Chapter 7

2 He treateth of marriage, 4 shewing it to be a remedy against fornication: 10 and that the bond thereof ought not lightly to be dissolved. 18, 20 Every man must be content with his vocation. 25 Virginity wherefore to be embraced. 35 And for what respects we may either marry, or abstain from marrying.

1. Things whereof ye wrote. This verse begins a new section of the epistle, in which there is a discussion of certain questions that the Corinthian church had asked Paul. The letter containing these questions is not extant, and it is possible for us only to conjecture as to the range of its queries. It would be most helpful, for example, to know what, precisely, were the questions relating to marriage. The interpretation of the chapter depends in part upon the nature of the problem presented in the letter to him. It seems fitting that the topic of marriage should be dealt with first, in Paul’s reply, in view of his earnest warning against fornication (chs. 5; 6). Then there were probably those in Corinth who wondered whether the rigid Jewish rules that made it obligatory for all, at least the men, to marry (see Mishnah Yebamoth 6. 6, Soncino ed. of the Talmud, vol. 1, p. 411), were applicable to Christians. Some in the church may have had no particular desire to marry, and may have asked Paul whether it would be acceptable for them to remain single. If this query was the background of Paul’s statement in ch. 7:1, then the apostle was not giving general counsel regarding the propriety of marriage, but was simply informing this particular group that it was perfectly proper to remain single. Some Christians apparently believed that marriage was a sinful state, which ought to be avoided and if possible broken up. This would be an understandable reaction against the licentiousness that was so common in Corinth at that time. In their zeal to avoid anything in the nature of fornication they might swing over to the other extreme of complete abstention from the marriage relation.

Good. Gr. kalos, “proper,” “appropriate.” The word does not denote goodness in a moral sense (see vs. 28, 36). Hence this statement cannot be used to justify celibacy as a morally superior practice (see Matt. 19:4–6; Rom. 7:2–4; Eph. 5:22–32; 1 Tim. 4:1–3; Heb. 13:4). It would be inconsistent for Paul to teach that it is not good for men to marry under any circumstances, and then in an epistle to another church, use marriage as an illustration of the close union that exists between Christ and His church (see Eph. 5:22–27). See above under “things whereof ye wrote.”

Touch a woman. A euphemism for sexual intercourse (see Gen. 20:4, 6; 26:11; Prov. 6:29). The expression here is probably synonymous with marriage. The instruction must be interpreted in the light of its context, and must not be understood as a prohibition of marriage.

2. Nevertheless. Though marriage is not required, it is wholly proper.

To avoid. Gr. dia, “because of,” “on account of.” These renderings of this word are preferred. Seeing that the condition of society in Corinth was such that immorality abounded, it was advisable for all Christians to be married. In whatever land the marriage tie has been lightly regarded, immorality has been common, and it will always be so. Purity and virtue are closely related to the preservation of the marriage vow. Paul’s recommendation of marriage as a protection against fornication has been regarded by some as a low concept of marriage. But such persons fail to note that because of a particular situation in Corinth, Paul dealt only with the negative side of the matter. He does not say that he offers here the only reason for marriage. He does not deny the positive elements, and the blessings that marriage provides (see on Matt. 19:12). Neander says of this passage: “We must not overlook the fact that Paul is here not treating of marriage in general, but only in its relation to the condition of things at Corinth, where he feared the effect of moral prejudices concerning celibacy” (Lange).

Fornication. Literally, “fornications.” The plural doubtless refers to the many forms of sexual vice that were practiced in Corinth.

Own wife, … own husband. This injunction emphasizes the Christian practice of monogamy.

3. Due benevolence. Literally, “the obligation,” “that which is owed.” This verse states the duty of husband and wife toward each other in the matter of conjugal rights, specifically in regard to sexual intercourse. Each is bound to the other for life, and in every possible way each is to show kindness and consideration for the other. Such counsel was necessary because some Christians evidently believed that there was special virtue in husband and wife living separately from each other, which at once denied them the legitimate privileges of the married condition and exposed them to the temptation to immorality.

4. Hath not power. The equal rights of husband and wife are here plainly stated. Neither party has the right to deny the other the intimate privileges of the marriage relation. This does not sanction any form of abuse or excess. On the contrary, Christians must recognize the need for temperance in everything (see ch. 9:25; 1T 618; 2T 380, 381, 474). Married persons should consider themselves as united in a most intimate union and with the most tender ties; therefore, when temptation to unfaithfulness comes to them, each should spontaneously think of the mystical and sacred union that unites him with his married partner and should positively refuse to break this union. Chrysostom expresses it thus: “When therefore thou seest an harlot tempting thee, say, ‘My body is not mine, but my wife’s.’ The same also let the woman say to those who would undermine her chastity, ‘My body is not mine, but my husband’s’” (Homilies xix. 2, 1 Cor. 7:3; NPNF, 1st series, vol. 12, p. 105).

It should not be forgotten that this discussion of the duty and privileges of married people, in the intimate relations of marriage, developed from questions raised by the church at Corinth (see v. 1). As earlier stated, there probably were some believers who held ascetic views that led them to think that, even in the married state, they were obliged to abstain from sexual intercourse. This verse shows that the very nature of marriage implies that the granting or withholding of the marriage privilege should not be subject to the whim of either party. Each has a claim to conjugal rights; always, however, with the divine qualification that God is to be honored in all things (see ch. 10:31). Knowing that his body is a temple of the Holy Spirit (see ch. 6:19, 20), the believer will not permit the privilege granted him by marriage to become a cause for violation of the command to present his body without defect to the Lord (see Rom. 12:1; cf. 2T 380). The body must ever be kept under the control of sanctified reason.

