1 Corinthians 7
Lipscomb1 Corinthians 7:1
Now concerning the things whereof ye wrote:—The Corinthians had written to the apostle inquiring in reference to certain matters of duty. Among others, the relation of husband and wife, when they could separate, when they were guilty of fornication, and other questions connected with the marriage relation.
It is good for a man not to touch a woman.—Not to be connected with woman in marriage. This he teaches not as a general truth, for he does not contradict God, who said: “It is not good that the man should be alone; I will make him a help meet for him.” (Genesis 2:18). In verse 26, he explains, “that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.” The “distress” means the persecution then raging against the Christians. On account of these it was best if a man could restrain his lusts not to be married. There are some special cases, as of Paul himself, in which a man can devote himself without the care and distractions of a family to the service of God. But more evil than good comes of attempting it by those who cannot be continent. It is true now, as in the beginning, that “it is not good that the man should be alone.” And the universality of marriage is a mark of the morality and virtue of a community.
1 Corinthians 7:2
But, because of fornications, let each man have his own wife, and let each woman have her own husband.—Recognizing that but few men can be continent and that the lusts with men and women are strong and liable to lead to sin, he tells them the best way to avoid sin is for every man to have his own wife and every woman to have her own husband. He recognizes that both men and women are liable to be led into sin by the strength of lusts. They are both restricted to one companion.
1 Corinthians 7:3
Let the husband render unto the wife her due:—After their marriage, the husband must satisfy the wife in her desires, lest she be tempted to do wrong with other men.
and likewise also the wife unto the husband.—The wife must please the husband in his desires lest he be tempted to seek unlawful gratification of his passions with other women.
1 Corinthians 7:4
The wife hath not power over her own body, but the husband:—The wife has not power over her own body to refuse the marriage privileges to the husband.
and likewise also the husband hath not power over his own body, but the wife.—The husband has not the power over his body to refuse the marriage privileges to the wife, neither has he the right to bestow them upon others. In the marriage obligations they surrender the power over their bodies to the other. [Marriage is not a capricious union, but a holy bond, in which separate ownership of person ceases, and neither without the other realizes the perfect ideal of man. This equality of the sexes is clearly presented as the way to keep marriage undefiled.]
1 Corinthians 7:5
Defraud ye not one the other, except it be by consent for a season,—They are not to deprive each other of these marriage rights to which each is entitled except by mutual consent.
that ye may give yourselves unto prayer,—It is proper by agreement to refrain from indulgence in this fleshly enjoyment or gratification while engaged in special seasons of prayer.
and may be together again, that Satan tempt you not because of your incontinency.—After the period of self-denial has passed they must come together, lest through inability to restrain their lusts, Satan should tempt one or both to sin with others.
1 Corinthians 7:6
But this I say by way of concession, not of commandment.—[He leaves the details of their lives, whether married or unmarried, to their individual circumstances, for what is suitable in one case may be the reverse in another.]
1 Corinthians 7:7
Yet I would that all men were even as I myself.—He again expresses the wish that all were as he was, able to live without marriage.
Howbeit each man hath his own gift from God, one after this manner, and another after that.—One has ability or strength to control one appetite or lust, another is gifted with abilities to do some kind of work, another after a different kind. So each must act as he is able. He who can live and control himself without marriage should do so. One who is not able to control himself had better marry.
1 Corinthians 7:8
But I say to the unmarried and to widows, It is good for them if they abide even as I.—It is good for them to remain single even as he did. [Paul had vividly before his mind the trials and persecutions to which the Christians were subjected. What was expedient “by reason of the distress” might not be desirable under other conditions. And similarly “good” might cease to be so under changed conditions. Elsewhere Paul says, “Let marriage be had in honor among all.” (Hebrews 13:4). And he speaks of marriage with the greatest respect when he elevates it to the loftiest position by employing it as a type of the union between Christ and the church. (Ephesians 5:23-32). He also pronounces the prohibition of marriage to be one of the signs of the great apostasy. (1 Timothy 4:3).
We are, therefore, driven to the conclusion that the statement here in no way conflicts with “it is not good that the man should be alone.” (Genesis 2:18). A single life is good in the sense of being in itself honorable, and under certain circumstances expedient.]
