1 περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι
Tertullian · AD 220 If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature-the apple, I mean, of marriage: "But with regard to w…
Severian of Gabala · AD 425 This is Paul's reply to those who had written to him about this subject. He forbade fornication because it was against the law, but he allowed marriage as being holy and an antidote to fornication. However, he praised chastity as more perfect still.
Thomas Aquinas · AD 1274 After rebuking the fornicator and those who upheld him, the Apostle now begins to treat of marriage. In regard to this he does three things: first, he discusses those joined in matrimony; secondly, virgins (v. 25); thirdly, widows (v. 39).
2 δια δε τας πορνειας εκαστος την εαυτου γυναικα εχετω και εκαστη τον ιδιον ανδρα εχετω
Origen of Alexandria · AD 253 You have given up your wife, to whom you are bound. This is a big step you have taken. You are not abusing her, you say, but claiming that you can be chaste and live more purely. But look how your poor wife is being destroyed as a result, because she is unable to endure your purity! You should sleep with your wife, not for your sake but for hers.
Pelagius · AD 418 People who want to be promiscuous argue that God commanded us to have sexual relations, so that the earth would be filled with human beings. But God is quite capable of making humans out of the earth, as he did at the beginning, so this is no excuse.
Thomas Aquinas · AD 1274 Then when he says, But because of fornication, he shows what is necessary in this matter: first, as to contracting marriage; secondly, as to the use of the matrimony once contracted (v. 3). In regard to the first it should be noted that the act of the generative power is ordained to the conservation of the species by the generation of offspring.
3 τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι
Tertullian · AD 220 What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears, she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One?
Theodoret of Cyrus · AD 458 Human laws demand that women be chaste and if they are not they are punished for it, but they do not demand the same from men. Since it was men who made the laws, they did not make themselves equal with woman but allowed themselves extra indulgence. The holy apostle, however, inspired by divine grace, was the first one who made the law of chastity apply to men as well.
Thomas Aquinas · AD 1274 Then when he says, the husband should give, he deals with the use of the marriage contract: first, about rendering the conjugal debt; secondly, about postponing the debt (v. 5). In regard to the first he does two things. First, he states his proposition, saying: it has been stated that a man should have a wife and a wife her husband.
4 η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη
Origen of Alexandria · AD 253 If this is so, a man should be able to refrain from exercising his authority [to receive his spouse's body]. And isn't a woman capable of doing likewise?
Theophylact of Ohrid · AD 1107 Now he proves that love for one another is indeed a necessary obligation. For spouses, he says, do not have authority over their own bodies, but the wife is both a slave and a mistress of her husband: a slave, since she does not have authority over her own body to sell it to whomever she wishes, but her husband has ownership of it; and a mistress, because the body of her husban…
Thomas Aquinas · AD 1274 Secondly, he assigns the reason for the debt saying, for the wife does not rule over her own body, namely, in regard to the act of generation as though she could by her own choice be continent or give herself to someone else; but the husband does, that is, has power over her body as to the use of carnal union. Therefore the wife must offer the husband the use of her body.
5 μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων
Irenaeus · AD 202 The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but…
Augustine of Hippo · AD 430 According to this, if he had wished to practice continence but you had not, he would have been obliged to give in to you, and God would have given him credit for continence for not refusing intercourse out of consideration for your weakness, not his own, in order to prevent you from committing adultery.
Thomas Aquinas · AD 1274 Then when he says, do not refuse [defraud] one another, he deals with postponing the debt to be rendered. First, he shows how the conjugal act should be postponed. In regard to this he teaches that one thing must be avoided, saying: do not refuse [defraud] one another, so that, for example, the husband wishes to abstain when the wife does not, or even conversely.
6 τουτο δε λεγω κατα συγγνωμην ου κατ επιταγην
Irenaeus · AD 202 But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give…
John Chrysostom · AD 407 "But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, "Be ye imitators of me." "Howbeit each man hath his own gift from God, one after this manner, and another after that." Thus since he had…
Thomas Aquinas · AD 1274 Then when he says, I say this, he tells in what sense the above doctrine should be taken. First, he does what has been said; secondly, he assigns a reason (v. 7); thirdly, he explains what he had said (v. 8).