5. Defraud. Gr. apostereoµ, “to rob,” “to deprive of.” The word occurs in the LXX of Ex. 21:10, where a man is counseled not to diminish the food, raiment, and duty of marriage due his first wife. Christians are told that they must not deprive one another of the intimate privileges of marriage, except for a limited time, under special circumstances and by mutual consent. The next statement introduces grounds for a mutual arrangement for temporary abstention from intimate relations, unhindered participation in special religious exercise, though not with any suggestion of promoting asceticism in married life. It cannot be concluded from this counsel that such refraining from the privileges of marriage is necessary in order to engage in regular daily seasons of prayer, but only that it is an allowable plan to adopt when one feels the need of a period of specially intense devotion such as here suggested by the phrase, “fasting and prayer” (cf. Ex. 19:14, 15).

Fasting. Textual evidence attests (cf. p. 10) the omission of this word. For fasting among the Jews see on Mark 2:18.

Come together. Textual evidence favors (cf. p. 10) the reading “be together.” The reason for the mutually planned period of abstinence having ceased to exist, husband and wife should return to the normal conduct of married life. The reason for this admonition to resume normal relations is clearly stated, the avoidance of sexual misconduct. Marriage guards the purity of the race; hence any attempt to introduce lengthy abstention from intercourse between husband and wife would tend to remove the safeguard against fornication that is established by marriage (see PP 46).

6. This. It is impossible to determine how much this pronoun is intended to cover, whether only the suggestion in v. 5 or the entire instruction in vs. 1–5.

By permission. Gr. suggnoµmeµ, “agreement,” “mutual opinion or judgment,” “concession.” He does not intend to give the impression that married persons are under obligation to practice varying periods of abstinence by mutual agreement. He simply explains that if they so desire, they are perfectly free to enter into such an arrangement; they are not commanded to do so. This expression does not require the conclusion that Paul was not inspired by the Holy Spirit when he gave the advice found in v. 5. If vs. 1–5 are under consideration here, then Paul is further saying that he is not making the matter of whether to get married, one of command. This is a matter for the individual to decide.

7. Even as I. That is, possessing a gift that makes marriage unnecessary (see Matt. 19:10–12). That Paul was previously married cannot be proved conclusively. According to Acts 26:10 Paul gave his voice against the saints, which has been interpreted to mean that he was a member of the Sanhedrin (cf. AA 112). Members of that body were required to be married (see Talmud Sanhedrin 36b, Soncino ed., vol. 1, p. 229; cf. DA 133). Furthermore, it is most natural to assume that Paul, as a strict Pharisee, would not have neglected what the Jews regarded as a sacred obligation, namely marriage (see Mishnah Yebamoth 6. 6, Soncino ed. of the Talmud, vol. 1, p. 411). His detailed counsel in this chapter suggests an intimate acquaintance with problems such as marriage would provide. There seems to be little doubt, therefore, that sometime prior to the writing of the First Epistle to the Corinthians, Paul had been married.

His proper gift. Recognition is here made of the fact that all men are not alike in this matter of marrying or not marrying. Some prefer to remain single, and have the ability to live a satisfactory life without marriage. Others prefer to follow the normal plan for life on this earth, and enter the married state. Both courses are approved by the Lord when carried out in harmony with His counsel.

8. Unmarried. The Greek is a masculine form, which may indicate that Paul is referring here only to bachelors and widowers. The unmarried maidens are mentioned in v. 25.

Widows. Women bereft of their husbands.

Good. Gr. kalos (see on v. 1).

Even as I. See on v. 7.

9. Cannot contain. Paul stresses the importance of being continent, but he also recognizes that all men are not like him (see on v. 7). Furthermore, those who have been accustomed to marriage may find it harder to maintain complete continence (see 1 Tim. 5:11, 14).

To burn. Paul advises those who have undue difficulty in keeping their sexual desires under control, to marry rather than be constantly subjected to the excitement of unsatisfied desire. The instruction here is plain and in harmony with the general tenor of the preceding verses, namely, the preservation of purity and the best attitude toward marriage (see vs. 2, 3, 5). Even when all the problems associated with married life during a period of persecution and distress are taken into account (see v. 26), it is better to marry than to be inwardly consumed with the mentally, emotionally, and physically disturbing condition of unsatisfied desire.

10. The married. That is, Christians already married.

The Lord. Paul reinforces his inspired command by referring to the plain teaching given by Christ Himself. Inasmuch as Jesus had spoken specifically on this subject the apostle could make such a reference. When there was no specific instruction from Jesus, the apostle gave fresh, inspired counsel (see on v. 12). The Saviour, declared that the marriage bond was sacred and unchangeable (see Matt. 5:31, 32; Mark 10:2–12; Luke 16:18). The command of Jesus leaves no room for the many excuses for legal separation that are accepted by the civil courts today, such as incompatibility, mental cruelty, and others of a more trivial nature. The Greek and Roman laws allowed separation of husband and wife for trifling reasons. The same was true also among the Jews (see on Matt. 5:32). This condition of society no doubt influenced the Christians to raise the question of the propriety of separation among believers. The answer is clearly stated; divorce is not in God’s perfect plan for humanity. The only reason for which divorce is permitted is adultery (see on Matt. 19:9).

Wife depart. The prominence here given to the wife may be accounted for on the basis that there was a greater inclination for the wife to obtain a divorce. Being the weaker party, she was more liable to suffer oppression at the hands of an unbelieving companion. Or, perhaps, the letter of inquiry (see on v. 1) dealt with a particular case in which the woman was contemplating leaving her husband.

11. If she depart. Or, “if she separate herself.” This statement is virtually an admission that the command given in the preceding verse would not be fully obeyed in the imperfect condition of the church. There would be cases of matrimonial differences that would not be overcome by affection and Christian forbearance, and separation would result. In such cases the rejected or separated wife should not marry another person, but she should seek reconciliation with her husband.

Put away. Gr. aphiemi, “to dismiss,” “to put away,” “to divorce.” This is a stronger term than the one translated “depart” earlier in the verse, though perhaps here used synonymously. In v. 13 aphiemi is used of the wife. Jewish law recognized the right of the wife under certain circumstances to divorce her husband.

