1 Corinthians: Chapter 7 (verses 1–16)

January 28, 2025

by Peter Amsterdam

In previous chapters, Paul dealt with issues among the Corinthians which were reported to him, which included attitudes toward sexuality, sin, and divisions in the church. In this chapter, he focuses on specific questions that they had asked in an earlier letter.

Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband (1 Corinthians 7:1–2).

The fact that the Corinthians had questions about this matter indicates that there was disagreement. Some members of the church justified prostitution (1 Corinthians 6:12–20), while others claimed that it was good for people not to marry, and yet others felt that sexual relations were not good. The implication of the text in quotation marks (“It is good for a man not to have sexual relations with a woman”) was that the best choice for everyone was to abstain from sexual relations. While some scholars have contended that this was Paul’s view, most don’t consider this an accurate interpretation.

Given Paul’s knowledge of and love for the Old Testament Scriptures, which clearly present marriage and children as a blessing from God, it seems unlikely that he would have suggested celibacy for all people. He knew that God Himself ordained marriage for the good of humanity.

Rather than considering sexual relations as something negative, Paul advocates that each man should have his own wife and each woman her own husband. In this context, he wasn’t advocating that unmarried people should marry, but rather that married people should continue to have sexual relationships with one another.

Paul expressed that there was much temptation toward sexual immorality, likely in part a reference to the Corinthian church’s problems with prostitution (6:15–16) and incest (5:1). While some within the church engaged in such practices, others advocated abstinence even within marriage. Paul went on to point out that marriage is meant to protect against the temptations of sexual immorality.

The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise, the husband does not have authority over his own body, but the wife does (1 Corinthians 7:3–4).

Some Corinthian Christians had apparently adopted the view that sexual relations of any kind, even within marriage, should be avoided. Paul seeks to refute this view, by writing explicitly about the marital duty of couples. He pointed out that the husband has a sexual duty to his wife (referred to here as “conjugal rights”), just as the wife has to her husband, which the NIV refers to as their “marital duty.” Neither partner has the right, without good cause, to refuse the other.

Paul expressed his view wisely. The wife’s body doesn’t belong to her alone, but also to her husband. Likewise, the husband’s body does not belong to him alone, but also to his wife. They equally have authority over one another’s bodies.

Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control. Now as a concession, not a command, I say this (1 Corinthians 7:5–6).

Ideally, Christian spouses should not deprive their partners sexually, except by mutual consent for a time so that they may devote themselves to prayer. Throughout the Old Testament, there were times of special religious activities, such as fasting, which included sexual abstinence (1 Samuel 21:4–5). Once this period of prayer and abstinence was over, couples were to return to normal sexual activity so that Satan would not tempt them to get involved in illegitimate sexual relations. Paul’s intent wasn’t commanding periods of abstinence, nor did he advocate that couples deprive each other.

I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another (1 Corinthians 7:7).

In saying that he wished others were as I myself am, he was apparently referring to his being unmarried. Not much is known about Paul’s marital history. Some scholars have contended that it is likely he was married at one time, since he had been ordained as a rabbi, and rabbis were typically married. In any case, Paul was single when he wrote this letter, and admitted that he saw some advantages to being unmarried and referred to it as a gift. He also understood that God doesn’t call all people to be single. Each person has their own gift from God, who blesses one person with the call to be married and another with the call to remain single. By pointing out that God gives different people different gifts, Paul took away any reproach that might have fallen on those who are married.

To the unmarried and the widows I say that it is good for them to remain single as I am (1 Corinthians 7:8).

Paul went on to address the unmarried and widows. He advised them that it was good for them to stay unmarried. His viewpoint didn’t contradict what was written in Genesis. Genesis set up marriage as a creational pattern that is natural, proper, generally good for people, and a central part of God’s plan for human flourishing (Genesis 1:27–28). Yet Paul recognized that celibacy had some benefits over marriage in some situations, and both should be considered “gifts.”

But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion (1 Corinthians 7:9).

While Paul’s view was that it was best for people to remain single, as he was, most people weren’t going to do that. So, while being unmarried might be best in that it can enable single-minded devotion to the Lord’s work, Paul recognized that it is not the norm, and widows and unmarried people should marry if they cannot exercise self-control.

To the married I give this charge (not I, but the Lord): the wife should not separate from her husband (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife (1 Corinthians 7:10–11).

Paul now addresses divorce between two believers. He introduced his command by pointing out that Jesus himself authorized this view. As an apostle, Paul established guidelines for the church. He didn’t need to appeal to the Lord (not I, but the Lord), but he did so here to give his words more weight.

He stated the general policy that was to be followed: the wife should not separate from her husband. He followed with an instruction for the men: the husband should not divorce his wife. The term separate as used here was equivalent to divorce. So wives and husbands were not to separate/divorce their spouses. Jesus declared sexual immorality a legitimate ground for divorce (Matthew 19:9), and Paul stated that desertion was also grounds for divorce (1 Corinthians 7:15). With these two exceptions in mind, Paul clearly stated that believers were not to divorce.

He knew that divorce happened among believers, and in the case of illegitimate divorce, Paul gave two choices: remain unmarried or reconcile with the original spouse. He didn’t comment on what to do if attempts at reconciliation were rejected.

To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him (1 Corinthians 7:12–13).

Paul now addressed the rest, referring to believers married to nonbelievers. He makes the point that this teaching is his own and not from the Lord. However, this doesn’t lessen the authority of his teaching, for as an apostle he spoke on behalf of the Lord. He was making the point that to his knowledge, Jesus had not spoken about marriages between believers and unbelievers during His life.

Paul taught that believers shouldn’t divorce their unbelieving spouses if the unbelieving spouse was willing to live with the believing spouse. While religious differences between spouses could lead to tension among married couples, Paul stated that religious differences weren’t necessarily legitimate grounds for divorce.

For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy (1 Corinthians 7:14).

Paul explained his position in two ways. First, the unbelieving husband or unbelieving wife has been sanctified through the believing spouse. The phrase made holy (sanctified in some translations) denotes being made special or set apart for God’s use or purpose. It doesn’t mean that these unbelievers were redeemed. If they had been, then they wouldn’t have been called unbelieving. Rather, through their believing spouses, the unbelieving spouses participate in the community of the people of God.

The situation is different in each marriage. Some unbelieving spouses will eventually become believers through their believing spouse, while others won’t respond to this influence. At least these unbelievers have contact with the gospel and Christian influence in a way that others never experience.

Paul assumes a teaching which is found throughout the Bible: the children of believers are special in God’s eyes, even though they are not redeemed. The term holy comes from the same root as sanctified earlier in this verse. These children are not necessarily believers, but they are expected heirs to the relationship which their believing parent has with God.

But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace (1 Corinthians 7:15).

While there was a possibility that the unbelieving partner might be influenced in such mixed marriages, Paul knew that unbelievers often didn’t want to remain in the marriage. Because of this, he added that if the unbelieving spouse chooses to leave, the believing spouse should let them do so. Believers aren’t obligated in such circumstances to keep their marriage together.

For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? (1 Corinthians 7:16)

Paul called for believers to exercise careful consideration when it comes to divorcing an unbelieving spouse. We can’t know how God will use someone in the life of an unbelieving spouse. Often a believing husband or wife will become the means through which an unbeliever comes to faith.

(To be continued.)

Note
Unless otherwise indicated, all scriptures are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.