1 Corinthians 7: Summary and Commentary

Verse 1

7:1–16:4 Paul now addresses the questions the Corinthians had asked him by letter, beginning with the question of marriage (cp. 7:25; 8:1; 12:1; 16:1).

7:1-40 Paul consistently states his strong conviction that true Christians, as slaves of Christ, are wholly claimed by Christ the Lord for his own service. Because of this, he recommends that Christians remain single, but concedes that getting married is no sin.

7:1 it is good to abstain from sexual relations: Both Paul and Jesus encouraged the ideal of a celibate life for God’s sake (cp. Matt 19:10-12). Paul’s emphasis on celibacy is shaped by his expectation that the end of the age is near (see 1 Cor 7:29-31).

Verse 2

7:2 Because of widespread sexual immorality, Paul encourages most Christians to get married (7:9). He tempers the ideal of the celibate life with awareness of physical realities.

Verse 3

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.

Verse 6

7:6-7 Paul’s preference is singleness, but he recognizes that both marriage and the single life are among the gifts that God gives to various people.

Verse 8

7:8-9 Paul’s general advice is that it’s better to stay unmarried because of the opportunities it provides to serve Christ without distraction (7:32-35). But even with its distractions, an honorable marriage is much better than living a life dominated by unsatisfied sexual desire.

Verse 10

7:10-11 Paul advises Christian couples contemplating divorce. • a command that comes . . . from the Lord: This doesn’t mean that Paul’s other instructions (see 7:12, 25, 40) have less authority. It means this particular counsel is grounded in known sayings of Jesus (see Matt 5:32; 19:9; Mark 10:11-12; Luke 16:18). • But if she does leave him: Paul acknowledges that some couples have great difficulty in living together, but even in that case they must honor their marriage vows to be faithful to their spouse alone (see 1 Cor 7:27; Rom 7:2).

Verse 12

7:12-13 Paul now turns to the case of a Christian married to an unbeliever. • I do not have a direct command from the Lord: Paul knew of no saying of Jesus that was directly applicable, but his counsel is consistent: Believers must be faithful and honor their marriage commitment.

Verse 14

7:14 By remaining committed to the marriage, the Christian brings holiness to the unbelieving spouse. Such holiness extends to the children, who also benefit from the holiness of a Christian parent (cp. Mal 2:15).

Verse 15

7:15 If the unbeliever breaks up the marriage, the believing husband or wife is free to let them go. • has called you: God’s desire is that his people live in peace, rather than in the intolerable conflict of a mixed marriage no longer desired by the non-Christian spouse.

Verse 16

7:16 There is always the hope that the believing spouse will win the unbelieving mate to faith in Christ. However, the Greek text is ambiguous and could also be interpreted as saying that there is no guarantee that the believing mate will ever win over the unbelieving spouse.

Verse 17

7:17-24 Paul states as a general principle that Christians should accept their God-given lot in life.

7:17 As a general rule, Christians should continue in the social situation in which they first became believers (see 7:20, 24).

Verse 18

7:18-19 Circumcision illustrates the general principle just stated (7:17). All Jewish males were circumcised. Some, seeking acceptance in Gentile society, attempted to reverse the procedure surgically (see 1 Maccabees 1:14-15; Josephus, Antiquities 12.5.1), a practice Paul discourages. Circumcision has little importance (see also Rom 2:28-29; 4:9-12; Gal 5:2-6; 6:12-15; Phil 3:2-3) compared with keeping God’s commandments, such as the commands to love God and others.

Verse 21

7:21-23 Slavery illustrates the general principle stated in 7:17, 20, 24. Slavery was widespread in the Greco-Roman world, and many Christian converts were slaves serving rich families. Like circumcision, one’s own slavery is, according to Paul, a relatively unimportant issue for the Christian. Even as a slave, the Christian is spiritually free from the power of sin, death, and the law (see Rom 6:14; 7:4-6; 8:2). And as a freeman, the believer is still a slave of Christ (see Eph 6:5-6; 1 Pet 2:16). • As one who has been purchased at a high price (see 1 Cor 6:20), the free Christian ought not to be enslaved by the world.

