1 Corinthians 7:3 Komentář

In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He, I. Shows them that marriage was appointed as a remedy against fornication, and therefore that persons had better marry than burn (Co1 7:1-9). II. He gives direction to those who are married to continue together, though they might have an unbelieving relative, unless the unbeliever would part, in which case a Christian would not be in bondage (Co1 7:10-16). III. He shows them that becoming Christians does not change their external state; and therefore advises every one to continue, in the general, in that state in which he was called (Co1 7:17-24). IV. He advises them, by reason of the present distress, to keep themselves unmarried; hints the shortness of time, and how they should improve it, so as to grow dead and indifferent to the comforts of the world; and shows them how worldly cares hinder their devotions, and distract them in the service of God (Co1 7:25-35). V. He directs them in the disposal of their virgins (Co1 7:36-38). VI. And closes the chapter with advice to widows how to dispose of themselves in that state (Co1 7:39, Co1 7:40).

INTRODUCTION TO 1 CORINTHIANS 7 In this, chapter, various cases concerning marriage being proposed to the apostle, are answered by him; and he discourses of the nature, use, and end of marriage, and of the duties of married persons to one another; and gives advice to such as were unmarried, and points at the advantages of a single state, where it can be continued in without danger. Some of the Corinthians having written to him upon these heads, he returns for answer in general, that abstinence from marriage was most advisable; that is, at that time of persecution, and by those who had the gift of continence, and for reasons after mentioned, Co1 7:1 though, in order to avoid fornication, it was absolutely necessary for truth who had not that gift to enter into it, and act agreeably thereunto, Co1 7:2 and therefore advises both parties in such a state to yield due benevolence to each other, Co1 7:3 giving this as a reason for it, that neither of them had power over their own bodies, but over each other's, Co1 7:4 wherefore abstinence from the marriage bed ought not to be but with the following limitations; that it be by mutual agreement, and only for a time, and that only for the sake of devotion but that they come together again, lest Satan should take an advantage of their incontinency, and tempt them to evil, Co1 7:5 though in all this the apostle would be understood to speak, not in an authoritative, but a permissive way, and rather by way of counsel than of command, Co1 7:6 and expresses his hearty wish, that everyone was, and would continue, in a single state, as he himself; though he corrects himself by observing, that it was not the pleasure of God to bestow the gift of continency on everyone, and therefore suggests, that it was right for everyone to act according to the gift he had received, Co1 7:7 and then addresses persons in a single state, whether they had ever been married or not, and advises them so to abide, partly by his own example, and partly by the profitableness of it, Co1 7:8 but if they had not the gift of continency, his counsel is, that they enter into a marriage state, giving this reason for it, that it is better to enter into such a state than to be inflamed with lust, Co1 7:9 and then he directs himself to married persons; and these he commands, not in his own name, but in the name of the Lord, to live together; and particularly, that the wife should not leave her husband for any trivial matter, or on account of any difference that might arise between them, Co1 7:10 and that if she so did, she ought to remain unmarried, or seek to be reconciled to her husband, and come to him again; and, on the other hand, the husband ought not to divorce his wife, unless in case of adultery and wilful obstinate desertion, Co1 7:11. And as to another case of conscience which was moved unto him, whether a believer, having married an unbeliever, should live together; he answers, that if a Christian brother had married an unbelieving wife, and she thought fit to continue with him, he should not put her away, Co1 7:12. And so a Christian woman that had married an unbelieving husband, if it was his pleasure to dwell with her, she ought not to forsake him, Co1 7:13 giving this reason for it, because they were legally married to each other, or otherwise their children must be reckoned bastards; whereas by maintaining the validity of their marriage, and abiding by it, they would appear to be legitimate, Co1 7:14 but if the unbeliever, whether man or woman, thinks fit to desert the believing wife or husband, so be it, the party deserted may make themselves easy, nor are they under obligation to remain unmarried: however, as they are called to peace they ought to seek it, and endeavour to live quietly together, Co1 7:15 and that for this reason, because they may be the means of the conversion, and so of the salvation of the unbelieving party, Co1 7:16 hence the apostle takes an occasion to exhort every man in general to walk and abide