Chapter VII.
(Vers. 1.)
(Verse 1.) However, it is good for a man not to touch a woman. Stirred up by the corrupt minds of false apostles, who were teaching that marriage should be spurned through hypocrisy, so that they might seem more pure than others, they were inquiring about this through a letter from the Apostle. For since they were not pleased with this opinion, they pass over the rest and ask only this. To whom, however, he responds that it is indeed good not to touch a woman, although they do not affirm it simply.
(Vers. 2.)
(Verse 2) However, because of fornication, that is, so that nothing against the law may be committed, since when something is not prohibited by law, it is avoided; let each one have his own wife, and let each woman have her own husband. For those who seek expedience often err. For how could it be possible for these people, whom he finds in such great vices, to abstain from their wives? Therefore, he does not allow them, lest, abstaining from lawful things, they presume to engage in forbidden things, as the Manichaeans do.
(Vers. 3, 4.)
(Vers. 3, 4.) The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. They should submit to one another in this matter, for they are one body and their will should be united according to the law of nature. A woman does not have authority over her own body, but her husband does; likewise, a man does not have authority over his own body, but his wife does. This means that neither the husband nor the wife should give their bodies to someone else, for they are indebted to each other in this matter and should not give room for sin.
(Vers. 5.)
(Verse 5) Do not defraud one another. This is said in order to agree with them in the matter of marriage, so that disagreement does not lead to fornication. Except by agreement for a limited time; that is, they should abstain from physical relations due to thanksgiving. So that you may have time for prayer. Although prayer should be constant, this meditation must be done every day; however, it commands that they devote time specifically to prayer, with intervals set aside for pleasing the Lord; for he must be appeased, and the spouse must be pure. Although marriages may be pure, one must still abstain from lawful things in order to more easily bring one's prayer to effect. For even those who desire to be sanctified by the law, among other things, would also abstain from raisins, by the command of the Lord; so that they might become holier (Num. VI, 4). For when someone refrains even from what is allowed, they show that they wish to receive what they pray for.
And again, return to that same thing. Since the advice is given to spouses after days of prayer that they should return to natural use: Lest Satan tempt you because of your intemperance; he warns that you should abstain for intervening days, so that no opportunity is given to the devil, as Peter the apostle says: Behold the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet. V, 8). For if the reason for creating children is leading the wife, it seems that not much time is granted for that use; because both feast days and procession days, and the very nature of conception and childbirth, according to the law, show that these times should be set aside.
(Vers. 6, 7.)
(Verses 6, 7.) But I say this according to indulgence, not according to command. It is clear therefore that he gives this counsel, so that he may exclude fornication, not so that he may close off the way for those striving toward a better life. Moreover, I wanted all people to be as I myself am. Therefore, as far as it concerns a kind and caring teacher, he wanted all such people, if it were possible, to be as himself. However, he soon shows what kind of person he himself was in the following passages: But each person has their own gift from God, one indeed in this way, another in that way; that is, each person has a gift from God according to their own desire, so that if they wish, by the will of God, they may attain the ability. Therefore, no one should be constrained; lest, prohibited from what is lawful, he admits what is unlawful: but let him choose for himself what he will follow.
(Vers. 8.)
(Verse 8) Now, I say to the unmarried and widows, it is good for them if they remain as I am. But he would not say it is good for the unmarried to be as I am, unless he was whole in body. Nor would he say, I wanted all men to be like myself, if he had a wife, and he said this, not wanting to be unmarried. But far be it; for he has served in this way from his youth, so that he did not have a desire for this matter; indeed, since he was a young man, he was preoccupied with God's grace. After he said that everyone has their own gift from God, he showed in what matter it is better to be more inclined; because one is aided in that which one seems to desire with the eagerness of the mind.
(Vers. 9.)