Verse 25

7:25-35 Paul gives three reasons why it is generally preferable for single people to remain unmarried. First, single people have fewer everyday problems than married people. Second, because the end is near, Christians ought not let marriage and the things of the world be their dominant concerns. Their primary concern should be Christ and eternity. Third, because marriage brings earthly responsibilities and divided interests, those who choose to remain single can devote their lives more fully to serving Christ.

Verse 36

7:36-38 Paul recommends celibate life in preference to marriage, but he allows for marriage if a person’s sexual desires prove too much of a temptation. Those in firm control of their sexual desires are encouraged to choose the celibate life.

Verse 39

7:39 A widow may marry another man, but only if he loves the Lord. Paul strongly discouraged the marriage of Christians to unbelievers (cp. 2 Cor 6:14-16).

Verse 1

The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, Co1 7:1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,

I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,

II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (Co1 7:2), Porneias - Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (Co1 7:3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (Co1 7:4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (Co1 7:5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.

III. The apostle limits what he had said about every man's having his own wife, etc. (Co1 7:2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (Co1 7:7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.

IV. He sums up his sense on this head (Co1 7:9, Co1 7:10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.

Verse 10

In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezr 10:3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,

I. In general, he tells them that marriage, by Christ's command, is for life; and therefore those who are married must not think of separation. The wife must not depart from the husband (Co1 7:10), nor the husband put away his wife, Co1 7:11. This I command, says the apostle; yet not I, but the Lord. Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord's command, dictated by his Spirit and enjoined by his authority. But his meaning is that the Lord himself, with his own mouth, had forbidden such separations, Mat 5:32; Mat 19:9; Mar 10:11; Luk 16:18. Note, Man and wife cannot separate at pleasure, nor dissolve, when they will, their matrimonial bonds and relation. They must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her own or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burden, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.

II. He brings the general advice home to the case of such as had an unbelieving mate (Co1 7:12): But to the rest speak I, not the Lord; that is, the Lord had not so expressly spoken to this case as to the former divorce. It does not mean that the apostle spoke without authority from the Lord, or decided this case by his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary (Co1 7:40), I think also that I have the Spirit of God. But, having thus prefaced his advice, we may attend,

1. To the advice itself, which is that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, Co1 7:12, Co1 7:13. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by bringing it back to the original institution, limiting it to two persons, and binding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound and made apt to be a better relative. But, though a believing wife or husband should not separate from an unbelieving mate, yet if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such a case a brother or sister is not in bondage (Co1 7:15), not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried after all proper means for reconciliation have been tried, at least of the deserter contract another marriage or be guilty of adultery, which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think that such a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible that the two shall be one flesh when the one is maliciously bent to part from or put away the other? Indeed, the deserter seems still bound by the matrimonial contract; and therefore the apostle says (Co1 7:11), If the woman depart from her husband upon the account of his infidelity, let her remain unmarried. But the deserted party seems to be left more at liberty (I mean supposing all the proper means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate: in such a case marriage would be a state of servitude indeed. But, whatever liberty be indulged Christians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction.

2. We have here the reasons of this advice. (1.) Because the relation or state is sanctified by the holiness of either party: For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband (Co1 7:14), or hath been sanctified. The relation itself, and the conjugal use of each other, are sanctified to the believer. To the pure all things are pure, Tit 1:15. Marriage is a divine institution; it is a compact for life, by God's appointment. Had converse and congress with unbelievers in that relation defiled the believer, or rendered him or her offensive to God, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them that, though they were yoked with unbelievers, yet, if they themselves were holy, marriage was to them a holy state, and marriage comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives had become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the other were a heathen. He is sanctified for the wife's sake. She is sanctified for the husband's sake. Both are one flesh. He is to be reputed clean who is one flesh with her that is holy, and vice vers: Else were your children unclean, but now are they holy (Co1 7:14), that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed (as the Jews are called, Isa 6:13), but common and unclean, in the same sense as heathens in general were styled in the apostle's vision, Act 10:28. This way of speaking is according to the dialect of the Jews, among whom a child begotten by parents yet heathens, was said to be begotten out of holiness; and a child begotten by parents made proselytes was said to be begotten intra sanctitatem - within the holy enclosure. Thus Christians are called commonly saints; such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the church, a holy, not a common and unclean seed. "Continue therefore to live even with unbelieving relatives; for, if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers! (2.) Another reason is that God hath called Christians to peace, Co1 7:15. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, as much as in us lies, to live peaceably with all men (Rom 12:18), and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay, though they should be infidels. Note, It should be the labour and study of those who are married to make each other as easy and happy as possible. (3.) A third reason is that it is possible for the believing relative to be an instrument of the other's salvation (Co1 7:16): What knowest thou, O wife, whether thou shalt save thy husband? Note, It is the plain duty of those in so near a relation to seek the salvation of those to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It is not impossible. And, though there be no great probability, saving a soul is so good and glorious a service that the bare possibility should put one on exerting one's self." Note, Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. "What know I but I may save his soul? should move me to attempt it."