1 Corinthians 7:9
But if they have not continency, let them marry:—If they have not power over themselves to restrain their sexual passions, let them marry.
for it is better to marry than to bum.—It was better to marry even under the distress in which they were living than to burn with lusts [raging, consuming, and exciting] which they were not able to subdue. [The one, though disadvantageous, is innocent, the other is sinful.]
1 Corinthians 7:10
But unto the married I give charge, yea not I, but the Lord,—He now gives command from the Lord to those already married. Under the law of Moses they had been permitted to be separated when displeased. But Jesus told the Pharisees that Moses permitted this because of the hardness of their hearts, but it was not God’s law of marriage as ordained in the beginning. The man must leave all others and cleave unto his wife, “and the two shall become one flesh.” (Matthew 19:3-9).
That the wife depart not from her husband—Paul, following the teaching of Jesus, commands the wife not to depart from her husband.
1 Corinthians 7:11
(but should she depart, let her remain unmarried,—If she and her husband cannot live harmoniously together let her remain unmarried. She is not permitted to marry again. That would be adulterous.
or else be reconciled to her husband);—If the wife who has separated from her husband finds that, after all, she cannot live a single life in purity the only course open to her is to be reconciled to the husband whom she has injured. The same thing applies to the husband under similar circumstances.
and that the husband leave not his wife.—This passage undoubtedly teaches that the believer is to take no steps to hinder the restoration of the marriage relations, but to be ready to seek to restore them. Divorce is intended to make the separation permanent and to make unlawful marriage possible. No Christian can do this. Nothing severs the marriage relationship between Christians save the sin of adultery.
No man or woman with a living wife or husband not guilty of adultery can marry another without adultery, and no lapse of time will purge the cohabitation of its sinfulness. The one who separates from the other tempts the other to commit adultery. One in a state of sin cannot become a Christian or live a Christian life without making an earnest endeavor to correct that wrong. Repentance involves the confession of all our sins as occasion may demand, and of our undoing our wrongs, as far as in our power. A failure to do so shows a lack of faith from the heart and of genuine repentance towards God. Neither the woman nor the man with whom she cohabits can live the Christian life without ceasing their adulterous relationship.
No service is acceptable to God unless done because God requires it, and done to obey him. The great trouble on this question is not a failure to understand the teaching of the Bible, but a lack of faith and courage to do what it requires.
1 Corinthians 7:12
But to the rest say I, not the Lord:—[The contrast here and in verse 10 is not between commands given by Paul as an inspired apostle and as a private individual. He expressly claims that all “the things which I write unto you, that they are the commandment of the Lord” (1 Corinthians 14:37), and he speaks of that knowledge into which he was guided as given by the Holy Spirit, as “by the word of the Lord” (1 Thessalonians 4:15). He must therefore not be regarded as here claiming apostolic authority for some things he writes and not for others. The real point of the contrast is between a subject on which the Lord while on earth gave direct instruction, and another subject on which he now gives his commands through an inspired apostle, as was promised by Jesus on the night of his betrayal: “Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” (John 16:13). The Lord had given instructions regarding divorce (Matthew 5:31-32; Matthew 19:3-9; Mark 10:2-12; Luke 16:18), and Paul here has only reiterated what he had already commanded.]
If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her.—Hitherto his direction has been to them when both husband and wife were Christians. He now introduces another class. Sometimes in the preaching of the gospel, a husband would believe and the wife would not. The fact that the provision is here made by Paul for them to separate when the unbeliever is unwilling to live with the believer, with the direction that a widow may marry “only in the Lord” (verse 39), and that Christians are forbidden to be “unequally yoked with unbelievers” (2 Corinthians 6:14)—to be so tied to them as to be controlled by them— clearly suggests that it is not well for believers to marry unbelievers, nor to enter into any relation by which they would be controlled by unbelievers. But he gives directions to those who found themselves so married to them. If the unbelieving wife is content to dwell with the believing husband, let him not depart.
1 Corinthians 7:13
And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.—The same law applies to husband and wife alike; but it seems to me if it had been anticipated that believers would marry unbelievers such provisions would not have been made for separation when one becomes a believer after marriage.