(Verse 9.) But if they cannot restrain themselves, let them marry. In this matter, he wants them to strive for self-control, so that they may remain unmarried. But if they see that they cannot persevere due to the impulses of the flesh, since they are not more capable in this matter to be helped by God; for God helps the one whom He sees striving with all his strength: they should certainly marry, if they fear burning. Perhaps they will be able to obtain this afterwards; for once the obstacle is removed, the will repairs itself with a stronger virtue.
For it is better to marry than to burn. He did not say this: It is better to marry than to burn, as if it were good to burn, therefore it is better to marry; but he followed tradition. For we are accustomed to say: It is better to make a profit than to suffer a loss. But to burn is to be driven or conquered by desires; for when the will gives in to the heat of the flesh, it burns: for illustrious and perfect men, it is to suffer desires and not to be conquered.
(Vers. 10, 11.)
(Vers. 10, 11.) But to those who are married, I do not give this command, but the Lord. After speaking to the unmarried and widows, he speaks to those who are married, in the words of the Lord: A wife should not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy. However, if a man should apostatize or seek to pervert the use of his wife, no other woman can marry him, nor can she return to him. And the man shall not dismiss his wife. It is understood, however, that this exception applies only in cases of fornication. And therefore, he did not add, as he did concerning the woman: if she departs, let her remain so; because a man is permitted to marry another woman if he dismisses his wife for sinning, for a man is not bound by the law as a woman is; for the man is the head of the woman.
(Vers. 12.)
(Verse 12.) For to the rest I say, not the Lord. This he said to show what the Lord commanded with his own mouth, and what he permitted to this authority, because the Lord speaks through him. For he says: Do you seek a proof of Christ speaking in me (2 Corinthians 13:3).
(Vers. 13.)
(Verse 13) If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her. And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce him. This is because in the beginning, when they were both heathens, it often happened that one of them would convert. And because they feared the corrupt worship of the false gods, as well as the contamination of their past errors, he instructs them that if they were content to live with the unchanged, they should also be content to be faithful to them.
(Vers. 14.)
(Verse 14) For the unbelieving husband is sanctified by the faithful wife, and the unbelieving wife is sanctified by the faithful husband. Their union demonstrates the benefit of good will, because they do not have a horror of the name of Christ. And it belongs to the protection of hospitality, in which the sign of the cross is made, by which death is conquered; for it is sanctification.
Otherwise, your children would be unclean. Their children would be unclean if they willingly lived with them and formed relationships with others; for they would be adulterers, and as a result, their children would be illegitimate; therefore unclean. But now they are holy. They are holy because they were born from lawful marriages and because they were born under the reverence of the Creator, more inclined on their part. Just as whatever is done through the dedication of idols is unclean, so whatever is done under the profession of the Creator God is holy.
(Vers. 15.)
(Verse 15) But if the unbeliever departs, let them depart. The purpose of the religion is preserved by instructing that Christians should not abandon their marriages. But if the unbeliever departs out of hatred for God, the faithful will not be guilty of dissolving the marriage; for the cause of God is greater than that of marriage.
(28, q. 2, c. If the unbeliever.) For a brother or sister is not subject to slavery in this regard. That is, the reverence of marriage is not owed to one who detests the author of marriage; for marriage is not valid without devotion to God. Therefore, it is not a sin for one who is abandoned for the sake of God, if they join with someone else. For the contempt of the Creator dissolves the rights of marriage with regard to the one who is abandoned, so that they may not accuse the one who is joined with another. However, someone who departs in disbelief is considered to sin against both God and marriage; because they did not want to have a conjugal relationship under the devotion to God. Therefore, faithfulness in marriage is not required of them, because they left in order to avoid hearing that the author of marriage is the God of Christians. For if Ezra allowed his wives or husbands to be dismissed to appease God and not be angry, so that they could marry others of their own kind, it is not commanded that they should not at all marry again after being dismissed. How much more, then, if someone departs in disbelief, will they have the freedom to marry a spouse according to their own law if they wish? For that marriage should not be imputed which is made outside of God's decree: but when one knows and regrets that they have sinned, they correct themselves in order to deserve forgiveness. But if both believe, they confirm the marriage through the knowledge of God.
