John Calvin Commentary 1 Corinthians 7:9

"But if they have not continency, let them marry: for it is better to marry than to burn." — 1 Corinthians 7:9 (ASV)

But if they cannot contain While he advises abstaining from marriage, he always speaks conditionally—if it can be done, if there is ability; but where the infirmity of the flesh does not permit that liberty, he expressly enjoins marriage as something not in the least doubtful. For this is said by way of commandment, so that no one may regard it as mere advice. Nor is it merely fornicators that he restrains, but also those who are defiled in the sight of God by inward lust. And assuredly, he who cannot contain tempts God if he neglects the remedy of marriage. This matter requires—not advice, but strict prohibition.

For it is better There is not strictly a comparison here, since lawful marriage is honorable in all things (Hebrews 13:4), but, on the other hand, to burn is something exceedingly wrong. The Apostle, however, has used a customary form of expression, though not strictly accurate, as we commonly say: “It is better to renounce this world so that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights.” I mention this because Jerome builds on this passage a childish sophism—that marriage is good, since it is not so great an evil as to burn. I would say, if it were a joking matter, that he foolishly amuses himself; but in a matter so weighty and serious, it is an impious scoff, unworthy of a man of judgment.

Let it then be understood that marriage is a good and salutary remedy, because to burn is a most base abomination in the sight of God. We must, however, define what is meant by burning; for many are stung with fleshly desires who, nevertheless, do not require immediately to resort to marriage.

And to retain Paul’s metaphor, it is one thing to burn and another to feel heat. Hence, what Paul here calls burning, is not a mere slight feeling, but a boiling with lust, so that you cannot resist. As some, however, flatter themselves in vain by imagining they are entirely free from blame if they do not consent to impure desire, observe that there are three successive steps of temptation.

For in some cases, the assaults of impure desire have so much power that the will is overcome: that is the worst kind of burning, when the heart is inflamed with lust. In other instances, while we are stung by the darts of the flesh, it is in such a way that we make a strong resistance and do not allow ourselves to be stripped of the true love of chastity, but on the contrary, abhor all base and filthy affections.

Therefore, all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and strive with all their might to extinguish the flames of lust.

If they succeed in this struggle, let them give thanks to the Lord, for who is there who does not experience some disturbance from his flesh? But if we bridle its violence before it has gained control, that is good.

For we do not burn, though we may feel a disagreeable heat—not that there is nothing wrong in that feeling of heat, but acknowledging before the Lord, with humility and sighing, our weakness, we are nevertheless of good courage in the meantime.

To sum up all, as long as we are victorious in the conflict through the Lord’s grace, and Satan’s darts do not penetrate but are bravely repelled by us, let us not grow weary of the conflict.

There is an intermediate kind of temptation—when a person does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a way that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity and disturbs peace of conscience, is burning, such as cannot be extinguished except by marriage. We now see that in considering this matter, one must not merely consider whether he can keep his body free from pollution; the mind also must be considered, as we shall see shortly.