1 Corinthians 7

1. It is good for a man not to touch a woman. The whole Bible highly commends marriage, which, as a Divine institution, founded in man’s nature, must be good and conducive to individual and social well-being. The Apostle Paul elsewhere speaks of it with peculiar honour, and classes

“forbidding to marry” among the signs of a false system (1 Tim. iv. 1-3). Here he is to be understood, in answering the letter from the Corinthians, to express his own personal approval of continence.

2. Nevertheless, [to avoid] fornication, etc. Lit., “But on account of the fornications”; lest you be drawn into the vices prevailing around you: see R.V.

let every man have his own wife. This clearly shuts out polygamy: see Mal. ii. 14-16, and notes.

6 by permission, etc. Rather, “by way of concession, not by way of command.”

8. I say therefore. Rather, “Now I say”: see ver. 6.

10 depart. That is, be separated. You need not for this my inspired declaration; you already have the Saviour’s express command: see Mark x. 11, 12.

11 and let not the husband put away his wife. Our Lord allows divorce on the ground of conjugal unfaithfulness (see Matt. v. 32; xix. 9); but Paul does not here name the exception, which would be understood as a matter of course.

12. But to the rest, etc. That is, those who were married to heathens or Jews. Our Lord had not made a special law for such cases, and therefore the apostle gives his own decision: see ver. 40 below.

14 but now are they holy. We must remember (says Calvin) that Paul is not here speaking of contracting marriage, but of retaining connexions previously formed.

15 to peace. Rather, “in peace” (R.V.). The general rule is, that marriage is indissoluble; but if your heathen partner will not stay with you, do not insist upon maintaining the connexion. For Christians are called to live in peace; and it is only as you do so that you can hope for the conversion of your unbelieving husband or wife (16). But you are not to seek or to compel a separation, for every one should, as far as possible, remain in the relations which subsisted before his conversion (17); e.g., whether circumcised or not (18-20).

16. For what knowest thou, etc.? The connexion seems to be, that there need to be no scruple in letting the unbelieving consort depart, on the ground that remaining might lead to salvation. This, at best, would be very uncertain.

21 but if thou mayest be made free, etc. Either: “prefer to remain a slave, if even you can be made free”; an extreme case illustrating the apostle’s rule. Or, “yet if also you can be free, take advantage of the opportunity”; the extreme case being admitted as an exception not affecting the general rule. Expositors are almost equally divided which interpretation to adopt, understanding the phrase use it rather in different senses: “Make use of the possibility of freedom” (Godet); “Employ thy very state of slavery as a means of spiritual profit” (Ellicott and others).

22 freeman. Rather, “freedman,” as R.V. “Servant” is “bond-servant.” So “servants” in ver. 23.

25 faithful. Or, “trustworthy.” This phrase is probably adopted because the case had reference to a temporary emergency, and not to a subject of permanent command.

26. I suppose therefore, etc. Rather, “I hold then.” What the existing or impending “distress” was is not clearly known; but it was clearly so severe as to make the cares and responsibilities of the marriage state particularly undesirable.

it is good for a man so to be. “It is good for a man to be as he is” (R.V.), whether married or unmarried (27).

28 trouble in the flesh. In the midst of a community adverse to God, Christian parents especially called to suffer from the perversion or the persecution of their children.

but I spare you. I would spare you this trouble; hence my advice.

29 the time is short, etc. “It remaineth” belongs to the preceding words, i.e. “what remains of it.” This I would impress upon you, whether you marry or not—that God has made what remains of life short, in order that you may not be unduly affected by passing events, but be dead to the world (29-31).

31 as not abusing it. Rather, “as not using it to the full” (R.V. marg.); “not engrossed in it” (Moffatt).

fashion. Or, “form.” “Passeth away,” more exactly, “is passing away.”

35 comely. Or, seemly; and so in ver. 36.

36 let them marry. That is, his virgin daughter and her lover.

37 hath power over his own will. That is, can with propriety follow his own judgement as to giving his daughter in marriage.

39 only in the Lord. That is, only in accordance with the Lord’s will: see 2 Cor. vi. 14; Eph. vi. 1. Most commentators take this to mean marrying only a Christian.

40 happier. More free from earthly cares and sorrows in troublous times (26).

if she so abide. “If she abide as she is” (R.V.). See ver. 26.

after my judgement. That is, agreeably with the judgement I have given (28).

aside the Deity of Christ, than a belief in one Lord (Jesus Christ) sets aside the Lordship of the Father.