1 Now concerning the things whereof ye wrote unto me: 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 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 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

6 But I speak this by permission, and not of commandment.

7 For I would that all men were even as I myself. But 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, it is good for them if they abide even as I.

9 But if they cannot contain, let them marry: for it is better to marry than to burn.

10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

11 But and if she 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 she be pleased to dwell with him, let him not put her away.

13 And the woman which hath an 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 knowest thou, O wife, whether thou shalt save thy husband? or how knowest 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.

18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

19 Circumcision 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 servants of men.

24 Brethren, let every man, wherein he is called, therein abide with God.

25 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 so 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 sinned; and if a virgin marry, she hath not sinned. 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 passeth 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 profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

36 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 sinneth not: let them marry.

37 Nevertheless he that standeth stedfast 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, doeth well.

38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth 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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life.
John Calvin Bible Commentary
As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication. Now it appears, that, notwithstanding the greatly scattered state of the Corinthian Church, they still retained some respect for Paul, inasmuch as they consulted him on doubtful points. What their questions had been is uncertain, except in so far as we may gather them from his reply. This, however, is perfectly well known, that immediately after the first rise of the Church, there crept into it, through Satan’s artifice, a superstition of such a kind, that a large proportion of them, through a foolish admiration of celibacy, despised the sacred connection of marriage; nay more, many regarded it with abhorrence, as a profane thing. This contagion had perhaps spread itself among the Corinthians also; or at least there were idly-disposed spirits, who, by immoderately extolling celibacy, endeavored to alienate the minds of the pious from marriage. At the same time, as the Apostle treats of many other subjects, he intimates that he had been consulted on a variety of points. What is chiefly of importance is, that we listen to his doctrine as to each of them.1. It is good for a man. The answer consists of two parts. In thefirst, he teaches that it weregoodfor every one to abstain from connection with a woman, provided it was in his power to do so. In thesecond, he subjoins a correction to this effect, that as many cannot do this, in consequence of the weakness of their flesh, these persons must not neglect the remedy which they have in their power, as appointed for them by the Lord. Now we must observe what he means by the word good, when he declares that it is good to abstain from marriage, that we may not conclude, on the other hand, that the marriage connection is therefore evil — a mistake which Jerome has fallen into, not so much from ignorance, in my opinion, as from the heat of controversy. For though that great man was endowed with distinguished excellences, he labored, at the same time, under one serious defect, that when disputing he allowed himself to be hurried away into great extravagancies, so that he did not keep within the bounds of truth. The inference then which he draws is this “It isgood not to touch a woman: it is thereforewrong to do so.”Paul, however, does not make use of the wordgood here in such a signification as to be opposed to what is evil or vicious, but simply points out what is expedient on account of there being so many troubles, vexations, and anxieties that are incident to married persons. Besides, we must always keep in view the limitation which he subjoins. Nothing farther, therefore, can be elicited from Paul’s words than this — that it is indeed expedient and profitable for a man not to be bound to a wife, provided he can do otherwise. Let us explain this by a comparison. Should any one speak in this way: “It weregood for a man not to eat, or to drink, or to sleep” — he would not thereby condemn eating, or drinking, or sleeping, as things that were wrong — but as the time that is devoted to these things is just somuch taken from the soul, his meaning would be, that we would be happier if we could be free from these hindrances, and devote ourselves whollyto meditation on heavenly things. Hence, as there are in married life many impediments which keep a man entangled, it were on that accountgood not to be connected in marriage.But here another question presents itself, for these words of Paul have some appearance of inconsistency with the words of the Lord, in Genesis 2:18, where he declares, thatit is not good for a manto be without a wife. What the Lord there pronounces to beevil Paul here declares to begoodI answer, that in so far as a wife isa help to her husband, so as to make his life happy, that is in accordance with God’s institution; for in the beginning God appointed it so, that the man without the woman was, as it were, but half a man, and felt himself destitute of special and necessary assistance, and the wife is, as it were, the completing of the man. Sin afterwards came in to corrupt that institution of God; for in place of so great a blessing there has been substituted a grievous punishment, so that marriage is the source and occasion of many miseries. Hence, whatever evil or inconvenience there is in marriage, that arises from the corruption of the divine institution. Now, although there are in the meantime some remains still existing of the original blessing, so that a single life is often much more unhappy than the married life; yet, as married persons are involved in many inconveniences, it is with good reason that Paul teaches that it would begood for a manto abstain. In this way, there is no concealment of the troubles that are attendant upon marriage; and yet, in the meantime, there is no countenance given to those profane jests which are commonly in vogue with a view to bring it into discredit, such as the following: that a wife is a necessary evil, and that a wife is one of the greatest evils. For such sayings as these have come from Satan’s workshop, and have a direct tendency to brand with disgrace God’s holy institution; and farther, to lead men to regard marriage with abhorrence, as though it were a deadly evil and pest.The sum is this, that we must remember to distinguish between the pure ordinance of God and the punishment of sin, which came in subsequently. According to this distinction, it was in the beginning good for a man, without any exception, to be joined to a wife, and even yet, it isgood in such a way, that there is in the meantime a mixture of bitter and sweet, in consequence of the curse of God. To those, however, who have not the gift of continency, it is a necessary and salutary remedy in accordance with what follows.
McArther Bible Commentary
This section comprises Paul's answers to practical questions about which the Corinthians had written him (1Co 7:1) in a letter probably delivered by Stephanas, Fortunatus, and Achaicus (1Co 16:17). The first of those questions had to do with marriage, an area of trouble due to the moral corruption of the culture which tolerated fornication, adultery, homosexuality, polygamy, and concubinage.
Bible Cross References
1 Corinthians 7:2 1 Corinthians 7:8 1 Corinthians 7:26

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
Yet, when it is needful, in order to avoid fornication, let every man have his own wife. His own - For Christianity allows no polygamy.
John Calvin Bible Commentary
But to avoid fornicationHe now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leavesthem at liberty,while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added.This passage is also opposed to (τολυγαμία) polygamyFor the Apostle desires thatevery woman have her own husband,intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection.
McArther Bible Commentary
sexual immorality. There is a great danger of sexual sin when single (cf. Mat 19:12). Marriage is God's only provision for sexual fulfillment. Marriage should not be reduced simply to that, however. Paul has a much higher view and articulates it in Eph 5:22-23. He is, here, emphasizing the issue of sexual sin for people who are single.
Bible Cross References
Matthew 5:32 1 Corinthians 7:1 1 Corinthians 7:3 1 Thessalonians 4:4

Verse 3

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
Let not married persons fancy that there is any perfection in living with each other, as if they were unmarried. The debt - This ancient reading seems far more natural than the common one.
John Calvin Bible Commentary
The husband to the wife.He now prescribes the rules to be observed in the marriage connection, or he teaches what is the duty of husband and wife. And in the first place he lays down a general doctrine as to mutual benevolence — that the husband love his wife, and the wife her husband; for as to the interpretation which others give to the expressiondue benevolence— duty of marriage — I do not know how far it is suitable. The reason that inclines them to this view is, that it is immediately added,The husband has not power of his own body, etc.; but it will suit better to regard that as an inference drawn from the preceding statement. Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body.But it may be asked, why the Apostle here puts them upon a level, instead of requiring from the wife obedience and subjection. I answer, that it was not his intention to treat of all their duties, but simply of the mutual obligation as to the marriage bed. In other things, therefore, husband and wife differ, both as to duty and as to authority in this respect the condition of both is alike — as to the maintaining of conjugal fidelity. For this reason, also, polygamy (τολυγαμία) is again condemned; for if this is an invariable condition of marriage, that the husband surrendersthe power of his own body,and gives it up to his wife, how could he afterwards connect himself with another, as if he were free?
McArther Bible Commentary
render … affection due. Married believers are not to sexually deprive their spouses. While celibacy is right for the single, it is wrong for the married. The practice of deprivation may have been most common when a believer had an unsaved spouse (for more on unsaved spouses, see notes on 1Co 7:10-17).
Bible Cross References
Exodus 21:10 1 Corinthians 7:2 1 Corinthians 7:4

Verse 4

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
The wife - the husband - Let no one forget this, on pretence of greater purity.
McArther Bible Commentary
authority. By the marriage covenant, each partner is given the right over the spouse's body for the satisfaction of the other.
Bible Cross References
1 Corinthians 7:3 1 Corinthians 7:5