7 θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως
Clement of Alexandria · AD 215 "But each has his own proper gift of God"—one in one way, another in another. But the apostles were perfected in all. You will find, then, if you choose, in their acts and writings, knowledge, life, preaching, righteousness, purity, prophecy.
Ambrosiaster · AD 384 Paul's intention is to avoid fornication, not to put hindrances in the way of those seeking a higher way of life.
Thomas Aquinas · AD 1274 Then when it says, I wish, he assigns the reason for what he has said. First, why he does not speak as commanding; secondly, why he speaks according to a concession (v. 7b). In regard to the first it should be noted that no wise man commands that whose opposite he would rather have done.
8 λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω
Tertullian · AD 220 For, withal, when he has laid down the definitive rule with reference to "the widowed and the unwedded," that they are to "marry if they cannot contain," because "better it is to marry than to burn," he turns round to the other class, and says: "But to the wedded I make official declaration-not indeed I, but the Lord.
Theophylact of Ohrid · AD 1107 Do you see the wisdom of Paul, how he both shows the superiority of virginity and at the same time does not compel abstinence from marriage for one who is unable to abstain, lest otherwise he suffer a more grievous fall?
Thomas Aquinas · AD 1274 Then when he says, to the unmarried, he explains what he had said obscurely. First, as to his statement, I wish all were as I myself, namely, because this is absolutely better.
9 ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι
Clement of Alexandria · AD 215 Such a person [who cannot exercise self-control] is not sinning against the covenant [by marrying], but neither is he fulfilling the highest purpose of the gospel ethic.
John Chrysostom · AD 407 Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise? "For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence.
Thomas Aquinas · AD 1274 Secondly, as to his statement, but each one has his own gift; as if to say: not everyone has received from God the gift of continence. Hence he says, if they cannot exercise self-control, that is, if they have not yet received this gift, they should marry, that is, be joined in matrimony: "I would have younger widows marry" (1 Tim. 5:14).
10 τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι
Shepherd of Hermas · AD 160 "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her.
Cyprian · AD 258 That a wife must not depart from her husband; or if she should depart, she must remain unmarried. In the first Epistle of Paul to the Corinthians: "But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband shoul…
Thomas Aquinas · AD 1274 After presenting teachings about the contract of marriage, the Apostle now instructs those who have already contracted marriage, that they must not dissolve the marriage. First, he teaches those already joined in marriage to continue in it; secondly, he gives them a useful teaching as to all the states or conditions of men (v. 20). In regard to the first he does two things.
11 εαν δε και χωρισθη μενετω αγαμος η τω ανδρι καταλλαγητω και ανδρα γυναικα μη αφιεναι
Ambrosiaster · AD 384 A woman may not marry if she has left her husband because of fornication or apostasy, if he wishes to have sexual relations with her. But if the husband turns away from the faith or desires to have extramarital sexual relations, the wife may neither marry another nor return to him. The husband should not divorce his wife, but one should add the clause "except for fornication."
Thomas Aquinas · AD 1274 But if she does separate, namely, on account of fornication, let her remain unmarried, as long as the husband is alive, because although the marriage is dissolved as to bed and board, not as to bond. Or else be reconciled to her husband, namely, if the husband is not continent. Likewise the husband should not divorce his wife, except on account of fornication.
12 τοις δε λοιποις εγω λεγω ουχ ο κυριος ει τις αδελφος γυναικα εχει απιστον και αυτη συνευδοκει οικειν μετ αυτου μη αφιετω αυτην
Irenaeus · AD 202 The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but…
Augustine of Hippo · AD 430 We are here given to understand that neither spouse may divorce the other if both are believers.
Thomas Aquinas · AD 1274 Then when he says, To the rest I say, he treats of the inseparability of marriage between persons of disparate cult, when one is a believer. First, he says that the believer should not dismiss an unbelieving spouse, who is willing to continue living together without abusing the Creator.
13 και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον
Ambrosiaster · AD 384 Paul says this in the case of two Gentiles, one of whom has become a believer. Normally, a pagan detests Christianity, and a Christian does not want to be contaminated by paganism, which is why Paul says that if they are happy to stay together, they should continue to do so.
Severian of Gabala · AD 425 Paul did not mean that a woman should marry an unbeliever, only that she should stay with him if she is already married.
