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1 Corinthians 7:1-2

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

1. Porro, de quibus scripsistis mihi, bonum est viro mulierem non tangere.

2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

2. Propter fornicationes autem unusquisque uxorem suam habeat, et unaquaeque proprium maritum.


As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication. Now it appears, that, notwithstanding the greatly scattered state of the Corinthian Church, they still retained some respect for Paul, inasmuch as they consulted him on doubtful points. What their questions had been is uncertain, except in so far as we may gather them from his reply. This, however, is perfectly well known, that immediately after the first rise of the Church, there crept into it, through Satan’s artifice, a superstition of such a kind, that a large proportion of them, through a foolish admiration of celibacy, 367367     “C’est a dire, l’abstinence du mariage;” — “That is to say, abstinence from marriage.” despised the sacred connection of marriage; nay more, many regarded it with abhorrence, as a profane thing. This contagion had perhaps spread itself among the Corinthians also; or at least there were idly-disposed spirits, who, by immoderately extolling celibacy, endeavored to alienate the minds of the pious from marriage. At the same time, as the Apostle treats of many other subjects, he intimates that he had been consulted on a variety of points. What is chiefly of importance is, that we listen to his doctrine as to each of them.

1. It is good for a man. The answer consists of two parts. In the first, he teaches that it were good for every one to abstain from connection with a woman, provided it was in his power to do so. In the second, he subjoins a correction to this effect, that as many cannot do this, in consequence of the weakness of their flesh, these persons must not neglect the remedy which they have in their power, as appointed for them by the Lord. Now we must observe what he means by the word good, when he declares that it is good to abstain from marriage, that we may not conclude, on the other hand, that the marriage connection is therefore evil — a mistake which Jerome has fallen into, not so much from ignorance, in my opinion, as from the heat of controversy. For though that great man was endowed with distinguished excellences, he labored, at the same time, under one serious defect, that when disputing he allowed himself to be hurried away into great extravagancies, so that he did not keep within the bounds of truth. The inference then which he draws is this “It is good not to touch a woman: it is therefore wrong to do so.” 368368     Our Author, when commenting on Matthew 19:10, animadverts in strong terms on Jerome’s manner of handling the subject of marriage, as discovering “a malicious and wicked disposition.” Harmony, volume 2 p. 386. — Ed. Paul, however, does not make use of the word good here in such a signification as to be opposed to what is evil or vicious, but simply points out what is expedient on account of there being so many troubles, vexations, and anxieties that are incident to married persons. Besides, we must always keep in view the limitation which he subjoins. Nothing farther, therefore, can be elicited from Paul’s words than this — that it is indeed expedient and profitable for a man not to be bound to a wife, provided he can do otherwise. Let us explain this by a comparison. Should any one speak in this way: “It were good for a man not to eat, or to drink, or to sleep” — he would not thereby condemn eating, or drinking, or sleeping, as things that were wrong — but as the time that is devoted to these things is just so 369369     “C’est autant de perdu quant aux choses spirituelles;” — “It is so much of loss as to spiritual things.” much taken from the soul, his meaning would be, that we would be happier if we could be free from these hindrances, and devote ourselves wholly 370370     “Nous employer entierement et incessaumment;” — “Employ ourselves entirely and unceasingly.” to meditation on heavenly things. Hence, as there are in married life many impediments which keep a man entangled, it were on that account good not to be connected in marriage.

But here another question presents itself, for these words of Paul have some appearance of inconsistency with the words of the Lord, in Genesis 2:18, where he declares, that it is not good for a man to be without a wife. What the Lord there pronounces to be evil Paul here declares to be good I answer, that in so far as a wife is a help to her husband, so as to make his life happy, that is in accordance with God’s institution; for in the beginning God appointed it so, that the man without the woman was, as it were, but half a man, and felt himself destitute of special and necessary assistance, and the wife is, as it were, the completing of the man. Sin afterwards came in to corrupt that institution of God; for in place of so great a blessing there has been substituted a grievous punishment, so that marriage is the source and occasion of many miseries. Hence, whatever evil or inconvenience there is in marriage, that arises from the corruption of the divine institution. Now, although there are in the meantime some remains still existing of the original blessing, so that a single life is often much more unhappy than the married life; yet, as married persons are involved in many inconveniences, it is with good reason that Paul teaches that it would be good for a man to abstain. In this way, there is no concealment of the troubles that are attendant upon marriage; and yet, in the meantime, there is no countenance given to those profane jests which are commonly in vogue with a view to bring it into discredit, such as the following: that a wife is a necessary evil, and that a wife is one of the greatest evils. For such sayings as these have come from Satan’s workshop, and have a direct tendency to brand with disgrace God’s holy institution; and farther, to lead men to regard marriage with abhorrence, as though it were a deadly evil and pest.

The sum is this, that we must remember to distinguish between the pure ordinance of God and the punishment of sin, which came in subsequently. According to this distinction, it was in the beginning good for a man, without any exception, to be joined to a wife, and even yet, it is good in such a way, that there is in the meantime a mixture of bitter and sweet, in consequence of the curse of God. To those, however, who have not the gift of continency, it is a necessary and salutary remedy in accordance with what follows.

2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, 371371     “Il laisse la liberte de se marier ou ne se marier point;” — “He gives liberty to marry or not marry.” while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added.

This passage is also opposed to (τολυγαμία) polygamy For the Apostle desires that every woman have her own husband, intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection.

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