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1 Corinthians 7:1. And what you wrote to me about is that it is good for a man not to touch a woman. I “write about them, it’s good for a man not to touch his wife.” The apostle makes it clear that he is writing answers to what they asked questions about. The Corinthians asked whether those who were legally married to their wives and then worthy of saving baptism should have conjugal communion. So, he writes, praising abstinence and condemning fornication, but also deigning to have marital intercourse. For, having said that “it is good for a man not to touch his wife,” he added: 1 Corinthians 7:2. But, in order to avoid fornication, each have his own wife, and each have his own husband. “But for the sake of fornication let every one have his own wife, and every wife have her own husband.” It legitimizes the same things for both husbands and wives, because the nature is one. By the way, he added: “fornication for the sake of”, because he had already condemned it. 1 Corinthians 7:3. The husband show his wife due favor; likewise is a wife to her husband. “Let the husband render due love to his wife; likewise is a wife to her husband." The Apostle legitimizes this about chastity, commanding both husband and wife to equally bear the marital yoke and not look away, not break the bonds, but have proper love for each other. But first he gave this law to the husband, because the husband is the head of the wife. Human laws require wives to be chaste and punish those who violate this law, but they do not require equal chastity from husbands, because husbands, as makers of laws, did not care about equality, but indulged themselves. The Divine Apostle, inspired by God's grace, is the first to prescribe chastity to husbands by law. And since it happened that either husbands or wives, having loved abstinence, and without the permission of those living with them in marriage, were kept from marital intercourse, then, as it should be, he gives a command about this too. 1 Corinthians 7:4. The wife has no power over her body, but the husband does; Likewise, the husband has no power over his body, but the wife does. “The wife does not own her body, but the husband does: in the same way, the husband does not own his body, but the wife.” since the marital law made them one flesh, the Apostle rightly called the body of the wife belonging to the husband, and also the body of the husband being under the authority of the wife. But here the law was first spoken to the wives, because for the most part, it is the custom of wives, especially before their husbands, to love abstinence. 1 Corinthians 7:5. Do not deviate from each other, except by agreement, for a while, to exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance. “Do not deprive yourself of each other, only by mutual consent for the time being, but remain in fasting and prayer: and gather together again.” A person considers himself deprived of what he gives not of his own free will. Therefore, the Apostle very opportunely used this word about those who choose abstinence without consent. For when one wife loves abstinence, then the husband is upset because the wife does not abstain according to his will; The wife suffers the same thing when the husband alone chooses the best. Therefore, the Apostle rightly said: “Do not deprive yourself of one another,” and added: “exactly by agreement”; Knowing the weakness of nature, he added to this: “until the time comes”; and as he understood the time, he explained, saying: “Let you remain in fasting and prayer,” for fasting must be honored by the holiness of life. After fasting, he allows communication and expresses this with the words: “and get together again.” And explaining what legitimizes this, meaning something else, he added: "Let not Satan tempt you." Showing that we ourselves are increasing his dominion over us, he added: “by your intemperance.” Since you live carelessly and willingly enslave yourself to pleasures, this serves as a reason for the devil to wage war with you. And that the Apostle balances the laws with human weakness, he made it clear in his subsequent words. 1 Cor.7:6. However, I said this as permission, and not as a command. 1 Cor.7:7. For I wish that all people were like me; but everyone has his own gift from God, one this way, the other another. “I say this by advice, and not by command. I want all people to be like me.” The Apostle pointed out perfection in abstinence, and condescended to small shortcomings. And his word, just as it offered a healing cure for infirmity, so in choosing the best, it represents a model. The Apostle offered himself as a model, being forced to reveal to us the wealth of his own purity. “But everyone has their own talent from God, first and foremost.” He consoled those living in marriage, and called marriage a gift from God. Helped by God's grace, a person also succeeds in chastity in married life; grace helps those who bring good zeal from themselves, for it is said: “Ask, and it will be given to you; seek, and you will find.” Having said this in response to the questions of the Corinthians, having established decent laws for those living in marriage, the Apostle writes what should be done by those who have not yet accepted the marital yoke or have accepted it, but then these bonds are broken by death and they mourn widowhood. 