12. Rest. The duties of the unmarried persons in the church have been dealt with, particularly in connection with the question whether it is right and advisable for them to marry (see vs. 1–9). Similarly, the Lord’s command regarding married believers has been clearly stated, also how they should relate themselves to the questions of separation and divorce (see vs. 10, 11). Now the discussion turns to cases in which one party is a Christian and the other is not. The issue is raised: Would a voluntary separation be advisable and proper under such circumstances? The believing husband or wife might not desire to remain in intimate contact with a heathen companion. Counsel for such cases is given.

Not the Lord. Christ gave instruction about the unbreakable and sacred nature of the marriage tie (see Matt. 19:4–6, 9). Paul deals here with cases concerning which no explicit teaching was given by Jesus, hence the expression, “speak I, not the Lord.” He was moved by the Holy Spirit in giving the counsel that follows, but he did not base his words on any previously recorded statement that Jesus had made (cf. on 1 Cor. 7:10).

Put her away. There might be instances in which a non-Christian wife would be so antagonistic to the gospel, and so violent in her opposition, that she would not wish to live with her Christian husband. In such cases the husband could not prevent the separation. If, on the contrary, the unbelieving wife desired to remain with her believing husband, he is not at liberty to seek a separation. The marriage vow is sacred, and cannot be set aside by any change in the religious beliefs of either party. The only effect of the conversion of one party should be to make him or her more tender, kind, loving, and loyal than before. A marriage to an unbeliever is to be regarded as binding on a believer so long as the unbeliever does not voluntarily separate himself from his believing companion and enter into another marriage.

13. Not leave him. The counsel given in this verse is similar to that in v. 12, but it is applied to the other party to the marriage. In the same manner as the Christian husband is not at liberty to divorce his unbelieving wife merely on the ground of religious differences, so the Christian wife may not divorce her unbelieving husband for that reason.

14. Sanctified. Gr. hagiazoµ, “to make holy.” The background of this statement is doubtless the fear in the hearts of some believers whose companions were not Christians that defilement, or pollution, would result from remaining in the intimate relationship of marriage with unbelievers. Paul does not mean that the unbelieving husband or wife would become holy, or be converted to Christianity, merely by continuing to live in matrimony with a Christian, or that the unbeliever would gradually become favorably inclined toward Christianity by noticing its effect upon his companion. That point he discusses later (see on v. 16). He is here speaking of a condition that existed as soon as one party to a marriage became a Christian, not of something that would develop in the future. “Sanctified,” therefore, simply describes a status that does not defile. The unbelieving partner is sanctified in relation to the question of the propriety of Christians and heathen living together in marriage. If the marriage is legal, and is recognized as such by the church, the two are by the marriage tie one flesh and are indissolubly united (see Gen. 2:24; Matt. 19:5, 6; Eph. 5:31). This being the case, it is proper for them to live together. There is no need for a divorce.

Children unclean. That is, begotten of an unholy marriage, and thus in a sense illegitimate. If divorce were recommended on the ground that one spouse was a heathen, it would imply that such a marriage was improper. The Corinthians themselves did not believe that children of mixed marriages were illegitimate; therefore, even according to their own ideas, the marriage must be proper.

Now are they holy. That is, in the same way that the unbelieving husband is sanctified by the believing wife. They are hallowed in the sense that they are born of a hallowed union.

15. The unbelieving. The masculine is here used for both parties as is seen later in the verse.

Depart. Or, “separates himself.”

Is … under bondage. Gr. doulooµ, “to enslave,” “to reduce to bondage.” If the non-Christian spouse does not wish to remain with the Christian one, and willfully deserts him (or her), the Christian is not to feel obligated to hold the marriage together at all costs. The unbelieving partner who wishes to leave his companion shall not be prevented from so doing. The Christian is under no obligation to attempt to live with a heathen companion against the will of the latter.

To peace. Literally, “in peace.” Let the Christian earnestly strive to live in harmony with the unbelieving companion without compromising principle (see Rom. 12:18; Heb. 12:14). Christianity is a religion of peace; it seeks to prevent or avoid strife and discord (see John 14:27; Rom. 14:19; 2 Cor. 13:11; Phil. 4:7). If peace cannot be had while the Christian and the non-Christian are living together in lawful marriage, and the unbeliever insists on departing, there should be agreement on a peaceful separation.

16. Save. The reason why the believing party to a marriage should not leave the other, or desire to be separated from the unbeliever, is that the non-Christian might be led to accept Christ as his Saviour by the example and influence of the believer. The conversion of the unbeliever would bring great happiness and blessing to the family as a whole and to the unbeliever in particular. This object is so important that the Christian should be willing to be patient and long-suffering in order to bring it about. He should never cease for one moment to live a true Christian life, no matter what provocation may arise to prompt him to do otherwise. There should be continual communion with God in prayer that the unbelieving companion may be won from unbelief to a life of peaceful, harmonious and happy preparation for the heavenly home.

17. God hath distributed. See on v. 7.

Walk. The acceptance of Christianity does not necessarily mean that there must be a change in the believer’s economic, social, or vocational status. The joyous news proclaimed by the messengers of the gospel in some cases produced great excitement among those who believed it, both Jews and Gentiles. The glimpse of the higher, happier, holier experience that it presented resulted in making certain ones indifferent to this world and its affairs. These sought to live for spiritual things only and tried to forsake their regular vocations (see 2 Thess. 3:6–12). The gospel does not seek to overthrow suddenly the existing order of things. Instead, it slowly penetrates into all the affairs of one’s life and brings about a change by a slow and orderly process. The teaching of this verse is aptly expressed by Neander: “Here we learn the general fact that Christianity does not disturb existing relations, so far as they are not sinful, but only aims to infuse into them a new spirit” (Lange).

