King James Version
1 Corinthians 7
40 verses with commentary
Principles for Marriage
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
View commentary (3 sources)
KJV Study Commentary
<strong>Now concerning the things whereof ye wrote unto me</strong>—Paul transitions to answer specific questions from the Corinthian church, likely submitted in a letter. The phrase <strong>It is good for a man not to touch a woman</strong> uses <em>haptō</em> (ἅπτω), a euphemism for sexual relations. This may be quoting the Corinthians' own ascetic slogan, which Paul will qualify rather than end...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. Salute Herodion, my kinsman--**(See on Ro 16:7).
**Greet them that be of the household of Narcissus, which are in the Lord--**which implies that others in his house, including probably himself, were not Christians.
Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →Nevertheless , to avoid fornication, let every man have his own wife, and let every woman have her own husband.
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KJV Study Commentary
<strong>Nevertheless, to avoid fornication</strong> (<em>porneia</em>, πορνεία)—Paul's first qualification acknowledges sexual temptation as a reality. The phrase <strong>let every man have his own wife</strong> uses <em>heautou</em> (ἑαυτοῦ, "his own"), emphasizing exclusive monogamy against Corinth's sexually permissive culture. This is not a low view of marriage as merely preventing sin, but a ...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **To avoid fornication.**—Better, *because of the *(*prevalent*)* fornication.* This was so general in Corinth, and so little regarded as sin. that the unmarried were liable to be led into it.
It may at first sight appear as if the Apostle thus put marriage upon very low and merely utilitarian ground: but we must remember that he is here writing with a definite and limited aim, and does not en...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. Salute Tryphena and Tryphosa, who labour in the Lord--**two active women.
**Salute the beloved Persis--**another woman.
**which laboured much in the Lord--**referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Ac 18:18).
Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
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KJV Study Commentary
<strong>Let the husband render unto the wife due benevolence</strong>—the term <em>opheilēn</em> (ὀφειλήν, "what is due") indicates conjugal rights as a marital obligation, not optional affection. Paul uses reciprocal language: <strong>and likewise also the wife unto the husband</strong>, establishing complete mutuality in sexual relations—revolutionary in a patriarchal culture.<br><br>The phrase ...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Let the husband render unto the wife due benevolence.**—Rather, *Let the husband render unto the wife her due*—such being the reading of the better MSS. In this verse the Apostle answers the scruples of those who already were married and who doubted whether they should continue so.
Jamieson-Fausset-Brown Bible Commentary
**13. Salute Rufus, chosen--**"the chosen"
**in the Lord--**meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See 1Pe 2:4; 2Jo 13). We read in Mr 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →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.
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KJV Study Commentary
<strong>The wife hath not power of her own body, but the husband</strong>—the term <em>exousiazei</em> (ἐξουσιάζει, "has authority over") describes mutual authority, not ownership. Paul immediately balances this: <strong>and likewise also the husband hath not power of his own body, but the wife</strong>. This reciprocal authority is unique in ancient marriage discourse.<br><br>In the one-flesh uni...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Of her own body.**—Bengel notices that these words, “She has not power of her own body,” form an elegant paradox, bringing out the equal rights of both.
Jamieson-Fausset-Brown Bible Commentary
**14-15. Salute Asyncritus, &c.--**These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints wh...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →Defraud 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.
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KJV Study Commentary
<strong>Defraud ye not one the other</strong>—the verb <em>apostereite</em> (ἀποστερεῖτε, "deprive") indicates that withholding marital intimacy is a form of theft or fraud. Paul permits temporary abstinence only <strong>with consent for a time</strong> (<em>ek symphōnou</em>, ἐκ συμφώνου, "by mutual agreement") for dedicated prayer and fasting. The purpose is <em>scholē</em> (leisure/devotion) to...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Except it be . . . that ye may give yourselves**—*i.e., that ye may have leisure.* Any such separation should be temporary, and with consent of both parties. Even then it must not be from mere caprice, but for some religious purpose, such as a special season of prayer. (See Exodus 19:15; 1Samuel 21:4.) The alteration in the Greek text of the word “give*”* into the present tense, so as to mak...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-15. Salute Asyncritus, &c.--**These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints wh...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →But I speak this by permission, and not of commandment.
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KJV Study Commentary
<strong>But I speak this by permission, and not of commandment</strong>—the phrase <em>kata syngnōmēn</em> (κατὰ συγνώμην, "by way of concession") has been interpreted two ways: (1) Paul concedes that marriage is allowable though singleness is preferable, or (2) Paul concedes that temporary abstinence is allowable (v. 5). Context favors the second interpretation.<br><br>Paul is not diminishing mar...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **But I speak this by permission.**—Better, *Now I say this as a permission, and not as a command.* As the passage is given in our English version, it might seem as if the Apostle implied that he had no actual command, but only a permission to write this, which is not at all his meaning. What he does say is, that the foregoing instructions are not to be considered as absolute commands from him...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16. Salute one another with an holy kiss--**So 1Co 16:20; 1Th 5:26; 1Pe 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of h...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →For 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.