Thomas Aquinas · AD 1274 Then when he says, If any woman, he speaks in particular to women, where he first of all supposes faith in someone; secondly, unbelief in this other when he says, has a husband who is an unbeliever; thirdly, the unbeliever is willing to live together, when he says, and he consents; fourthly, he advises the believer to remain with him when he says, to live with her, she should n…
14 ηγιασται γαρ ο ανηρ ο απιστος εν τη γυναικι και ηγιασται η γυνη η απιστος εν τω ανδρι επει αρα τα τεκνα υμων ακαθαρτα εστιν νυν δε αγια εστιν
Irenaeus · AD 202 It was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that He was beheld by the prophets, in order that through them He might prefigure and show forth future events beforehand.
Ambrosiaster · AD 384 These unbelievers have the benefit of good will, which protects them from detesting the name of Christ.
Thomas Aquinas · AD 1274 Then when he says, For the unbelieving husband, he gives the reason for the admonition just given. First, he proposes an example; secondly, the danger (v. 14b); thirdly, the fruit (v. 14c). In regard to the first he does two things: first, he gives the example of an unbelieving husband; secondly, of an unbelieving wife (v. 14).
15 ει δε ο απιστος χωριζεται χωριζεσθω ου δεδουλωται ο αδελφος η η αδελφη εν τοις τοιουτοις εν δε ειρηνη κεκληκεν ημας ο θεος
Tertullian · AD 220 Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.
Pelagius · AD 418 The Lord must come before a husband or a wife.
Theophylact of Ohrid · AD 1107 If your husband quarrels with you because you do not take part in his unbelief, then divorce him. For you are not enslaved to him in such a case, that is, you are not compelled to follow him in such matters as well.
16 τι γαρ οιδας γυναι ει τον ανδρα σωσεις η τι οιδας ανερ ει την γυναικα σωσεις
Tertullian · AD 220 If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.
John Chrysostom · AD 407 "For how knowest thou, O wife, whether thou shalt save thine husband?" This again refers to that expression, "let her not leave him." That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail as a wife.
Theophylact of Ohrid · AD 1107 Some read it this way: "or you, husband, how do you know whether you will save your wife or not" (ē m)? Then they began a new sentence thus: "let each one act as God has appointed for him," that is, how can you know whether you will save her or not? This is completely unknown.
17 ει μη εκαστω ως εμερισεν ο θεος εκαστον ως κεκληκεν ο κυριος ουτως περιπατειτω και ουτως εν ταις εκκλησιαις πασαις διατασσομαι
Tertullian · AD 220 The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere." But it is Gentiles who "are called," I take it, not believers.
John Chrysostom · AD 407 "Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.
Theophylact of Ohrid · AD 1107 He said this so that the Corinthians would more readily obey him, since he commands the same thing to others together with them as well.
18 περιτετμημενος τις εκληθη μη επισπασθω εν ακροβυστια τις εκληθη μη περιτεμνεσθω
Pelagius · AD 418 Someone who has been circumcised should not think that this is going too far, or regret it, because in its own day it was necessary. But neither should he seek to convert the uncircumcised to that practice.
Theodore of Mopsuestia · AD 428 It is not possible to replace flesh which has been cut off in this way, although the blessed Epiphanius of Cyprus says that it is. Those who want to know more about the subject can consult what he has to say about it.
Theophylact of Ohrid · AD 1107 Probably, many, being ashamed of circumcision, by some medicine restored the circumcised member to its original appearance, growing back the foreskin on it.
19 η περιτομη ουδεν εστιν και η ακροβυστια ουδεν εστιν αλλα τηρησις εντολων θεου
Severian of Gabala · AD 425 Circumcision means nothing by itself, but it was a command of God. On the other hand, uncircumcised is the way God made us, so there is no reward for that either.
Theophylact of Ohrid · AD 1107 Everywhere, he says, together with faith the practice of virtue is required, while everything else is either of little or no importance at all.
20 εκαστος εν τη κλησει η εκληθη εν ταυτη μενετω
Tertullian · AD 220 To begin with, that speech, wont to be cast in our teeth, "I have nothing else whereby to live," may be more severely retorted, "You have, then, whereby to live? If by your own laws, what have you to do with God?
Severian of Gabala · AD 425 Paul says this because it makes no difference to God either way.
Theophylact of Ohrid · AD 1107 "In the calling in which he was called," that is, in whatever manner of life, and in whatever rank and condition you believed, in that remain; for by calling he means the bringing to faith. Were you a slave when you accepted the faith?