18. Become uncircumcised. Circumcised Jews who become Christians are not to try to hide the fact that they are circumcised, as did certain Jews who forsook Judaism and became pagans (see Josephus Antiquities xii. 5. 1 [241]; 1 Macc. 1:15).

Be circumcised. The initiatory rite of circumcision practiced by Jews in accordance with God’s command given to Abraham was not to be required of Gentile converts to Christianity (Acts 15:24–29).

19. Circumcision is nothing. Neither compliance with the Jewish rite of circumcision nor failure to do so could affect an individual’s relationship with God through faith in Jesus. Emphasis is here placed upon the truth that outward ceremonies and observances are valueless without faith in Christ (see Gal. 5:6; 6:15). The newborn child of God is accepted by Him, not by reason of any works that he may perform, but because of his faith in the great work performed for him by Christ on the cross (see John 3:16; Rom. 4:5; Eph. 2:8, 9). Abraham, whose faith is spoken of as an example for all who believe in Christ, is called the father of all who exercise a similar faith in Jesus, whether or not they are circumcised (see Rom. 4:9, 11, 12).

But the keeping. Compare Gal. 5:6; 6:15. The idea is, what matters is the keeping of the commandments of God. God does not evaluate a man’s religion by his compliance with ritual observances, but by his relationship to the principles of the divine law (see Eccl. 12:13; John. 14:15, 21, 23; 15:10; 1 John. 2:4–6). A man can keep the commandments whether or not he is circumcised.

20. Let every man abide. See on v. 24. Men are advised to continue in the condition or circumstances of life in which they are when they respond to the call of Jesus to serve Him. The acceptance of Christ and His way of life does not give one the authority to rebel against the existing order of things and to seek to escape from his environment or task unless there is a conflict between these and the principles of truth. Paul illustrates his point in v. 21.

21. Servant. Gr. doulos, “slave” (see on Rom. 1:1). Slaves who accepted the Saviour were not thereby released from their condition of slavery to earthly masters.

Care not for it. Do not allow it to be a cause of great anxiety and distress; do not consider it to be a disgrace. Do not permit your newly discovered spiritual freedom in Jesus to make you despise your situation as a physical slave, but learn to be content with the condition in which you were when you found the Saviour (see Phil. 4:11; 1 Tim. 6:6, 8; Heb. 13:5). The slave is instructed to do his duty to his earthly master, thereby witnessing to the transforming power of the gospel (see Eph. 6:5–8; Col. 3:22–24; 1 Tim. 6:1; Titus 2:9, 10; 1 Peter 2:18, 19). God cares for all His children, whatever their position in life may be, and He will give grace and strength to each one according to his needs and circumstances (see Phil. 4:19).

Use it rather. Two interpretations of the second half of this verse are given by commentators, depending on whether the clause “use it rather” refers to the use of freedom or to the use of slavery. According to the one interpretation, converted slaves were told not to be concerned about their social condition. Even if they might legitimately obtain their freedom, they should not be anxious to do so, but should remain in slavery, knowing that freedmen and slaves are all one in Christ (see 1 Cor. 12:13; Gal. 3:27, 28; Col. 3:11). Moreover, this present evil state is soon to be brought to an end by the second coming of Jesus (see 1 Cor. 7:26, 29), and then all believers who are now slaves will be made physically as well as spiritually free. The other interpretation presents the passage as an exhortation to the believing slave to avail himself of the offer of freedom if he has the opportunity to do so. This latter interpretation is in harmony with Paul’s counsel regarding mixed marriages (see v. 15). It is impossible to determine conclusively Paul’s meaning.

22. Freeman. Rather, “freedman.” The converted slave is, by his conversion, made free; that is, he is granted liberty from the bondage of sin by the Lord Jesus Christ. It seems that this argument is given in order to comfort the slave, who has been exhorted to be content with his lot and not to try to escape from it. The slavery of sin, which formerly held the slave in its awful grip, was much worse than the bodily slavery to an earthly master. But he has been delivered from the slavery of sin. Thus his condition, though still that of a slave, is much better than it was before; he is now truly a freedman, a man made free by the Lord. Others who have not experienced conversion, possibly the slavemaster himself, are in a much worse condition of bondage than the slave. The slave should rejoice, therefore, in deliverance from the greater evil. The greatest blessing that man can receive is freedom from sin; if he has that, he should not be unduly anxious concerning the external circumstances of this life (see Matt. 6:25–31, 33, 34; John 8:32, 34, 36; Rom. 7:14–20, 23, 24; 8:2; Gal. 5:1).

Servant. Gr. doulos, “bond servant,” or “slave,” as in v. 21 and in the first half of this verse. The free citizen who accepts Christ’s invitation to follow Him, and who gives his heart to the Lord without reserve, thereby becomes the “bondslave” of Jesus. There is no such thing as absolute independence. Man is either the miserable slave of sin or the happy, willing bondslave of his Creator and Saviour. All civilized society is governed by laws. There is no degradation in being obedient to the accepted laws of the society in which one lives, provided always that those laws are in harmony with the Word of God. Daniel’s three companions were ready to obey the Chaldean emperor’s order to go out to the plain of Dura, where the great golden image had been erected, but they refused to bow down to it because that was contrary to the plain command of God (Dan. 3:14, 16–18; cf. Ex. 20:4, 5). Obedience to the law of God, whether as slave or freedman, is the highest form of reverence and the test of discipleship, as well as the highest dictate of reason and conscience (see 1 Cor. 7:19; CT 111; SC 60; MB 146, 147; AA 506). The apostle shows that the Christian slave and the freedman are on an equal plane, in that they are both required to live in obedience to the law of God.

23. Bought. The purchase price is the infinitely precious blood of Jesus (see John 3:16; Rom. 5:8, 18, 19; 1 Peter 1:18, 19; 1 Peter 3:18). Slaves who accept the gospel, although bound to human masters and deprived of civil liberty, are of incalculable value in the eyes of God. They are the bondslaves of Jesus Christ, and they can serve Him by continuing in submission to their earthly masters, because Christ will consider such service, if faithfully rendered, as done for Him (see Eph. 6:5–8; Col. 3:22–24).