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KJV Study Commentary
<strong>For I would that all men were even as I myself</strong>—Paul expresses personal preference for singleness, describing his celibate state with <em>houtōs</em> (οὕτως, "thus/in this way"). His wish is not prescriptive but reflects his own experience of singleness as advantageous for ministry. The phrase <strong>But every man hath his proper gift of God</strong> introduces <em>charisma</em> (...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **For I would that all men were even as I myself.**—Better, *I* *wish rather that all men were as* *I* *myself.* These words do not mean that the Apostle wished that every one was unmarried, but that every one had the same grace of continence which he himself was endowed with, so that they might without risk of sin remain unmarried (see 1Corinthians 7:26). Yet, he adds, there are many gifts, a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--**"which ye learned."
**and avoid them--**The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Ro 14:15 as haughtily disregarding t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →I say therefore to the unmarried and widows, It is good for them if they abide even as I.
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KJV Study Commentary
<strong>I say therefore to the unmarried and widows</strong>—Paul addresses <em>agamois</em> (ἀγάμοις, "unmarried"), likely referring to those never married, divorced, or widowed. Including <em>chērais</em> (χήραις, "widows") specifically acknowledges their situation. His counsel is <strong>It is good for them if they abide even as I</strong>—remaining single like Paul himself.<br><br>The term <em...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **I say therefore.**—Better, *Now what I say is,* . . . Widows are here joined with those who have not been married, otherwise discussion might have arisen as to whether the Apostle had intended his advice for them also. It has been curiously conjectured (by Luther amongst others), from the passage where St. Paul recommends widows to “abide even as I.” that the Apostle was himself a widower. T...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18. For they that are such serve not our Lord Jesus Christ--**"our Lord Christ" appears to be the true reading.
**but their own belly--**not in the grosset sense, but as "living for low ends of their own" (compare Php 3:19).
**and by good words and fair speeches deceive the simple--**the unwary, the unsuspecting. (See Pr 14:15).
Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →But if they cannot contain, let them marry: for it is better to marry than to burn.
View commentary (4 sources)
KJV Study Commentary
<strong>But if they cannot contain</strong>—the verb <em>enkrateuontai</em> (ἐγκρατεύονται, "exercise self-control") describes the ability to remain celibate without sinning. Paul's permission <strong>let them marry</strong> (<em>gamēsatōsan</em>, γαμησάτωσαν) is stated as imperative: marriage is the proper course for those burning with desire. <strong>For it is better to marry than to burn</stron...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **It is better . . .**—Because to be influenced with unlawful desire is a sin, and to marry is no sin.
Jamieson-Fausset-Brown Bible Commentary
**19. For your obedience--**that is, tractableness
**is come abroad unto all. I am glad therefore on your behalf--**"I rejoice therefore over you," seems the true reading.
**but yet I would have you wise unto that which is good, and simple--**"harmless," as in Mt 10:16, from which the warning is taken.
**concerning--**"unto"
**evil--**"Your reputation among the churches for subjection to t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 7
Chapter Outline
The apostle answers several questions about marriage.
(1-9)
Married Christians should not seek to part from their unbelieving consorts.
(10-16)
Persons, in any fixed station, should usually abide in that.
(17-24)
It was most desirable, on account of the then perilous days, for people to sit loose to this world.
(25-35)
Great prudence ...
Read full commentary →And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
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KJV Study Commentary
<strong>And unto the married I command, yet not I, but the Lord</strong>—Paul distinguishes his teaching from direct dominical instruction. The phrase <em>ouk egō alla ho kyrios</em> (οὐκ ἐγὼ ἀλλὰ ὁ κύριος, "not I but the Lord") indicates he is citing Jesus' teaching on divorce (Matthew 5:31-32; 19:3-9; Mark 10:2-12; Luke 16:18). <strong>Let not the wife depart from her husband</strong> uses <em>c...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **And unto the married . . .**—The Apostle has concluded his instruction to the unmarried and widows, and in 1Corinthians 7:10-11 gives his advice to those married persons who had been troubled with doubts as to whether they ought (if marriage were undesirable) to continue in that state.