1 Cor.7:8. To the unmarried and widows I say: it is good for them to remain as I do. “I say to the unmarried and to widows, it is good for them if they remain, as I did.” The apostle again made it clear that he himself was one of those who had not married, for there was no reason for one who was still a youth to include himself among the number of widowers when he was worthy of the calling. Let no one think that he legitimizes celibacy for husbands, and abstinence after marriage for only wives. For both sexes teach both. 1 Cor.7:9. But if they cannot abstain, let them marry; for it is better to marry than to become inflamed. “If they can’t resist, they’ll encroach: it’s better to get married than to get thin.” The apostle does not call the kindling of temporary uprisings of lust, but the enslavement of the soul and its inclination to the worse. What he said means: both you, who were not involved in marriage, and you, who were married, but were then released from marriage by death, it is better to prefer abstinence. But if you cannot endure the attacks of lust and your soul is weak for this feat, because there is no fiery zeal for good in it, then no law forbids you to marry. After this, the Apostle moves on to another legalization. 1 Cor.7:10. And to those who have entered into marriage I command not I, but the Lord: the wife should not divorce her husband. 1 Corinthians 7:11. If she gets divorced, she must remain celibate, or be reconciled with her husband, and the husband must not leave his wife. “And to those who are married I give this commandment, not to I, but to the Lord: the wife must not be separated from her husband! Even if she is separated, let her remain celibate, or let her reconcile herself with her husband! and the husband will not let his wife go.” The Apostle recalled the Gospel law, for the Lord in the Holy Gospel said: “Everyone who puts away his wife, except in the words of the fornicator, commits adultery” (Matthew 5:32). Therefore, he added: “not I, but the Lord.” This: “let her remain single, or let her reconcile herself with her husband,” does not contradict what was said above: “Do not deprive yourself of each other, only by consent.” For that is said to those who separate for no other reason, but only because of abstinence, but here he establishes the law for those who separate for other reasons and tries to keep the marriage bond indissoluble; condescending to weakness, he prescribes abstinence to the one separating, and thereby restrains him from dissolving the marriage, for, by forbidding marriage with another, he forces both parties to return to their previous marriage. 1 Corinthians 7:12. To the rest I say, not the Lord: if a brother has an unbelieving wife, and she agrees to live with him, then he should not leave her. “To the rest I speak, not the Lord.” This “I say” means: “I did not find that this law was written in the Holy Gospel, but I decree it now.” And that the apostolic laws are the laws of the Lord Christ, this is obvious to those knowledgeable in the Divine. For the Apostle said: “Because of temptation, are you looking for Christ who speaks in me?” (2 Cor. 13:3); and: “Not I..., but grace that is with me” (1 Cor 15:10); and again: “By the grace that was given to me” (Rom. 12:3). So here too the law gives, because the All-Holy Spirit speaks through it. “If a brother has an unfaithful wife, and she deigns to live with him, let her not leave her!” 1 Cor.7:13. And a wife who has an unbelieving husband, and he agrees to live with her, should not leave him. 1 Corinthians 7:14. For an unbelieving husband is sanctified by a believing wife, and an unbelieving wife is sanctified by a believing husband. Otherwise your children would have been unclean, but now they are holy. And “if a wife is unfaithful to her husband, she is pleased to live with her, but does not leave him. “Hallowed is the unfaithful husband over his faithful wife, and holy is the unfaithful wife over his faithful husband; otherwise your children would be unclean, but now they are holy.” It does not legitimize taking an unbeliever’s wife and does not command a believing wife to marry an unbeliever husband, for he prescribes the completely opposite. So, soon after this, establishing the law for widows, he added: “exactly in the Lord” (1 Cor. 7:39), that is, let him enter into marriage with a faithful, pious, chaste, honest person. And here he spoke about the previously combined reception of the sermon. For it happened that the husband believed, but the wife remained in unbelief, and vice versa: the wife accepted the preaching, but the husband remained in the disease of unbelief. And the Apostle commands the healthy to endure the weakness of those who are married to him and to take care of his salvation. This is what is said: “Hallowed is the unfaithful husband over his faithful wife, and holy is the unfaithful wife over her faithful husband,” that is, he has the hope of salvation. Even if a husband or wife is sick, the husband’s seed will be a partaker of salvation. The Apostle used a strong image of speech, urging not to leave cohabitation. 