Servants of men. Rather, “slaves of men.” The meaning of the injunction “be not ye the servants of men” is not entirely clear in the present context. Some understand it as counsel for those who are free, or those who have been freed, not to become slaves. Others consider the injunction counsel to all Christians, whether bond or free, to be guided by the principles of truth while performing their duties according to their civil status in life. Under no circumstances will they transgress the law of God in order to comply with the requirements of men (see Acts 5:29). They will recognize that God, who has paid the price for their salvation, requires complete devotion and undivided allegiance (see Luke 10:27). They will permit no one to interfere with their rights and duty to worship God according to the dictates of their own conscience. The Holy Spirit is the Christian’s guide and teacher (see John 16:13; Rom. 8:14). The conscience is the Lord’s, to be guided by Him, and not to be brought under the control of any man or body of men. The life belongs to God, to be ruled and used by Him according to His will. In all respects the Christian is the property of God (cf. COL 312). This transaction is, on God’s side, a purchase, and on the believer’s side, a willing, happy consecration. In this way God’s ownership of believers through Christ is the guarantee of their deliverance from bondage to men in all that relates to the will and conscience, and the proof of the truth that the service of Christ is perfect freedom (see John 8:32, 36; Rom. 6:14, 18, 22).

24. Therein abide. This verse repeats the exhortation contained in v. 20. Why is this repetition made? Doubtless to emphasize the fact that Christianity does not seek to overturn or abolish any existing social order. The church of the living God is not placed in the world to disorganize human society, but, on the contrary, to bind it together. Christians may rightly consider that slavery is an evil practice and should not exist among civilized people. But it was permitted by God in His laws for ancient Israel (see Lev. 25:44–46; see on Deut. 14:26). His permission did not always indicate His approval. His permission in divorce was typical: “Moses because of the hardness of your hearts suffered you to put away your wives” (Matt. 19:8). The Christian missionary to heathen lands does not try violently to overthrow established customs and practices when he sees that they are contrary to the teachings of Jesus. He knows that such a course would not advance the cause of truth, but would close the avenue to further missionary effort. The faithful proclamation of the gospel, attended by the power of the Holy Spirit, will work a reformation in the lives of all who accept it, and then there will be seen a change in the social system that will bring it into harmony with truth.

The instruction in this verse should not be looked upon as forbidding the Christian to seek to be delivered from slavery, if he can do so lawfully. It does suggest that he be content to wait for the Lord to guide him in the matter. If the Lord does not see fit to open the way to freedom, then the believing slave should be content to serve the Lord where he is. He is to remember that he can serve God effectually while he is serving his earthly master (see 1 Cor. 7:22). He must not bring scandal to the church by creating the impression among unbelievers that the spirit of Christianity is one of insubordination. All may live out the faith of Jesus at all times, witnessing for Him before all with whom they come in contact, and in that way spreading the knowledge of truth (see SC 81, 82).

With God. The glorious thing about the religion of Jesus Christ is that the believer is not left to walk life’s journey alone. He is accepted into the family of God while here on earth, and has the companionship of heavenly angels and of the Lord Himself (see Matt. 28:20; John 14:16–18, 21; 15:7). Whatever experiences he may be called upon to pass through, he has the comforting knowledge that he is not alone; there is One with him who knows and understands all the problems and heartaches. To all who love and trust Him, the assurance is given that even in the most perplexing situations they will not be left without help (see Isa. 43:2; Heb. 13:5). When the believer realizes this, he will be content to remain in the place assigned to him in life, whatever that may be. When, as a result of fellowship with Jesus, the believer learns to regard his work as primarily that of doing the Lord’s will, and all his possessions as means for more effectively serving Him, then he will enjoy peace of mind and satisfaction that is not known by unbelievers (see Isa. 26:3; John 14:27).

25. Concerning virgins. Paul now deals with another question concerning which the Corinthians had evidently sought his advice (see on v. 1).

No commandment. The apostle has no direct previous statement from Scripture or from the teachings of Jesus for his authority in regard to what he is about to say on the subject of the unmarried. For his counsel to the “married” he cited the command given by Christ Himself (see on v. 10). This fact does not in any way lessen the force of, or remove the inspiration from, the instruction that follows on this subject.

Faithful. Paul thus expresses his authority for the opinion that he is about to give. His conversion and consecration had been accepted, and the Lord had honored him with special enlightenment. He had devoted his life to the one object of honoring God and doing His will. He was constantly seeking to reach perfection in Christ (see Phil. 3:13, 14). Because of this, it is certain that he would not give advice for any selfish or worldly consideration. What he wrote was to be accepted as the will of God concerning the matter under discussion.

26. I suppose. Or, “I think.”

For. Rather, “because of.”

Present. Or, “at hand.” The word thus translated is used in 2 Thess. 2:2 for the second coming of Christ not being “at hand.”

Distress. Gr. anagkeµ, meaning either “need” (ch. 7:37, translated “necessity”) or “distress” (1 Thess. 3:7; etc.). In Luke 21:23 anagkeµ is used of the distress to come upon the land in connection with the destruction of Jerusalem. Paul was doubtless referring to the imminence of a time of great trouble and perplexity for the Christian community.

Good. Gr. kalos (see on v. 1). In studying the counsel concerning marriage the believer should remember that in regulating his conduct it is necessary to give thought, not only to that which is lawful, but also to that which is expedient (see chs. 6:12; 10:23).

Man. Gr. anthroµpos, generic man, either man or woman.

So to be. This phrase may be understood in two ways: (1) As counsel to remain as they were. Compare the advice relative to changing employment on accepting Christ (see vs. 17, 18, 20, 24). (2) As referring to what follows; that is to say, the believers are to be guided in matters relative to the unmarried by the instruction given in vs. 27–38. In view of impending calamities, the believers are advised to avoid entering into any condition that would increase their perplexity and distress.