**I command, yet not I, but the Lord.**—The contrast which is commenced here, and again brought out in 1Co...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20. And the God of peace shall bruise Satan under your feet shortly--**The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to e...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
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KJV Study Commentary
<strong>But and if she depart</strong>—Paul acknowledges the reality of separation (possibly physical separation short of legal divorce, or divorce that has already occurred). The concessive <em>ean de kai</em> (ἐὰν δὲ καί, "but if indeed") suggests Paul is addressing actual cases in Corinth. He offers two options: <strong>let her remain unmarried, or be reconciled to her husband</strong>.<br><br>...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **But and if she depart.**—Better, *but if she have actually separated.* These words, from “but” to “husband,” are a parenthesis, and the concluding words, “and let not the husband put away his wife,” are the completion of the Lord’s command given in 1Corinthians 7:10. The Apostle, in case such a separation should already have taken place, anticipates the difficult question which might then a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21. Timotheus, my work-fellow--**"my fellow labourer"; see Ac 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [Bengel].
**and Lucius--**not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →But 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.
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KJV Study Commentary
<strong>But to the rest speak I, not the Lord</strong>—Paul transitions to a situation Jesus did not explicitly address: mixed marriages between believers and unbelievers. The phrase <em>legō egō, ouch ho kyrios</em> (λέγω ἐγώ, οὐχ ὁ κύριος, "I say, not the Lord") does not diminish Paul's authority; as an apostle, his teaching is inspired. But he distinguishes it from Jesus' direct commands (v. 10...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **But to the rest.**—Up to this point the writer has alluded only to Christians; he has spoken of the duties of unmarried persons, of widows, and of those already married. There still remains one class of marriages concerning which differences of opinion existed—viz., mixed marriages. In a church like Corinth there would have been, no doubt, many cases where one of the partners was a heathen ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22. I, Tertius, who wrote this--**"the"
**epistle--**as the apostle's amanuensis, or penman.
**salute you in the Lord--**So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (Ga 6:11). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Chr...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
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KJV Study Commentary
<strong>And the woman which hath an husband that believeth not</strong>—Paul now addresses believing wives married to unbelieving husbands, maintaining complete reciprocity. The phrase <strong>and if he be pleased to dwell with her</strong> again emphasizes the unbeliever's consent using <em>syneuddokei</em> (συνευδοκεῖ, "is willing"). <strong>Let her not leave him</strong> uses <em>aphietō</em> (...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Let her not leave him.**—Better, *let her not put him away;* the Greek being the same as is applied to the husband in 1Corinthians 7:12. Under Roman law—and St. Paul was writing to those who were under such law—the wife, as well as the husband, was permitted to obtain a divorce. It is therefore probable that St. Paul uses the stronger term here in reference to the woman’s action in the matt...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23. Gaius mine host, and--**the host
**of the whole church--**(See Ac 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon.
**Erastus the chamberlain--**"treasurer."
**of the city--**doubtless of Corinth. (See Ac 19:22; 2Ti 4:20).
**and Quartus a brother--**rather...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →For 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.
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KJV Study Commentary
<strong>For the unbelieving husband is sanctified by the wife</strong>—the verb <em>hēgiastai</em> (ἡγίασται, "has been sanctified") does not mean the unbeliever is saved through the spouse, but that the marriage itself is holy and legitimate. Paul addresses fears that union with an unbeliever defiles the believer. Instead, the believer's presence sanctifies the relationship.<br><br>The reciprocal...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **The unbelieving husband is sanctified by the wife.**—Any scruple which a Christian might have felt as to whether matrimonial union with an unbeliever would be defiling is here removed, and the purity of the former teaching justified. In contrast to that other union in which the connection is defiling (1Corinthians 6:16), the purity of the believing partner in this union, being a lawful one,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. The grace, &c.--**a repetition of the benediction precisely as in Ro 16:20, save that it is here invoked on them "all."
Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →But 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. to peace: Gr. in peace
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KJV Study Commentary
<strong>But if the unbelieving depart, let him depart</strong>—the verb <em>chōrizetai</em> (χωρίζεται, "separates/divorces") indicates the unbeliever's choice to leave. Paul's permission <em>chōrizesthō</em> (χωριζέσθω, "let him/her depart") releases the believer from the obligation to preserve the marriage. <strong>A brother or a sister is not under bondage</strong> uses <em>dedoulōtai</em> (δεδ...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **But if the unbelieving depart.**—Supposing, however, the desire for separation arises from the unbelieving partner, how is the Christian partner to act? If the married life, for example, be made intolerable by the unbeliever urging the believer to join in such religious acts as conscience cannot approve, the Apostle’s previous commands for continued union do not hold good: a brother or a si...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25. Now to him that is of power--**more simply, as in Jude 24, "to Him that is able."
**to stablish--**confirm, or uphold
**you, according to my gospel, and the preaching of Jesus Christ--**that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."