1 Corinthians 7:14
For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.—What is meant by the unbelieving being sanctified by the believing companion has been much discussed. Macknight says: “When infidels are married to Christians, if they have a strong affection for their Christian spouses, they are thereby sanctified to them, they are fitted to continue married to them; because their affection to the Christian party will insure to that party the faithful performance of every duty; and that if the marriages of infidels and Christians were to be dissolved, they would cast away their children as unclean; that is, losing their affection for them, they would expose them after the barbarous custom of the Greeks, or at least neglect their education. But that by continuing their marriages, their children are holy; they are preserved as sacred pledges of their mutual love, and educated with care.” That is, if an unbelieving husband or wife is regarded so unclean that you cannot live with him or her, you must for the same reason regard your unbelieving children as unclean, but now under the rule he lays down, they are holy. The unbeliever is held as so sanctified by being one flesh with the believer, the relation is to be borne by the believer. Both husband and wife in the marriage relationship are sanctified or made sacred to each other. So when the unbeliever is willing, the marriage is to be held sacred. [It means that the marriage relation is sanctified so that there is no need of divorce.
If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set asunder. If it is otherwise, their children are illegitimate. If the relations of the parents be holy, the child’s birth must be holy also (not illegitimate).]
1 Corinthians 7:15
Yet if the unbelieving departeth, let him depart:—[If the desire for separation is pressed by the unbeliever, making it intolerable for the Christian, he or she must be passive; and, if the unbeliever withdraws from such a union, let him not be hindered in so doing. The unbeliever is not constrained to keep up the union.]
the brother or the sister is not under bondage in such cases: —There has been doubt as to the meaning of this expression. Does it mean that bond is not binding in such cases? The Roman Catholic Church and most of the Protestant churches allow remarriage in the case of willful desertion. The meaning most likely is that the believer can regard the unbeliever’s act as final, and need not seek to live with him, while yet in such cases remarriage is not approved. The Christian should be prepared to restore the marriage relation when possible, and this certainly is safe ground. If, however, the unbeliever should marry another person, he would by the act commit adultery and in that case the wife or husband would be at liberty to marry.
Just here I wish to emphasize the thought that there is so much looseness in the churches on the marriage relation, so little regard for Scripture teaching, it is well to guard the point that the violation of the marriage vow not only must exist, but it must be the cause and ground of separation—or the adultery of the unbeliever as in the case before us—to justify remarriage of the separated party. Frequently the guilt of a husband is known, the crime is condoned by the wife, she lives with him knowing his guilt. Finally other causes lead to a separation; and then, when she wishes to marry again, the infidelity of the husband, which did not cause the separation, is made the excuse to justify the new marriage. Unless the separation took place on account of the lewdness of the companion, it cannot be ground for remarriage. Frequently a woman lives with a lewd husband who is one with a harlot. She becomes one with him who is one with a harlot—lives this life of doubtful virtue, and some other trouble grows up.
She separates from him for this, and makes his lewdness merely the excuse for marrying again. This is not allowable. She is in adultery all the time. Not only must she have separated from the former husband because of his adultery, to justify her, but the present husband must have been satisfied that was the cause of it when he married her, else his marriage was in intent and at heart adultery. The intention has everything to do with obedience to the command of God. It must not be an incidental happening to obey God when we go and do as we please, but a clear and distinct purpose to be governed by the law, to justify it.
For a man and woman to recklessly rush ahead in marriage, determined to do it, law or no law, and after it is done to look around and see if they can find any ground to justify, does not relieve them from intentional guilt of marrying whether there be law or no law.
but God hath called us in peace.—The believer must make all the efforts in his power to live in peace with the unbeliever, sacrifice everything save obedience to God. Jesus said: “If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” (Luke 14:26).
1 Corinthians 7:16
For how knowest thou, O wife, whether thou shalt save thy husband?—If the unbelieving husband so will, the Christian wife must live with him because it is possible that she may be able to save him. “In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; beholding your chaste behavior coupled with fear.” (1 Peter 3:1-2).
or how knowest thou, O husband, whether thou shalt save thy wife?—The unbelieving wife may often be won by the godly behavior of the husband. When a believer finds him or herself with an unbeliever, instead of seeking a separation, the believer should live in peace and seek by a godly behavior to win the unbelieving companion to Christ.
1 Corinthians 7:17
Only, as the Lord hath distributed to each man, as God hath called each, so let him walk.—Whatever relation or surrounding one is in when he is called to the belief of the gospel, in that let him abide and seek to do the will of God, striving by his godly walk to win those to salvation with whom he comes in contact.