27. Bound. Gr. deoµ, “to bind,” “to fasten.” Marriage is often spoken of today as a tie or bond, stressing the permanent nature of the union that is entered into when two people are married.

Loosed. That is, by separation or divorce. The apostle teaches that even in times of crisis or emergency there must be no neglect of the responsibility that falls upon married persons. They are required to continue in the marriage relation and to do their duty as married persons. Though they might find increased difficulties facing them in times of persecution and trial, they must not think of breaking the bond of duty in order to avoid inconvenience and suffering. They should do their duty, and trust in God to care for them.

Art thou loosed? That is, are you in a state of freedom from the marriage bond? The phrase applies to bachelors as well as to widowers.

Seek not a wife. To the widower or bachelor is given the advice not to be anxious to enter the married state (cf. on v. 1). This verse does not teach that Paul disapproved of marriage or that he declared it to be unlawful (as some of the Corinthian believers probably thought, see on v. 28). He was seeking, rather, to save Christians from unnecessary involvements in times of emergency (see on v. 26). It is true that the unmarried have an easier time in periods of distress.

28. Thou hast not sinned. The matter of marriage is left to each individual to decide for himself, according to his own inclination and need. The advice Paul gives in this chapter is intended to be a safe guide to all who face the question of marriage, particularly under adverse circumstances. But when all has been said, the ultimate decision rests in the hands of each individual. Each may choose the course that suits his own particular situation, knowing that both marriage and the single state are acceptable to God. There are conditions when it seems unwise to marry. But celibacy is not urged upon anyone; it is to be entirely a matter of individual decision.

Trouble in the flesh. The cares of husband, wife, and children and other duties of married life produce special perplexity in times of persecution and tribulation (see Matt. 24:19; cf. Luke 23:28–30). The words “in the flesh” point to the earthly life with all its interests, here indicating particularly domestic life, with its many cares about food, clothing, and the protection of all family possessions. In the days of persecution to come upon the church some believers would be imprisoned, tortured, and put to death. Families would be divided and the members driven into exile for the sake of their faith. Under such circumstances, says Paul, it would be better to remain single.

I spare you. Rather, “I would spare you.” As to the meaning of this clause there is a difference of opinion among commentators. Two interpretations are given: (1) “I will not enlarge on these evils, in order to save you from the pain of hearing about them.” (2) “I am giving you this instruction in order to save you from these troubles.” The latter is the more probable.

29. Time. Gr. kairos, a specific point or period of time (see on Rom. 13:11). The Lord Himself urged believers to live in expectancy of His second coming and the end of the world (see Matt. 24:42, 44; 25:13; Mark 13:32–37). The teachings of Jesus and His apostles show that the great business of life is to prepare for a home in God’s kingdom of eternal glory (see Matt. 6:19–21, 33; 10:38, 39; Mark 10:21). The time in which this preparation can be made has always been presented as short (see on Rom. 13:11). For us today the investigative judgment is rapidly drawing to a close, and when it is finished it will be forever too late to obtain a fitness for heaven. Therefore all should make certain of their acceptance as candidates for the kingdom of glory (see Isa. 55:6, 7; Dan. 8:14; 9:24–27; Rom. 9:28; 2 Cor. 6:2; Heb. 3:13; 2 Peter 1:10; Rev. 22:10–12). All should live in such close communion with Heaven that no matter when the call comes to lay down the cares of this life, they will not be taken unawares (see Mark 13:35–37; Luke 18:1; 21:34–36; 1 Thess. 5:1–6,17, 22, 23). The Christian who is awake to this tremendous fact that he should ever be ready to meet God, will not set his affections on things earthly. He will be constantly aware of the uncertainty of life and the temporary, transitory nature of this world, and will live in a state of continual readiness for the coming of the Lord (see Col. 3:1, 2).

It remaineth. In view of the shortness of time available for men to prepare for eternity—at best, the time is no longer than the short life span—Christians will not bind themselves too strongly to earthly ties and possessions. They will not allow anything, not even family relationships, to interfere with their determination to be ready for heaven.

Had none. The foregoing argument leads to the conclusion that no other choice is left for those having wives but that they refuse to allow the married state to lead to forgetfulness of their obligation to be in touch with Heaven all the time. In other words, the cares, responsibilities, and pleasures of marriage are to be made secondary to the great objective of life, which is constant communion with the Lord and eager readiness for His coming. This verse emphasizes the truth that under all circumstances and at all times, love for God and obedience to His requirements are to have full priority in the life of the believer (see Deut. 6:5; 10:12; Eccl. 12:13; Matt. 22:37, 38). This verse is not to be understood as teaching any lack of affection or kindness in the marriage relation, or as contradicting Paul’s specific instruction in the opening verses of this chapter.

30. Wept not. He whose mind is filled with the Holy Spirit will not be unduly affected by the experiences of this earthly life. Those who are afflicted will restrain their grief by the certain hope of the future life in glory. Faith in God and His promises will calm the troubled heart (see Isa. 26:3).

Rejoiced not. Those who are happy in their earthly possessions and blessings are warned against finding in them their chief happiness. The worldly successes and fame that fall to the lot of men are not to be regarded as grounds for excessive joy. Men are to keep in mind the undependability of all things earthly, realizing that their permanent happiness can never be found in devotion to any form of worldly achievement (see James 4:14; 1 Peter 4:2–4; 1 John 2:15–17). However, it is perfectly right that we should be grateful for the good things of life, and happy for all that our loving Father has provided for our use.