**according to the revelation of the mystery--**...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? how: Gr. what
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KJV Study Commentary
<strong>For what knowest thou, O wife, whether thou shalt save thy husband?</strong>—the interrogative suggests uncertainty: <em>ti gar oidas</em> (τί γὰρ οἶδας, "for what do you know?"). The verb <em>sōseis</em> (σώσεις, "you will save") refers to spiritual salvation through the husband's conversion. Paul asks a rhetorical question that can be read two ways: (1) as encouragement—"you might save y...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **For what knowest thou, O wife . . .?**—This verse has been very generally regarded as a kind of modification of the previous one, as if the Apostle suggested that it might be advisable not to let the unbelieving partner depart from the marriage union when he so desired, in any case where there was even a chance of the believing partner effecting his or her conversion. The true meaning of th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**26. But is now made manifest--**The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Ep...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 10-16**
Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort ...
Read full commentary →Living in the Calling of God
But 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.
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KJV Study Commentary
<strong>But as God hath distributed to every man</strong>—the verb <em>emerisen</em> (ἐμέρισεν, "has apportioned") introduces a governing principle: remain in your calling. Paul shifts from marriage to broader life circumstances. The phrase <strong>as the Lord hath called every one, so let him walk</strong> uses <em>keklēken</em> (κέκληκεν, "has called") for divine calling and <em>peripateitō</em>...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **But as God hath distributed . . .**—Regarding 1Corinthians 7:16 as a kind of parenthesis, these words follow on from 1Corinthians 7:15 as a general principle to be ever borne in mind, as limiting in practice the very broad liberty which the Apostle has given regarding separation in cases of mixed marriages. It is to be noticed that in 1Corinthians 7:15 the unbelieving partner is the only on...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27. To God, &c.--**"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
View commentary (4 sources)
KJV Study Commentary
<strong>Is any man called being circumcised? let him not become uncircumcised</strong>—the procedure <em>epispasthō</em> (ἐπισπάσθω, "draw over the foreskin") refers to a surgical operation some Hellenized Jews underwent to hide circumcision and appear Greek. This was considered apostasy. Paul prohibits this despite earlier arguing circumcision is irrelevant (Galatians 5:6; 6:15).<br><br>Conversel...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **Is any man called being circumcised?**—Better, *Was any one called having been circumcised?* The previous general rule is now illustrated by, and applied to, two conditions of life—CIRCUMCISION (1Corinthians 7:18-20) and SLAVERY (1Corinthians 7:20-24). If any man was converted after having been circumcised, he was not, as some over-zealous Christians might have been anxious to do, to remove...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS
Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
View commentary (3 sources)
KJV Study Commentary
<strong>Circumcision is nothing, and uncircumcision is nothing</strong>—Paul states radically that Jewish covenant markers are spiritually neutral under the New Covenant. The repetition of <em>ouden</em> (οὐδέν, "nothing") emphasizes total irrelevance. This echoes Galatians 5:6, "in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love."<br><br>I...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **Circumcision is nothing, and uncircumcision is nothing.**—Often those who regard some ceremony as unimportant magnify the very disregard of it into a necessary virtue. The Apostle carefully guards against that by expressing the nothingness of both circumcision and uncircumcision (Romans 2:25; Galatians 5:6; Galatians 6:15). The circumcision of Timothy, and the refusal to circumcise Titus by...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Let every man abide in the same calling wherein he was called.
View commentary (4 sources)
KJV Study Commentary
<strong>Let every man abide in the same calling wherein he was called</strong>—Paul repeats the principle of verse 17, using <em>klésis</em> (κλήσις, "calling") twice. The verb <em>menétō</em> (μενέτω, "let him remain") commands contentment with one's circumstances at conversion. This does not forbid all change but warns against believing spiritual status requires external transformation.<br><br>T...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **Let every man abide in the same calling wherein he** **was** **called.**—This is an emphatic repetition of the principle on which the previous practical instruction is based. “Calling” must not here be regarded in the modern sense of profession or condition in life; it is nowhere so used in the New Testament, but always signifies God’s calling of us. (See Romans 11:29; Ephesians 1:18.) Cont...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
INTRODUCTION
The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. I...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
View commentary (4 sources)
KJV Study Commentary
<strong>Art thou called being a servant? care not for it</strong>—the term <em>doulos</em> (δοῦλος, "slave") refers to actual slavery, a fundamental institution in Roman society. Paul's command <em>mé soi meletō</em> (μή σοι μελέτω, "let it not be a concern to you") urges slaves not to let their status trouble them spiritually. Freedom in Christ transcends earthly bondage.<br><br>However, Paul add...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Art thou called being a servant?**—Better, *Were you called while a slave? Do not let that make you anxious.* The fact of your being in slavery does not affect the reality of completeness of your conversion; and so you need have no anxiety to try and escape from servitude. In this and the following three verses the subject of SLAVERY is treated of as the second illustration of the general p...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**2. the church of God--**He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mt 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →For 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. freeman: Gr. made free
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KJV Study Commentary
<strong>For he that is called in the Lord, being a servant, is the Lord's freeman</strong>—the phrase <em>apeleutheros kyriou</em> (ἀπελεύθερος κυρίου, "freedman of the Lord") uses the term for a manumitted slave. Slaves who are Christians possess spiritual freedom in Christ, liberated from sin's bondage (John 8:34-36; Romans 6:17-18). Their earthly slavery does not define their identity.<br><br>C...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **For he that is called in the Lord, being a** **servant, . . .**—Better, *For he that was converted as a slave is Christ’s freedman; and, similarly, the one who was converted as a freeman is Christ’s slave.* Therefore, no one need trouble himself as to his mere earthly servitude or freedom. If he be a slave, let him be cheered by remembering that he is a freedman belonging to Christ; and if ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. peace--**peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Ro 1:7.
Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Ye are bought with a price; be not ye the servants of men.
View commentary (4 sources)
KJV Study Commentary
<strong>Ye are bought with a price</strong>—the verb <em>ēgorasthēte</em> (ἠγοράσθητε, "you were bought") uses slave-market imagery for Christ's redemption. The <em>timēs</em> (τιμῆς, "price") is Christ's blood (1 Peter 1:18-19; Revelation 5:9). Believers are slaves purchased by Christ, transferred from sin's ownership to His. This echoes 6:19-20 where Paul used the same language against sexual im...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Ye are bought with a price . . .**—Better, *You were bought with a price therefore become not slaves of men.* This carries on the idea of freedmen of the previous verse. With a great price—even the blood of Christ—they have been purchased by Him as freedmen: therefore, do not become slaves of men—do not yield to their views by seeking to change the condition of your calling.
Jamieson-Fausset-Brown Bible Commentary
4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
**my God--**(Ro 1:8; Php 1:3).
**always--**(Compare Php 1:4).
**the grace ... given you--**(Compare 1Co 1:7).
**by ... Christ--**literally, "IN Jesus Christ" given you as members in Christ.
Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →Brethren, let every man, wherein he is called, therein abide with God.
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KJV Study Commentary
<strong>Brethren, let every man, wherein he is called, therein abide with God</strong>—Paul concludes the circumcision/slavery discussion by repeating the chapter's governing principle for the third time (vv. 17, 20). The phrase <em>en hō eklēthē</em> (ἐν ᾧ ἐκλήθη, "in what [state] he was called") emphasizes the circumstances of conversion. <em>Menétō para theō</em> (μενέτω παρὰ θεῷ, "let him rema...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Brethren, let every man, wherein he is called.**—Better, *was called.* Here we have an earnest reiteration of the principle underlying the previous instruction, Let the converted man abide, as regards his social or political state, as he was; in doing so, he will be with God. They were brought near to God by their conversion, whether free or slave; let them so remain.
Jamieson-Fausset-Brown Bible Commentary
**5. utterance--**Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 2Co 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (1Co 1:...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religio...
Read full commentary →The Unmarried and Widowed
Now 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.
View commentary (4 sources)
KJV Study Commentary
<strong>Now concerning virgins I have no commandment of the Lord</strong>—Paul returns to marriage/singleness, specifically addressing <em>parthenōn</em> (παρθένων, "virgins"), likely never-married young people. Unlike divorce (v. 10), Jesus gave no explicit teaching on whether virgins should marry. The phrase <em>epitagēn kyriou ouk echō</em> (ἐπιταγὴν κυρίου οὐκ ἔχω, "I have no command of the Lo...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **Wow concerning virgins . . .**—A new subject is here introduced—viz., the duty of parents regarding their young unmarried daughters. Ought they to give them in marriage? The answer occupies to 1Corinthians 7:38. On this subject the Apostle states that he has no actual command from Christ. It was a point to which our Lord had not directly alluded in His teaching, and so the Apostle gives his...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [Bengel]; 1Co 2:1; 1Ti 2:6; 2Ti 1:8) was confirmed among [Alford] you; that is, by God, through my preaching and through the miracles accompanying it (1Co 12:3; Mr 16:20; 2Co 1:21, 22; Ga 3:2, 5; Ep 4:7, 8; He 2:4). God confirmed (compare Php 1:7; He 2:3), or gave effect to the Gospel ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. distress: or, necessity
View commentary (4 sources)
KJV Study Commentary
<strong>I suppose therefore that this is good for the present distress</strong>—the verb <em>nomizō</em> (νομίζω, "I think/consider") introduces Paul's judgment. The phrase <em>tēn enestōsan anankēn</em> (τὴν ἐνεστῶσαν ἀνάγκην, "the present necessity/distress") refers to circumstances making singleness advantageous. This could mean persecution, famine, eschatological expectation (v. 29), or Corint...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **I suppose therefore that this is good for the present distress.**—Better, *I think then that it is good because of the impending distress*—*that it is good for a person to be so*—*i.e.,* to continue in the state in which he is, married or unmarried, as the case may be.