Verse 17

Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,

I. He lays down this rule in general - as God hath distributed to every one. Note, Our states and circumstances in this world are distributions of divine Providence. This fixes the bounds of men's habitations, and orders their steps. God setteth up and pulleth down. And again, As the Lord hath called every one, so let him walk. Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; So ordain I in all churches.

II. He specifies particular cases; as, 1. That of circumcision. Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, Co1 7:19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling (the state) wherein he was called, Co1 7:20. 2. That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou mayest be made free, use it rather," Co1 7:21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord's freed-man - apeleutheros, as he that is called being free is the Lord's servant. Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. No man can serve two masters. Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, Have you been redeemed out of slavery with a price? Do not again become enslaved; just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See Co1 6:20.

III. He sums up his advice: Let every man wherein he is called abide therein with God, Co1 7:24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, Col 3:11. The favour of God is not bound.

Verse 25

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, Co1 7:25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, Co1 15:10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (Co1 15:33, Co1 15:34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Pro 23:5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luk 14:18, Luk 14:19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, Co1 7:31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men - when, instead of being oil to the wheels of our obedience, it is made fuel to lust - when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons: - 1. The time is short, Co1 7:29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos sunestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (Co1 7:31), schēma - the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Psa 39:6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, Co1 7:32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, Co1 7:35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. 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. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, Co1 7:33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, Co1 7:32, Co1 7:34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.

Verse 36

In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now," says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons." Note, 1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet, 2. Parents should consult their children's inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please. 3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.

But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. Tērein tēn heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.

Verse 39

The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage - contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate - when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, Co1 7:40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.

Verse 2

Here the general rule is given

to avoid fornication—More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [BENGEL].

let every man have—a positive command to all who have not the gift of continency, in fact to the great majority of the world (Co1 7:5). The dignity of marriage is set forth by Paul (Eph 5:25-32), in the fact that it signifies the mystical union between Christ and the Church.

Verse 3

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).

Verse 4

A paradox. She hath not power over her body, and yet it is her own. The oneness of body in which marriage places husband and wife explains this. The one complements the other. Neither without the other realizes the perfect ideal of man.

Verse 5

Defraud . . . not—namely, of the conjugal duty "due" (Co1 7:3; compare the Septuagint, Exo 21:10).

except it be—"unless perchance" [ALFORD].

give yourselves to—literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare Exo 19:15; Joe 2:16; Zac 7:3).

fasting and prayer—The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.

come together—The oldest manuscripts read, "be together," namely, in the regular state of the married.

Satan—who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.

for your incontinency—because of your inability to "contain" (Co1 7:9) your natural propensities, which Satan would take advantage of.

Verse 6

by permission . . . not of commandment—not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions, Co1 7:2-5.

Verse 7

even as I—having tile gift of continence (Mat 19:11-12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (Co1 7:26).

Verse 8

to the unmarried—in general, of both sexes (Co1 7:10-11).

and widows—in particular.

even as I—unmarried (Co1 9:5).

Verse 9

if they cannot contain—that is, "have not continency."

burn—with the secret flame of lust, which lays waste the whole inner man. (Compare AUGUSTINE [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.

Verse 10

not I, but the Lord—(Compare Co1 7:12, Co1 7:25, Co1 7:40). In ordinary cases he writes on inspired apostolic authority (Co1 14:37); but here on the direct authority of the Lord Himself (Mar 10:11-12). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [ALFORD].

Let not the wife depart—literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.

Verse 11

But and if she depart—or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Mat 5:32).

be reconciled—by appeasing her husband's displeasure, and recovering his good will.

let not . . . husband put away . . . wife—In Mat 5:32 the only exception allowed is, "saving for the cause of fornication."