But God has called us to peace. Indeed, it is true that one should not strive with one who departs; for he who departs is departing from God, and thus is not to be considered worthy.
(Vers. 16.)
(Verse 16) For what do you know, woman, if you will save the man? Or how do you know, man, if you will save the woman? He says this because perhaps those who do not abhor the name of Christ can believe.
(Vers. 17.)
(Verse 17) Unless to each person as God has divided. The Lord has divided to each person when they are saved, that is, He knows when they are able to believe and sustains them. And here He teaches that they should be awaited and that no offense should be taken from them, because their hope must be guarded; for if they should depart, they should be tolerated in silence.
Let each one remain in the condition in which he was called. This is the rule I lay down in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called. Were you a slave when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For whoever was called in the Lord as a slave is a freedman of the Lord. Likewise, whoever was free when called is a slave of Christ. You were bought with a price; do not become slaves of men. So, brothers, in whatever condition each was called, there let him remain with God.
As I teach in all the churches, so I urge you also to do the same. Teach others this faith so that when they hear it being taught by others, they will be able to understand it more easily. It is easier for someone to be persuaded if they see that others are in agreement.
(Vers. 18.)
(Verse 18.) Has someone been called who is circumcised? Let him not try to remove the foreskin. This is what he said, that he should walk as he has been called; so that a Jew who becomes a Christian does not consider himself unworthy because he does not have a foreskin, giving glory to the foreskin. Who has been called in a foreskin? Let him not be circumcised. So that a Gentile who is called does not think he should be circumcised, because he hears that the sons of Abraham are preferred. For they are not preferred because they are circumcised, but because of Abraham's merit, whose sons they are in both cases, if they believe; if not, they will be worse off than the Gentiles; for it is worse to have been and not be, than to have never been.
(Vers. 19.)
(Verse 19) Circumcision is nothing, and uncircumcision is nothing. It is evident that it neither harms nor benefits. But keeping God's commandments, that is, faith, makes God propitious if it is approved by good works.
(Vers. 20, 21.)
(Verse 20, 21.) Let each person remain in the vocation to which they are called. This is confirmed by what was said above. Are you a slave? Do not worry about it. But if you can become free, make use of it even more. He encourages the servant to serve well out of fear of God, so that he may make himself worthy of freedom. Otherwise, if he were to be careless about doing good acts for his earthly master, the doctrine of Christ would be blasphemed, and he would not deserve God's reward. Because the Lord said: Whoever is faithful in little, is faithful also in much (Luke 16:10).
(Vers. 22.)
(Verse 22) For whoever is called a servant in the Lord is a freedman of the Lord. Indeed, being delivered from the sins that truly prove one to be a slave, he becomes a freedman; for he is an absolute slave who acts foolishly, just as it pleased the ancients who called all wise men free, but all foolish men slaves. Hence, Solomon also says: 'To the wise servant, they shall serve as free' (Prov. 7:2). Therefore, whoever believes, even if he is a servant for a time, because he does a wise thing by believing in Christ, he becomes a freedman of the Lord. So if sins make slaves, just as Cham, the son of Noah, became a slave on account of sin and foolishness; when someone receives the forgiveness of sins, they are set free.
Similarly, whoever is called a free person is a slave of Christ. He who has come from being a free person to becoming a slave of Christ: for he was free from God, which is a great crime. And therefore, having lost bitter and contrary freedom, he has obtained a condition that is advantageous, as the Lord says: 'Take my yoke upon you, for it is sweet; and my burden, for it is light' (Matthew 11:19). He has cut off pride and made unity; so that neither should the slave consider himself despised by the shame of his condition, nor should the free person, inflated with the exaltation of his mind, put himself above the slave.
(Vers. 23.)