The construction of this sentence is strikingly characteristic of a writing which has been taken down from dictation. The s...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7. ye come behind--**are inferior to other Christians elsewhere [Grotius].
**in no gift--**not that all had all gifts, but different persons among them had different gifts (1Co 12:4, &c.).
**waiting for ... coming of ... Christ--**The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare 2Ti 4:8; Tit 2:13). "Leaving to others their M...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
View commentary (4 sources)
KJV Study Commentary
<strong>Art thou bound unto a wife? seek not to be loosed</strong>—the verb <em>dedesai</em> (δέδεσαι, "are you bound") uses marriage-bond language (v. 39; Romans 7:2). Paul's command <em>mē zētei lysin</em> (μὴ ζήτει λύσιν, "do not seek release") forbids pursuing divorce. Despite singleness's advantages (vv. 26, 32-35), married believers must not seek to end marriages for spiritual reasons.<br><b...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Art thou bound unto a wife?**—This is an explanation and re-assertion of the previous words “so to be.” Being “loosed from a wife” does not mean a separation after marriage, but simply “unmarried.”
Jamieson-Fausset-Brown Bible Commentary
**8. Who--**God, 1Co 1:4 (not Jesus Christ, 1Co 1:7, in which case it would be "in His day").
**unto the end--**namely, "the coming of Christ."
**blameless in the day of ... Christ--**(1Th 5:23). After that day there is no danger (Ep 4:30; Php 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [Bengel].
Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →But 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.
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KJV Study Commentary
<strong>But and if thou marry, thou hast not sinned</strong>—Paul immediately clarifies that his preference for singleness (vv. 26-27) does not make marriage sinful. The phrase <em>ouch hēmartes</em> (οὐχ ἥμαρτες, "you have not sinned") directly counters ascetic Corinthians who viewed marriage as spiritually inferior or even immoral. Paul affirms marriage's goodness (Genesis 2:18; Hebrews 13:4).<b...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **But and if thou marry.**—Better, *If, however, thou hast married.* The teaching here is not for some who will, after this advice, persist in marrying, but the reference is still to those who are actually married, and a further and clearer statement to them that the question is not one of sin, but merely of desirability.
**If a virgin marry.**—In the original it is emphatically “If *the* vir...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9. faithful--**to His promises (Php 1:6; 1Th 5:24).
**called--**according to His purpose (Ro 8:28).
**unto ... fellowship of ... Jesus--**to be fellow heirs with Christ (Ro 8:17-28), like Him sons of God and heirs of glory (Ro 8:30; 2Th 2:14; 1Pe 5:10; 1Jo 1:3). Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →But this I say, brethren, the time is short: it remaineth , that both they that have wives be as though they had none;
View commentary (4 sources)
KJV Study Commentary
<strong>But this I say, brethren, the time is short</strong>—the phrase <em>ho kairos synestalmenos estin</em> (ὁ καιρὸς συνεσταλμένος ἐστίν, "the time is compressed/shortened") reflects eschatological urgency. Paul believed Christ's return was imminent (Romans 13:11-12; 1 Thessalonians 4:15). This reality should shape priorities. <strong>It remaineth, that both they that have wives be as though t...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **But this I say, brethren.**—This does not introduce a reiteration of what he has said already, but commences a solemn and affectionate warning, urging on them earnestly that, whether they applied or did not apply the principle to marriage, still that it is true, and of vast importance in regulating all life,—that men should live as ever expecting the return of the Lord. Let us not for one m...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10. Now--**Ye already have knowledge, utterance, and hope, maintain also love.
**brethren--**The very title is an argument for love.
**by ... Christ--**whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
**speak ... same thing--**not speaking different things as ye do (1Co 1:12), in a spirit of variance.
**divisions--**literally, "split...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →And 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;
View commentary (3 sources)
KJV Study Commentary
<strong>And they that weep, as though they wept not</strong>—Paul extends the <em>hōs mē</em> ("as not") pattern to all earthly experiences. <em>Klaiontes</em> (κλαίοντες, "weeping") represents sorrow and suffering. Believers experiencing grief should not despair, knowing present sufferings are temporary compared to eternal glory (Romans 8:18; 2 Corinthians 4:17-18). Christian hope transcends imme...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
11. (1Co 11:18).