[The mighty effect of the gospel when first proclaimed is only slightly appreciated. The equality of men which it announced; the precious and exceeding great promises which it contained; the short-lived character it ascribed to all earthly things; and the certainty of the coming of the Lord to judge the world in righteousness, which is predicted, produced a commotion in the minds of the people which was never experienced either before or since. It is no surprise, therefore, that many were disposed to break away from their old relationships. This was an evil that called for repression. Paul endeavored to convince his readers that their relation to Christ was comparable with any social relation or position not sinful in itself. Their conversion to Christ involved, therefore, no necessity of breaking asunder their social ties. The gospel is not a revolutionary, disorganized element; but one which is designed to eliminate all evil, and exalt and purify that which is good.]
And so ordain I in all the churches.— [This principle was of universal application, and so he lays it down authoritatively for all the churches. He now proceeds to give specific instances to which this rule applies.]
1 Corinthians 7:18
Was any man called being circumcised? let him not become uncircumcised.—[Reference is here made to certain efforts which were attempted by those who were ashamed of having been circumcised.] If any man has been circumcised, let him not seek to become uncircumcised or to be regarded as a Gentile.
Hath any been called in uncircumcision? let him not be circumcised.—If a Gentile is called, let him remain one, let him serve God in the relation in which he finds himself, and seek to reach and save whom he can in the relation.
1 Corinthians 7:19
Circumcision is nothing, and uncircumcision is nothing;—[They have no influence either favorable or unfavorable on our relation to God. No man is either the better or worse for being either circumcised or uncircumcised. This, of course, was said with reference to the standing before God in Christ Jesus. Before his coming it could not have been said without contravening the express command of God. (Genesis 17:9-14; Leviticus 12:3).] Being a Jew does not commend a man to God neither does it condemn him. The same is true of the Gentile. Circumcision as a family mark is not condemned; but as an act of service to God, it has no weight. The dispensation of which circumcision was the seal was contrary to the people of Israel, “and he [Christ] hath taken it out of the way, nailing it to the cross.” (Colossians 2:13-15).
but the keeping of the commandments of God.—[The great question concerning which the Christian should be solicitous above everything else is as to whether he brings his heart and life into conformity to the will of God as revealed through Jesus Christ. “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love.” (Galatians 5:6). “Faith working through love” and “keeping the commandments of God” are the same thing. They express the idea of devotion of heart and life under different aspects.]
1 Corinthians 7:20
Let each man abide in that calling wherein he was called.—He enlarges the thought by commanding every one to remain in the calling or in the relationship in which he was when he was called. Coming to Christ makes him faithful in the calling. [This is not intended to prohibit a man’s endeavor to better his condition; but that there are certain conditions of life that to the Christian call there is a special form. Such as the great distinctions—national, social, and natural—- on the maintenance of which in any particular age or country the preservation of the principles of liberty and order and their legitimate development in human history mainly depend. Paul says: “There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.” (Galatians 3:28). This enumeration sets before us the three great fundamental conceptions that at once divide and unite the race—that of Jew and Greek, or the national distinction; that of slave and free, or the social distinction; and that of male and female, or the physical distinction. No one should desire to change the status of life on becoming a Christian.
Paul was endeavoring to convince his readers that their relation to Christ was compatible with any of the conditions of life enumerated. The gospel is just as well suited to people in one condition as another, and its blessings can be enjoyed in all their fullness equally in any condition of life. They were to continue to be Christians of the kind which God’s call made them. If they were circumcised—and so God’s call into Christ made them circumcised Christians— continue so. They were to do nothing which would seem to imply that some other change in addition to their becoming obedient to the gospel was necessary to complete their admission into the fullness of the blessings in Christ.]