21 δουλος εκληθης μη σοι μελετω αλλ ει και δυνασαι ελευθερος γενεσθαι μαλλον χρησαι
Tertullian · AD 220 The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them.
Ambrosiaster · AD 384 Paul encourages slaves to serve their earthy masters well, so that they may appear to them to deserve their freedom. A slave who did not do his work properly would blaspheme the name of Christ and do nothing to further God's cause.
Theodoret of Cyrus · AD 458 Paul is saying that no slave should run away, using religion as his excuse.
22 ο γαρ εν κυριω κληθεις δουλος απελευθερος κυριου εστιν ομοιως και ο ελευθερος κληθεις δουλος εστιν χριστου
Ambrosiaster · AD 384 Whoever has been delivered from sin is truly free. The ancients used to say that anyone who acts unwisely is a slave. They called all wise men free, and all the unwise were slaves as far as they were concerned. In any case, even a free believer is a slave of Christ, for to be free from God is the greatest sin of all.
Oecumenius · AD 550 Paul wants to show that slave and master are equal. We are all freedmen of Christ because he has set us free from the tyranny of Satan, and we are voluntary slaves of Christ because, having set us free, he led us into his own kingdom.
Theophylact of Ohrid · AD 1107 A freedman is one who has been liberated from slavery. So he says: you who believed while in a state of slavery are a freedman of the Lord, for Christ has freed you both from sin and from that outward slavery, even though you are a slave. He who does not submit to passions, having a noble soul, is not a slave, even though he appears to be one.
23 τιμης ηγορασθητε μη γινεσθε δουλοι ανθρωπων
Origen of Alexandria · AD 253 Christ came and "bought us back" when we were serving that lord to whom we sold ourselves by sinning. So he appears to have recovered as his own those whom he created. He has redeemed a people who chose to belong to another, who sought another lord for themselves by sinning.
John Chrysostom · AD 407 "Ye were bought with a price: become not bondservants of men." This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be a slave.
Bonaventure · AD 1257 Let us not give our body to sin. "We have been bought at a great price. Do not become servants of men" nor of demons nor of sins. If I had redeemed some servant, I would not give him away for nothing.
24 εκαστος εν ω εκληθη αδελφοι εν τουτω μενετω παρα θεω
Basil of Caesarea · AD 379 The apostle himself practiced very meticulously what he preached to others.
Ambrosiaster · AD 384 Paul repeats what he said above in order to underline its importance.
25 περι δε των παρθενων επιταγην κυριου ουκ εχω γνωμην δε διδωμι ως ηλεημενος υπο κυριου πιστος ειναι
Irenaeus · AD 202 The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but…
John Chrysostom · AD 407 "Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful." Advancing on his way in regular order, he proceeds next to speak concerning virginity.
Bonaventure · AD 1257 This counselor, namely Christ, has many counselors, to whom he imparts his counsel. And the Apostle himself says: 'In this I give counsel, but I have no precept.' Augustine says that 'Christ became poor to such an extent that he does not have what the foxes have, because foxes have holes, but the Son of Man has nowhere to lay his head; understand: Christ became poor so that we…
26 νομιζω ουν τουτο καλον υπαρχειν δια την ενεστωσαν αναγκην οτι καλον ανθρωπω το ουτως ειναι
Tertullian · AD 220 Now, if in all cases he says it is best for a man thus to be; "Thou art joined to a wife seek not loosing" (that you may give no occasion to adultery); "thou art loosed from a wife, seek not a wife," that you may reserve an opportunity for yourself: "but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the fle…
Ambrosiaster · AD 384 Here Paul teaches that virginity is better, not just because it is more pleasing to God but also because it is the more sensible course to follow in the present [end-time] circumstances.
Theophylact of Ohrid · AD 1107 In my opinion, he says, it is best of all for a person to abstain from marriage on account of the inconveniences and unpleasantnesses connected with it, and not because marriage is impure.
27 δεδεσαι γυναικι μη ζητει λυσιν λελυσαι απο γυναικος μη ζητει γυναικα
Tertullian · AD 220 For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of. Christ plainly forbids divorce, Moses unquestionably permits it.
John Chrysostom · AD 407 "Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife." These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, "Except it be by consent:" as here he says, "Art thou bound unto a wife? Seek not separation." This is no contradiction.