**by them ... of ... house of Chloe--**They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (1Co 7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorde...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →And they that use this world, as not abusing it: for the fashion of this world passeth away.
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KJV Study Commentary
<strong>And they that use this world, as not abusing it</strong>—the verb <em>chrōmenoi</em> (χρώμενοι, "using") describes engagement with earthly systems and goods. <em>Katachrōmenoi</em> (καταχρώμενοι, "using fully/exhausting") suggests excessive attachment or exploitation. Believers may utilize the world's resources without becoming enslaved to them. This balance of engagement without attachmen...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **Not abusing it.**—We can scarcely find a better word in English than “abusing” by which to render the Greek of this passage. But this word implies, in modern language, an abuse arising from misuse, and not, as in the original here, an abuse arising from over-much use. All the things mentioned in this series by the Apostle are right things; and the warning is against being in bondage to thos...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. this I say--**this is what I mean in saying "contentions" (1Co 1:11).
**every one of you saith--**Ye say severally, "glorying in men" (1Co 1:31; 1Co 3:21, 22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →But 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: that belong: Gr. of the Lord
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KJV Study Commentary
<strong>But I would have you without carefulness</strong>—the term <em>amerímnous</em> (ἀμερίμνους, "free from anxiety") describes freedom from distracting concerns. Paul desires believers to serve God without the anxieties that divide attention. <strong>He that is unmarried careth for the things that belong to the Lord</strong>—<em>merimna ta tou kyriou</em> (μεριμνᾷ τὰ τοῦ κυρίου, "is concerned ...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **But I would have you.**—These words seem to take up again the form of expression in 1Corinthians 7:28. I would spare you trouble; I also wish to have you free from anxious care. That is my reason for so advising you. And here the Apostle returns to the subject immediately under consideration, and shows here what he has been saying bears upon it. This element of anxious care must be borne in...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. Is Christ divided?--**into various parts (one under one leader, another under another) [Alford]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.
**was Paul crucified for you?--**In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the forme...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →But he that is married careth for the things that are of the world, how he may please his wife.
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KJV Study Commentary
<strong>But he that is married careth for the things that are of the world</strong>—Paul contrasts the married believer's concerns with the single's (v. 32). The phrase <em>ta tou kosmou</em> (τὰ τοῦ κόσμου, "the things of the world") refers to earthly, practical matters—provision, housing, family needs. This is not sinful but reflects legitimate marital responsibilities. <strong>How he may please...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
14. I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Ac 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Ro 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Ac 10:48) rather than of the apostles, whose office was that of establishing and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →There 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.
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KJV Study Commentary
<strong>There is difference also between a wife and a virgin</strong>—Paul now addresses women, maintaining complete reciprocity with verse 33's discussion of men. <strong>The unmarried woman careth for the things of the Lord</strong> (<em>hē agamos merimna ta tou kyriou</em>, ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου)—her concern is Christ's affairs. <strong>That she may be holy both in body and in spirit</...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15. Lest--**not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →And 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.
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KJV Study Commentary
<strong>And this I speak for your own profit</strong>—Paul emphasizes his pastoral motive. The phrase <em>pros to hymōn auton sympheron</em> (πρὸς τὸ ὑμῶν αὐτῶν συμφέρον, "toward your own advantage") indicates his counsel aims at their benefit. <strong>Not that I may cast a snare upon you</strong> (<em>ouch hina brochan hymin epibalō</em>, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, "not to throw a noose on you"...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **And this I speak for your own profit.**—The reference is to the preceding passage, commencing with 1Corinthians 7:32; and the writer explains that these instructions are given, not to please himself, but for (emphatically) *your own* advantage; not to entangle you in a noose, and so take away your liberty, but with a view to comeliness (or, *honesty,* Romans 13:13), and to your waiting upon...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16. household of Stephanas--**"The first-fruits of Achaia," that is, among the first converted there (1Co 16:15, 17). It is likely that such "households" included infants (Ac 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.
Matthew Henry’s Concise Commentary
**Verses 25-35**
Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set t...
Read full commentary →But 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.