1 Corinthians 7:21
Wast thou called being a bondservant? care not for it: —Bond servants that are called owe their service to their earthly masters. In serving them they cannot devote their whole time and means to the service of God that they would were they free. [But the fact of their being in slavery did not affect the reality or completeness of their relation to Christ, and their anxiety to escape from bondage was needless.]
nay, even if thou canst become free, use it rather.—Some expositors claim that this teaches that if a slave could obtain his liberty he was to avail himself of the opportunity to do so. But such an interpretation is at variance with the whole drift of the argument, which is, that he is not to seek such a change. What Paul does say is that if the Christian slave could be free, he should prefer his condition as a converted slave. Slavery, as well as other positions of life, can be used to the glory of God. This interpretation is in perfect harmony, not only with the rest of the passage, but with all Paul’s teaching and his universal practice on the subject. [One point which should certainly be well pondered in considering this question is, if one word from Christian teaching could have been quoted at Rome as tending to excite the slaves to revolt, it would have set the Roman Government in direct and active hostility to the faith in Christ. Nor would the danger of preaching the abolition of slavery be confined to that arising from external violence on the part of the Roman Government; but it would have been pregnant with danger to the purity of the church itself.
For it is altogether probable that many would have been led to join a communion which would have aided them in securing their social freedom. In these considerations we find ample reasons for the position of non-interference which Paul maintains in regard to slavery. Under a particular and exceptional round of circumstances, the Holy Spirit directed Paul not to interfere with it, but to teach fearlessly those imperishable principles which led in after ages to its extinction. He left slavery, therefore, unassailed, as he did civil relations in general, not asking, in his letter to Philemon, that Onesimus should be set free; but introduced the idea of love, unity, and equality. (1 Corinthians 13:13; Galatians 3:28; Ephesians 6:8; Colossians 4:1; Philemon 1:16).]
1 Corinthians 7:22
For he that was called in the Lord being a bondservant, is the Lord’s freedman:—God does not require so much from him, so he is the Lord’s freedman. [The Lord’s freedman was one set free from service to sin (Romans 6:22) by Christ. These words simply mean that the slave who hears and becomes obedient to “the faith,” and is thus brought into union with Christ as his Master, is thereby made free (John 8:32; John 8:36) from every kind of bondage; and made free by Christ. So complete is this freedom that it cannot be destroyed or weakened even in civil bondage. He is even free while serving his earthly master to earn the highest possible reward; for the apostle teaches that if slaves do their duty to their earthly masters as to Christ they will receive the reward of the inheritance, for they “serve the Lord Christ.” (Colossians 3:24).]
likewise he that was called being free, is Christ’s bondservant.—He is under obligations to devote more of his time and means to the service of God, so is God’s slave. [The distinction between master and slave is obliterated. To be the Lord’s freedman and the Lord’s bond servant are the same thing. The Lord’s freedman is the one whom the Lord has redeemed from Satan and made his own; and the Lord’s bond servant is also one whom “he purchased with his own blood.” (Acts 20:28). So that master and slave stand on the same level before Christ.]
1 Corinthians 7:23
Ye were bought with a price; become not bondservants of men.—Inasmuch as Christ had bought them with his blood, they were his bond servants. Now they were to serve Christ in continuing in submission to their earthly masters with the fidelity with which they served God and as service rendered to God. Paul gives the principle on which the slave was to serve: “Servants, be obedient unto them that according to the flesh are your masters, with fear and trembling, in singleness of your heart, as unto Christ; not in the way of eye- service, as men-pleasers; but as servants of Christ, doing the will of God from the heart; with good will doing service, as unto the Lord, and not unto men; knowing that whatsoever good things each one doeth, the same shall he receive again from the Lord, whether he be bond or free.” (Ephesians 6:5-8). The servant is to do service to the earthly master as to the Lord, and God will recompense him for the service done, as though rendered unto him.
1 Corinthians 7:24
Brethren, let each man, wherein he was called, therein abide with God.—Here is a summary and reiteration of the principles underlying the instruction contained in this paragraph. Let the bond servant who has become obedient to the faith abide, as regards his social state, as he was. His being a slave came to him without his choice and is powerless to destroy or lessen his Christian liberty or hinder his service to Christ, and his principle only justifies the exhortation here given.
1 Corinthians 7:25
Now concerning virgins—Paul here introduces a different, but kindred, subject to that which he has been discussing. He had been discussing the relation of husband and wife. He now turns to that of those not yet given in marriage.
I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.—[Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, but he had the command of Jesus concerning divorce to guide him. So he gives no command, but only a judgment, a deliberately formed decision from knowledge (2 Corinthians 8:10), not a mere passing fancy. The language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in forming this duly considered judgment.] From his familiarity with the teaching of the Lord he gives his judgment as one who has obtained mercy of the Lord to be trustworthy.