Verse 5

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
Unless it be by consent for a time - That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest - If ye should long remain separate. Satan tempt you - To unclean thoughts, if not actions too.
John Calvin Bible Commentary
This kind of devils goeth not out but by fasting and prayer. (Matthew 17:21.)When, therefore, Paul says, that ye may be at leisure, the meaning is, that having freed ourselves from all impediments, we may apply ourselves to this one thing. Now if any one objects, that the use of the marriage bed is an evil thing, inasmuch as it hindersprayer, the answer is easy — that it is not on that account worse than meat and drink, by whichfastingis hindered. But it is the part of believers to consider wiselywhen it is time to eat and drink, andwhen to fast. It is also the part of the same wisdom to have intercourse with their wives when it is seasonable, and to refrain from that intercourse when they are called to be engaged otherwise.And come together again, that Satan tempt you notHere he brings forward the reason, from ignorance of which the ancients have fallen into error, in rashly and inconsiderately approving of a vow of perpetual continency. For they reasoned in this manner: “If it is good for married persons sometimes to impose upon themselvesfor a time a voluntary continency withmutual consent, then, if they impose this upon themselves for ever, it will be so much the better.” But then, they did not consider how much danger was involved in this, for we give Satan an occasion for oppressing us, when we attempt anything beyond the measure of our weakness.“But we must resist Satan.”What if arms and shield be wanting? “They must be sought from the Lord,” say they. But in vain shall we beseech the Lord to assist us in a rash attempt. We must, therefore, carefully observe the clause —for your incontinency: for we are exposed to Satan’s temptations in consequence of the infirmity of our flesh. If we wish to shut them out, and keep them back, it becomes us to oppose them by the remedy, with which the Lord has furnished us. Those, therefore, act a rash part, who give up the use of the marriage bed. It is as if they had made an agreement with God as to perpetual strength.
McArther Bible Commentary
deprive. Lit. "Stop depriving each other!" This command may indicate that this kind of deprivation was going on among believers, perhaps reacting to the gross sexual sins of their past and wanting to leave all that behind. Husbands and wives may abstain temporarily from sexual activity, but only when they mutually agree to do so for intercession, as a part of their fasting. come together again. Sexual intercourse is to be soon renewed after the spiritual interruption. so that Satan does not tempt. Cf. 1Th 3:5. After the agreed-upon time of abstinence, sexual desires intensify and a spouse becomes more vulnerable to sinful desire. See notes on Mat 4:1-11; 2Co 2:11.
Bible Cross References
Exodus 19:15 Exodus 21:10 1 Samuel 21:5 Matthew 4:10 1 Corinthians 7:4

Verse 6

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
But I say this - Concerning your separating for a time and coming together again. Perhaps he refers also to (1 Corinthians 7:2) .
John Calvin Bible Commentary
By permissionThat they might not, by taking their stand upon a precept of the kind that he had prescribed, loosen unduly the restraints of lust,he adds a limitation — that he had written these things on account of their infirmity — that they may bear in mind that marriage is a remedy for unchastity, lest they should inordinately abuse the advantage of it, so as to gratify their desire by every means; nay more, without measure or modesty. He has it also in view to meet the cavils of the wicked, that no one might have it in his power to object in this way: “What! are you afraid that husbands and wives will not of their own accord be sufficiently inclined to carnal delight that you prompt them to it?” For even the Papists, those little saints,are offended with this doctrine, and would gladly have a contest with Paul, on the ground of his keeping married persons in mutual cohabitation, and not allowing them to turn aside to a life of celibacy. He assigns, then, a reason for his doctrine, and declares, that he had not recommended connubial intercourse to married persons with the view of alluring them to delight, or as though he took pleasure in commanding it, but had considered what was required by the infirmity of those that he is addressing.Foolish zealots for celibacy make a wrong use of both clauses of this verse; for as Paul says that he speaksby permission, they infer from this, that there is therefore something wrong in conjugal intercourse, for where there is need of pardon,there must be sin. Farther, from his saying that he speaksnot by commandment, they infer, that it is, therefore, a holier thing to leave off the use of marriage and turn to celibacy. Tothe former, I answer, that as there is, I acknowledge, an inordinate excess in all human affections, I do not deny that there is as to this matter an irregularity, (ἀταξία,)which, I allow, is vicious.Nay more, this affection, I allow, is beyond others violent, and next to brutish. But, on the other hand, I also maintain, that whatever there is of vice or baseness, is so covered over by the honorableness of marriage, that it ceases to be a vice, or at least is not reckoned a fault by God, as Augustine elegantly discourses in his book “On the advantage of Marriage,” and frequently in other places. You may then take it briefly thus:conjugal intercourse is a thing that is pure, honorable and holy, because it is a pure institution of God: the immoderate desire with which persons burn is a fault arising from the corruption of nature; but in the case of believers marriage is a veil, by which that fault is covered over, so that it no longer appears in the sight of God. To thesecond I answer: as the termcommandmentis properly applied to those things which relate to the duties of righteousness, and things in themselves pleasing to God, Paul on this account says that he does not speakby commandmentHe has, however, sufficiently shown previously, that the remedy, which he had enjoined, must necessarily be made use of.
McArther Bible Commentary
concession. A better translation of the Greek would be "awareness" or "to have a mutual opinion." Paul was aware of the God-ordained advantages of both singleness and marriage, and was not commanding marriage because of the temptation of singleness. Spirituality is not connected to marital status, although marriage is God's good gift (see 1Pe 3:7, "the grace of life").
Bible Cross References
1 Corinthians 7:10 1 Corinthians 7:12 1 Corinthians 7:25 1 Corinthians 7:40 2 Corinthians 8:8

Verse 7

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
For I would that all men were herein even as I - I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself. But every one hath his proper gift from God - According to our Lord's declaration, "All men cannot receive this saying, save they," the happy few, to whom it is given," (Matthew 19:11) .
John Calvin Bible Commentary
all men are not capable of receiving this saying. (Matthew 19:11.)Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage. What, in the meantime, has been done? Every one, without having any regard to his power, has, according to hisliking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul — nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is agift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. Even in this there is a dangerous error; and now follows another — that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too,a third sprung up — that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order.As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust;and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example.
McArther Bible Commentary
as I myself. As a single person, Paul recognized the special freedom and independence he had to serve Christ (see notes on 1Co 7:32-34). But he did not expect all believers to be single, nor all who were single to stay that way, nor all who were married to act celibate, as if they were single. gift from God. Both singleness and marriage are God's gracious gifts.
Bible Cross References
Matthew 19:11 Romans 12:6 1 Corinthians 7:8 1 Corinthians 9:5 1 Corinthians 12:4 1 Corinthians 12:11

Verse 8

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Wesley's Bible Commentary
It is good for them if they remain even as I - That St. Paul was then single is certain and from (Acts 7:58) , compared with the following parts of the history, it seems probable that he always was so. It does not appear that this declaration, any more than (1 Corinthians 7:1) , hath any reference at all to a state of persecution.
John Calvin Bible Commentary
I say, then, to the unmarried.This depends on what goes before, and is a sort of inference from it. He had said that the gifts of God are variously distributed — that continency is not in the power of all, and that those who have it not ought to have recourse to the remedy. He now directs his discourse tovirgins, to all that areunmarried, and towidows, and he allows that an unmarried life ought to be desired by them, provided they have the power; but that regard must always be had by each individual to the power that he possesses. The sum is this, that an unmarried life has many advantages, and that these are not to be despised, provided every one measures himself according to his own size and measure.Hence, though virginity should be extolled even to the third heavens, this, at the same time, always remains true — that it does not suit all, but only those who have a specialgift from God. For as to the objection that is brought forward by Papists — that in baptism, also, we promise to God purity of life, which it is not in our power to perform, the answer is easy — that in that we promise nothing but what God requires from all his people, but that continency is a special gift, which God has withheld from many. Hence those who make a vow of continency, act precisely as if any unlearned and illiterate person were to set himself off as a prophet, or teacher, or interpreter of languages.We must also notice carefully the wordcontinue; for it is possible for a person to live chastely in a state of celibacy for a time, but there must be in this matter no determination made for tomorrow. Isaac was unmarried until he was thirty years of age, and passed in chastity those years in which the heats of irregular desire are most violent; yet afterwards he is called to enter into the married life. In Jacob we have a still more remarkable instance. Hence the Apostle would wish those who are at present practicing chastity, to continue in it and persevere; but as they have no security for the continuance of the gift, he exhorts all to consider carefully what has beengiven them. This passage, however, shows that the Apostle was at that time unmarried; for as to the inference drawn by Erasmus, that he was married, because he makes mention of himself in connection with married persons, it is frivolous and silly; for we might, on the same principle, infer that he was a widower,because he speaks of himself in connection with widows.Now the words intimate, that at that time he was unmarried; for I do not give any countenance to the conjecture, that he had put away his wife somewhere, and had of his own accord abandoned the use of the marriage bed. For where, in that case, had been the injunction,Come together again without delay? (1 Corinthians 7:5.) It would certainly be an absurdity to say, that he did not obey his own precepts, and did not observe the law which he imposed upon others. It is, however, a singular token of modesty, that, while he is himself endowed with the gift ofcontinency, he does not require others to bind themselves to his rule, but allows them that remedy for infirmity which he dispenses with. Let us, then, imitate his example, so that if we excel in any particular gift, we do not rigorously insist upon it on the part of others, who have not as yet reached that height.
McArther Bible Commentary
unmarried … widows. "Unmarried" is a term used four times in the NT, and only in 1 Corinthians (cf. 1Co 7:11, 1Co 7:32, 1Co 7:34). This verse makes it clear that the unmarried and widows are distinct. Verse 1Co 7:11 identifies the divorced as the "unmarried" to be distinguished from "widows" (1Co 7:39-40; single by death) and virgins (1Co 7:25, 1Co 7:28; never married). Each use of "unmarried," then, refers to those formerly married, presently single, but not widowed. They are the divorced. It is likely these people who were formerly married wanted to know if they, as Christians, could or should remarry. as I am. Paul was possibly a widower, and could here affirm his former marriage by identifying with the unmarried and widows. His first suggestion is that they stay single because of their freedom in serving the Lord (1Co 7:25-27, 1Co 7:32-34). See notes on Anna in Luk 2:36-37.
Bible Cross References
1 Corinthians 7:1 1 Corinthians 7:7 1 Corinthians 7:26 1 Corinthians 9:5

