I Corinthians 7 · The Lantern

Principles of Marriage

Now concerning the things about which you wrote: It is good for a man not to touch a woman.

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…

For they had written to him, "Whether it was right to abstain from one's wife, or not:" and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: "It is good for a man not to touch a woman." "For if," says he, "thou enquire what is the excellent and greatly superior course, it is better not to have any connection…

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).

But because of sexual immorality, each man should have his own wife, and each woman should have her own husband.

He added immediately, "Nevertheless, to avoid fornication, let every man have his own wife". and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment."

He speaks about both sides. For it may happen that the husband loves chastity, but the wife does not, or vice versa. With the words "to avoid fornication" he urges restraint. For if marriage is permitted to avoid fornication, then those joined in marriage ought not to have relations with one another without any moderation, but rather chastely.

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.

The husband should fulfill his debt to the wife, and likewise also the wife to the husband.

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?

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.

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.

The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does.

Then, so that he might not shame those in marriage, as being one another's slaves, he says that they should not come to the discipline of purity apart from agreement: The wife does not have authority over her own body, but the husband does; likewise also the husband does not have authority over his own body, but the wife does.

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…

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.

Do not deprive one another, except perhaps by mutual agreement for a time, that you may be devoted to prayer, and may be together again, so that Satan may not tempt you through your lack of self-control.

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…

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.

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.

But I say this by way of concession, not by way of command.

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…

No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.

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).

Now I wish all men to be even as myself. But each has his own gift from God — one this, another that.

Now I say to the unmarried and to the widows: it is good for them if they remain as I am.

But when things lawful are (only) granted by way of indulgence, who hope for things unlawful? "To the unmarried" also, "and widows," he says, "It is good, by his example, to persevere" (in their present state); "but if they were too weak, to marry; because it is preferable to marry than to bum." With what fires, I pray you, is it preferable to "burn"-(the fires) of concupiscenc…

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?

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.

But if they do not have self-control, they should marry; for it is better to marry than to burn with passion.

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.

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.

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).

And to those having married I give this charge — not I, but the Lord — that a wife is not to be separated from her husband,

"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.

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…

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.

but if indeed she is separated, she should remain unmarried or be reconciled to her husband; and a husband is not to send away his wife.

But if she is indeed separated: for many things might become causes even of being separated; for instance, if fornication should occur in the wife, it is a sin to retain the wife who has committed fornication. If, then, she is indeed separated and some cause of separation should occur, let her remain unmarried or be reconciled to her husband.

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."

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.

But to the rest I myself say — not the Lord: if any brother has an unbelieving wife and she consents to dwell with him, he should not divorce her;

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, "Howbeit, not altogether with the fornicators of this world;" so also in this case he provideth for the abundant easiness of the duty, saying, "If any wife have a husband, or husband a wife, that believeth not, let him not leave her." What…

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.

and a woman, if any has an unbelieving husband and he consents to dwell with her, she should not divorce the husband.

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.

Paul did not mean that a woman should marry an unbeliever, only that she should stay with him if she is already married.

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…

For the unbelieving husband has been sanctified in the wife, and the unbelieving wife has been sanctified in the brother; else your children would be unclean, but now they are holy.

But if the unbeliever separates himself, let him separate himself. The brother or the sister is not enslaved in such cases; but God has called you in peace.

For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

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.

"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.

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.

Live Your Calling

Only, as the Lord has assigned to each, as God has called each, so let him walk. And thus I prescribe in all the churches.

Was anyone called having been circumcised? He should not become uncircumcised. Has anyone been called in uncircumcision? He should not be circumcised.

It will seem that he has inserted this out of season into the discourse concerning marriage and chastity, since no inquiry had arisen about the fact that believers from circumcision ought not to remove the marks of circumcision, and again that those in uncircumcision ought not to be circumcised, together with the matter concerning "Wast thou called a slave?" "Let it not concern…

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.

On the other hand, some, finding something important in circumcision, were circumcised after their conversion to the faith. Therefore he says that this contributes nothing to the faith.

Circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of God.

Each should abide in the calling in which he was called.

Were you called being a slave? Do not let it concern you — but if indeed you are able to become free, take advantage of it rather.

For the one who was called in the Lord being a slave is the Lord’s freedman; likewise the one who was called being free is Christ’s slave.

For the one who was called in the Lord as a slave is the Lord's freedman; as, for instance: Were you called as a slave? Know this, that not only are you not a slave, but you also have something of freedom through the Lord.

Next he adds also the cause; "For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant." "For," saith he, "in the things that relate to Christ, both are equal: and like as thou art the slave of Christ, so also is thy master. How then is the slave a free man?

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.

You were bought with a price; do not become slaves of men.

And it is certain, they say, that each one buys that which is not his own; for the Apostle says: "you were bought with a price." But hear what the prophet says: "By your sins you were sold, and for your iniquities I dismissed your mother." You see, then, that we are indeed all the creature of God, but each one is sold by his own sins and for his own iniquities departs from his…

"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.

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.

Each, brothers, in that wherein he was called, in that let him abide with God.

The Unmarried and Widowed

Now concerning virgins, I have no commandment of the Lord, but I give a judgment as one having received mercy from the Lord to be trustworthy.

"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.

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…

I think, therefore, that this is good because of the present necessity — that it is good for a man to remain as he is.

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…

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.

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.

Have you been bound to a wife? Do not seek to be loosed. Have you been loosed from a wife? Do not seek a wife.

But if you do marry, you have not sinned; and if the virgin marries, she has not sinned. Yet such will have tribulation in the flesh, and I am sparing you.

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.

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.

That conjugal chastity is to be approved according to the evangelical law is shown by authority, as follows. 1 Corinthians 7: If you have taken a wife, you have not sinned: and if a virgin shall have married, she does not sin: therefore if one was previously continent without a wife, it seems that one will also be continent with a wife.

But this I say, brothers: the season has been shortened. From now on, both those having wives should be as having none,

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.

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.

To that objection that those who have wives ought to be as though not using them: it must be said that the Apostle does not there prohibit every use of worldly things; for then it would be necessary for man to go out of the world, and thus no one in this world would be just and good; but he shows there that one's intention must not be fixed on this world, nor should it be loved…

and those weeping as not weeping, and those rejoicing as not rejoicing, and those buying as not possessing,

and those using the world as not using it as their own; for the present form of this world is passing away.

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.

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.

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…

Now I desire you to be without concern. The unmarried man cares for the things of the Lord, how he may please the Lord;

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…

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…

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.

but the one having married cares for the things of the world, how he may please his wife,

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.

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.

Against conjugal chastity it is objected: 1 Corinthians 7: He who is with a wife is solicitous for the things of the world, and how he may please his wife: but solicitude for and complacency in this world is condemned and is contrary to the law of God: therefore so also is conjugal continence.

and he has been divided. And the unmarried woman and the virgin cares for the things of the Lord, that she may be holy both in body and in spirit; but the one having married cares for the things of the world, how she may please her husband.

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.

"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.

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.

Now I say this for your own benefit, not that I may place a restraint upon you, but for what is seemly, and devoted to the Lord without distraction.

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.

What Paul has just said may seem harsh to some people, which is why he adds this here.

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…

But if anyone supposes he is behaving improperly toward his virgin, if she is beyond her youth, and so it ought to be, let him do what he wills — he does not sin; they should marry.

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:

"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.

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.

But he who has stood firm in his heart, not having necessity, but having authority over his own will, and has judged this in his own heart, to keep his own virgin, will do well.

So then also the one giving his own virgin in marriage does well, and the one not giving her in marriage will do better.

"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.

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.

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.

A wife has been bound for as long a time as her husband may live; but if the husband has died, she is free to be married to whom she wills, only in the Lord.

But she is happier if she remains as she is, according to my judgment — and I think that I also have the Spirit of God.

I Corinthians7

Principles of Marriage

Live Your Calling

The Unmarried and Widowed