in the calling wherein he is called, this being an order he had given to all the churches, Co1 7:17 and which he exemplifies by particular instances, as that those who are called in circumcision, or in uncircumcision, should abide so, Co1 7:18 because these are nothing, or indifferent things, which may be, or may not be; but keeping the commandments is binding, and not to be dispensed with, Co1 7:19 wherefore the general rule is repeated, that it might be the more regarded and observed, Co1 7:20. And another instance given, illustrating it, as that if a man is called while a servant, he should make himself easy, and continue so; though if he can have his freedom it is most eligible, Co1 7:21. The reason persuading him to be satisfied with his condition is, because he that is called by grace, though a servant in a civil sense, is the Lord's freeman in a spiritual sense; and, on the other hand, he who is free in a civil sense when called, is in a spiritual sense a servant of Christ, Co1 7:22 as clearly appears by his being bought with the price of his blood; and therefore neither one nor the other should be servants of men in matters of religion, Co1 7:23. Wherefore, as before, it becomes every man to abide in the station in which he is called, until it please God in his providence to change his situation, Co1 7:24. After this the apostle returns to his former subject about marriage, and addresses the virgins particularly, concerning whom he declares he had no express commandment from the Lord, but however was willing to give his judgment and advice, with all sincerity and uprightness, as one that had the honour to be counted faithful by the Lord himself, Co1 7:25 and his judgment was, that considering the present persecution of the churches of Christ, it was better for single persons, men or women, to remain so, Co1 7:26 though he advises those that were married by no means to desert one another, or seek to dissolve the marriage bond; as, on the other hand, those that were free from it, he would not have them seek out for a wife, Co1 7:27 though should they, it would not be criminal in them; and whether young men or maidens, it was not unlawful for them to marry, only it was not so convenient for the present; and such therefore must expect trouble in the world, Co1 7:28. However, it was proper, since time was short, and every worldly enjoyment was fading and perishing, that care be taken that there be no abuse of any, in whatsoever state and condition, or circumstance men were in; neither to be too much depressed with afflictive providences, nor too much elated with prosperous ones; and by no means to indulge to lasciviousness and luxury, Co1 7:29. And whereas the married life is a careful one, and the apostle was desirous the persons he writes to should be without any distressing care, he advised so strongly as he did to a single state; and in order to persuade to it, he puts the difference between an unmarried and a married man, who though they both had their cares, yet about different things; the former about divine and religious things, in order to please the Lord; the latter about worldly things, in order to please his wife, Co1 7:32. And just the like difference he observes there is between a wife and a virgin; the virgin, she is concerned about and taken up in religious matters, that she may increase in holiness, both inward and outward; and the wife is engaged in worldly and domestic affairs, which engross her thoughts and time, in order to please her husband, Co1 7:34 wherefore the advice he had given to continue single, was manifestly for the profit and advantage of such persons in spiritual things; though he gave it with no design to ensnare any, who had not the gift of continence, but advised to it, when it could be done, in a comely manner, and that they might attend upon the worship of God, without distraction by worldly cares for their families, Co1 7:35 but in case, when a virgin is ripe for marriage, and there is a necessity for it, it is by no means advisable in parents to behave uncomely to her, and refuse to marry her, and so deprive her of the remedy against incontinence; when such is the case, she ought to marry, that being not sinful, yea, it would be sinful to do otherwise, Co1 7:36 yet where there is no necessity, where persons have the gift of continency, are steadfastly determined not to marry, but, to keep their virginity, this is commendable as well as profitable, Co1 7:37 whence this conclusion is drawn, that they that marry do well, rather than burn in lust, or commit sin, but they that do not marry, having the gift of continency, do better, both for themselves, and for the Lord, Co1 7:38. And whereas whilst an husband is living, the wife is bound by law to continue with him; and when he is dead, she may marry whom she will, So be it she seeks the Lord, and has his glory in view, Co1 7:39 yet in the judgment of the apostle she would be a much more happy person should she continue a widow; and this was not only his own private judgment, but he had reason to believe it was according to the mind of the Spirit of God, Co1 7:40.