Verse 9

Matthew Henry's Concise Bible Commentary
The apostle answers several questions about marriage.
The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
John Calvin Bible Commentary
But if they cannot containWhile he advises to abstain from marriage, he always speaks conditionally —if it can be done, if there is ability; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. For this is saidby way of commandment, that no one may look upon it as mere advice. Nor is it merely fornicators that he restrains, but those also who are defiled in the sight of God by inward lust; and assuredly he thatcannot containtempts God, if he neglects the remedy of marriage. This matter requires — not advice, but strict prohibition.For it is betterThere is not strictly a comparison here, inasmuch as lawfulmarriage is honorable in all things, (Hebrews 13:4,) but, on the other hand,to burnis a thing that is exceedingly wrong. The Apostle, however, has made use of a customary form of expression, though not strictly accurate, as we commonly say: “It is better to renounce this world that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights.” I mention this, because Jerome constructs upon this passage a childish sophism— that marriage is good, inasmuch as it is not so great an evil asto burnI would say, if it were a matter of sport, that he foolishly amuses himself, but in a matter so weighty and serious, it is an impious scoff, unworthy of a man of judgment. Let it then be understood, that marriage is a good and salutary remedy, becauseto burnis a most base abomination in the sight of God. We must, however, define what is meant byburning; for many are stung with fleshly desires, who, nevertheless, do not require forthwith to have recourse to marriage. And to retain Paul’s metaphor, it is one thingto burnand another to feel heat. Hence what Paul here callsburning, is not a mere slight feeling, but a boiling with lust, so that you cannot resist. As, however, some flatter themselves in vain, by imagining that they are entirely free from blame, if they do not yield assent to impure desire, observe that there are three successive steps of temptation. For in some cases the assaults of impure desire have so much power that the will is overcome:that is the worst kind ofburning, when the heart is inflamed with lust. In some instances, while we are stung with the darts of the flesh, it is in such a manner that we make a stout resistance, and do not allow ourselves to be divested of the true love of chastity, but on the contrary, abhor all base and filthy affections.Hence all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and set themselves with all their might to extinguish the flames of lust. If they succeed in this struggle, let them render thanks unto the Lord, for where shall we find the man who does not experience some molestation from his flesh? but if we bridle its violence, before it has acquired the mastery, it is well. For we do not burn, though we should feel a disagreeable heat — not that there is nothing wrong in that feeling of heat, but acknowledging before the Lord, with humility and sighing,our weakness, we are meanwhile, nevertheless, of good courage. To sum up all, so long as we come off victorious in the conflict, through the Lord’s grace, and Satan’s darts do not make their way within, but are valiantly repelled by us, let us not become weary of the conflict.There is an intermediate kind of temptation — when a man does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a manner that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, isburning, such as cannot be extinguished except by marriage. We now see, that in deliberating as to this, one must not merely consider whether he can preserve his body free from pollution: the mind also must be looked to, as we shall see in a little.
McArther Bible Commentary
let them marry. The Greek tense indicates a command, since a person can't live a happy life and serve the Lord effectively if dominated by unfulfilled sexual passion-especially in that Corinthian society.
Bible Cross References
Acts 19:36 1 Thessalonians 4:4 1 Timothy 5:14

Verse 10

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Wesley's Bible Commentary
Not I - Only. But the Lord - Christ; by his express command, (Matthew 5:32) .
John Calvin Bible Commentary
a man ought to leave his father and mother. (Genesis 2:24.)It is easy to gather from this, how inviolable a connection it is. For by right of nature a son is bound to his father and mother, and cannot shake off that yoke. As the connection of marriage is preferred to that bond, much less ought it to be dissolved.
McArther Bible Commentary
not I but the Lord. What Paul writes to these believers was already made clear by Jesus during His earthly ministry (Mat 5:31-32; Mat 19:5-8; cf. Gen 2:24; Mal 2:16). depart. This word is used as a synonym for divorce, as indicated by the parallel use of the word divorce in verse 1Co 7:11. Apparently, some Christians felt they should divorce their unsaved spouses, to live celibately or marry believers. Paul on Divorce Paul taught about divorce in the context of answering a number of questions that the church had sent to him. The first of those questions had to do with marriage, an area of trouble due to the moral corruption of the surrounding culture, which tolerated fornication, adultery, homosexuality, polygamy, and concubinage. The apostle reminded the believers that his teaching was based on what Jesus had already made clear during His earthly ministry (Mat 5:31-32; Mat 19:5-8). Jesus Himself based His teaching on the previously revealed Word of God (Gen 2:24; Mal 2:16). Paul's departure point for teaching affirmed God's prohibition of divorce. He wrote that in cases where a Christian had already divorced another Christian except for adultery (1Co 7:10-11), neither partner was free to marry another person. They should reconcile or at least remain unmarried. Paul then added some helpful directions on the issue of marital conflicts created in cases where one spouse becomes a believer (1Co 7:12-16). First, the believing spouse lives under orders to make the best of the marriage, seeking to win his or her spouse to Christ. If the unbelieving spouse decides to end the marriage, Paul's response is "let him depart" (1Co 7:15). This term refers to divorce (1Co 7:10-11). When an unbelieving spouse cannot tolerate the partner's faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (Rom 12:18). Therefore, the bond of marriage is broken only by death (Rom 7:2), adultery (Mat 19:9), or an unbeliever's departure. When the bond of marriage is broken in any of those ways, a Christian is free to marry another believer (1Co 7:15). Throughout Scripture, whenever legitimate divorce occurs, remarriage is an assumed option. When divorce is permitted, so is remarriage. In general, conversion and obedience to Christ should lead a person to greater faithfulness and commitment in every relationship. This extended passage (1Co 7:1-24) plainly repeats the basic principle that Christians should willingly accept the marital condition and social situations into which God has placed them and be content to serve Him there until He leads them elsewhere.
Bible Cross References
Malachi 2:16 Matthew 5:32 Matthew 19:3 Mark 10:2 Luke 16:18 1 Corinthians 7:6 1 Corinthians 7:11

Verse 11

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Wesley's Bible Commentary
But if she depart - Contrary to this express prohibition. And let not the husband put away his wife - Except for the cause of adultery.
John Calvin Bible Commentary
But if she departThat this is not to be understood of those who have been put away for adultery, is evident from the punishment that followed in that case; for it was a capital crime even by the Roman laws, and almost by the common law of nations. But as husbands frequently divorced their wives, either because their manners were not congenial, or because their personal appearance did not please them, or because of some offense;and as wives, too, sometimes deserted their husbands on account of their cruelty, or excessively harsh and dishonorable treatment, he says that marriage is not dissolved by divorces or dissensions of that nature. For it is an agreement that is consecrated by the name of God, which does not stand or fall according to the inclination of men, so as to be made void whenever we may choose. The sum is this: other contracts, as they depend on the mere inclination of men, are in like manner dissolved by that same inclination; but those who are connected by marriage are no longer free, so as to be at liberty, if they change their mind, tobreak in pieces the pledge,(as the expression is,) and go each of them elsewhere in quest of a new connection. For if the rights of nature cannot be dissolved, much less can this, which, as we have said already, is preferred before the principal tie of nature.But as to his commanding the wife, who is separated from her husband, to remain unmarried, he does not mean by this that separation is allowable, nor does he give permission to the wife to live apart from her husband; but if she has been expelled from the house, or has been put away, she must not think that even in that case she is set free from his power; for it is not in the power of a husband to dissolve marriage. He does not therefore give permission here to wives to withdraw, of their own accord, from their husbands, or to live away from their husband’s establishment, as if they were in a state of widowhood; but declares, that even those who are not received by their husbands, continue to be bound, so that they cannot take other husbands.But what if a wife is wanton, or otherwise incontinent? Would it not be inhuman to refuse her the remedy, when, constantly burning with desire? I answer, that when we are prompted by the infirmity of our flesh, we must have recourse to the remedy; after which it is the Lord’s part to bridle and restrain our affections by his Spirit, though matters should not succeed according to our desire. For if a wife should fall into a protracted illness, the husband would, nevertheless, not be justified in going to seek another wife. In like manner, if a husband should, after marriage, begin to labor under some distemper, it would not be allowable for his wife to change her condition of life. The sum is this — God having prescribed lawful marriage as a remedy for our incontinency, let us make use of it, that we may not, by tempting him, pay the penalty of our rashness. Having discharged this duty, let us hope that he will give us aid should matters go contrary to our expectations.
McArther Bible Commentary
remain unmarried. If a Christian divorces another Christian, except for adultery (see notes on Mat 5:31-32; Mat 19:8-9), neither partner is free to marry another person. They should reconcile, or at least remain unmarried.
Bible Cross References
Matthew 5:32 Mark 10:12 Luke 16:18 1 Corinthians 7:10 1 Corinthians 7:12