Theophylact of Ohrid · AD 1107 With the words "are you bound to a wife?" he showed that marriage, as a bond, brings with it troubles. By "divorce" he means not abstinence by mutual agreement, but divorce without sufficient cause; for if the spouses abstain by mutual agreement, then this is not divorce.
28 εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι
Tertullian · AD 220 For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood.
Ambrosiaster · AD 384 The man who marries does not sin because he is doing something which is permitted. But if he refuses to do it, he earns merit and a crown in heaven, for it takes great self-control to avoid doing something which is not expressly forbidden.
Bonaventure · AD 1257 To that objection that the act of marriage is by way of indulgence: it must be said that this is not said of marriage itself and of the nuptial act that is performed for the procreation of children, but of that which is performed for the restraining of incontinence, because this has venial fault joined to it.
29 τουτο δε φημι αδελφοι ο καιρος συνεσταλμενος το λοιπον εστιν ινα και οι εχοντες γυναικας ως μη εχοντες ωσιν
Pseudo-Clement · AD 140 Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God.
Ambrosiaster · AD 384 Paul means by this that the end of the world is coming soon. Given this fact, believers should not worry about having children and instead should dedicate themselves to the service of God. For there will be many unprecedented pressures on them, and many will fall into the devil's trap.
Bonaventure · AD 1257 Against conjugal chastity it is objected: 1 Corinthians 7: Let those who have wives be as though not having them; but he who does not have a wife does not use her: therefore he who has one should not use her. But this is contrary to the act of conjugal continence: therefore conjugal continence is repugnant to the law of God.
30 και οι κλαιοντες ως μη κλαιοντες και οι χαιροντες ως μη χαιροντες και οι αγοραζοντες ως μη κατεχοντες
Shepherd of Hermas · AD 160 And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.
Cyprian · AD 258 You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, "What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us?
Ambrosiaster · AD 384 Those who know that the end of the world is near realize that they will soon be consoled, and they comfort each other with this hope.
31 και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου
Didache · AD 100 For Thine is the power and the glory for ever. Let grace come, and let this world pass away. [1 Corinthians 7:31] Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.
Ambrosiaster · AD 384 Note that Paul says that the form of this world is passing away, not the substance of it. Therefore if the form of the world is going to perish, there is no doubt that everything in the world will vanish. It will all pass away. Every day the world gets older.
Bonaventure · AD 1257 Now the figure of this world is said to pass away, not as regards the total destruction of this sensible world, but because through the action of that fire all flammable elementary things will be consumed, plants and animals; the elements will be purged and renewed, especially air and earth; the just will be purged and the reprobate will be burned; and when these things have be…
32 θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω
Clement of Alexandria · AD 215 The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is…
Methodius of Olympus · AD 311 Then he adds, "But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none." And again, going on and challenging them to the same things, he confirmed his statement, powerfully supporting the state of virginity, and adding expressly the following words to those which he had spoken before, he exclaimed, "I would have you w…
Theophylact of Ohrid · AD 1107 How is it, Paul, that while desiring us to be free from care and for this reason commending celibacy to us, you again say: "the unmarried man cares for the things of the Lord"? For behold, here too there are cares.
33 ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι
Basil of Caesarea · AD 379 Paul allows marriage and considers it worthy of blessing, but he contrasts it with his own preoccupation with the concerns of God and hints that the two things are incompatible.
Theophylact of Ohrid · AD 1107 That is, they differ among themselves, and do not have one and the same concern, but are divided in their cares: one is concerned with such matters, and the other with others. Since their concerns are different, one must choose those among them which are better and easier.
Bonaventure · AD 1257 To that objection, that he who has a wife is anxious, etc.: it must be said that solicitude is twofold: one kind is under God, and this is called distracting and occupying solicitude; the other kind leads to forgetfulness of God, and this is suffocating solicitude: similarly a distinction must be made concerning friendship as well.
34 μεμερισται και η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι
Tertullian · AD 220 But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition.
Ambrose of Milan · AD 397 "The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit." She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world.
Bonaventure · AD 1257 The blessed Virgin brought forth that price as strong and holy with the holiness of uncorrupted modesty. Whence in Ecclesiasticus: "Grace upon grace is a holy and modest woman"; and the Angel said: "Hail, full of grace," because she was holy and modest: holy in flesh and modest in mind.