Possessed not. It is right to acquire property and to engage in trade; but all material wealth should be recognized as of uncertain duration, soon to be left behind. All that man has must be abandoned to others when he is called away by death (see Luke 12:20, 21). Moreover, the Lord is coming to take all His people away from this earth; hence, why should they set their affections on material possessions? (See Luke 12:15; Col. 3:2; 1 Thess. 4:16, 17; 1 John 2:15, 17.) Seeing that one day soon all things earthly will pass away, believers should concentrate their attention on laying up treasure in heaven (see Matt. 6:19–21).

31. Use. Gr. chraomai, “to make use of,” “to have dealings with.” As long as men remain in this fallen world it will be necessary to make use of the things that are in the world in order to provide for the necessities of life, such as food, clothing, and shelter. It is perfectly proper for men so to “use this world,” for it was made for such a purpose (see Gen. 1:26–31; Isa. 45:18).

Abusing. Gr. katachraomai, “to use to the full,” “to misuse.” However, at times katachraomai is not distinguished in meaning, or only slightly so, from chraomai (see above under “use”). If such is the case here, the passage may be translated, “And they that make use of the world, as if they made no use of it.” Christians are called on to be wise in their use of the things of this world, not exercising their freedom in the use of their Lord’s goods for the purpose of gratifying selfish desires and glorifying men. They must be on guard lest they allow their interest in the things of this world to crowd out their interest in the things of the kingdom of God. They should let sanctified reason guide, subordinating the selfish desires of the natural heart to the higher claims of their spiritual well-being (see Matt. 6:31–34; 13:22; Luke 21:34).

Fashion. Gr. scheµma, “outward appearance,” “form,” here referring to the world in its present condition.

Passeth away. Inasmuch as the world in its present condition is to come to an end (see 2 Peter 3:10; 1 John 2:17; Rev. 21:1), it is folly to set one’s heart on the temporary things of life. Parents especially need to be on the alert so as to avoid being entrapped by Satan into devoting their time and energies to the task of acquiring wealth, while the mental improvement and moral culture of their children are being neglected.

32. Without carefulness. Gr. amerimnoi, “free from anxious care” (cf. on Matt. 6:25). The context of this passage shows that the counsel here given has specific reference to times of crisis or emergency, such as the persecution that attended profession of faith in Christ in the Roman Empire in the 1st century. It is not desirable, in such times, that Christians should do anything to increase the trouble and anxiety they must inevitably face; therefore it may be better for them to deny themselves the privilege of marrying. The married man is likely to have more material responsibilities than a single man. However, this does not necessarily mean that he cannot give himself as fully to the Lord as may one who is single. Indeed, when both parties to a marriage are wholly consecrated to God, the result will be increased devotion to God.

Belong to the Lord. That is, things pertaining to religion, spiritual matters, as contrasted with the affairs pertaining to this earthly life. The “unmarried” is not burdened by family responsibilities. His time and energy are not consumed in providing for the material needs of a family, particularly in days of trial and persecution. He is at liberty to give his undivided attention to the things that are connected with the advancement of the kingdom of God. Paul personally preferred such a course. Thus it is right for a man, if he so desires, to remain unmarried and give himself to the work of the Lord. But Paul has already made clear (vs. 2–9) that for the great majority marriage is better (see on Matt. 19:10–12). Celibacy is not in itself a condition of greater purity or honor than marriage. That fact needs to be kept clearly in mind in order to protect against a fallacious conclusion that some have reached in their study of this 7th chapter. Paul, who in some passages in this chapter might seem to picture the unmarried state as more honorable, elsewhere extols the values and the virtues of marriage and the Christian home (see Eph. 5:21–32; cf. Heb. 13:4).

33. Please his wife. This is proper. However, the married man, in his great desire to please his wife, might fail to carry out, as he should, his obvious religious duties (see 1T 436; 5T 362).

34. There is difference. Textual evidence is considerably divided (cf. p. 10) at this point. Punctuation is also uncertain. There are two principal readings: (1) that represented by the KJV, and (2) that represented by the RSV. The RSV connects the first clause of v. 34 with v. 33 thus: “But the married man is anxious about worldly affairs, how to please his wife, and his interests are divided. And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit.” No matter which reading is adopted, the general teaching remains the same, namely, that the unmarried condition, whether of man or woman, has the advantage of being less likely to be influenced by “present distress” (v. 26).

The unmarried woman. That which is true concerning the superiority of the single state in times of crisis is as applicable to the unmarried woman as it is to the single man.

Holy. It must not be inferred that married women, by virtue of their marriage, are less holy than those who are single (see on v. 32). It is not in purity and spirituality that the unmarried woman is said to have the advantage over the wife, but in freedom from the distracting responsibilities of married life.

Body. See on Rom. 12:1.

Married. Compare v. 33.

35. Profit. Paul now proceeds to assure the believers that all he has said so far in connection with marriage is for their own good. He has no desire or intention to urge upon them celibacy, even though he himself found the single state to be the best for the work he had been called by the Lord to do. There is no compulsion in the matter; let each one weigh carefully the counsel that has been given, and then make his own decision. The Christian should select the course that will present the fewest obstacles to complete devotion to the service of the Lord.

Snare. Gr.brochos, “a noose,” or “a slip knot.” There is no effort to ensure the conscience. Paul did not seek to restrain them from that which is lawful and which the good of society, in normal times, generally requires. There was no desire to prevent them from following a course that would contribute to their real happiness, but rather an effort to help them in a time of “distress” (v. 26) and persecution.

Comely. Gr. euscheµmoµn, “seemly,” “becoming.” Paul refers to that which contributes to decorum.

Without distraction. See on v. 32.

36. If any man. Commentators give two divergent interpretations of vs. 36–38. Some apply the passage to the father of a virgin daughter or to a guardian and his ward, whereas others apply it to a young man and his fiancйe. This latter view is reflected in the translation that is found in the RSV.