Verse 12

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Wesley's Bible Commentary
To the rest - Who are married to unbelievers. Speak I - By revelation from God, though our Lord hath not left any commandment concerning it. Let him not put her away - The Jews, indeed, were obliged of old to put away their idolatrous wives, (Ezra 10:3) ; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.
John Calvin Bible Commentary
To the rest I sayBy the resthe means those who are exceptions, so that the law, common to others, is not applicable to them; for an unequal marriage is on a different footing, when married persons differ among themselves in respect of religion; Now this question he solves in two clauses. Thefirst is, that the believing party ought not to withdraw from the unbelieving party, and ought not to seek divorce, unless she is put away. Thesecond is, that if an unbeliever put away his wife on account of religion, abrother or asister is, by such rejection, freed from the bond of marriage. But why is it that Paul speaks of himself as the author of these regulations, while they appear to be somewhat at variance with what he had, a little before, brought forward, as from the Lord? He does not mean that they are from himself in such a way as not to be derived from the Spirit of God; but, as there was nowhere in the law or in the Prophets any definite or explicit statement on this subject, he anticipates in this way the calumnies of the wicked, in claiming as his own what he was about to state. At the same time, lest all this should be despised as the offspring of man’s brain, we shall find him afterwards declaring, that his statement are not the contrivances of his own understanding. There is, however, nothing inconsistent with what goes before; for as the obligation and sanctity of the marriage engagement depend upon God, what connection can a pious woman any longer maintain with an unbelieving husband, after she has been driven away through hatred of God?
McArther Bible Commentary
to the rest. Those not covered by the instruction of verses 1Co 7:10-11. I … say. Not a denial of inspiration or an indication that Paul is giving human opinion, but simply a way of saying that Jesus had not spoken on this situation and God had not previously given revelation on the matter, as Paul was then writing.
Bible Cross References
1 Corinthians 7:6 1 Corinthians 7:11 1 Corinthians 7:13 2 Corinthians 11:17

Verse 13

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
Bible Cross References
Mark 10:12 1 Corinthians 7:12 1 Corinthians 7:14

Verse 14

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Wesley's Bible Commentary
For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
John Calvin Bible Commentary
Be not yoked with unbelievers, for there is no agreement between Christ and Belial. (2 Corinthians 6:14.)But he that is already bound has no longer liberty of choice; hence the advice given is different.While this sanctification is taken in various senses, I refer it simply to marriage, in this sense — It might seem (judging from appearance) as if a believing wife contracted infection from an unbelieving husband, so as to make the connection unlawful; but it is otherwise, for the piety of the one has more effect in sanctifying marriage than the impiety of the other in polluting it. Hence a believer may, with a pure conscience, live with an unbeliever, for in respect of the use and intercourse of the marriage bed, and of life generally, he is sanctified, so as not to infect the believing party with his impurity. Meanwhile thissanctificationis of no benefit to the unbelieving party; it only serves thus far, that the believing party is not contaminated by intercourse with him, and marriage itself is not profaned.But from this a question arises — “If the faith of a husband or wife who is a Christian sanctifiesmarriage, it follows that all marriages of ungodly persons are impure, and differ nothing from fornication.” I answer, thatto the ungodly all things are impure, (Titus 1:15,) because they pollute by their impurity even the best and choicest of God’s creatures. Hence it is that they pollute marriage itself, because they do not acknowledge God as its Author, and therefore they are not capable of true sanctification, and by an evil conscience abuse marriage. It is a mistake, however, to conclude from this that it differs nothing from fornication; for, however impure it is to them, it is nevertheless pure in itself, inasmuch as it is appointed by God, serves to maintain decency among men, and restrains irregular desires; and hence it is for these purposes approved by God, like other parts of political order. We must always, therefore, distinguish between the nature of a thing and the abuse of it.Else were your childrenIt is an argument taken from the effect — “If your marriage were impure, then the children that are the fruit of it would be impure; butthey are holy; hence the marriage also is holy. As, then, the ungodliness of one of the parents does not hinder the children that are born from being holy, so neither does it hinder the marriage from being pure.” Some grammarians explain this passage as referring to a civil sanctity, in respect of the children being reckoned legitimate, but in this respect the condition of unbelievers is in no degree worse. That exposition, therefore, cannot stand. Besides, it is certain that Paul designed here to remove scruples of conscience, lest any one should think (as I have said) that he had contracted defilement. The passage, then, is a remarkable one, and drawn from the depths of theology; for it teaches, that the children of the pious are set apart from others by a sort of exclusive privilege, so as to be reckonedholy in the Church.But how will this statement correspond with what he teaches elsewhere — that we are all by nature children of wrath; (Ephesians 2:3;) or with the statement of David —Behold I was conceived in sin, etc. (Psalms 51:5.) I answer, that there is a universal propagation of sin and damnation throughout the seed of Adam, and all, therefore, to a man, are included in this curse, whether they are the offspring of believers or of the ungodly; for it is not as regenerated by the Spirit, that believers beget children after the flesh. The natural condition, therefore, of all is alike, so that they are liable equally to sin and to eternal death. As to the Apostle’s assigning here a peculiar privilege to the children of believers, this flows from the blessing of the covenant, by the intervention of which the curse of nature is removed; and those who were by nature unholy are consecrated to God by grace. Hence Paul argues, in his Epistle to the Romans, (Romans 11:16,) that the whole of Abraham’s posterity are holy, because God had made a covenant of life with him —If the root be holy, says he,then the branches are holy also. And God calls all that were descended from Israel his sons’ now that the partition is broken down, the same covenant of salvation that was entered into with the seed of Abrahamis communicated to us. But if the children of believers are exempted from the common lot of mankind, so as to be set apart to the Lord, why should we keep them back from the sign? If the Lord admits them into the Church by his word, why should we refuse them the sign? In what respects the offspring of the pious are holy, while many of them become degenerate, you will find explained inthe tenth and eleventh chapters ofthe Epistle to the Romans; and I have handled this point there.
McArther Bible Commentary
sanctified. This does not refer to salvation; otherwise the spouse would not be spoken of as unbelieving. The sanctification is matrimonial and familial, not personal or spiritual, and means that the unsaved partner is set apart for temporal blessing because the other partner belongs to God. One Christian in a marriage brings grace that spills over on the spouse-even possibly leading him or her to salvation. children … are holy. The Christian need not separate from an unbeliever because of fear that the unbelieving spouse may defile the children. God promises the opposite. They would be unclean if both parents were unsaved, but the presence of one believing parent exposes the children to blessing and brings them protection. The presence of even one Christian parent will protect children from undue spiritual harm and they will receive many blessings, and often that includes salvation.
Bible Cross References
Ezra 9:2 Malachi 2:15 1 Corinthians 7:13

Verse 15

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Wesley's Bible Commentary
A brother or a sister - A Christian man or woman. Is not enslaved - is at full liberty. In such cases: but God hath called us to peace - To live peaceably with them, if it be possible.
John Calvin Bible Commentary
believers ought to remain with unbelievers, if they are pleased, etc., (1 Corinthians 7:12 and 13,)because a desire for divorce is at variance with our profession.
McArther Bible Commentary
let him depart. A term referring to divorce (cf. 1Co 7:10-11). When an unbelieving spouse cannot tolerate the partner's faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (cf. Rom 12:18). The bond of marriage is broken only by death (Rom 7:2), adultery (Mat 19:9), or an unbeliever's leaving. not under bondage. When the bond is broken in any of those ways, a Christian is free to marry another believer. Throughout Scripture, whenever legitimate divorce occurs, remarriage is assumed. When divorce is permitted, so is remarriage. By implication, the permission for a widow to remarry (1Co 7:39-40; Rom 7:3) because the "bond" is broken, extends to this case where there is no more "bondage."
Bible Cross References
Luke 9:39 Romans 14:19

Verse 16

Matthew Henry's Concise Bible Commentary
Married Christians should not seek to part from their unbelieving consorts.
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, (Romans 12:18), therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
John Calvin Bible Commentary
For what knowest thou, O woman?Those who are of opinion that this observation is a confirmation of thesecond department of his statement, expound it thus. “An uncertain hope ought not to detain thee,” etc. But, in my opinion, the exhortation is taken from the advantage to be derived; for it is a great and distinguished blessing if a wifegain (1 Corinthians 9:19) her husband. Now, unbelievers are not in so hopeless a condition but that they may be brought to believe. They are dead, it is true, but God can even raise the dead. So long, therefore, as there remains any hope of doing good, and the pious wife knows not but that she may by herholy conversation (1 Peter 3:1) bring back her husband into the way,she ought to try every means before leaving him; for so long as a man’s salvation is doubtful, it becomes us to be prepared rather to hope the best.As to his saying, however, that a husband may be saved by his wife, the expression, it is true, is not strictly accurate, as he ascribes to man what belongs to God; but there is no absurdity in it. For as God acts efficaciously by his instruments which he makes use of, he does, in a manner, communicate his power to them, or, at least, he connects it with their service in such a manner, that what he does he speaks of as being done by them, and hence, too, he sometimes ascribes to them the honor which is due to himself alone. Let us, however, bear in mind, that we have nothing in our power, except in so far as we are directed by him as instruments.
McArther Bible Commentary
Some may have been reluctant to let go of their unsaved spouses, who wanted out and was creating discord in the home-thinking they could evangelize the spouses by hanging on for the purpose of seeing them converted. Paul says there are no such assurances and it is better to divorce and be at peace (1Co 7:15), if the unsaved partner wants to end the marriage that way.
Bible Cross References
Romans 11:14 1 Peter 3:1