1 Corinthians 7:15. If an unbeliever wants to get a divorce, let him get a divorce; the brother or sister is not related in such cases; The Lord has called us to peace. “If an infidel is absent, let him be separated: do not let your brother or sister become enslaved to such.” The believing side, says the Apostle, should not give reasons for separation; and if the hurting party wants to separate, you are innocent and free from blame. “For the Lord God has called us into peace.” If the Lord said: “I did not... come to bring peace to the earth, but the sword... to separate man from his neighbor” (Matthew 10:34-35), then what the Apostle said does not contradict this, but he explains the teaching of the Lord. For, he says, the saving sermon does not bring confusion into life, but, on the contrary, it seeks more the true and God-loving world. At first, it dissolves bad agreement and achieves praiseworthy unanimity. For those who accepted the Divine preaching, becoming teachers of the unbelievers, carried out a wonderful revolution beyond their expectations and brought the separated families into a kindly agreement. This is what the Apostle says here too. 1 Corinthians 7:16. Why do you know, wife, whether you will save your husband? Or do you, husband, why do you know if you won’t save your wife? 1 Corinthians 7:17. Just each act as God has determined for him, and each as the Lord has called. This is what I command in all churches. “What do you think, wife, if you can save your husband? Or what do you say to your husband, if you save your wife? Just like God divided each other.” With good hope, says the Apostle, take upon yourself the labor; You have God as your helper in zeal. “Everyone who is called by the Lord, let him walk like this: and this is what I command in all churches.” The Apostle here made it clear that he did not command to marry unfaithful husbands or wives, but legalized it for those called who had already been married. Then, according to custom, he moves on from the subject he presents to others, prescribing to everyone laws that are appropriate to them. 1 Cor.7:18. If anyone is called to be circumcised, do not hide yourself; If anyone is called uncircumcised, do not be circumcised. 1 Corinthians 7:19. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is everything. “Is anyone called to be circumcised? Let it not be rejected. Is anyone called to be uncircumcised? Let it not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God.” Let him who is called uncircumcised not receive circumcision, and let him who is circumcised not try to show himself to be uncircumcised. For both uncircumcision is natural, and circumcision is performed according to the old law. It is not the deed itself that is praised, but the keeping of the Divine commandment. 1 Cor.7:20. Everyone remain in the rank in which they are called. “Whoever is in the rank in which he is called to abide, let him abide in it.” Then the Apostle moves on to other subjects. 1 Corinthians 7:21. Whether you are called to be a slave, do not be embarrassed; but if you can become free, then use the best. “Have you been called to be a slave? Don’t be negligent: but even if you can be free, enslave yourself more.” Grace knows no difference between slavery and dominion. Therefore, do not flee slavery as unworthy of faith; but, if it is possible to gain freedom, remain in slavery and expect reward. The Apostle used this strengthened image of speech not without intention, but urging him not to avoid slavery under the pretext of godliness. It also offers another consolation. 1 Corinthians 7:22. For the servant who is called in the Lord is the freeman of the Lord; likewise, he who is called free is a servant of Christ. “The servant who was called in the Lord, the freeman of the Lord, is also the called freeman, the servant of Christ.” We usually call a slave who has been set free as a “freeman.” The Apostle gave this name to the servant who was worthy of faith. And just as he called the free man the servant of Christ, so he called the slave “freeman,” teaching this that the free have Christ as their Lord, and also the slaves have taken advantage of true freedom. For who is as free as he who is freed from sin? And who is enslaved in the same bitter slavery as he who is enslaved to the passions? 1 Corinthians 7:23. You are bought at a price; do not become slaves of men. “At the price of purchase, of course: do not become a slave man.” The law is not contrary to what has been said, but commands that both those called slaves and those called free should not have a servile way of thinking. He very clearly recognized both slaves and rulers as slaves similar to each other, saying that both were “purchased at a price.” The Master bought you, says the Apostle, by giving His own blood for you. 1 Corinthians 7:24. In whatever rank one is called, brethren, in that each one shall remain before God. “Whoever is called to be in him, brethren, let him abide in him before God.” The Apostle stated this both in the preface and in the afterword of his instructions. And again he proceeds to present the new law. 1 Corinthians 7:25. Regarding virginity, I do not have a command from the Lord, but I give advice as someone who has received the grace from the Lord to be faithful to Him. “The Imam has not commanded the Lord about virgins.” For the Lord, to the question of the Apostles, if this is what the law says about a wife, “it is better not to marry,” answered: “Not everyone can comprehend this word” (Matthew 19:10-11); and