35 τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως
Shepherd of Hermas · AD 160 When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these.
Ambrosiaster · AD 384 What Paul has just said may seem harsh to some people, which is why he adds this here.
Bonaventure · AD 1257 Since widowed continence has more in itself of the nature of the honorable on account of purity, more of the nature of the advantageous on account of the removal of impediment, more of the nature of the delightful on account of the removal of burdens which follow upon the law of marriage: hence it is that widowed continence is counseled to all who are unbound; and those who wis…
36 ει δε τις ασχημονειν επι την παρθενον αυτου νομιζει εαν η υπερακμος και ουτως οφειλει γινεσθαι ο θελει ποιειτω ουχ αμαρτανει γαμειτωσαν
Methodius of Olympus · AD 311 Wherefore he rejects those of the more incontinent, who, under the influence of vain-glory, would advance to this state, advising them to marry, lest in their time of manly strength, the flesh stirring up the desires and passions, they should be goaded on to defile the soul. For let us consider what he lays down:
John Chrysostom · AD 407 "But if any man think that he behaveth himself unseemly toward his virgin." Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, "only in the Lord." Now what means, "in the Lord?" With chastity, with honor: for this is needed everywhere, and must be pursued for else we cannot see God.
Theophylact of Ohrid · AD 1107 If anyone, he says, being truly weak in soul, considers it dishonorable to leave his daughter a virgin, especially if she has passed the mature age, then let it be so, he says. How so? "Let him do as he wishes," that is, if he wants to give her in marriage, let him give her, for he will not sin. However, it is better to keep the virgin, as he says further.
37 ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει
Methodius of Olympus · AD 311 But for him who of his own free will and purpose decides to preserve his flesh in virgin purity, "having no necessity"
Oecumenius · AD 550 It is clear from this that someone who has been overcome by apparent impropriety, even if married, is not yet firmly established in the work of the Lord.
Theophylact of Ohrid · AD 1107 Notice how he first marvels at the one who keeps his virgin: he calls him firm and steadfast and one who acts with deliberation; for he says, "standing firm in his heart." So then, the one who gives his virgin in marriage is not firm.
38 ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει
Shepherd of Hermas · AD 160 "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest?" "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God. And why their fruits are of various kinds, and some of them superior, listen.
Methodius of Olympus · AD 311 For when one thoroughly examines and understands those things which happen to man according to his nature, he will know not to despise the procreation of children, although he applauds chastity, and prefers it in honour.
Bonaventure · AD 1257 That virginal continence is to be preferred to all others is shown by authority, as follows. 1 Corinthians 7: He who gives his virgin in marriage does well, and he who does not give her in marriage does better: therefore virginal continence is to be preferred to the other differences of continence, according to the authority of the Apostle.
39 γυνη δεδεται νομω εφ οσον χρονον ζη ο ανηρ αυτης εαν δε και κοιμηθη ο ανηρ ελευθερα εστιν ω θελει γαμηθηναι μονον εν κυριω
Shepherd of Hermas · AD 160 And again I asked him, saying, "Sir, since you have been so patient in listening to me, will you show me this also?" "Speak," said he.
Ambrosiaster · AD 384 Paul writes this in order to make it clear that a woman who has been rejected by her husband is not free to marry again. If he should die, then she may remarry, but only in the Lord, which means without any suspicion of wrongdoing and within the bounds of the church.
Theophylact of Ohrid · AD 1107 Here he teaches about second marriage, and although he permits it, nevertheless he considers more blessed the one who does not enter into a second marriage; for as virginity is higher than the first marriage, so the first marriage is higher than the second.
40 μακαριωτερα δε εστιν εαν ουτως μεινη κατα την εμην γνωμην δοκω δε καγω πνευμα θεου εχειν
Shepherd of Hermas · AD 160 And again I asked him, saying, "Sir, since you have been so patient in listening to me, will you show me this also?" "Speak," said he.
Severian of Gabala · AD 425 What Paul means is that she is blessed if she marries and has a husband to protect her, but she is more blessed if, for the sake of piety, she refuses marriage and devotes herself entirely to God.
Bonaventure · AD 1257 On that word Augustine says, in On Widowhood: "What I say to one widowed woman I say to every widow: She will be more blessed if she so remains": therefore this is proposed to all widows: therefore it is licit for anyone to vow continence according to the evangelical law.