I Corinthians 7 · The Lantern

And concerning the things of which ye wrote to me: good it is 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…

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.

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).

and because of the whoredom let each man have his own wife, and let each woman have her proper husband;

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.

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.

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.

to the wife let the husband the due benevolence render, and in like manner 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 over her own body hath not authority, but the husband; and, in like manner also, the husband over his own body hath not authority, but the wife.

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?

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.

Defraud not one another, except by consent for a time, that ye may be free for fasting and prayer, and again may come together, that the Adversary may not tempt you because of your incontinence;

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.

and this I say by way of concurrence--not 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…

"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…

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).

for I wish all men to be even as I myself am; but each his own gift hath of God, one indeed thus, and one thus.

And I say to the unmarried and to the widows: it is good for them if they may remain even as I am;

and if they have not continence--let them marry, for it is better to marry than to burn;

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 the married I announce--not I, but the Lord--let not a wife separate from a 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 and if she may separate, let her remain unmarried, or to the husband let her be reconciled, and let not a husband send away a wife.

And to the rest I speak--not the Lord--if any brother hath a wife unbelieving, and she is pleased to dwell with him, let him not send her away;

We are here given to understand that neither spouse may divorce the other if both are believers.

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 who hath a husband unbelieving, and he is pleased to dwell with her, let her not send him away;

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 hath been sanctified in the wife, and the unbelieving wife hath been sanctified in the husband; otherwise your children are unclean, but now they are holy.

And, if the unbelieving doth separate himself--let him separate himself: the brother or the sister is not under servitude in such cases, and in peace hath God called us;

for what, hast thou known, O wife, whether the husband thou shalt save? or what, hast thou known, O husband, whether the wife thou shalt save?

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.

if not, as God did distribute to each, as the Lord hath called each--so let him walk; and thus in all the assemblies do I direct:

being circumcised--was any one called? let him not become uncircumcised; in uncircumcision was any one called? let him not be circumcised;

the circumcision is nothing, and the uncircumcision is nothing--but a keeping of the commands of God.

Each in the calling in which he was called--in this let him remain;

a servant--wast thou called? be not anxious; but if also thou art able to become free--use it rather;

for he who is in the Lord--having been called a servant--is the Lord's freedman: in like manner also he the freeman, having been called, is servant of Christ:

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.

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.

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.

with a price ye were bought, become not servants of men;

each, in that in which he was called, brethren, in this let him remain with God.

And concerning the virgins, a command of the Lord I have not; and I give judgment as having obtained kindness from the Lord to be faithful:

"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 suppose, therefore, this to be good because of the present necessity, that it is good for a man that the matter be thus: --

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.

Hast thou been bound to a wife? seek not to be loosed; hast thou been loosed from a wife? seek not a wife.

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.

"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.

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.

But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare 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.

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.

And this I say, brethren, the time henceforth is having been shortened--that both those having wives may be as not having;

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.

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.

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

and those using this world, as not using it up; for passing away is the fashion of this world.

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…

And I wish you to be without anxiety; the unmarried is anxious for the things of the Lord, how he shall 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.

and the married is anxious for the things of the world, how he shall please the 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.

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.

The wife and the virgin have been distinguished: the unmarried is anxious for the things of the Lord, that she may be holy both in body and in spirit, and the married is anxious for the things of the world, how she shall please the 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.

And this for your own profit I say: not that I may cast a noose upon you, but for the seemliness and devotedness to the Lord, undistractedly,

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…

and if any one doth think it to be unseemly to his virgin, if she may be beyond the bloom of age, and it ought so to be, what he willeth let him do; he doth not sin--let him 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.

And he who hath stood stedfast in the heart--not having necessity--and hath authority over his own will, and this he hath determined in his heart--to keep his own virgin--doth well;

so that both he who is giving in marriage doth well, and he who is not giving in marriage doth 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 hath been bound by law as long time as her husband may live, and if her husband may sleep, she is free to be married to whom she will--only in the Lord;

and she is happier if she may so remain--according to my judgment; and I think I also have the Spirit of God.

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