1 Corinthians 7:9 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.

But if they cannot contain, &c. Or "if they do not contain", as the words may be rendered, and as almost all versions do render them; if they have not the gift of continency; if they are not willing, and do not think fit to contain, for none are to be compelled; if either therefore they want a will or power to contain, let them marry; it is not only lawful for them to marry, but it is right and best for them; hence it appears that second marriages are lawful, which were condemned by some of the ancients: for it is better to marry than to burn; or be burnt; not with material fire, as Judah ordered Tamar to be brought forth and burnt with, for whoredom; nor with hell fire, the just demerit of uncleanness; but with the fire of lust itself; and so the Syriac version reads it, "it is better to marry than to be burnt" "with lust"; when persons not only find in them some lustful motions and desires, and a glowing heat of concupiscence; but are as it were all on fire with the lusts of the flesh, and in great danger of being drawn into the commission of fornication, adultery, or other pollutions, and even unnatural lusts; it is much better to enter into a marriage state, though it may have its cares, inconveniences, and difficulties, than to be under temptations and inclinations to such defilements: so the Jews often express the lust of concupiscence by fire; they tell (g) us a "story of R. Amram, that he redeemed all the captives, men and women; and the women and the virgins dwelt in a chamber in his house alone; one time, Satan kindled in him, , "the fire of lust", and he set a ladder to go up to them, and when he came upon the steps of the ladder, he began to cry with a loud voice, , "fire in the house of Amram, fire in the house of Amram": and the men came to quench the fire, and found nothing burning; for it was only his intention to cause to cease from him the fire of lust; and his thought ceased and his mind grew cool; and they asked him, why he mocked them? he replied, for this is a greater "fire" than all the fires in the world, for it is the fire of hell:'' This story is also told in the Talmud (h), with some little variation: so we read of one that is , "inflamed" (i), or all on fire "with the corruption of nature", who does not direct his heart to God: and such a man that finds his corruptions prevail over him, he ought to marry, they say (k), as a proper remedy against it: "he whose mind is intent upon the law continually, and learns it as Ben Azzai, and cleaves to it all his days, and does not marry a wife, there is no iniquity in his hands, and that because his corruption does not prevail over him; but if his corruption prevails over him, , "he ought to marry a wife":'' and that for the very reason the apostle here gives. The Ethiopic version reads, "it is better to marry than to commit fornication"; that and adultery both are expressed by fire and burning, with the Jews, as they prove from Hos 7:4 (l). (g) Caphtor, fol. 62. 1. (h) T. Bab. Kiddushin, fol. 81. 1. (i) Zohar in Lev. fol. 21. 1. (k) Maimon. Hilch. Ishot, c. 15. sect. 3. (l) Vet. Nizzachon, p. 43, 44.

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.

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.

And would that the same fate might befall those, too, who obtruncate the pure and true integrity of the flesh; amputating not the extremest superficies, but the inmost image of modesty itself, while they promise pardon to adulterers and fornicators, in the teeth of the primary discipline of the Christian Name; a discipline to which heathendom itself bears such emphatic witness, that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please-since "better it is to marry than to burn." No doubt it is for continence sake that incontinence is necessary-the "burning" will be extinguished by "fires!" Why, then, do they withal grant indulgence, under the name of repentance, to crimes for which they furnish remedies by their law of multinuptialism? For remedies will be idle while crimes are indulged, and crimes will remain if remedies are idle.

"For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence. What he means is something like this: "If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted."

Why do you acknowledge that there is a necessary remedy for lust yet contradict me when I say that lust is a disease? If you recognize the remedy, then recognize the disease as well.

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? If, he says, you experience great force and burning (for the power of desire is strong), then free yourself from those labors and struggles, lest, having undertaken them, you fall into a worse evil.

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). Then he gives the reason, saying, it is better to marry than to be aflame with passion, that is, be overcome by concupiscence. For concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace. Hence Job (31:8) says: "A fire which consumes unto Abaddon, and it would burn to the root all my increase." It should be noted that the Apostle uses a helpful comparison here, for it is good to marry, although it is a lesser good. But to be burned is an evil. Therefore it is better, that is, more tolerable, that a man should have the lesser good than incur the evil of incontinence. And this is what he said above (v. 2): to avoid fornication each man should have his own wife and each woman her own husband; and later (v. 5): lest Satan tempt you through lack of self-control.

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.

But if they cannot contain - If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry. It is better to marry than to burn - Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. Πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in Co2 11:29 : Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Aen. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence. A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder (that the women might not get down, but stay there till they were ransomed.) As one of these captives passed by the window, the light of her great beauty shined into the house. Amram (captivated) set up the ladder; and when he was got to the middle of the steps (checked by his conscience) he stopped short, and with a loud voice cried out Fire! Fire! in the house of Amram! (This he did that, the neighbors flocking in, he might be obliged to desist from the evil affection which now prevailed in him.) The rabbins ran to him, and (seeing no fire) they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of Fire. Amram said: Thou art Fire, and I am Flesh; yet for all that I have prevailed against thee." From this story much instruction may be derived.

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.

if they cannot contain--that is, "have not continency." burn--with the secret flame of lust, which lays waste the whole inner man. (Compare AUGUSTINE [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.