Expositor's Bible Commentary Commentary 1 Corinthians 7

As to the question from the Corinthian church on the pros and cons of being married, Paul may seem to agree completely with those who argued for a celibate life—in contrast to Ge 2:18, “It is not good for the man to be alone,” and the usual Jewish view in favor of the married state. But Paul’s statement of 7:1 is not to be taken absolutely; it is his suggestion specifically for Corinth because of some present crisis there (v.26; cf. vv.29, 35). Part of this crisis may have been connected with possible persecution they might have to suffer for the Lord.

It is difficult to hold, as some do, that Paul here is teaching against marriage because he felt the second coming of Christ was near. If that were his position, he would naturally have argued against marriage in his other letters also. But in Eph 5 and 1Titus 3 he speaks in favor of marriage. Further, in 1 Timothy 4:1–3 Paul states that “forbidding to marry” is one of the signs of the approaching end-time apostasy, and in Heb 13:4 it is said that “marriage should be honored.” It is true that distresses and crises are connected with both the first and second comings of Christ (cf. Matthew 24:3–14; 1 Peter 1:10–12). But reference to “crises” (7:26) need not be pressed to mean that the Corinthian Christians should not get married because the Lord was to come shortly.

For an alternate view, see the NIV note.

Having said that it would be good under the present circumstances not to get married, Paul hastens to add that the general rules for marriage should apply. The reason, especially true at Corinth, is the prevalence of sexual immorality, into which they also might be tempted to fall. Since the temptation might affect either sex, Paul specifies that each man should have his own wife and each woman her own husband.

So that no abnormal situations in the Christian marital status might develop, leading to sexual immorality (v.5), the apostle gives instruction regarding normal sexual behavior and attitudes that the Christian man and woman should have (vv.3–6); in doing so he argues against a forced asceticism. Christians should have normal sexual relations, and Paul strengthens his argument by stating that the bodies of the marriage partners belong to each other (cf. 6:16). Having stated the principle in v.4, Paul adds the command that husbands and wives may withhold these normal marital rights from each other by mutual consent, but only for a specified purpose (so that they may spend time in prayer) and for a specified period of time (v.5). In this way, as those who are united to Christ (6:17), they may exercise their rights and privileges in communing with God. But when this separate time of prayer is over, the married pair are to come together again, lest Satan, the enemy of Christians (1 Peter 5:8), tempt one or the other partner with sexual immorality through possible lack of sexual self-control.

Paul recognizes the strong but normal sexual drive in the human being (cf. Genesis 1:28), but also knows that it can be used wrongly to displease God.

Having said that it would be good under the present circumstances not to get married, Paul hastens to add that the general rules for marriage should apply. The reason, especially true at Corinth, is the prevalence of sexual immorality, into which they also might be tempted to fall. Since the temptation might affect either sex, Paul specifies that each man should have his own wife and each woman her own husband.

So that no abnormal situations in the Christian marital status might develop, leading to sexual immorality (v.5), the apostle gives instruction regarding normal sexual behavior and attitudes that the Christian man and woman should have (vv.3–6); in doing so he argues against a forced asceticism. Christians should have normal sexual relations, and Paul strengthens his argument by stating that the bodies of the marriage partners belong to each other (cf. 6:16). Having stated the principle in v.4, Paul adds the command that husbands and wives may withhold these normal marital rights from each other by mutual consent, but only for a specified purpose (so that they may spend time in prayer) and for a specified period of time (v.5). In this way, as those who are united to Christ (6:17), they may exercise their rights and privileges in communing with God. But when this separate time of prayer is over, the married pair are to come together again, lest Satan, the enemy of Christians (1 Peter 5:8), tempt one or the other partner with sexual immorality through possible lack of sexual self-control.

Paul recognizes the strong but normal sexual drive in the human being (cf. Genesis 1:28), but also knows that it can be used wrongly to displease God.

Having said that it would be good under the present circumstances not to get married, Paul hastens to add that the general rules for marriage should apply. The reason, especially true at Corinth, is the prevalence of sexual immorality, into which they also might be tempted to fall. Since the temptation might affect either sex, Paul specifies that each man should have his own wife and each woman her own husband.

So that no abnormal situations in the Christian marital status might develop, leading to sexual immorality (v.5), the apostle gives instruction regarding normal sexual behavior and attitudes that the Christian man and woman should have (vv.3–6); in doing so he argues against a forced asceticism. Christians should have normal sexual relations, and Paul strengthens his argument by stating that the bodies of the marriage partners belong to each other (cf. 6:16). Having stated the principle in v.4, Paul adds the command that husbands and wives may withhold these normal marital rights from each other by mutual consent, but only for a specified purpose (so that they may spend time in prayer) and for a specified period of time (v.5). In this way, as those who are united to Christ (6:17), they may exercise their rights and privileges in communing with God. But when this separate time of prayer is over, the married pair are to come together again, lest Satan, the enemy of Christians (1 Peter 5:8), tempt one or the other partner with sexual immorality through possible lack of sexual self-control.

Paul recognizes the strong but normal sexual drive in the human being (cf. Genesis 1:28), but also knows that it can be used wrongly to displease God.

The present tense of the verb “deprive” (GK 691) in the prohibition in v.5 indicates that some at Corinth were practicing a kind of celibacy within marriage. This sentence may be translated, “Stop depriving one another.” Through the word “time” (GK 2789), the apostle impresses on Christians that a time limitation should apply for marriage partners to agree to be parted from one another.

In Paul’s comment that “this” comes not by direct command (i.e., from the Lord) but by permission or concession, it is not clear what the “this” refers to. Perhaps it is best to understand it as referring to v.2, indicating that though marriage is desirable and is according to God’s creation plan, it is not mandatory. That this is Paul’s meaning is evident from v.7, where he says he really wishes everyone was single like him. However, he recognizes that God gives each one his or her own gracious “gift” (charisma; GK 5922). Some are given the desire or the inclination to be married, and some have the power to refrain from marriage.