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Selected Verse: 1 Corinthians 7:1 - King James
| Verse |
Translation |
Text |
| 1Co 7:1 |
King James |
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40)
The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
good--that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. Heb 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in Co1 7:34-35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul. |
| Notes on the Bible, by Albert Barnes, [1834] |
Now, concerning ... - In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.
It is good - It is well. It is fit, convenient, or, it is suited to the present circumstances, or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says Heb 13:4 that "marriage is honorable in all." But he here admits, with one of the parties in Corinth, that it was well, and proper in some circumstances, not to enter into the marriage relation; see Co1 7:7-8, Co1 7:26, Co1 7:28, Co1 7:31-32.
Not to touch a woman - Not to be connected with her by marriage. Xenophon (Cyro. b. 1) uses the same word (ἅπτω haptō, "to touch") to denote marriage; compare Gen 20:4, Gen 20:6; Gen 26:11; Pro 6:29. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
It is good (καλὸν)
See on Joh 10:11. Not merely expedient, but morally salutary. The statement, however, is made in the light of circumstances, see Co1 7:26, and is to be read with others, such as Co2 11:2; Rom 7:4; Eph 5:28-33, in all which marriage is made the type of the union between Christ and His Church. See also Heb 13:4. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on Co1 7:6 (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen.
Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted. |
34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
29 So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.
11 And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.
6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?
31 And they that use this world, as not abusing it: for the fashion of this world passeth away.
32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
30 For we are members of his body, of his flesh, and of his bones.
31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
32 This is a great mystery: but I speak concerning Christ and the church.
33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
11 I am the good shepherd: the good shepherd giveth his life for the sheep.
6 But I speak this by permission, and not of commandment.