Verse 17

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
But as God hath distributed - The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these. And thus I ordain in all the churches - As a point of the highest concern.
John Calvin Bible Commentary
Unless every one, according as God has dispensed his grace,etc. Such is the literal meaning: only I have in my rendering made use of the nominative,in order that the connection may be more easy and natural. The meaning is: “What, then, is to be done,unlessthat every one walk according to the grace given to him, and according to his calling? Let every one, therefore, labor for this, and use his endeavor, that he may do good to his neighbors, and, more especially, when he ought to be excited to it by the particular duty of his calling.” He mentions two things — thecalling,andthe measure of graceThese he desires us to look to in deliberating as to this matter; as it ought to be no small stimulus to us to duty, that God condescends to make us ministers of his grace for the salvation of our brethren; while thecalling, on the other hand, should hold us, as it were, under God’s yoke, even where an individual feels his situation to be an unpleasant one.And so in all the Churches.I am of opinion that he added this, with the view of obviating the calumnies of some who boasted that he assumed more authority over the Corinthians than he ventured to do over others. At the same time he might have also another end in view — that this doctrine might have the more weight, when the Corinthians understood that it was already publishedin all the Churches.For we embrace the more readily what we understand that we have in common with all the pious. The Corinthians, on the other hand, would have felt it hateful to be bound more closely than others.
McArther Bible Commentary
Discontent was prevalent among these new believers in the Corinthian church. As noted up to this point (1Co 7:1-16), some wanted to change their marital status, some were slaves who wanted to be free, and some used their freedom in Christ to rationalize sinning. In a general response to that, this passage plainly repeats the basic principle that Christians should willingly accept the marital condition and social situations into which God has placed them and be content to serve Him there until He leads them elsewhere.
Bible Cross References
Romans 12:3 1 Corinthians 4:17 1 Corinthians 10:32 1 Corinthians 11:16 1 Corinthians 11:34 1 Corinthians 14:33 2 Corinthians 8:18 2 Corinthians 11:28 Galatians 1:22 1 Thessalonians 2:14 2 Thessalonians 1:4

Verse 18

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Calvin Bible Commentary
Circumcised, etc. As he had made mention of thecalling, he takes occasion, from a particular instance, to make a digression for a little into a general exhortation, as he is wont to do in many instances; and, at the same time, he confirms, by different examples, what he had said respecting marriage. The sum is this, that in external things you must not rashly abandon thecallingon which you have once entered by the will of God. And he begins withcircumcisions, respecting which many at that time disputed. Now, he says that with God it makes no difference whether you are a Gentile or a Jew. Hence he exhorts every one to be contented with his condition. It must always be kept in view, that he treats only of lawful modes of life, which have God as their approver and author.
McArther Bible Commentary
called. As always in the epistles, this term refers to God's effectual call that saves (see note on Rom 1:7). circumcised … uncircumcised. With Judaizers demanding all Gentile believers in Christ to be circumcised (Gal 5:1-6), and with some Christian Jews wanting to disassociate from Judaism and consequently having a surgery to become uncircumcised (as addressed in rabbinic literature), Paul needed to clarify the issue by saying that neither was necessary. Figuratively, the idea is that when a Jew became a Christian, he was not to give up his racial and cultural identity in order to appear like a Gentile. Likewise, a Gentile was not to become culturally like a Jew (1Co 7:19). Culture, social order, and external ceremony have no bearing on spiritual life. What matters is faith and obedience.
Bible Cross References
Acts 15:1 Acts 15:5 Acts 21:21

Verse 19

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; "faith working by love."
John Calvin Bible Commentary
Circumcision is nothingWhile this similitude was suited to the subject in hand, it appears to have been designedly made use of with the view of reproving, in passing, the superstition and haughtiness of the Jews. For, as the Jews gloried in circumcision, it was possible that many might feel dissatisfied with the want of it, as if their condition were the worse on that account. Paul, therefore, places both conditions upon a level, lest, through hatred of the one, the other should be foolishly desired. These things, however, must be understood as referring to the time when circumcision was at length abolished; for, if he had had an eye to the covenant of God, and his commandment, he would, without doubt, have estimated it higher. In another passage, it is true, he makes light ofthe letter of circumcision, (Romans 2:27,) and declares that it is of no account in the sight of God; but here, as he simply contrasts circumcision with uncircumcision, and makes both alike, it is certain that he speaks of it as a matter of indifference and of no moment. For the abolishing of it has this effect — that the mystery which had been previously conveyed under it, does not now any longer belong to it: nay more, it is now no longer a sign, but a thing of no use. For baptism has come in the place of the symbol used under the law on this footing, that it is enough that we be circumcised by the Spirit of Christ, while our old man is buried with Christ.But the keeping of the commandmentsAs this was one of thecommandments, so long as the Church was bound to legal ceremonies, we see that it is taken for granted, that circumcision had been abolished by the advent of Christ, so that theuse of it, indeed, was allowed among the ignorant and weak, butadvantage in it — there was none. For Paul speaks of it here as a thing of no moment: “As these are outward things, let them not take up your attention, but devote yourself rather to piety and the duties which God requires, and which are alone precious in his sight.” As to the circumstance that Papists bring forward this passage for the purpose of overthrowing justification by faith, it is utterly childish; for Paul is not disputing here as to the ground of justification, or the way in which we obtain it, but simply as to the object to which the aim of believers ought to be directed. “Do not occupy yourselves to no purpose in things of no profit, but, on the contrary, exercise yourselves in duties that are well pleasing to God.”
Bible Cross References
Romans 2:25 Romans 2:26 Romans 2:27 Romans 2:29 Galatians 3:28 Galatians 5:6 Galatians 6:15 Colossians 3:11

Verse 20

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
In the calling - The outward state. Wherein he is - When God calls him. Let him not seek to change this, without a clear direction from Providence.
John Calvin Bible Commentary
Every man in the calling in which.This is the source from which other things are derived, — that every one should be contented with hiscalling, and pursue it, instead of seeking to betake himself to anything else. Acalling in Scripture means a lawful mode of life, for it has a relation to God ascalling us,— lest any one should abuse this statementto justify modes of life that are evidently wicked or vicious. But here it is asked, whether Paul means to establish any obligation,for it might seem as though the words conveyed this idea, that every one is bound to hiscalling, so that he must not abandon it. Now it were a very hard thing if a tailorwere not at liberty to learn another trade, or if a merchant were not at liberty to betake himself to farming. I answer, that this is not what the Apostle intends, for he has it simply in view to correct that inconsiderate eagerness, which prompts some to change their condition without any proper reason, whether they do it from superstition, or from any other motive. Farther, he calls every one to this rule also — that they bear in mind what is suitable to theircallingHe does not, therefore, impose upon any one the necessity of continuing in the kind of life which he has once taken up, but rather condemns that restlessness, which prevents an individual from remaining in his condition with a peaceable mindand he exhorts, that every one stick by his trade, as the old proverb goes.
Bible Cross References
1 Corinthians 7:21 1 Corinthians 7:24

Verse 21

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.
John Calvin Bible Commentary
Art thou called being a servant? We see here that Paul’s objectis to satisfy their consciences; for he exhorts servants to be of good cheer, and not be cast down, as if servitude were a hinderance in the way of their serving God.Care not for it then, that is to say, be not concerned how you may throw off the yoke, as if it were a condition unbecoming a Christian, but be contented in mind. And hence we infer, not merely that it is owing to the providence of God that there are different ranks and stations in the world, but also, that a regard to them is enjoined by his word.But if thou mayest even be made freeThe particleeven (in my opinion) has simply this force, — “If, in place of servitude, you could attaineven to liberty, it would be more advantageous for you.” It is uncertain, however, whether he continues his discourse to servants, or turns to address those that are free. In the latter case, γενέσθαιwould here mean simplyto beEither meaning suits sufficiently well, and they amount to the same thing. He means to intimate, that liberty is not merely good, but also more advantageous than servitude. If he is speaking toservants, his meaning will be this — While I exhort you to be free from anxiety, I do not hinder you fromeven availing yourselves of liberty, if an opportunity presents itself to you. If he is addressing himself to those that arefree, it will be a kind of concession, as though he had said — I exhort servants to be of good courage, though a state of freedom is preferable,and more to be desired, if one has it in his choice.
McArther Bible Commentary
while a slave. Paul was not approving all slavery, but was teaching that a person who is a slave is still able to obey and honor Christ (Eph 6:5-8; Col 3:23; 1Ti 6:1-2). Do not be concerned about. In modern society, this seems an insensitive command to those who wrongly assume that freedom is some God-given right, rather than a preferable option.
Bible Cross References
1 Corinthians 7:20 1 Corinthians 7:22

Verse 22

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
Is the Lord's freeman - Is free in this respect. The Greek word implies one that was a slave, but now is free. Is the bondman of Christ - Not free in this respect; not at liberty to do his own will.
John Calvin Bible Commentary
For he that is called in the Lord, being a servantTo becalled in the Lord, being a servant, is to be chosen out of the rank of servants, and made a partaker of the grace of Christ. Now this statement is designed to furnish consolation to servants, and, at the same time, to beat down the haughtiness of those that are free-born. As servants feel their situation irksome, in respect of their being mean and despicable, it is of importance that the bitterness of servitude be alleviated by some consolation. Those, on the other hand, that are free, need to be restrained, in order that they may not be unduly elated on account of their more honorable condition, and be lifted up with pride. The Apostle does both; for he teaches, that as the liberty of the spirit is greatly preferable to the liberty of the flesh, servants ought to feel the unpleasantness of their condition the more tolerable, when they take into view that inestimable gift with which they have been endowed; and, on the other hand, that those who are free ought not to be puffed up, inasmuch as their condition in the principal respect is not superior to that of servants. We must not, however, infer from this, that those that are free are made inferior to servants, or that political order is subverted. The Apostle saw what suited both. Those that were free required (as I have said) to be restrained, that they might not in a wanton manner triumph over servants. To servants, on the other hand, some consolation required to be administered, that they might not be disheartened. Now these things tend rather to confirm political order, while he teaches that the inconvenience of the flesh is compensated by a spiritual benefit.
McArther Bible Commentary
the Lord's freedman. In the ways that truly count, no person is more free than a Christian. No bondage is as terrible as that of sin, from which Christ frees the believer. Christ's slave. Those who are not slaves, but free in the social sense, are in the spiritual sense made slaves of Christ in salvation (Rom 6:22).
Bible Cross References
John 8:32 John 8:36 Romans 6:22 1 Corinthians 7:21 1 Corinthians 9:21 Ephesians 6:6 Colossians 3:24 Philemon 1:16 1 Peter 2:16