(Verse 23.) You were bought at a price, do not become slaves of men. It is true, because we were bought at such a high price that we could not be redeemed by anyone except by Christ, who is rich in all things. Therefore, whoever is bought at a price should serve more, in order to somewhat repay the buyer. Those who are bought from God, that is, from Christ, should not be slaves of men. However, those who subject themselves to human superstitions are slaves of men. The Apostle also mentions what he condemns at the beginning of the letter, because they say: I am of Paul: and another: I am of Apollos (I Cor. I, 12). However, he gave an article stating that Christ is to be confessed as God; when he showed that the servants of Christ are not to be called servants of man.
(Vers. 24.)
(Ver. 24.) Let each brother remain in the state in which he was called before God. This is what he said before, and to emphasize it, he repeats it.
(Vers. 25.)
(Verse 25.) But concerning virgins, I have no command from the Lord. This is my response to their writings, as I have said before: About those things you wrote to me, etc. (Chapter 7, verse 1). However, I give advice, as one who has received mercy from the Lord, to be faithful. He denies having received a command regarding virgins, because as the author of marriage, he could not impose a disadvantageous thing against marriage, lest he accuse his own previous action. But he says, I give advice: not because it is displeasing or tainted with flattery; for he has obtained grace for this, to be capable in giving wholesome advice.
(Vers. 26.)
(Verse 26.) Therefore, I believe this to be good because of present necessity; for it is best for a person to be this way. He says that it is good to remain a virgin. And to show this more clearly, because of present necessity he says; for it is best, so that nothing so excellent and useful could be known to exist between good and best, as virginity; for it not only teaches that virginity is more commendable before God, but also in present life, since it is ignorant of the temporal needs suffered by marriage; and it is ignorant of the sorrows of childbirth, as well as the bereavement of children. So, in order to encourage this, it teaches that those who love it should profit from the destruction of present necessity, so that, having learned that this place is not only better with God, but also desirable in the present, they would pursue it with all effort. For there is only one thing that struggles, that it may overcome the desire of the flesh and be free in all other things. For since the flesh is pleasant and sweet in its origin and nature, its indulgence seems delightful, and therefore to conquer it is a glory that does not come quickly.
(Vers. 27.)
(Verse 27) Are you bound to a wife? Do not seek a release. These are the advices of remedies; for he says that no one should be freed from his wife except for reasons of adultery. For frequently those who dismiss their own wives, under the cover of abstinence, deceive others, with their intentions cooling off. But if he wishes to live harmoniously with his wife, let him encourage her, so that they may live more purely without scandal.
Are you free from a wife? Do not seek a wife. So, knowing this, it is more acceptable to God and free from necessity, not to seek a wife; but nevertheless, to moderate oneself from others. If, however, what advantage is there in suppressing the desire of the flesh, that is, to reject what is permissible and subject oneself to things that are illicit?
(Vers. 28.)
(Verse 28) But if you marry, you have not sinned. And if a virgin marries, she has not sinned. Yet those who marry will face many troubles in this life, and I want to spare you this.
However, the afflictions of the flesh will have things of this nature. That is, even though they are free from sin; in this life, however, they will have afflictions, the groaning of the belly, the nourishment of children, food, clothing, dowries, sickness, the care of the house, the necessity of a wife, the authority of a husband.
But I spare you. He spares when he is more provoked by these things, which exclude the tribulations of the flesh and the mentioned anxieties. It can seem like sparing, when he allows and does not contradict those who want, what he shows to be burdensome.
(Vers. 29.)
(Verse 29.) Therefore, I say, brothers, the time is shortened, and what remains is little. By saying 'shortened time' and 'what remains,' he indicated that the end of the world is imminent, although he knew that there was still some time left. But he should not have written differently because of those who will read these things at that time when very little time remains, so that they would not always think that the day of judgment is far off or that they would not fear or think it to be false. However, what is said, when it is still far off, greatly benefits by causing fear and prompting people to live a better life. Finally, here in the present, those who have matters to attend to before the judges are very anxious when the day of the trial is said to be imminent. This here signifies what he says elsewhere, both deceitful and true (II Cor. VI, 8).
