Commentary on 1 Corinthians 7:1-9

Text in red are my additions.  

The second part of the body of the present letter (7:1-15:58) starts here. See introduction, part 8 concerning the division of the letter.

LESSONS RELATIVE TO MARRIAGE AND CELIBACY
A Summary of 1 Corinthians 7:1-9

It seems that some of the faithful at Corinth were uncertain whether it was better to make use of their matrimonial rights and privileges or not,—whether, namely, they should abstain from carnal intercourse, if married, and remain single, if unmarried. St. Paul replies that, while it is better for a man to surrender his matrimonial privileges, the use of marriage is a protection against the danger of incontinence, and that for this reason married people ought not to deny each other their lawful rights, except under certain conditions and for a special legitimate purpose. It would be better if all could be celibates, as he is, but this gift is not bestowed on everyone. If there is fear of incontinence, it is better to marry.

1 Cor 7:1. Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.

Concerning the things, etc. This shows that the Corinthians had written St. Paul a letter proposing questions about the subject he now undertakes to discuss.

Not to touch a woman, i.e., not to have carnal intercourse with one’s wife. The reason is that it is more excellent to abstain from intercourse. The term γυνή = gunē  is taken for “wife” here, since it is used in this sense throughout the present chapter. And if it is more perfect in married people to abstain from using matrimony, it is likewise more excellent to abstain from marriage
altogether.

Marriage and legitimate carnal intercourse are good and virtuous, but it is, absolutely speaking, more perfect for the individual to abstain from them. When God said (Gen 2:18), “It is not good for a man to be alone,” He was speaking not of individuals, but of mankind in general, for whom matrimony is necessary as the only lawful means of propagating and perpetuating the human race. The Apostle is here speaking of individual cases.

1 Cor 7:2. But for fear of fornication, let every man have his own wife, and let every woman have her own husband.

Although it is, absolutely speaking, more excellent for married people to abstain from using matrimony, and likewise more excellent for individual men and women to refrain from marriage altogether, still if there is danger of incontinence, of fornication and other impurities, it is better to make lawful use of one’s matrimonial rights.

It seems more probable that there is question in this verse of using matrimony already contracted, than of entering the married state, because the expression γυναικα εχετω is nowhere else used in Scripture of taking a wife. However, if one wishes to hold, with many exegetes, that there is question here of contracting marriage, it must be noted that the Apostle is not giving a precept but only a counsel (verse 6). Furthermore, it is to misunderstand St. Paul to say, as some Rationalists do, that he has a low concept of marriage, regarding it only as a means of avoiding a greater evil. That the Apostle considers matrimony as a high and holy state is evident from verse 14 of this chapter, from 11:3, and from Eph 5:23-27.

Fornication is plural in the Greek, to signify the various sins of impurity to which a man abstaining from his marriage rights might be exposed.

1 Cor 7:3. Let the husband render the debt to his wife; and the wife also in likemanner to the husband.
1 Cor 7:4. The wife hath not power of her own body, but the husband. And in like manner the husband also hath not power of his own body, but the wife.

By reason of their mutual contract and the mutual rights thence resulting the husband is bound to yield to the wishes of his wife, and the wife to those of her husband, when there is request for legitimate intercourse. Man and woman united in lawful wedlock become one flesh; hence the use of the body of each is subject to the will of the other, provided, of course, there exists no reasonable impediment. 

1 Cor 7:5. Do fraud not one another, except, perhaps by consent, for a time, that you may give yourselves to prayer; and return together again, lest Satan tempt you for your incontinency.

Defraud not one another. Better, “Deprive not one another,” i.e., married people are not to deny each other the right to intercourse which each party has from the very nature and contract of matrimony. Of course the exercise of this right can be suspended by mutual consent, either for a time, or perpetually.

That you may give yourselves to prayer, i.e., to some special devotions, such as prayer accompanied by fasting, with which the use of matrimony would interfere. There is no question here of ordinary prayer, because the injunction to “pray always” (1 Thess 5:17) holds for married people as for all others.

Return together again. Better, “Be together again,” i. e., return to the use of matrimony.

Lest Satan tempt you, i.e., lest Satan take occasion, by your abstinence from your mutual rights, to tempt you to unlawful indulgence.

1 Cor 7:6. But I speak this by indulgence, not by commandment.

I speak this, etc. What does “this” refer to? Those who understand verses 1, 2 to treat of entrance to the married state think the Apostle here is saying that he does not command, but only counsels getting married. Others, with greater probability and with better conformity to the context, understand “this” to refer to what is said in verse 5 about abstaining from the use of matrimony only for a time and then coming together again, as if perpetual continence were wrong. Hence, when the Apostle said “return together again,” he was not giving a command, but a counsel only, as he here explains. This interpretation agrees with the more probable meaning of verses 1, 2 and with what follows in verse 7.

1 Cor 7:7. For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that.

I would that, etc. Since continence is more perfect than intercourse, and celibacy more excellent than the married state, the Apostle wishes that all men might have the grace to be like himself, unmarried and free from sexual indulgence. It is the common opinion of the Fathers that St. Paul was never
married.

But if all men were, like the Apostle, to live a life of continence, human generation would cease, and the plan of divine Providence would not be carried out. To answer this difficulty some have said that the Apostle restricted his wish to the Corinthians; others, that he was expressing mere velleity (i.e., an inclination not strong enough for someone to act upon), knowing that it was impossible (Estius); others, that he was speaking in the abstract, not considering the present order of things (St. Thomas); still others, that he was expressing a real wish, even though it cannot be realized (Cornely).

The opinion of St. Thomas seems preferable, because St. Paul goes on to say that in the present order of things God has willed it otherwise, calling some to the married, some to the celibate state, and that the fulfillment of the duties of either state is a gift from God. See Aquinas’ Commentary on 1 Corinthians 7:1-9.

1 Cor 7:8. But I say to the unmarried, and to the widows: it is good for them if they so continue, even as I.
1 Cor 7:9. But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.

Even though marriage is good, being a gift from God, it is more perfect to remain single, if this is possible. I say to the unmarried (λεγω δε τοις αγαμοις), i.e., to all those now unmarried, men and women, whether ever before married or not. Although widows would be included among unmarried persons, St. Paul mentions them in particular to encourage them to remain single in spite of their usual destitute state in ancient times and other special reasons they might have for wishing to remarry. He returns to them again in verse 39, as he also speaks again in verse 25 of those who were never married.

Even as I, i.e., it is good, it is a more perfect thing, if all who are unmarried, even including widows, should remain unmarried, like the Apostle himself. Of course, if they are unable to observe continence, let them marry; for it is better to choose a less perfect state, like matrimony, than so to be burnt by the fires of concupiscence as to be unfaithful to the more excellent life of continence.