1 Corinthians 7:26
I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.—He says again, on account of the present distress, that it is good for every man to remain as he is, whether married or unmarried. (See note on verse 1).
1 Corinthians 7:27
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.—Neither the married nor the unmarried are to seek for a change. [This is an explanation and reassertion of “to be as he is” in the preceding verse. He dissuades from the spirit of change in consideration of the distress that was pending.]
1 Corinthians 7:28
But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned.—But if he cannot restrain himself and he marries, he does not sin. And if a virgin marries, she does not sin. But under persecutions, such will have trouble in the flesh. Childbearing, family duties, and obligations will increase the troubles that will come upon them.
Yet such shall have tribulation in the flesh: and I would spare you.—He would save them from these added troubles and afflictions, so he gives this advice as prudential, not as a command from God. The following or not following the advice does not involve disobedience to God, or sin; but he would spare them added troubles brought on by marriage.
1 Corinthians 7:29-30
But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none; and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;—In this Paul breaks off into one of his characteristic digressions, in which he shows that time here on earth was so short to them when they would leave the world, that what they are while here matters but little. [Paul here means that the present epoch will embrace a greater or less number of years, and its character is its being contained between precise limits—drawn together into brief compass which does not admit of its being extended indefinitely. These limits are, on the one side, Christ’s coming at the end of the Jewish dispensation (Acts 2:17; Hebrews 9:26) and, on the other, his coming again, which may be expected at any hour—the time is limited as to what remains (Matthew 24:42-44; Matthew 25:13; 1 Thessalonians 5:1-3; 2 Peter 3:8-13).]
1 Corinthians 7:31
and those that use the world, as not using it to the full: —All things mentioned in this series are right things; and the warning is against eagerly using up all opportunities of gain or pleasure as if they were the end of life. We are not to try to get all we can out of externals. The man who remembers that he is only a sojourner in the world is likely to remember also that worldly possessions are not everything, and that worldly surroundings cannot be made permanent.
for the fashion of this world passeth away.— [John says: “And the world passeth away, and the lust thereof.” (1 John 2:17). The fact that their present condition was not to last long, and their participation in its joys and sorrows was to be so short-lived, is the reason which the apostle urges why they should not be wedded to earthly things.] It is probable that raging persecution threatened to burst upon them with such fury as to add force to this exhortation.
1 Corinthians 7:32
But I would have you to be free from cares.—When persecutions came upon them, he would like to have them without the additional cares which marriage would impose upon them. [It must be borne in mind that this advice was given solely to guide those under the distress that was then upon them (verse 26), and not to be applied in normal times.]
He that is unmarried is careful for the things of the Lord, how he may please the Lord:—[The unmarried man, having no family to provide for and to protect in times of distress and persecution, is less encumbered with worldly cares than the married man who was compelled to take care of his wife and dependent children; and might be thus kept back from that unswerving courage which in those dark days full loyalty to Christ demanded.]
1 Corinthians 7:33-34
but he that is married is careful for the things of the world, how he may please his wife, and is divided. So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.—Paul here states a truth that is applicable in a general way only to those who live continently and contentedly without marriage, free from the cares that grow with a family both of men and women. Generally unmarried men, and women too, with the sexual desires active, give less care, place their affections less on the Lord, than the married. Paul himself states this truth: “But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry.” (1 Timothy 5:11). That his language here was only for the time of the distress that was then upon them is seen in this statement: “I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling: for already some are turned aside after Satan.” (1 Timothy 5:14-15). As a rule among men and women the married state is more promotive of virtue and devotion than that of the unmarried.
1 Corinthians 7:35
And this I say for your own profit;—[The advice was given that they might avail themselves of all their advantages and privileges, and pursue such a course as would tend to advance their personal piety and spiritual growth. Nothing here was ever designed to be of general application; it concerned the church at Corinth alone; or churches in similar circumstances.]
not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.—He did not wish to lead them into temptation which they could not withstand, so become ensnared to sin; but he spoke it that they might do that which was for their well-being and what would leave them time to serve the Lord without the care and distractions which a family would impose upon them.