Verse 23

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
Ye are bought with a price - Ye belong to God; therefore, where it can be avoided, do not become the bondslaves of men - Which may expose you to many temptations.
John Calvin Bible Commentary
Yea are bought with a priceWe had these words in the preceding chapter, (1 Corinthians 6:20,) but for a different purpose. As to the wordprice, I have stated there, what is my view of it. The sum is this, that he exhorts servants, indeed, not to be anxious as to their condition, but wishes them rather to take heed not to subject themselves to the wicked or depraved inclinations of their masters. “We are holy to the Lord, because he has redeemed us: let us, therefore, not defile ourselves for the sake of men, as we do when we are subject to their corrupt desires.” This admonition was very necessary at that time, when servants were driven by threats and stripes, and even fear of death, to obey every kind of command without selection or exception, so that they reckoned the procuring of prostitutes, and other crimes of that nature, to be duties belonging to servants, equally with honorable employment’s. It is, therefore, not without reason that Paul makes this exception — that they are not to yield obedience in things base and wicked. Would that this were thoroughly and entirely impressed upon the minds of all! There would not, in that case, be so many that prostitute themselves to the lusts of men, as if exposed for sale. As for us, let us bear in mind, that we belong to him who has redeemed us.
McArther Bible Commentary
price. The blood of Christ (1Co 6:20; 1Pe 1:19). slaves of men. This refers to sinful slavery, i.e., becoming slaves to the ways of men, the ways of the world, and of the flesh. This is the slavery about which to be concerned.
Bible Cross References
Matthew 6:24 1 Corinthians 6:20

Verse 24

Matthew Henry's Concise Bible Commentary
Persons, in any fixed station, should usually abide in that.
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
John Wesley's Bible Commentary
Therein abide with God - Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.
John Calvin Bible Commentary
Let him abide with God.I have already noticed above, that men are not here bound by a perpetual necessity, so as never to have it in their power to change their condition, if at any time there should be a fit occasion for it; but that he simply represses those thoughtless humors, which hurry men hither and thither, so that they are harassed by a continual restlessness. Hence Paul says, that it is all one in the sight of God what a person’s manner of life is in this world, inasmuch as this diversity does not hinder agreement in piety.
Bible Cross References
Matthew 12:45 1 Corinthians 7:20

Verse 25

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had a particular revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.
John Calvin Bible Commentary
male and female were created together, (Genesis 2:21,)it seems as if it called every one equally and without exception to marriage: at least celibacy is nowhere enjoined upon any one, or commended.He says that he gives advice, not as if there were anything doubtful in it, and had little or no stability, but as being certain, and deserving to be maintained without any controversy. The word, too, that he employs,γνώμη, signifies not merely advice, but a decisive judgment.Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says inMatthew 5:32, andMatthew 19:5; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing outwho ought to marry, andwho notHaving obtained mercy to be faithful.He secures authority for his decision, that no one may think himself at liberty to reject it, if he chooses. For he declares that he does not speak simply as a man, but as a faithful teacher of the Church, and an Apostle of Christ. According to his custom, he declares himself to be indebted for this tothe mercy of God,as it was no common honor, nay superior to all human merits. Hence it appears, that whatever things have been introduced into the Church by human authority,have nothing in common with this advice of Paul. Butfaithfulhere meanstruthful— one who does not do what he does merely from pious zeal, but is also endowed with knowledge, so as to teach with purity andfaithfulnessFor it is not enough for a teacher to be conscientious, if he has not also prudence and acquaintance with the truth.
McArther Bible Commentary
Having already established that both marriage and singleness are good and right before the Lord (1Co 7:1-9), and for the person who has the gift of singleness (1Co 7:7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him (see note on 1Co 7:1). Paul gives six reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): (1) pressure from the system (1Co 7:25-27); (2) problems of the flesh (1Co 7:28); (3) passing of the world (1Co 7:29-31); (4) preoccupations of marriage (1Co 7:32-35); (5) promises from fathers (1Co 7:36-38); and (6) permanency of marriage (1Co 7:39-40).
Bible Cross References
1 Corinthians 7:6 1 Corinthians 7:40 2 Corinthians 4:1 2 Corinthians 8:10 2 Corinthians 11:17 1 Timothy 1:13 1 Timothy 1:16

Verse 26

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.
John Calvin Bible Commentary
I think therefore that this is good.While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely acolon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the termnecessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests,so that their condition appears to be unsuitable for marriage. The phraseso to be, signifies to remain unmarried, or to abstain from marriage.
McArther Bible Commentary
present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions which began within ten years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children.
Bible Cross References
Luke 21:23 1 Corinthians 7:1 1 Corinthians 7:8 1 Corinthians 7:27 2 Thessalonians 2:2

Verse 27

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.
John Calvin Bible Commentary
Art thou bound to a wife?Having stated what would be most advantageous, he adds at the same time, that we ought not to be so much influenced by the advantages of celibacy, that one that is bound by the tie of marriage should shake off the connection. It is therefore a restriction upon the preceding statement, lest any one, influenced by his commendation of celibacy, should turn his thoughts to it, and despise marriage, forgetful of his necessity or of hiscallingNow in these words he does not merely forbid the breaking up of the connection of marriage, but also represses the dislikes that are wont to creep in, that every one may continue to live with his wife willingly and cheerfully.Art thou loosed from a wife?This second clause must be taken with a reservation, as is manifest from the entire context. He does not, then, allow to all the choice of perpetual celibacy, but only to those to whom it is given. Let no one, therefore, who is not constrained by any necessity, rashly ensnare himself, for liberty ought not to be lightly thrown away.
McArther Bible Commentary
The benefits of singleness notwithstanding, married people must remain married. loosed. Divorce is in view.
Bible Cross References
1 Corinthians 7:26 1 Corinthians 7:28

Verse 28

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.
John Calvin Bible Commentary
But if thou shouldest even marry.As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The wordeven also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit.And if a virgin marryWhether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity— an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius,that “it betokens a legitimate excesswhen a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage.Nevertheless such shall have trouble in the flesh. He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will havetrouble of the flesh, orin the flesh, he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. Theflesh, therefore, is taken here to mean the outward man. Tospare means toindulge, or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin.
McArther Bible Commentary
marry, you have not sinned. Marriage is a fully legitimate and godly option for both the legitimately divorced (on biblical grounds; see note on 1Co 7:15) and virgins. trouble in the flesh. "Trouble" means literally "pressed together" or "under pressure." Marriage can involve conflicts, demands, difficulties, and adjustments that singleness does not, because it presses two fallen people into intimate life that leads to inevitable "trouble." The troubles of singleness may be exceeded by the conflicts of marriage.
Bible Cross References
Matthew 5:32 1 Corinthians 7:27 1 Corinthians 7:29

Verse 29

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.
John Calvin Bible Commentary
Because the time is short, etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: “This life,” says he, “which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Letthose accordinglywho have wives, be as though they had none.” Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particlebecause, to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come.As though they had noneAll things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought touse all the things of this world, asif we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another’s — that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. Byweeping andrejoicing, he means adversity and prosperity; for it is customary to denote causes by their effects.The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions.
McArther Bible Commentary
time is short. Human life is brief (cf. Jas 4:14; 1Pe 1:24). as though they had none. This does not teach that marriage is no longer binding or treated with seriousness (cf. Eph 5:22-33; Col 3:18-19), nor should there be any physical deprivation (1Co 7:3-5); but Paul is teaching that marriage should not reduce one's devotion to the Lord and service to Him (cf. Col 3:2). He means to keep the eternal priority (see 1Co 7:31).
Bible Cross References
Ezekiel 7:12 Romans 13:11 Romans 13:12 1 Corinthians 7:28 1 Corinthians 7:30 1 Corinthians 7:31

Verse 30

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
And they that weep, as if they wept not - "Though sorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear. They that buy, as if they possessed not - Knowing themselves to be only stewards, not proprietors.
McArther Bible Commentary
The mature Christian does not get so swept up in the emotion of this life that he loses motivation, hope, and purpose.
Bible Cross References
Ezekiel 7:12 1 Corinthians 7:29 1 Corinthians 7:31

