1 Corinthians 7:3
Verse
Context
Principles of Marriage
2But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.3The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.4The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
Sermons
George Verwer
St. John Chrysostom
Daniel B. Wallace
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!
Jamieson-Fausset-Brown Bible Commentary
The duty of cohabitation on the part of the married. due benevolence--The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare Co1 7:4).
John Gill Bible Commentary
Let the husband render unto the wife due benevolence,.... The Syriac version renders it, , "due love"; and so the Arabic; and may include all the offices of love, tenderness, humanity, care, provision, and protection, which are to be performed by the husband to his wife; though it seems chiefly, if not solely, here to respect what is called, Exo 21:10 "her marriage duty", as distinct from food and raiment to be allowed her; and what is meant by it the Jewish doctors will tell us: one says (t), it is , "the use of the marriage bed"; and, says another (u), , "it is to lie with her", according to the way of all the earth. And so the phrase here, "due benevolence", is an euphemism, and designs the act of coition; which as it is an act of love and affection, a sign of mutual benevolence, so of justice; it is a due debt from divine ordination, and the matrimonial contract. The Jewish doctors have fixed and settled various canons (w) concerning the performance, of this conjugal debt: and the apostle may not be altogether without some view to the rules and customs which obtained in his own nation. And, likewise also the wife unto the husband; she is not to refuse the use of the bed when required, unless there is some just impediment, otherwise she comes under the name of a "rebellious wife"; concerning whom, and her punishment, the Jews (x) give the following rules: "a woman that restrains her husband from the use of the bed, is called rebellious; and when they ask her why she rebels, if she says, because it is loathsome to me, and I cannot lie with him; then they oblige him to put her away directly, without her dowry; and she may not take any thing of her husband's, not even her shoe strings, nor her hair lace; but what her husband did not give her she may take, and go away: and if she rebels against her husband, on purpose to afflict him, and she does to him so or so, and despises him, they send to her from the sanhedrim, and say to her, know thou, that if thou continuest in thy rebellion, thou shalt not prosper? and after that they publish her in the synagogues and schools four weeks, one after another, and say, such an one has rebelled against her husband; and after the publication, they send and say to her, if thou continuest in thy rebellion, thou wilt lose thy dowry; and they appoint her twelve months, and she has no sustenance from her husband all that time; and she goes out at the end of twelve months without her dowry, and returns everything that is her husband's.'' This account, with a little variation, is also given by Maimonides (y). (t) Mosis Kotsensis Mitzvot Tora, praecept. neg. 81. Sol. Jarchi in Exod. xxi. 10. (u) Maimon. Hilch. Isbot, c. 12. sect. 2. Vid. Aben Ezra in Exod. xxi. 10. (w) Vid. Misn. Cetubot, c. 5. sect. 6. & Mikvaot, c. 8. sect. 3. (x) Mosis Kotsensis Mitzvot Tora, pr. neg. 81. (y) Hilch. Ishot, c. 14. sect. 8, 9, 10. Vid. Misn. Cetubot, c. 5. sect. 7. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
7:3-4 Because of the temptation to sexual immorality, married Christians must always be considerate of the sexual needs of their spouses. Sexual intimacy is a mutual right for both spouses in a marriage and must not be withheld. Marriage includes yielding the authority over one’s body to one’s spouse, though such authority is clearly not to be abused.
1 Corinthians 7:3
Principles of Marriage
2But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.3The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.4The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
- Scripture
- Sermons
- Commentary
Balanced Family Living in Om
By George Verwer1.0K1:25:46Family1CO 7:3In this sermon, the preacher discusses the importance of finding balance in various aspects of life. He emphasizes the need to balance being open and sharing with being kind in all things, using the example of whether or not to tell one's wife about seeing an attractive person. The preacher also talks about the balance between living by faith and taking care of one's family, cautioning against being consumed by work and neglecting family responsibilities. Additionally, he mentions the importance of balancing work and evangelism with recreation and enjoying life. Overall, the sermon encourages listeners to strive for balance in order to have a fulfilling and harmonious life.
1 Corinthians 11:2
By St. John Chrysostom0GEN 2:24PRO 31:101CO 7:31CO 13:4EPH 5:33COL 3:18HEB 13:41PE 3:7John Chrysostom preaches about the importance of mutual respect and understanding in marriage, emphasizing the need for husbands and wives to fulfill their respective roles with love and patience. He highlights the significance of obedience, gentleness, and self-control in maintaining a harmonious relationship, urging couples to bear with each other's weaknesses and faults. Chrysostom encourages husbands to lead with kindness and wives to support with grace, reminding them of the rewards of enduring challenges together and the value of a peaceful home. He stresses the need for both partners to focus on their own responsibilities rather than pointing out the faults of the other, promoting a spirit of forgiveness and compassion in marriage.
