1 Corinthians 7:1

1 COR. 7

This is one of the most interesting chapters in the New Testament, due to the nature of its being Paul's apostolic answers to no less than six questions propounded in a letter from the church at Corinth, that letter being lost, of course, and thus leaving the communications in this chapter to be understood very much in the same manner as listening to one end of a telephone conversation.

Significantly, Paul had sternly reprimanded the Corinthians for the various sins already noted in the first six chapters, before getting down to the problem of their questions. Therefore, the second major division of the epistle begins at this point, from whence through the next nine chapters he would deal with questions raised in the lost letter.

The six questions treated in this chapter are:

(1) Should married couples continue normal sexual relations after becoming Christians? Answer: Yes, it is their duty to do this (1 Corinthians 7:1-7).

(2) Should single persons get married? Answer: Yes, in all normal situations; but for the gifted, such as Paul, celibacy was advantageous, especially in unsettled times (1 Corinthians 7:8-9).

(3) Is divorce permitted for Christians? Answer: No (1 Corinthians 7:10-11).

(4) When one partner of a pagan couple becomes a Christian, the other refusing to do so, is such a marriage binding? Answer: Yes, except when the unbeliever deserts the Christian partner (1 Corinthians 7:12-16).

A brief digression. At this point Paul, having given an exception in the matter of mixed marriages, allowing liberty in certain cases, interjected a comment on the general rule that becoming a Christian does not free any man from obligations already binding upon him. Evidently there was at Corinth, even at this early date, some impression that becoming a Christian wiped out all prior debts, contracts, even marriages and all other obligations existing prior to conversion. It will be recalled that this very error was the principal motivation for vast numbers of knights and princes who participated in the Crusades at a much later time (1 Corinthians 7:17-24).

(5) Should Christian fathers (or guardians) give their daughters in marriage? Answer: The fathers and guardians were given authority to solve their individual problems, there being no sin involved, however the decision went; but certain guidelines were suggested (1 Corinthians 7:25-38).

(6) May a Christian widow remarry? Answer: Yes, provided that she marry "only in the Lord" (1 Corinthians 7:39-40).

Like many other chapters which are sometimes labeled "difficult," this one contains some of the most instructive teaching in the New Testament, and affords glimpses of the apostolic method which add greatly to one's faith in the integrity of the apostles.

Now concerning the things whereof ye wrote: It is good for a man not to touch a woman. (1 Corinthians 7:1)

The development of this paragraph a little later indicates that the question regards the conduct of Christian couples toward each other, a question no doubt related to the broader question of celibacy as a way of life, this being a deduction from the terminology "not to touch a woman." "Epictetus used this word to denote one's MARRYING."[1] Morris also agreed that "In this context TOUCH refers to marriage."[2]

It is good not to touch a woman ... Paul first addressed himself to the prior question of celibacy, admitting here that, in a sense, it was "good." The word "good" in this place "does not mean morally good, but that it is for man's best interests in some circumstances to remain single."[3] "He is teaching that because of the persecution of Christians, it is better not to get married and bring children into the world to be killed and suffer persecution.[4] It should be carefully observed, however, that Paul in no sense advocated celibacy, except in certain situations and circumstances, and that even in those cases it was merely "allowable," and not commanded. There is no disparagement of marriage here, Paul's writings in Ephesians 5:22,23, etc., making it abundantly clear that he held the institution of marriage in the very highest esteem. As Marsh said, "He is not writing a treatise on marriage, but answering their questions within the context of current attitudes and circumstances."[5] Marsh translated this place, "It is WELL for a man not to touch a woman ... meaning COMMENDABLE, but not morally or intrinsically better."[6] It is true now, even as it was in the beginning, that "It is not good for man to be alone" (Genesis 2:18). As Lipscomb noted, "Paul's teaching here regards the persecution then raging against the Christians; and, on account of these, if a man could restrain his lusts, it was better not to marry."[7]

The background of this paragraph included widespread agitation of the question of the desirability of marriage. Many of the Greek philosophers, such as Menander, held marriage to be "an evil, but a necessary evil";[8] but the Jews, on the other hand, "absolutely required that every man should marry, and reputed those as murderers who did not."[9]

[1] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 98.

[2] Leon Morris, Tyndale Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 105.

[3] Donald S. Metz, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 372.

[4] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee, 1947), p. 63.

[5] Paul W. Marsh, A New Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 387.

[6] Ibid.

[7] David Lipscomb, Commentary on First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 95.

[8] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 220.

[9] Ibid.