And those who have wives should be as if they had none. For since the end of the world is near, they should not be anxious to procreate, nor dedicated to even using them: so that they may be more inclined and vigilant in divine works, exercised in the care of the Law, resisting in the imminent battle. For there will be hardships unlike any before, and many will fall into the snare of the devil. Ultimately, none of us want these pressures to come upon us in our time, fearing the aforementioned pressures foretold by the Savior. (Matthew 24:15 and following). Therefore, as we wish and advise ourselves, let us also advise others, to abstain from the generation of many children, being more subject to prayer and the service of God, foreseeing the day of judgment, lest we be unprepared by the obstacles of present necessity, and they incur what we fear. Therefore, the faithful also want to refrain from what is lawful, so that they may not only appear innocent but also glorious. For it is a great virtue to let what is permitted pass, and it is not far from desiring what is forbidden.
(Vers. 30.)
(Verse 30) And those who weep, as if not weeping; for they know that the end of the world is near, and soon there will be comfort for those who are oppressed for the sake of God's justice, so they console each other with this hope. And those who rejoice, as if not rejoicing; for those who rejoice in the present know that sorrow will soon come, especially for those who find joy in the world, doubting God's judgment. And those who buy, as if not possessing; for those who buy believe that there is little time left in the world, so they act as if they do not invest all their care in something that will quickly perish; rather, they take greater care of their souls, knowing that they are eternal.
(Vers. 31.)
(Verse 31.) And those who use this world, as if they were not using it: that is, so as not to presume about its use; because it will quickly perish, with the world falling apart. For the form of this world is passing away. He said that the world will come to an end, showing that its form is passing away; and this is its end, that is, not the substance of it passing away, but the form. Therefore, if the form of the world perishes, undoubtedly all things that are in the world will perish. It passes away, because the world grows old every day.
(Vers. 32.)
(Verse 32) I want you to be without worry. For with less concern for worldly matters, one is more diligently attentive to God's affairs. However, how we can be without worry is shown when he says: He who is without a wife, thinks about the things of the Lord. For with the absence of concern for marital matters, which are more burdensome than others in the world, the mind is trained to merit God: if indeed the mind sheds itself of these troubles with the hope of serving God more.
(Vers. 33.)
(Verse 33.) But he who is with a wife is anxious about worldly things, how to please his wife. For the care of the wife and the thought of children is of the world: for among other things, they sometimes admit things to be punished; lest they offend them, as Zorobabel, one of the chamberlains of Artaxerxes, relates (Ezra 4:13): for there is great bitterness in a house with a sad wife. Therefore, he is said to be divided, because he cannot devote himself to divine matters and do the will of his wife.
A woman is distinct from a virgin. They are distinct not by nature, but by action; because we read in Numbers that women are called virgins (Num. 31:9). Therefore, the concerns of a woman are different from those of a virgin; but when we say woman, it is uncertain what it signifies unless the meaning follows; but when we say virgin, the expression is clear. Here the Apostle placed virgin after woman, in order to signify a woman who is not a virgin: by this, he wanted to show that a virgin is free from the troubles and labors that a woman experiences when united with a man.
(Vers. 34.)
(Verse 34) For the unmarried woman is concerned about the things of the Lord, so that she may be holy both in body and in spirit; that is, in mind. For while she does not take on the care of a husband and children with the hope of heavenly things, she thinks about how to keep her dedicated purpose to God, if indeed, while she sets aside earthly things in her impure body, she seeks after heavenly things. For it is the mind that either sanctifies or pollutes the body. For what profit is there in having a clean body but a defiled soul? For the soul is either honored or condemned in its deserved state: But the married woman is concerned about the things of this world, about how to please her husband. For, being bound by marital duties, she is concerned about how to fulfill the rights of marital duty, subject to worldly necessities.
(Vers. 35.)