Let the husband render unto the wife due benevolence,.... The Syriac version renders it, , "due love"; and so the Arabic; and may include all the offices of love, tenderness, humanity, care, provision, and protection, which are to be performed by the husband to his wife; though it seems chiefly, if not solely, here to respect what is called, Exo 21:10 "her marriage duty", as distinct from food and raiment to be allowed her; and what is meant by it the Jewish doctors will tell us: one says (t), it is , "the use of the marriage bed"; and, says another (u), , "it is to lie with her", according to the way of all the earth. And so the phrase here, "due benevolence", is an euphemism, and designs the act of coition; which as it is an act of love and affection, a sign of mutual benevolence, so of justice; it is a due debt from divine ordination, and the matrimonial contract. The Jewish doctors have fixed and settled various canons (w) concerning the performance, of this conjugal debt: and the apostle may not be altogether without some view to the rules and customs which obtained in his own nation. And, likewise also the wife unto the husband; she is not to refuse the use of the bed when required, unless there is some just impediment, otherwise she comes under the name of a "rebellious wife"; concerning whom, and her punishment, the Jews (x) give the following rules: "a woman that restrains her husband from the use of the bed, is called rebellious; and when they ask her why she rebels, if she says, because it is loathsome to me, and I cannot lie with him; then they oblige him to put her away directly, without her dowry; and she may not take any thing of her husband's, not even her shoe strings, nor her hair lace; but what her husband did not give her she may take, and go away: and if she rebels against her husband, on purpose to afflict him, and she does to him so or so, and despises him, they send to her from the sanhedrim, and say to her, know thou, that if thou continuest in thy rebellion, thou shalt not prosper? and after that they publish her in the synagogues and schools four weeks, one after another, and say, such an one has rebelled against her husband; and after the publication, they send and say to her, if thou continuest in thy rebellion, thou wilt lose thy dowry; and they appoint her twelve months, and she has no sustenance from her husband all that time; and she goes out at the end of twelve months without her dowry, and returns everything that is her husband's.'' This account, with a little variation, is also given by Maimonides (y). (t) Mosis Kotsensis Mitzvot Tora, praecept. neg. 81. Sol. Jarchi in Exod. xxi. 10. (u) Maimon. Hilch. Isbot, c. 12. sect. 2. Vid. Aben Ezra in Exod. xxi. 10. (w) Vid. Misn. Cetubot, c. 5. sect. 6. & Mikvaot, c. 8. sect. 3. (x) Mosis Kotsensis Mitzvot Tora, pr. neg. 81. (y) Hilch. Ishot, c. 14. sect. 8, 9, 10. Vid. Misn. Cetubot, c. 5. sect. 7. & Maimon. & Bartenora in ib.

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? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own impatience committed in each respect, both in regard of God's premonition and in regard of the devil's cheatery; not enduring to observe the former nor to refute the latter.

Now what is the meaning of "the due honor? The wife hath not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other. When therefore thou seest an harlot tempting thee, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's." Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money. Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, "Thy turning shall be towards thy husband, and he shall rule over thee." Paul doth so too by making a distinction thus, and writing, "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.

Husband and wife must submit to one another in this matter, since the two of them are one flesh and one will, according to the law of nature.

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.

Consider love for one another as a debt; and since it is a debt, you are necessarily obligated to show it to one another.

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. This is reason for the 'having', that the man should give to his wife her conjugal rights, namely, with his own body through carnal union, and likewise the wife to her husband, because in this matter they are judged equal. Hence the woman was not formed from the feet of the man as a servant, nor from the head as lording it over her husband, but from the side as a companion, as it says in Genesis (2:21). Hence, they must pay the debt to one another according to what it says in Romans (13:7): "Pay all of them their dues."

A solution of several difficult cases concerning marriage and married persons, Co1 7:1-6. God has given every man his proper gift, Co1 7:7. Directions to the unmarried and widows, Co1 7:8, Co1 7:9. Directions to the married, Co1 7:10, Co1 7:11. Directions to men married to heathen women, and to women married to heathen men, Co1 7:12-16. Every man should abide in his vocation, Co1 7:17-24. Directions concerning virgins, and single persons in general, Co1 7:25-28. How all should behave themselves in the things of this life, in reference to eternity, Co1 7:29-31. The trials of the married state, Co1 7:32-35. Directions concerning the state of virginity or celibacy, Co1 7:36-38. How the wife is bound to her husband during his life, and her liberty to marry another after his death, Co1 7:39, Co1 7:40.

Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!

REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever. good--that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. Heb 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in Co1 7:34-35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.

The duty of cohabitation on the part of the married. due benevolence--The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare Co1 7:4).