In favor of the first view are the following: (1) The expression “his virgin” is an unusual term by which to designate a fiancйe; (2) the expression “giveth … in marriage” (ekgamizoµ; textual evidence favors [cf. p. 10] the reading gamizoµ) generally means “to give in marriage.” This would represent the action of a father and not that of a young man. Those who hold to this first view explain that the Greeks, in common with Orientals, believed that the father had absolute authority over his unmarried daughters, and the question of their marriage was one for him to decide. This is still the custom in many Oriental countries today. If a girl remained unmarried beyond a certain age, it was considered a disgrace to her and to her father. Hence the anxiety of Oriental fathers to find suitable partners for their daughters before they pass the “flower” of their age.

In favor of the second view, that the reference is to a young man and his fiancйe, are the following: (1) The verb “let them marry” is without an expressed subject if the father and his daughter are the subject of the earlier part of the verse; (2) expressions such as “having no necessity,” “hath power over his own will” (v. 37) seem to describe a struggle more intense and of a different nature from that a father would experience in giving his daughter in marriage.

On the objection that gamizoµ (see above) means only “to give in marriage” and not “to marry,” it may be noted that Greek verbs ending in Рizoµ often lose their distinctive causative meaning. Such may have been the case with gamizoµ, although elsewhere in the NT it clearly means “to give in marriage” (Mark 12:25; ekgamizoµ occurs in Matt. 22:30; 24:38; Luke 17:27, though in these latter texts textual evidence favors [cf. p. 10] the reading gamizoµ).

Some commentators who hold that a young man and his fiancйe are under discussion explain the phrase “his virgin” in terms of the supposition that Paul is here referring to spiritual marriage, in which pious young men took to themselves virgins and lived with them in a spiritual union under vows of celibacy. For historical references to this custom see Pastor of Hermas Similitude ix. 11, Vision i. 1; Irenaeus Against Heresies i. 6. 3; Tertullian On Fasting 17; On the Veiling of Virgins 14. This interpretation must be rejected, for it makes Paul tacitly approve of a custom that is entirely unscriptural. The second view need not embrace more than the case of an engaged couple.

If she pass the flower of her age. The Greek may be translated either “if she be past the bloom of youth,” or “if he be past the bloom of youth.” If vs. 36 and 37 are strictly parallel, the translation “if he be past the bloom of youth” should be adopted so as to agree with the parallel clause “having no necessity” (v. 37).

Need so require. According to the first view, the counsel is in regard to the father, when it becomes apparent that it would be unwise to withhold his consent to the girl’s marriage, either for the reason indicated above or for any other valid reason. According to the second view, the counsel is in regard to the young man with strong passions (cf. on v. 9).

He will. Either the father or the young man (see above).

He sinneth not. See on vs. 9, 28.

Let them marry. If the suitor and his betrothed are the subject of this verse, this clause follows naturally; if the father and his virgin daughter are under discussion, then the subject of the clause is only implied (see above).

37. Nevertheless. This verse sets forth the opposite propositions from those set forth in v. 36, and finds its explanation in terms of that verse. The counsel in v. 36 was given “by permission, and not of commandment” (see v. 6). Whichever decision is reached and executed, whether in terms of v. 36 or v. 37, it will not be regarded by the Lord as breaking His law.

Well. Gr. kaloµs, the adverb related to kalos and of the same meaning (see on v. 1).

38. So then. This verse sums up the discussion of vs. 36, 37. It is not wrong to give a daughter in marriage, or for a young man to marry his betrothed, nor is it sinful to remain unmarried.

Doeth better. That is, in the light of the “present distress” (see on v. 26).

39. Bound. Gr. deoµ, as in v. 27 (see comment there).

Her husband liveth. God intended that nothing but death bring about a separation between husband and wife (see on Matt. 19:5–9; cf. MB 63–65).

At liberty. There is no sin in a woman’s marrying a second time, provided she follows the Lord’s instruction in selecting a companion (see Gen. 2:24; Matt. 19:6; Rom. 7:1–3; Eph. 5:31).

In the Lord. Even after the death of her companion a woman is not at liberty to enter into a marriage with an unbeliever. Duty to God must supersede all other considerations, and no plan must be adopted in which God is not glorified (see 2 Cor. 6:14–16; 5T 110; MYP 456, 462). Among the reasons why Christians should not marry unbelievers are the following: (1) Association with an unbeliever, be he heathen or nominal Christian, would greatly interfere with the carrying out of the instructions to be “separate,” to be a “peculiar people,” and not to be “conformed to this world” (see 2 Cor. 6:17; 1 Peter 2:9; Rom. 12:2). (2) There could be no real sympathy and companionship with one whose philosophy of life, particularly in the most important things, is so directly opposed to true religion. (3) Living with one whose daily life showed a lack of respect for, and appreciation of, the true gospel of Jesus Christ might lead to the woman’s losing her piety and moving away from her simple faith in the message and standards of God for His people (see MYP 453, 454). Knowing that marriage between believers and unbelievers is one of the most successful ways of ruining the happiness and usefulness of individuals, Satan does his utmost to persuade people to turn away from safe advice and to follow the promptings of the unsanctified heart, thereby creating situations that may mean lifelong misery, and ultimately eternal loss (see 2T 248; 5T 363–365).

40. Happier. Gr. makarios (see on Matt. 5:3). In view of the times (see on 1 Cor. 7:26), even if a widow could be remarried to a believer, she would be wiser to remain single.

My judgment. See on vs. 10, 12.

Have the Spirit. There seems to be a reference here to certain leaders in the church at Corinth who believed they were inspired. The apostle asserts his belief that he, too, was under the inspiration of the Holy Spirit. This statement is therefore a claim that his letters are to be received, not as the opinion of man, but as the divinely ordained wisdom of the living God. It was necessary that Paul should clearly set forth his claim to divine illumination. Thus only could he counteract the instruction given by false teachers at Corinth, and thus only could he lay down regulations for the government of the Corinthian believers that would fortify them against the special temptations to which they were exposed.

Ellen G. White comments

23  2T 476

24   COL 27; SC 82

39   5T 363