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KJV Study Commentary
<strong>But if any man think that he behaveth himself uncomely toward his virgin</strong>—this difficult verse likely addresses fathers (or possibly engaged men) concerned about daughters (or fiancées) remaining unmarried. The phrase <em>aschēmonein epi tēn parthenon autou</em> (ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ, "acting improperly toward his virgin") suggests shame or impropriety in not marrying ...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **But if any man think.**—Here the writer turns to the duty of parents, and there is a further explanation to such that the previous expressions are not binding commandments, but apostolic advice. If the case arises that a parent thinks he would be acting unfairly towards his unmarried daughter (*i.e.,* exposing her to temptation) by withholding his permission for her marriage, he ought to do...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
17. Paul says this not to depreciate baptism; for he exalts it most highly (Ro 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.
**sent me--**literally, "as an apostle."
**not to baptize--**even in C...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 36-40**
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed...
Read full commentary →Nevertheless 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.
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KJV Study Commentary
<strong>Nevertheless he that standeth stedfast in his heart</strong>—the phrase <em>hos de hestēken hedraios en tē kardia</em> (ὃς δὲ ἕστηκεν ἑδραῖος ἐν τῇ καρδίᾳ, "but whoever stands firm in his heart") describes resolute conviction. <strong>Having no necessity, but hath power over his own will</strong>—<em>mē echōn anankēn, exousian de echei peri tou idiou thelēmatos</em> (μὴ ἔχων ἀνάγκην, ἐξουσ...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **Nevertheless he that standeth stedfast in** **his** **heart.**—The previous verse must not be understood as applying to any other cases than those to which it is strictly limited—viz., those where positive harm is likely to result from the parent withholding his consent. Where no such necessity arises, but the parent has power over his own will (in contrast to the parent whose will must be ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18. preaching, &c.--**literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17.
**them that perish--**rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 2Co 2:15, 1...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 36-40**
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed...
Read full commentary →So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
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KJV Study Commentary
<strong>So then he that giveth her in marriage doeth well</strong>—the verb <em>gamizōn</em> (γαμίζων, "giving in marriage") confirms Paul is addressing fathers arranging daughters' marriages. <em>Kalōs poiei</em> (καλῶς ποιεῖ, "does well") affirms marriage as good. Paul has consistently maintained marriage's legitimacy (vv. 2, 28, 36); his preference for singleness does not diminish marriage's ho...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **So then . . .**—Better, *So then he that gives his daughter in marriage does well, and* (not “but”) h*e that giveth her not shall do better.* It is worth noticing how, in the case of the one who gives his daughter in marriage, we have the present tense “does well”—as if the good he did began and ended there; and, in the other case, the future “shall do” (in 1Corinthians 7:37 also)—the good ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19. I will destroy--**slightly altered from the Septuagint, Is 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making God the cause of their wisdom perishing, &c., "I will destroy," &c.
**understanding of the prudent--**literally, "of the understanding ones."
Matthew Henry’s Concise Commentary
**Verses 36-40**
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed...
Read full commentary →The 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.
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KJV Study Commentary
<strong>The wife is bound by the law as long as her husband liveth</strong>—the verb <em>dedetai</em> (δέδεται, "is bound") uses legal marriage-bond language (v. 27; Romans 7:2). Paul reaffirms marriage's permanence: the covenant lasts until death. This echoes Jesus' teaching (Matthew 19:6, "What therefore God hath joined together, let not man put asunder") and reflects Genesis 2:24's one-flesh un...
Read full commentary →Ellicott’s Commentary for English Readers
(39, 40) **The wife.**—The question of the re-marriage of widows is here considered. It was probably a matter in which his opinion had been asked, and, in any case, naturally completes the subject of marriage. The widow may be married again if she desire, but “only in the Lord”—*i.e.,* not to a heathen. She, being a Christian, should marry a Christian.
The words “by the law” are not in the best MS...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20. Where--**nowhere; for God "brings them to naught" (1Co 1:19).
**the wise--**generally.
**the scribe--**Jewish [Alford].
**the disputer--**Greek [Alford]. Compare the Jew and Greek of this world contrasted with the godly wise, 1Co 1:22, 23. Vitringa thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Ac 26:...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 36-40**
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed...
Read full commentary →But 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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KJV Study Commentary
<strong>But she is happier if she so abide, after my judgment</strong>—Paul gives personal counsel that widows are <em>makariōtera</em> (μακαριωτέρα, "more blessed/happier") remaining single. The phrase <em>kata tēn emēn gnōmēn</em> (κατὰ τὴν ἐμὴν γνώμην, "according to my judgment") echoes verse 25, distinguishing apostolic counsel from dominical command. Paul's opinion carries authority but is no...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**21. after that--**rather, "whereas."
**in the wisdom of God--**in the wise arrangement of God.
**world by wisdom--**rather, "by its wisdom," or "its philosophy" (Joh 1:10; Ro 1:28).
**knew not God--**whatever other knowledge it attained (Ac 17:23, 27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 36-40**
The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed...
Read full commentary →