Verse 31

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
And they that use this world, as not abusing it - Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.
John Calvin Bible Commentary
And they that use this worldIn thefirst clause there is the participleχρώμενοι(using,) in thesecond, there is a compound of it —καταχρώμενοι(abusing.) Now the prepositionκαταin a compound state is generally taken in a bad sense, or at least denotes intensity.Paul, therefore, directs us to a sober and frugal use of things, such as may not impede or retard our course, but may allow of our always hastening forward toward the goal.For the fashion of this world passeth awayBy the term here used, the Apostle has elegantly expressed the vanity of the world. “There is nothing,” says he, “that is firm or solid;for it is a mere show or outward appearance, as they speak.” He seems, however, to have had an allusion to theatrical representations, in which, on the curtain being drawn up in a single moment, a new appearance is presented, and those things that held the eyes of the spectators in astonishment, are immediately withdrawn from their view. I do not see why it is that Erasmus has preferred the termhabitus(form.) He certainly, in my opinion, obscures Paul’s doctrine; for the termfashion is tacitly opposed to substance.
McArther Bible Commentary
use … not misusing. This refers to the normal commercial materialism and pleasures that govern in the world. Believers are not to be swept up in earthly enterprises so that heavenly matters become secondary. form. This refers to a manner of life, a fashion, or way of doing things.
Bible Cross References
Psalm 39:6 1 Corinthians 7:29 1 Corinthians 7:30 1 Corinthians 9:18 Hebrews 12:27 James 1:10 1 John 2:17

Verse 32

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
Now I would have you - For this flying moment. Without carefulness - Without any incumbrance of your thoughts. The unmarried man - If he understand and use the advantage he enjoys - Careth only for the things of the Lord, how he may please the Lord.
John Calvin Bible Commentary
But I would wish you.He returns to theadvice which he had spoken of, (1 Corinthians 7:25,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however, without good reason that he returns so frequently to proclaim the advantages of celibacy, for he saw that the burdens of matrimony were far from light. The man who can exempt himself from them, ought not to refuse such a benefit, and it is of advantage for those who resolve to marry, to be forewarned of those inconveniences, that they may not afterwards, on meeting with them unexpectedly, give way to despondency. This we see happens to many, for having promised themselves unmixed honey, on being disappointed in that expectation, they are very readily cast down by the slightest mishap.Let them know, therefore, in good time, what they have to expect, that they may be prepared to endure everything patiently. The meaning is this: “Marriage brings along with it hindrances, from which I should wish you to be free and exempt.”As, however, he has previously made use of the term trouble, (1 Corinthians 7:28,) and now makes mention ofcares oranxieties, it may admit of doubt whether they have a different signification, or not. I am of opinion that thetrouble referred to is what arises from things of a distressing nature, such as loss of children, widowhood, quarrels, and little differences, (as lawyers speak,)many occasions of dislike, faults of children, difficulty in bringing up a family, and the like. Theanxieties, on the other hand, are, in my opinion, connected with things that are joyful, as for example marriage fooleries, jests, and other things with which married persons are taken up.He that is unmarried careth for the things of the Lord.Mark the kind of exemption from anxieties that he desires in behalf of Christians — that they may devote to the Lord all their thoughts and aims. This, he says, belongs to celibacy; and therefore he desires all to enjoy this liberty. He does not mean, however, that it is invariably so in unmarried life, as experience shows it to be quite otherwise in priests, monks, and nuns, than whose celibacy nothing can be conceived to be farther from God. Add to this the many base fornicators who abstain from marriage for the very purpose of having greater liberty for the indulgence of lust, and that their vice may not appear. Where there isburning, (1 Corinthians 7:9,) no love of God can exist. But Paul’s meaning is this — that an unmarried person is free, and is not hindered from thinking of the things of God. The pious make use of this liberty. Others turn everything to their own destruction.
McArther Bible Commentary
be without care. A single person is free from concern about the earthly needs of a spouse and, therefore, potentially better able to set himself apart exclusively for the Lord's work.
Bible Cross References
Mark 4:19 John 10:13 1 Corinthians 7:33 1 Timothy 5:5

Verse 33

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family.
John Calvin Bible Commentary
He that is married careth for the things of the world. Bythe things of the world you must understand the things that belong to the present life; for the world is taken here to mean the condition of this earthly life. But from this someone will infer, that all, therefore, who are married are strangers to the kingdom of God,as thinking of nothing but this earth. I answer, that the Apostle speaks only of a portion of the thoughts, as though he had said: “They have one eye directed to the Lord, but in such a way as to have the other directed to their wife; for marriage is like a burden, by which the mind of a pious man is weighed down, so that he does not move God-ward with so much alacrity.” Let us always, however, bear in mind, that these evils do not belong to marriage, but proceed from the depravity of men. Hence the calumnies of Jerome,who scrapes together all these things for the purpose of bringing marriages into disrepute, fall. For, were any one to condemn agriculture, merchandise, and other modes of life, on this ground, that amidst so many corruption’s of the world, there is not one of them that is exempt from certain evils, who is there that would not smile at his folly? Observe, then, that whatever evil there is in marriage, has its origin somewhere else; for at this day a man would not have been turned away from the Lord by the society of his wife, if he had remained in a state of innocence, and had not corrupted the holy institution of God; but a wife would have been ahelp-meet to him in everything good, as she was created for that end. (Genesis 2:18.)But some one will say: “If anxieties that are faulty and blameworthy are invariably connected with marriage, how is it possible for married persons to call upon God, and serve him, with a pure conscience?” I answer, that there are three kinds of anxieties. There are some that are evil and wicked in themselves, because they spring from distrust. Of these Christ speaks inMatthew 6:25: There are others that are necessary, and are not displeasing to God; as, for example, it becomes the father of a family to be concerned for his wife and children, and God does not mean that we should be mere stumps, so as to have no concern as to ourselves. Thethird class are a mixture of the two former; when we are anxious respecting those things as to which we ought to feel anxiety, but feel too keenly excited, in consequence of that excess which is natural to us. Such anxieties, therefore, are not by any means wrong in themselves, but they are corrupt, in consequence ofαταξια, that is to say, undue excess. And the Apostle did not intend merely to condemn here those vices by which we contract guilt in the sight of God, but he desires in a general way, that we may be freed from all impediments, so as to be wholly at leisure for the service of God.And is divided.It is surprising how there has come to be so much diversity upon this passage. For the common Greek version is so widely different from the old Latin translation, that the diversity cannot be ascribed to mistake or inadvertence, in the way in which a mistake often happens in a single letter or a single word. Now the Greeks commonly read it literally, “He that is married thinks of the things of the world, how he may please his wife: a married woman and a virgin are divided: She that is unmarried, thinketh of the things of the Lord,” etc. Andbeing dividedthey understand as meaningto differ, as if it had been said: “There is a great difference between a married woman and a virgin; for the one is at leisure to attend to the things of God exclusively, while the other is taken up with various matters.” But as this interpretation is somewhat at variance with the simple meaning of the word, I do not approve of it, especially as the meaning of the other reading (which is found also in some Greek manuscripts) is more suitable and less forced. We may, accordingly, understand it in this manner — that a man who is married isdivided,inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God’s.
McArther Bible Commentary
things of the world. These are earthly matters connected to the passing system (1Co 7:31).
Bible Cross References
Luke 14:20 John 10:13 1 Corinthians 7:32 1 Corinthians 7:34

Verse 34

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
There is a difference also between a wife and a virgin - Whether the church be under persecution or not. The unmarried woman - If she know and use her privilege. Careth only for the things of the Lord - All her time, care, and thoughts centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?
John Calvin Bible Commentary
The unmarried woman and the virgin.What he had laid down as to men he now declares in like manner as to women — that virgins and widows are not prevented by earthly things from devoting their whole cares and their whole affections to God. Not that all act this part, but that there is opportunity for it, if the mind is so disposed. When he says,that she may be holy in body and in spirit, he shows what kind of chastity is true and acceptable to God — when the mind is kept unpolluted in the sight of God. Would to God that this were more carefully attended to! As tothe body,we see what kind of devotement to the Lord there commonly is on the part of monks, nuns, and the whole scum of the Papistical clergy, than whose celibacy nothing can be imagined that is more obscene.But not to speak at present of chastity ofbody, where is there one to be found among those that are held in admiration in consequence of their reputation for continency, that does not burn with base lusts? We may, however, infer from this statement of Paul, that no chastity is well pleasing to God that does not extend to thesoul as well as to thebodyWould to God that those who prate in such haughty terms as to continency, did but understand that they have to do with God! They would not be so confident in their contendings with us. At the same time, there are none in the present day who dispute on the subject of continency in more magnificent style than those who are openly and in the most shameless manner guilty of fornication. But though they should conduct themselves ever so honorably in the sight of men, that is nothing, if they do not keep their minds pure and exempt from all uncleanness.
McArther Bible Commentary
The first part of this verse is preferably rendered in some manuscripts, "and his interests are divided. And the woman who is unmarried and the virgin.…" This is important because it distinguishes clearly between the "unmarried" and "virgins," who, therefore, can't be the same. "Virgins" are single people never married, while "unmarried" must be single by divorce. Widows is the term for those made single by death (see note on 1Co 7:8).
Bible Cross References
John 10:13 1 Corinthians 7:33 1 Corinthians 7:35 1 Timothy 5:5

Verse 35

Matthew Henry's Concise Bible Commentary
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
John Wesley's Bible Commentary
Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, (Luke 10:39) . Without distraction - Without having the mind drawn any way from its centre; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.
John Calvin Bible Commentary
And this for your benefit.Observe the Apostle’s moderation.Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ —Itis good, therefore, so to be, (Matthew 19:10)— not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction —that being the one thing that a Christian man ought exclusively to look to during his whole life. Thesecond thing is, that no snare must be put upon men’s consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to thesecond point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime offighting against God, (Acts 5:39,) while binding men’s consciences in a matter in which He designed that they should remain free unless, perhaps, Hehas since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.
McArther Bible Commentary
Marriage does not prevent great devotion to the Lord, but it brings more potential matters to interfere with it. Singleness has fewer hindrances, though not guaranteed greater spiritual virtue. distraction. See notes on verses 1Co 7:26, 1Co 7:29, 1Co 7:33.
Bible Cross References
Matthew 22:15 1 Corinthians 7:34 1 Corinthians 7:36

Verse 36

Matthew Henry's Concise Bible Commentary
Great prudence be used in marriage; it should be only in the Lord.
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
John Wesley's Bible Commentary
But if any parent think he should otherwise act indecently - Unbecoming his character. Toward his virgin daughter, if she be above age, (or of full age,) and need so require, (1 Corinthians 7:9) , let them marry - Her suitor and she.
John Calvin Bible Commentary
But if any one thinketh that it were unseemly for his virgin.He now directs his discourse to parents, who had children under their authority. For having heard the praises of celibacy, and having heard also of the inconveniences of matrimony, they might be in doubt, whether it were at all a kind thing to involve their children in so many miseries, lest it should seem as ifthey were to blame for the troubles that might befall them. For the greater their attachment to their children, so much the more anxiously do they exercise fear and caution on their account.Paul, then, with the view of relieving them from this difficulty, teaches that it is their duty to consult their advantage, exactly as one would do for himself when at his own disposal.Now he still keeps up the distinction, which he has made use of all along, so as to commend celibacy, but, at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a needful remedy for incontinency, which ought not to be denied to any one. Inthe first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them.The word ἀσχημονεῖν(to beunseemly) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is ageneral propriety, which philosophers make to be a part of temperance.That belongs equally to all. There is another, that isspecial, because one thing becomes one individual that would not beseemly in another. Every one therefore should consider (as Cicero observes) what is the part that nature has assigned to him.Celibacy will beseemly for one, but he must not measure all by his own foot;and others should not attempt to imitate him without taking into view their ability; for it is the imitation of the ape — which is at variance with nature. If, therefore, a father, having duly considered his daughter’s disposition, is of opinion that she is not prepared for celibacy, let him give her away in marriage.By the flower of her agehe means the marriageable age. This lawyers define to be from twelve to twenty years of age. Paul points out, in passing, what equity and humanity ought to be exercised by parents, in applying a remedy in that tender and slippery age, when the force of the disease requires it.And it requires to be so.In this clause I understand him as referring to the girl’s infirmity — in the event of her not having the gift of continency; for in that case, necessity constrains her to marry. As to Jerome’s making a handle of the expressionsinneth not, for reviling marriage, with a view to its disparagement, as if it were not a praiseworthy action to dispose of a daughter in marriage, it is quite childish.For Paul reckoned it enough to exempt fathers from blame, that they might not reckon it a cruel thing to subject their daughters to the vexations connected with marriage.
McArther Bible Commentary
his virgin. That is, a man's daughter. Apparently in Corinth, some of the fathers, intending devotion to the Lord, had dedicated their young daughters to the Lord as permanent virgins. past the flower of youth. Fully matured as a woman capable of child-bearing. it must be. When daughters became of marriageable age and insisted on being married, their fathers were free to break the vow and let them marry.
Bible Cross References
Matthew 1:18 Matthew 5:40 1 Corinthians 7:35 1 Corinthians 7:37

Verse 37

Matthew Henry's Concise Bible Commentary
Great prudence be used in marriage; it should be only in the Lord.
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
John Wesley's Bible Commentary
Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.
John Calvin Bible Commentary
But he who standeth firm in his heart.Here we have thesecond part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In thefirst place, he makes mention of a steadfast purpose —If any one has fully resolved with himself.You must not, however, understand by this the resolution formed by monks — that is, a voluntary binding over to perpetual servitude — for such is the kind of vow that they make; but he expressly makes mention of thisfirmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose.In the second place he speaks of the person ashaving no necessity; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present casethey do not consider, when they renounce marriage, what is in theirpower, but reckon it enough to say — “such is mychoice.” Paul requires them to havepower, that they may not decide rashly, but according to the measure of the grace that has beengiven them. The absence ofnecessity in the case he appropriately expresses in the following clause, when he says thatthey have power over their own will.For it is as though he had said — “I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinousto struggle against an appointment of God.” But, “according to this system,” some one will say, “vows are not to be condemned, provided these conditions were annexed.” I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared tofollow whithersoever he may call us(Revelation 14:4.)Hath decreed in his heart.Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astrayParents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire.Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God’s eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it.The Apostle, too, in requiring exemption fromnecessity,intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule — that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children.
McArther Bible Commentary
no necessity. This means the father who has kept his daughter a virgin and is not under constraint by the daughter to change his mind does well to fulfill his desire for her to be singularly devoted to the Lord (1Co 7:34). As with those who remain single (1Co 7:28), the choice was not between right and wrong.
Bible Cross References
1 Corinthians 7:36 1 Corinthians 7:38 2 Corinthians 9:7 1 Peter 5:2

Verse 38

Matthew Henry's Concise Bible Commentary
Great prudence be used in marriage; it should be only in the Lord.
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
John Wesley's Bible Commentary
Doeth better - If there be no necessity.
John Calvin Bible Commentary
Therefore he that giveth in marriage.Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares thatthey do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter,the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this — that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity,which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul’s doctrine on this point is comprehended in thesethree articles.
Bible Cross References
Matthew 5:32 1 Corinthians 7:37 1 Corinthians 7:39 Hebrews 13:4

Verse 39

Matthew Henry's Concise Bible Commentary
Great prudence be used in marriage; it should be only in the Lord.
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
John Wesley's Bible Commentary
Only in the Lord - That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.
John Calvin Bible Commentary
The wife is boundHe had previously spoken indiscriminately of husbands and wives, but as wives, on account of the modesty of their sex, might seem to have less liberty, he has thought it necessary to give in addition some special directions in reference to them. He now, therefore, teaches that women are not less at liberty than men to marry a second time, on their becoming widows.We have already mentioned above, that those who desired a second marriage were branded with the reproach of intemperance, and that, with the view of putting some kind of slight upon them, those who had been contented with being once married, were wont to be presented with the “chaplet of chastity.” Nay more, this first opinion had, in course of time, become prevalent among Christians; for second marriages had no blessing pronounced upon them, and some Councils prohibited the clergy from being present on such occasions. The Apostle here condemns tyranny of that sort, and declares, that no hindrance ought to be thrown in the way of widows’ marrying, if they think proper.It is of little consequence, and so far as the sense is concerned it matters nothing, whether we say that the wife is bound legi, (to the law,) in the dative, orlege, (by the law,) in the ablative. For it is the law that declares the connection between husband and wife to be indissoluble. If, however, you read it in the dative, the term will convey the idea of authority or obligation.Now he reasons from contraries; for if a woman is bound to her husband for life, she is, then, set at liberty by his death. After she has been set at liberty,let her be married to whom she willWhen the verb to sleepmeansto die,it refers not to the soul, but to the body, as is manifest from its constant use in Scripture.It is a foolish part, therefore, that is acted by certain fanatics, who, from this little word, make it their endeavor to prove that the souls of men, after being separated from their bodies, are destitute of thought and intelligence, or, in other words, of their life.Only in the LordThis is thought to be added for the purpose of admonishing them in passing, that they ought not to yoke themselves with the irreligious, or to covet their society. This, I acknowledge, is true, but I am of opinion that more is meant that they should do this in a religious way, and in the fear of the Lord,for it is in this manner that marriages are formed auspiciously.
McArther Bible Commentary
bound by law. God's law designed marriage for life (cf. Gen 2:24; Mal 2:16; Rom 7:1-3). It is so permanent that the disciples thought it might be better not to marry (see note on Mat 19:10). only in the Lord. That is, free to marry a believer only. This is true for all believers who marry or remarry (see 2Co 6:14-16).
Bible Cross References
Romans 7:2 1 Corinthians 7:38 2 Corinthians 6:14

Verse 40

Matthew Henry's Concise Bible Commentary
Great prudence be used in marriage; it should be only in the Lord.
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
John Wesley's Bible Commentary
I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, (1 Corinthians 2:16) , (1 Corinthians 14:37) , and the other. (2 Corinthians 13:3) . Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See (1 Corinthians 10:12) .
John Calvin Bible Commentary
But she is happier if she so abideWhy? Is it because widowhood is of itself a virtue? No; but because it will have less to distract, and is more exempt from earthly cares. As to what he adds —according to my judgment, he does not mean by this expression that his opinion was doubtful; but it is as if he had said that such was hisdecision as to this question; for he immediately adds thathe has the Spirit of God, which is sufficient to give full and perfect authority. There appears, at the same time, to be somewhat of irony when he saysI thinkFor as the false apostles were ever and anon boasting in high-sounding terms of their having the Spirit of God, for the purpose of arrogating to themselves authority, and in the meantime endeavored to derogate from that of Paul, he says that he thinks thathe is not less a partaker of the Spirit thanthey
McArther Bible Commentary
I also have the Spirit. Perhaps with a touch of sarcasm, Paul affirmed that this sound advice was given by the Holy Spirit.
Bible Cross References
1 Corinthians 7:6 1 Corinthians 7:25 2 Corinthians 8:10 2 Corinthians 13:3