(Verse 35) But I say this for your own benefit; not to lay a snare for you, but for what is honorable. Because it seems harsh and burdensome to some, that which is more useful or better due to the temporary nature of habit; therefore, after giving a reasoned argument, he urges with the affection of charity that this is more useful, this is more honorable. It is honorable because it is holy and pure; it is useful because it is more worthy before God, and light in the world. So what shall we say? If virgins think about God, and married women think about the world, what hope is left for those who marry in God? If this is the case, there is doubt about their salvation: for we see virgins thinking about the world and being joined in marriage working on the Lord's works. Sanctity will not be imputed to these virgins by God, and rewards will be given to these marriages by God; because even though they were bound by earthly and bodily ties, they have worked to deserve something of eternal reward in the future. But to those not only will virginity not be imputed, but they will also be subjected to punishment, who, under the cover of a better hope, have made themselves lazy in performing the works of God, occupying their life and behavior with worldly cares and anxieties; as the prophet Jeremiah says: Cursed is he who does the works of God negligently (Jeremiah 48:10). These are the ones of whom it is said in another letter: Having a form of godliness, but denying its power (2 Timothy 3:5). But the Apostle speaks to those who desire to obey the heavenly precepts with marvelous devotion, showing and teaching by what short-cut one can more quickly reach God; for he who wishes to remain a virgin for the sake of winning God, knowing what reward he can receive, restrains himself from what is lawful, in order to become better; at the same time, he despises all the hindrances of the flesh, not ignorant that these are the things which hold back the steps of the one running, like the weight of chains.
(Vers. 36.)
(Verse 36) But if any man sees himself as above his virgin, if she is beyond puberty, it should be done in this way: let him do what he wishes, he does not sin if he marries. For earlier he encouraged keeping virginity and continence with a given reason, so that marriages almost seem useless and to be rejected in comparison to them: now, lest he be thought to deny marriage, he shows that a virgin does not sin if she marries; but he undertakes a matter of great labor, which does not have a reward before God, just as it does not have a punishment; for he wants Christians to be better in every way. Therefore, if there is any desire for marriage, it is better for her, already mature, to marry publicly according to the allowed law, rather than engage in shameful acts secretly and be embarrassed by them.
(Vers. 37.)
(Verse 37.) For he who has made up his mind and stands firm in his heart, not under compulsion but with the power of his own will, and has determined in his heart to keep his own virgin, does well. So then, he who gives his virgin in marriage does well, but he who does not give her in marriage does better. A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.
(Vers. 38.)
(Verse 38) Likewise, he who gives his virgin in marriage does well. He does well because he is allowed to do what he does. And he who does not give her in marriage does better. He does better because he places merit with God and frees her from worldly concerns.
(Vers. 39.)
(Verse 39.) A woman is bound by law as long as her husband lives. This is said in order to teach that a woman, even if she is separated from her husband, does not have permission to marry. But if her husband dies, she is set free. These things also pertain to the aforementioned reasons, in order to show how blessed a virgin is, as she is subject only to God. For it seems to overcome natural subjection when that which has been humbled by nature is raised up. To whom she wishes to marry, she shall only marry in the Lord: that is, she shall marry whoever she deems suitable for herself; for forced marriages tend to have bad outcomes. Only in the Lord, meaning that she shall marry without any suspicion of impropriety, and she shall marry a man of her own faith: that is, she shall marry in the Lord.
(Vers. 40.)
(Verse 40.) However, he will be happier, if he remains in this state, according to my advice. When he says above, he marries, he speaks according to natural law; although the first marriages are from God, but second marriages are allowed. Finally, the first marriages are celebrated sublimely under the blessing of God; but the second marriages lack glory even in the present; they are allowed due to lack of self-control: and because younger widows tend to fall into it; and for this reason he allows second marriages. But because it is better to restrain oneself; so that one may be more worthy in the future, he gives a preeminent counsel with spiritual reason, to restrain oneself. For I also have the Spirit of God; so that he may show his firm and provident counsel, he commends this with humility of word and deep meaning.