3 Let the husband give his wife the affection owed her, and likewise also the wife her husband.
4 The wife doesn’t have authority over her own body, but the husband does. Likewise also the husband doesn’t have authority over his own body, but the wife does.
5 Don’t deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn’t tempt you because of your lack of self-control.
6 But this I say by way of concession, not of commandment.
7 Yet I wish that all men were like me. However, each man has his own gift from God, one of this kind, and another of that kind.
8 But I say to the unmarried and to widows, it is good for them if they remain even as I am.
9 But if they don’t have self-control, let them marry. For it’s better to marry than to burn with passion.
10 But to the married I command—not I, but the Lord—that the wife not leave her husband
11 (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife.
12 But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her.
13 The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband.
14 For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy.
15 Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace.
16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
17 Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.
18 Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.
19 Circumcision is nothing, and uncircumcision is nothing, but what matters is keeping God’s commandments.
20 Let each man stay in that calling in which he was called.
21 Were you called being a bondservant? Don’t let that bother you, but if you get an opportunity to become free, use it.
22 For he who was called in the Lord being a bondservant is the Lord’s free man. Likewise he who was called being free is Christ’s bondservant.
23 You were bought with a price. Don’t become bondservants of men.
24 Brothers, let each man, in whatever condition he was called, stay in that condition with God.
25 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy.
26 Therefore I think that because of the distress that is on us, it’s good for a man to remain as he is.
27 Are you bound to a wife? Don’t seek to be freed. Are you free from a wife? Don’t seek a wife.
28 But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.
29 But I say this, brothers: the time is short. From now on, both those who have wives may be as though they had none;
30 and those who weep, as though they didn’t weep; and those who rejoice, as though they didn’t rejoice; and those who buy, as though they didn’t possess;
31 and those who use the world, as not using it to the fullest. For the mode of this world passes away.
32 But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord;
33 but he who is married is concerned about the things of the world, how he may please his wife.
34 There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.
35 This I say for your own benefit, not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:3–4For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other. … Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money. … it is one and the same right. … "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.
For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other. … Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money. … it is one and the same right. … "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:12–14For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? … "For," saith he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of thy purity. … And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. … To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.
For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? … "For," saith he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of thy purity. … And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. … To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:15–16But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." … That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail … as a wife. And neither, on one hand, doth he lay any necessity upon her … nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future
But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." … That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail … as a wife. And neither, on one hand, doth he lay any necessity upon her … nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 7:3–5And in the first place he lays down a general doctrine as to mutual benevolence -- that the husband love his wife, and the wife her husband … Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. … The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: "Because the one needed help from the other, the Lord has connected us together, that we may assist each other." Let each then be helpful to each other's necessity, and neither of them act as if at his or her own disposal.
And in the first place he lays down a general doctrine as to mutual benevolence -- that the husband love his wife, and the wife her husband … Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. … The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: "Because the one needed help from the other, the Lord has connected us together, that we may assist each other." Let each then be helpful to each other's necessity, and neither of them act as if at his or her own disposal.
John Calvin, Commentaries, on 7:3–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 7:7Note, It is a mark of true goodness to wish all men as happy as ourselves. … It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. … Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.
Note, It is a mark of true goodness to wish all men as happy as ourselves. … It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. … Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.
Matthew Henry, Commentary on the Whole Bible, on 7:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 7:14For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
John Wesley, Explanatory Notes upon the New Testament, on 7:14; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 7:29–35But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none … For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow. … But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family. … That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke 10:39.
But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none … For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow. … But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family. … That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke 10:39.
John Wesley, Explanatory Notes upon the New Testament, on 7:29, 7:31, 7:33 and 7:35; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 7:21–23care not for it--Let it not be a trouble to thee that thou art a servant or slave. … use it rather--Continue rather in thy state as a servant (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. … The precept (Co1 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Lev 25:42). "Men stealers," or slave dealers, are classed in Ti1 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free … make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.
care not for it--Let it not be a trouble to thee that thou art a servant or slave. … use it rather--Continue rather in thy state as a servant (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. … The precept (Co1 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Lev 25:42). "Men stealers," or slave dealers, are classed in Ti1 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free … make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
1 Corinthians 7
1 Corinthians 7:3–35, World English Bible
1 Corinthians 7 in the Bible · Told in the Story: Chapter 18, To the Glory of God, Chapter 19, Love Never Fails
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:3–4For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other. … Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money. … it is one and the same right. … "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:12–14For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? … "For," saith he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of thy purity. … And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. … To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 7:15–16But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." … That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail … as a wife. And neither, on one hand, doth he lay any necessity upon her … nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 7:3–5And in the first place he lays down a general doctrine as to mutual benevolence -- that the husband love his wife, and the wife her husband … Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. … The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: "Because the one needed help from the other, the Lord has connected us together, that we may assist each other." Let each then be helpful to each other's necessity, and neither of them act as if at his or her own disposal.
John Calvin, Commentaries, on 7:3–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 7:7Note, It is a mark of true goodness to wish all men as happy as ourselves. … It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. … Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.
Matthew Henry, Commentary on the Whole Bible, on 7:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 7:14For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
John Wesley, Explanatory Notes upon the New Testament, on 7:14; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 7:29–35But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none … For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow. … But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family. … That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke 10:39.
John Wesley, Explanatory Notes upon the New Testament, on 7:29, 7:31, 7:33 and 7:35; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 7:21–23care not for it--Let it not be a trouble to thee that thou art a servant or slave. … use it rather--Continue rather in thy state as a servant (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. … The precept (Co1 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Lev 25:42). "Men stealers," or slave dealers, are classed in Ti1 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free … make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.