The Letters · New Testament
1 Corinthians 7
1 Corinthians 7: answers about marriage, calling, and the present distress
General context
The section is a reply: "Now concerning the things whereof ye wrote unto me". It opens "It is good for a man not to touch a woman", then allows marriage to avoid fornication. Duties run both ways: "The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife", and neither should defraud the other except by consent for a time. This is marked as spoken "by permission, and not of commandment". To the unmarried and widows it is good to remain as he is, "But if they cannot contain, let them marry: for it is better to marry than to burn." To the married comes a command he does not claim as his own, "yet not I, but the Lord": the wife should not depart, and if she does she should remain unmarried or be reconciled, and the husband should not put away his wife. "But to the rest speak I, not the Lord": a believer whose unbelieving spouse is content to stay should not put them away, since the unbelieving spouse is sanctified, but "if the unbelieving depart, let him depart". Then the rule of calling: "Let every man abide in the same calling wherein he was called", applied to circumcision and to servants, and "be not ye the servants of men". On virgins he has "no commandment of the Lord: yet I give my judgment", advising things stay as they are "for the present distress". "the time is short", so having, weeping, rejoicing and buying are all to be held loosely, "for the fashion of this world passeth away". The chapter ends with the widow, free to marry "only in the Lord", though "happier if she so abide".
Cited passages: 1 Corinthians 7:1, 1 Corinthians 7:2, 1 Corinthians 7:3, 1 Corinthians 7:4, 1 Corinthians 7:5, 1 Corinthians 7:6, 1 Corinthians 7:7, 1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:10, 1 Corinthians 7:11, 1 Corinthians 7:12, 1 Corinthians 7:13, 1 Corinthians 7:14, 1 Corinthians 7:15, 1 Corinthians 7:17, 1 Corinthians 7:18, 1 Corinthians 7:20, 1 Corinthians 7:21, 1 Corinthians 7:23, 1 Corinthians 7:25, 1 Corinthians 7:26, 1 Corinthians 7:28, 1 Corinthians 7:29, 1 Corinthians 7:31, 1 Corinthians 7:32, 1 Corinthians 7:34, 1 Corinthians 7:39, 1 Corinthians 7:40
1 Corinthians 7 (KJV)
1Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
2Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
3Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
4The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
5Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
6But I speak this by permission, and not of commandment.
7For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
8I say therefore to the unmarried and widows, It is good for them if they abide even as I.
9But if they cannot contain, let them marry: for it is better to marry than to burn.
10And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
11But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
12But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
13And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
15But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
16For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?
17But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
18Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
19Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
20Let every man abide in the same calling wherein he was called.
21Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
22For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.
23Ye are bought with a price; be not ye the servants of men.
24Brethren, let every man, wherein he is called, therein abide with God.
25Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
26I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
27Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
28But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
29But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
30And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
31And they that use this world, as not abusing it: for the fashion of this world passeth away.
32But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
33But he that is married careth for the things that are of the world, how he may please his wife.
34There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
35And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
36But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
37Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
38So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
39The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
40But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
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Historical context
The chapter answers a letter the writer received, "the things whereof ye wrote unto me", and that letter's questions are not reproduced here, so the questions have to be inferred from the answers. What the chapter does state clearly is the authority behind each answer, and it changes five times: "by permission, and not of commandment"; "I command, yet not I, but the Lord"; "to the rest speak I, not the Lord"; "I have no commandment of the Lord: yet I give my judgment"; and at the end "after my judgment: and I think also that I have the Spirit of God". The circumstance is named only as "the present distress" and "the time is short", with no explanation of either and no date. Servants are addressed directly, told not to be troubled and to use freedom if it comes, with no account of how anyone became a servant. No person in Corinth is named in the chapter.
Cited passages: 1 Corinthians 7:1, 1 Corinthians 7:6, 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25, 1 Corinthians 7:26, 1 Corinthians 7:29, 1 Corinthians 7:40, 1 Corinthians 7:21
Literary context
The chapter is organised as replies, and the marker "Now concerning" opens both the first answer and the answer about virgins. Almost every instruction is given twice, once for the man and once for the woman, in matched clauses: husband and wife, brother and sister, "He that is unmarried" and "The unmarried woman". That doubling is the chapter's most consistent feature and it runs from the first paragraph to the last. A different rhythm takes over at verse 29, where four clauses in a row use "as though" and a fifth uses "as not", each cancelling what it describes, having wives, weeping, rejoicing, buying, using the world. The writer keeps labelling his own voice, which turns the chapter into advice with its sources marked rather than a code.
Cited passages: 1 Corinthians 7:2, 1 Corinthians 7:3, 1 Corinthians 7:4, 1 Corinthians 7:8, 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:13, 1 Corinthians 7:25, 1 Corinthians 7:29, 1 Corinthians 7:30, 1 Corinthians 7:31, 1 Corinthians 7:32, 1 Corinthians 7:34
Key moments
- Answering their letter (1 Corinthians 7:1). The section is introduced as a reply to what they wrote.
- Power over one another's bodies (1 Corinthians 7:4). The obligation is stated in both directions.
- His proper gift (1 Corinthians 7:7). Difference between people is attributed to gift rather than rank.
- Not I, but the Lord (1 Corinthians 7:10). One instruction is traced to the Lord.
- To the rest speak I (1 Corinthians 7:12). The next instruction is marked as the writer's own.
- No commandment about virgins (1 Corinthians 7:25). The writer states he gives judgment, not command.
- The time is short (1 Corinthians 7:29). A run of clauses tells readers to hold everything loosely.
For reflection
The chapter marks which instructions it traces to the Lord and which are the writer's own judgment. Does knowing that difference change how much weight you give each answer?