again: “He who is able to contain, let him contain” (Matthew 19:12). That is why the divine Apostle said the following: “the commandments of the Lord are not the imam.” Therefore, if the law has not been given to you, then what does your word mean? “I’m giving advice.” I am not introducing a law, but I am offering advice. For God, having legitimized what is in accordance with nature, offers only as advice what is above nature. Since some probably contradicted this advice as an innovation, the Apostle added: “For you have received mercy from the Lord to be faithful.” With usual modesty, Paul pointed out the apostolic dignity: “I am a worthy counselor,” he says, “by the great mercy of the Master, called and appointed as a preacher.” What do you advise us? 1 Corinthians 7:26. Out of real need, I recognize for the best that it is good for a person to remain like this. 1 Corinthians 7:27. Are you connected to your wife? don't look for a divorce. Are you left without a wife? don't look for a wife. “I consider this good to be for a real need, as it is good for a person to be like this. Are you attached to your wife? Don't look for permission. Have you renounced your wife? Don't look for a wife." He added: “I think,” not because he doubts that virginity is good and the best of blessings, but so that the advice does not turn into law, he expressed doubt. For the law is accompanied by storage, and crime, and punishment of transgressors; therefore he does not legitimize the great, but offers this in the form of advice and, having said: “do not look for a wife,” added: 1 Corinthians 7:28. However, even if you get married, you will not sin; and if the girl marries, she will not sin. But such will have tribulations according to the flesh; and I feel sorry for you. “Even if you were married, you have not sinned, and even if a virgin has violated you, you have not sinned.” Why do you advise not to get married if marriage is free from sin? “For the flesh will have such tribulation.” Why do you care about that? “But you will have mercy.” And he discovered his fatherly love and showed the benefits of a celibate life. Moreover, it is necessary to know that this: “even though you were married, you have not sinned, even if a virgin has committed violence, you have not sinned,” the Apostle said not about those who once and forever renounced the world, but about those who have not yet chosen either one or the other, but stand at the general limit of married and celibate life. Then the Apostle confirms his word in another way. 1 Corinthians 7:29. I tell you, brethren: the time is short, so those who have wives must be as if they had not. “I say this, brethren, because time has ceased to eat other things.” Life here is coming to an end; The end of the present century is near. “Yes, even those who have have wives, as they have not”: 1 Cor.7:30. And those who weep as if they did not weep; and those who rejoice, as if they did not rejoice; and those who buy, as if they did not purchase. 1 Corinthians 7:31. And those who use this world, as if they do not use it; for the image of this world passes away. “And those who weep, as if they were not weeping: and those who rejoice, as if they were not rejoicing; and those who bought, as if they were not content”! and “demanding this world, but not demanding it.” The present is alien to us, says the Apostle, because we pass from here very quickly. Therefore, let no one complain about poverty or think highly of wealth; If someone owns a lot, let him not spend it on fun and whims, but use only the most necessary of it. For this means what was said: “and those who demand this world, but they do not demand it”! And through the mouth of Ezekiel, God accuses the rams because they grazed on good pasture, and trampled the remains with their feet, and drank pure water, and disturbed the remains with their feet (Ezek. 34:18). In agreement with this is what the Apostle said: “those who demand this world, as if they do not demand it”! Then, showing the transience of the present, he added: “For the image of this world is passing away.” There will be no more agriculture and navigation, no more kingdoms and military leaders, no more slavery and domination, no more arts and sciences, no more poverty and wealth; because the present consists of all this and the like; century Blessed Isaiah says the same thing, foretelling the future: “And it shall come to pass... the slave is like his master, and the slave is like his mistress, and he buys like he sells,” and the ought as well as the ought not (Isa. 24:2). For in the future life everything will be different from each other. However, the divine Apostle, showing the short duration of real life, added: 1 Corinthians 7:32. And I want you to be worry-free. An unmarried man cares about the things of the Lord, how to please the Lord. “I want you to be without sadness.” This clearly indicated the purpose of virginity, for a virgin’s soul is free from unnecessary and unreasonable worries and he, as much as possible, imitates the future life. This is what the Apostle says in the following words: “He who is not married cares for the Lord’s, how to please the Lord!” 1 Cor.7:33. But a married man worries about worldly things, how to please his wife. There is a difference between a married woman and a girl. 1 Corinthians 7:34. An