1 Corinthians 7:36
But if any man—In that age and country the father disposed of his daughters in marriage without consulting them, and his will was the law in the matter.
thinketh that he behaveth himself unseemly toward his virgin daughter,—If he thinks he treats her wrong in withholding her from marriage, exposing her to a temptation to sin with her lover, or at least, bringing on her the imputation of it.
if she be past the flower of her age,—Past the usual age of marriage.
and if need so requireth, let him do what he will; he sinneth not; let them marry.—If, then, a man thinks he treats his virgin daughter wrong in withholding her from marriage, he must act according to her requirements. That is, if she cannot live satisfied in the unmarried state, let him give her in marriage, and he need not fear that in doing so he does wrong.
1 Corinthians 7:37
But he that standeth steadfast in his heart,—Whose judgment is settled and firm, being fully persuaded of the inexpediency of his daughter’s marrying.
having no necessity,—Being controlled by no external necessity; nothing, in other words, rendering it necessary for him to act contrary to his own judgment.
but hath power as touching his own will,—Is able to act as he deems best.
and hath determined this in his own heart, to keep his own virgin daughter,—Has fully made up his mind to keep his daughter in those perilous times from marriage and under his own control.
shall do well.—In either of these cases he does right.
1 Corinthians 7:38
So then both he that giveth his own virgin daughter in marriage doeth well;—He violates no law in so doing, and is not to be censured for it.
and he that giveth her not in marriage shall do better.—He more certainly under the trying circumstances considered her happiness by holding her from entering into the married state than he would by allowing her to enter into it. [And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.]
1 Corinthians 7:39
A wife is bound for so long time as her husband liveth;—He adds advice concerning widows marrying, probably in answer to a question that had been propounded to him.
but if the husband be dead, she is free to be married to whom she will;—[It is the teaching of the New Testament that marriage is a contract for life, between one man and one woman, indissoluble by the will of the parties or by human law; but that the death of either party leaves the survivor free to contract another marriage. (Romans 7:1-3). Such being the teaching of the Holy Spirit, no civil or ecclesiastical body can rightfully enact a different law. All efforts to change God’s law only render men and women worse.]
only in the Lord.—This prohibits the widow marrying one not a Christian. I know no reason why a widow should be more restricted as to whom she marry than a virgin. This restriction however, together with the general principles laid down regulating the association of Christians with unbelievers, indicates that it was not contemplated that Christians should marry those not in the Lord. Under the law of Moses the man was prohibited marrying out of the family of Israel, save when the woman would identify herself with the chosen people. The reason given was, lest they should draw them into idolatry. Solomon violated the law, and, despite his wisdom and power, his wives drew him into idolatry. Influence is frequently more potent for evil than authority or power.
The law of Moses is an earthly type of the law of Christ. The inference would be that the children of God could not marry out of the family of God. “Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and will be their God, and they shall be my people. Wherefore come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing; and I will receive you, and will be to you a Father, and ye shall be to me sons and daughters, saith the Lord Almighty.” (2 Corinthians 6:14-18). To be unequally yoked would be to be so connected with the unbeliever that the Christian would be controlled by the unbeliever.
I know of no relation in which this would be more so than in the marriage relation. The whole drift and tenor of the Scriptures, both of the Old Testament and the New, is that in the close and intimate relations of life the people of God should seek the companionship of servants of God, that they might help and encourage each other in the Christian life. When both are working together, man in his weakness often becomes discouraged; it is greatly worse when the nearest and dearest one pulls away from Christ and duty. Then, too, when people marry, they ought to consider the probability of rearing children. It is the duty of Christian parents to rear their children in the nurture and admonition of the Lord. How can one do this when the other sets the example of unbelief and disobedience to God? I conclude, therefore, that the spirit and teaching of the Bible is against Christians marrying those not members of the body of Christ, and yet there is no direct and specific prohibition of it, other than for widows.
1 Corinthians 7:40
But she is happier if she abide as she is, after my judgment:—While Paul gives this permission to the widow, she will be happier according to his judgment, if she remains unmarried. [This was said because she would have the same cares and troubles as those referred to in the preceding verses.]
and I think that I also have the Spirit of God.—-[Not that there was any doubt in Paul’s mind on this point. The word implies full persuasion that in the advice he had given he was speaking under the direction of the Holy Spirit.]