Verse 12

to the rest—the other classes (besides "the married," Co1 7:10, where both husband and wife are believers) about whom the Corinthians had inquired, namely, those involved in mixed marriages with unbelievers.

not the Lord—by any direct command spoken by Him.

she be pleased—Greek, "consents": implying his wish in the first instance, with which hers concurs.

Verse 13

the woman—a believer.

let her not leave him—"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in Co1 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.

Verse 14

sanctified—Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (compare Ti1 4:5); nay, rather imparting to the former externally some degree of their own hallowed character, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faith.

by . . . by—rather, "in . . . in"; that is, in virtue of the marriage tie between them.

by the husband—The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union.

else . . . children unclean—that is, beyond the hallowed pale of God's people: in contrast to "holy," that is, all that is within the consecrated limits [CONYBEARE and HOWSON]. The phraseology accords with that of the Jews, who regarded the heathen as "unclean," and all of the elect nation as "holy," that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his "seed after" him (Gen 17:7). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare Rom 11:16). Timothy, the bearer of this Epistle, is an instance in point (Act 16:1). Paul appeals to the Corinthians as recognizing the principle, that the infants of heathen parents would not be admissible to Christian baptism, because there is no faith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Christian faith. Infant baptism tacitly superseded infant circumcision, just as the Christian Lord's day gradually superseded the Jewish sabbath, without our having any express command for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of the Gentiles was indeed expressly commanded by the apostles and Paul, but the substitution of infant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit mention of it occurs till IRENÆUS in the third century; but no society of Christians that we read of disputed its propriety till fifteen hundred years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is his, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it [ARCHBISHOP WHATELY].

Verse 15

if . . . depart—that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it.

brother or a sister is not under bondage—is not bound to renounce the faith for the sake of retaining her unbelieving husband [HAMMOND]. So Deu 13:6; Mat 10:35-37; Luk 14:26. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the case of one with a believer. In the former case he is not bound not to separate, if the unbeliever separate or "depart," in the latter nothing but "fornication" justifies separation [PHOTIUS in Æcumenius].

but God hath called us to peace—Our Christian calling is one that tends to "peace" (Rom 12:18), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (Co1 7:12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Mat 5:32). Better still it would be not to enter into such unequal alliances at all (Co1 7:40; Co2 6:14).

Verse 16

What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? Enforcing the precept to stay with the unbelieving consort (Co1 7:12-14). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (Pe1 3:1) [CALVIN]. Or else (Co1 7:15), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [MENOCHIUS and ALFORD].

save—be the instrument of salvation to (Jam 5:20).

Verse 17

But—Greek, "If not." "Only." Caution that believers should not make this direction (Co1 7:16; as ALFORD explains it) a ground for separating "of themselves" (Co1 7:12-14). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings.

so ordain I in all churches—Ye also therefore should obey.

Verse 18

not become uncircumcised—by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this.

let him not be circumcised—as the Judaizing Christians would have him (Act 15:1, Act 15:5, Act 15:24; Gal 5:2).

Verse 19

Circumcision . . . nothing, but . . . keeping of . . . commandments of God—namely, is all in all. In Gal 5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in Gal 6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."

Verse 20

the same calling—that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.

Verse 21

care not for it—Let it not be a trouble to thee that thou art a servant or slave.

use it rather—Continue rather in thy state as a servant (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (Co1 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (Co1 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (Pe1 2:13-18); as, for example, Onesimus did by fleeing (Plm 1:10-18). The precept (Co1 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Lev 25:42). "Men stealers," or slave dealers, are classed in Ti1 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content—but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.

Verse 22

the Lord's freeman— (Plm 1:16) —rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, Joh 8:36; from the law, Rom 8:2; from "circumcision," Co1 7:19; Gal 5:1.

Christ's servant— (Co1 9:21). Love makes Christ's service perfect freedom (Mat 11:29-30; Gal 5:13; Pe1 2:16).