unmarried woman cares about the Lord, how to please the Lord, in order to be holy in both body and spirit; but a married woman worries about worldly things, how to please her husband. “But he who gets married worries about the things of the world, how to please his wife. The wife and maiden were separated. The one who has not violated cares about the Lord’s things, so that she may be holy both in body and spirit, and the one who has violated cares about the things of the world, how to please her husband.” The apostle in brief words showed the difference in concerns between one who has chosen the marital yoke and one who has loved a celibate life. But it is not difficult for anyone who wants to find out about the works and worries of those living in the world. Yes, and we depicted them more extensively in the words we wrote about virginity, in which lovers of good things were encouraged to acquire this wealth. The Divine Apostle, continuing his advice, added the following: 1 Cor.7:35. I say this for your own benefit, not to put bonds on you, but so that you serve the Lord decently and continually without distraction. “But I say this for your own benefit: let me not force you, but be silent for the grace and grace of the Lord.” It is not through need, he says, that I attract you to this wealth, as if imposing “force” on you and catching you by force, but I am showing the benefit that flows from here. For there is no other way for us to remain constantly in the service of God than by escaping the bonds of life. 1 Corinthians 7:36. If anyone considers it indecent for his maiden to remain like this when she is of mature age, let him do as he wants: he will not sin; let them get married. “If anyone hates to dishonor his virgin, if she is overgrown, then she should eat like this: if he will, let him do it; does not sin, even if he commits trespass.” And whoever recognizes a celibate life as indecent and therefore wants to marry off his daughter, let him act according to his discretion, because marriage is free from sin. But here again the Apostle gave a command about those who have not yet chosen virginity. 1 Corinthians 7:37. But whoever is unshakably firm in his heart and, not being constrained by need, but being powerful in his own will, decides in his heart to keep his virgin, he does well. “And he who stands firm in his heart, having no need, but having the power of his own will, and has decided in his heart to guard his virgin, does good.” It is said: “having no need,” that is, being free, not being under the authority of a master. 1 Corinthians 7:38. Therefore, he who gives his maiden in marriage does well; and the one who does not issue does better. “In the same way, he who gives to marriage does good; and he who does not, does better.” The apostle showed that one is good and the other is beautiful, and thereby put a bond on the tongue of heretics who condemn marriage. But he recognized the need to give useful advice to widows. 1 Cor.7:39. A wife is bound by law as long as her husband lives; if her husband dies, she is free to marry whomever she wants, only in the Lord. “A wife is bound by law, for as long as her husband lives: but if her husband dies, she is free to eat, to commit harm for no good, but in the Lord,” that is, to marry a faithful, pious, chaste, lawful person. 1 Cor.7:40. But she will be happier if she remains like this, according to my advice; but I think that I also have the Spirit of God. “The Most Blessed One is, if this continues, according to my advice.” The apostle again did not decree the law, but offered advice. And to make it worthy of belief, he added: “I dream of having the Spirit of God.” “These are not my words,” he says, “but the grace of the All-Holy Spirit, because I am the instrument of this grace.” At the same time, it should be noted that one who abstains from marriage should not only be called blessed, on the contrary, the Apostle called her most blessed, teaching thereby that one who has not entered into a second marriage is not unhappy; but blessed is she who was married according to the apostolic law, because comparatively she also turns out to be blessed. And this is enough to expose the followers of Novatus, who condemn the second marriage as fornication, directly contrary to the apostolic laws. The apostle, having written this after the first accusation and offered decent advice regarding marriage and celibate life, also widowhood and virginity, touches on another accusation, the content of which must first be briefly stated. Некоторые из уверовавших, может быть, в Коринфе, между близкими знакомыми имея одержимых еще заблуждением, вместе с ними принимали пищу в идольских храмах, конечно, вкушая предлагаемое не как идоложертвенное, но в том убеждении, что все есть Божие создание. But those who did not yet have this knowledge were greatly harmed by what they did. For seeing that the most perfect of them fearlessly ate what was sacrificed to idols, they found in this an incentive for themselves to do the same, and for them this turned into a grave sin, because they ate with the same thought as the first, but, not having their knowledge, they ate just like what was sacrificed to idols. Having learned about this, the divine Apostle condemns this matter and offers many different remedies against this illness. You might be interested in: