longest life is but a short time; every moment we are in jeopardy; and what is all the world to a dying man?

4. He suggests the general reason on which he grounded the foregoing advice. I would have you without carefulness, not to lay a there upon you by enforcing celibacy, but that those who have the gift, may attend on the Lord without disreaction. The advantage of the unmarried state is this, that being, this occasioned with worldly cares, the single brother or sister are more at leisure for the fervor of the Redeemer, and can more entirely devote their time and talents, and employ both body and spirit in his blessed work: whilst the married person must necessarily be more engaged in the care of a family, and the needful provision for them, and have the partner of their bosom to please in all lawful things, solicitous to promote their temporal and eternal happiness. Note, (1.) That is always best for a Christian, which is best for his soul. (2.) Our first desire should be to please the Lord, and, whether married or single, to be holy both in body and spirit.

5. 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 invent not: let them marry. 37. Nevertheless, he that standeth steadfast 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, doth well: 38. So then, he that giveth her in marriage: doth well: but he that giveth her not in marriage doth better. 39. 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. 40. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

1 Corinthians 7:36-40

The apostle proceeds with farther directions concerning marriage.

1. Concerning virgins. If any man think that he behaveth himself uncomely towards his virgin, by refraining his daughter or ward, who is disposed thereto, from marrying; if she pass the flower of her age, and is come to years of maturity, and need so require, on deliberating the matter, it seems most eligible for the should change her condition, let him do what he will, he standeth not in disposing of her; let him marry her to a proper partner. Nevertheless, he that standeth steadfast in his heart, resolved to keep his ward as daughter single, having no necessity, but doth power over his own will, and hath so decreed in his heart, with her consent, that he will keep his virgin as she is, doth well, and shew in such trying times a prudent care of her. So then, he that giveth her in marriage, when it becomes needful, doth well; acts a lawful and commendable part: but he that giveth her not in marriage, doth better; provides more for her comfort, and keeps her more at her liberty to serve the Lord.

Some suppose (see each verbum) signifies not his virgin, but the state of virginity, and give the sense, that if any man con-

tinued single beyond the usual time when it was thought repurable to marry, and afterwards should think that he had put an undue restraint upon himself, and he cause to change his condition, it would be lawful for him, even if advanced in years, to take a wife: for though it might be most commendable if he could keep his first purpose, yet, if he finds the state of wedlock needful, he is at liberty and may marry.

2. Concerning widows. The wife is bound by the law to her husband for life, unless by obstinate desertion and adultery the marriage-bond is cancelful. But if her husband be dead, she is at liberty to be married to whom she will; only in the Lord; careful not to be unregularly yoked with an unbelieving, and giving her hand to no man, who hath not, as far as she can judge, given his heart to Christ. But, in most cases, she is happier if she so abide, in my judgment, and live unmarried; and, in what I have adviat, I think also, whatever false teachers may suggest, that I have the Spirit of God, and now speak under his immediate inspiration.