Rushdoony, Neoplatonism, and a Biblical View of Sex
By Daniel B. Wallace0GEN 1:27GEN 2:25JHN 13:341CO 7:3EPH 5:28Daniel B. Wallace preaches about the misconceptions surrounding the biblical view of sex, addressing the influence of neoplatonism and the false dichotomy between body and soul. He emphasizes the importance of understanding the philosophical underpinnings to view sex properly and highlights the need to correct the distorted views of God's design for sex and marriage. Wallace delves into the biblical purposes of sex, including procreation, pleasure, intimacy, and demonstration of God's love, stressing the significance of commitment, unity, and the mirror image of Christ's love for the Church in a Christian marriage.
1 Peter 3:7
By John Gill0MarriageSpiritual LeadershipPRO 18:22MAL 2:141CO 7:3GAL 3:28EPH 5:25COL 3:191TH 4:41TI 5:8HEB 13:41PE 3:7John Gill emphasizes the importance of husbands dwelling with their wives in a manner that honors and respects them, highlighting the need for understanding and fulfilling marital duties according to knowledge of both the Gospel and natural law. He explains that husbands should treat their wives as the 'weaker vessel,' providing care and support, and recognizing their equal status as heirs of grace and eternal life. Gill warns that neglecting these responsibilities can hinder prayers and spiritual unity within the family, urging husbands to foster a loving and respectful environment to ensure their prayers are effective.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!
Jamieson-Fausset-Brown Bible Commentary
The duty of cohabitation on the part of the married. due benevolence--The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare Co1 7:4).
John Gill Bible Commentary
Let the husband render unto the wife due benevolence,.... The Syriac version renders it, , "due love"; and so the Arabic; and may include all the offices of love, tenderness, humanity, care, provision, and protection, which are to be performed by the husband to his wife; though it seems chiefly, if not solely, here to respect what is called, Exo 21:10 "her marriage duty", as distinct from food and raiment to be allowed her; and what is meant by it the Jewish doctors will tell us: one says (t), it is , "the use of the marriage bed"; and, says another (u), , "it is to lie with her", according to the way of all the earth. And so the phrase here, "due benevolence", is an euphemism, and designs the act of coition; which as it is an act of love and affection, a sign of mutual benevolence, so of justice; it is a due debt from divine ordination, and the matrimonial contract. The Jewish doctors have fixed and settled various canons (w) concerning the performance, of this conjugal debt: and the apostle may not be altogether without some view to the rules and customs which obtained in his own nation. And, likewise also the wife unto the husband; she is not to refuse the use of the bed when required, unless there is some just impediment, otherwise she comes under the name of a "rebellious wife"; concerning whom, and her punishment, the Jews (x) give the following rules: "a woman that restrains her husband from the use of the bed, is called rebellious; and when they ask her why she rebels, if she says, because it is loathsome to me, and I cannot lie with him; then they oblige him to put her away directly, without her dowry; and she may not take any thing of her husband's, not even her shoe strings, nor her hair lace; but what her husband did not give her she may take, and go away: and if she rebels against her husband, on purpose to afflict him, and she does to him so or so, and despises him, they send to her from the sanhedrim, and say to her, know thou, that if thou continuest in thy rebellion, thou shalt not prosper? and after that they publish her in the synagogues and schools four weeks, one after another, and say, such an one has rebelled against her husband; and after the publication, they send and say to her, if thou continuest in thy rebellion, thou wilt lose thy dowry; and they appoint her twelve months, and she has no sustenance from her husband all that time; and she goes out at the end of twelve months without her dowry, and returns everything that is her husband's.'' This account, with a little variation, is also given by Maimonides (y). (t) Mosis Kotsensis Mitzvot Tora, praecept. neg. 81. Sol. Jarchi in Exod. xxi. 10. (u) Maimon. Hilch. Isbot, c. 12. sect. 2. Vid. Aben Ezra in Exod. xxi. 10. (w) Vid. Misn. Cetubot, c. 5. sect. 6. & Mikvaot, c. 8. sect. 3. (x) Mosis Kotsensis Mitzvot Tora, pr. neg. 81. (y) Hilch. Ishot, c. 14. sect. 8, 9, 10. Vid. Misn. Cetubot, c. 5. sect. 7. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
7:3-4 Because of the temptation to sexual immorality, married Christians must always be considerate of the sexual needs of their spouses. Sexual intimacy is a mutual right for both spouses in a marriage and must not be withheld. Marriage includes yielding the authority over one’s body to one’s spouse, though such authority is clearly not to be abused.