Verse 23

be not ye—Greek, "become not ye." Paul here changes from "thou" (Co1 7:21) to "ye." YE ALL are "bought" with the blood of Christ, whatever be your earthly state (Co1 6:20). "Become not servants to men," either externally, or spiritually; the former sense applying to the free alone: the latter to Christian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth (Co1 3:21-22; Mat 23:8-10; Co2 11:20); nor indeed slaves to men generally, so far as their condition admits. The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (compare Co1 7:21, Co1 7:32-35).

Verse 24

abide with God—being chiefly careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept in Co1 7:20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favorable to his "abiding with God" (retaining holy fellowship with Him), he may use lawful means to change from it (compare Note, see on Co1 7:21).

Verse 25

no commandment of the Lord: yet . . . my judgment—I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare Co1 7:40; Co1 14:37; Th1 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject—not a positive command. In the second case (Co1 7:10-11) it was a positive command; for the Lord had already made known His will (Mal 2:14-15; Mat 5:31-32). In the third case (Co1 7:12), the Old Testament commandment of God to put away strange wives (Ezr 10:3), Paul by the Spirit revokes.

mercy of the Lord— (Ti1 1:13). He attributes his apostleship and the gifts accompanying it (including inspiration) to God's grace alone.

faithful—in dispensing to you the inspired directions received by me from the Lord.

Verse 26

I suppose—"I consider."

this—namely, "for a man so to be," that is, in the same state in which he is (Co1 7:27).

for—by reason of.

the present distress—the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Mat 24:8-21; compare Act 11:28).

Verse 27

Illustrating the meaning of "so to be," Co1 7:26. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare Co1 7:20, Co1 7:24).

Verse 28

trouble in the flesh—Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.

but I spare you—The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So ALFORD after CALVIN, BENGEL, and others. ESTIUS from AUGUSTINE explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I . . . you" and "such" favors the former.

Verse 29

this I say—A summing up of the whole, wherein he draws the practical inference from what precedes (Co1 15:50).

the time—the season (so the Greek) of this present dispensation up to the coming of the Lord (Rom 13:11). He uses the Greek expression which the Lord used in Luk 21:8; Mar 13:33.

short—literally, "contracted."

it remaineth—The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, CYPRIAN and Vulgate support English Version.

as though they had none—We ought to consider nothing as our own in real or permanent possession.

Verse 30

they that weep . . . wept not—(Compare Co2 6:10).

they that buy . . . possessed not—(Compare Isa 24:1-2). Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that "they bought, they sold," &c., as men whose all was in this world (Luk 17:28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (Heb 10:34).

Verse 31

not abusing it—not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [BENGEL]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare Luk 10:40-42). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires.

fashion—the present fleeting form. Compare Psa 39:6, "vain show"; Psa 73:20, "a dream"; Jam 4:14, "a vapor."

passeth away—not merely shall pass away, but is now actually passing away. The image is drawn from a shifting scene in a play represented on the stage (Jo1 2:17). Paul inculcates not so much the outward denial of earthly things, as the inward spirit whereby the married and the rich, as well as the unmarried and the poor, would be ready to sacrifice all for Christ's sake.

Verse 32

without carefulness—I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).

careth—if he uses aright the advantages of his condition.

Verse 34

difference also—Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.

Verse 35

for your own profit—not to display my apostolic authority.

not . . . cast a snare upon you—image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.

comely—befitting under present circumstances.

attend upon—literally, "assiduously wait on"; sitting down to the duty. Compare Luk 10:39, Mary; Luk 2:37, "Anna . . . a widow, who departed not from the temple, but served God with fastings and prayers night and day" (Ti1 5:5).

distraction—the same Greek as "cumbered" (Luk 10:40, Martha).

Verse 36

behaveth . . . uncomely—is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman.

need so require—if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (Co1 7:37).

let them marry—the daughter and her suitor.

Verse 37

steadfast—not to be turned from his purpose by the obloquy of the world.

having no necessity—arising from the natural inclinations of the daughter.

power over his . . . will—when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.

decreed—determined.

Verse 38

her—The oldest manuscripts have "his own virgin daughter."

but—The oldest manuscripts have "and."

Verse 39

bound by the law—The oldest manuscripts omit "by the law."

only in the Lord—Let her marry only a Christian (Co2 6:14).

Verse 40

happier— (Co1 7:1, Co1 7:28, Co1 7:34-35).

I think also—"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in Co1 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).

Next: 1 Corinthians Chapter 8