1 Corinthians Chapter 7
Principles Regarding Marriage and Singleness
A. Answer to a question about sexual relations in marriage.
1. (1 Corinthians 7:1-2) Paul enlarges on the principle of purity.
“Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.”
Paul begins chapter seven by addressing specific questions the Corinthians had raised in their letter to him. The phrase, “Now concerning the things of which you wrote to me” indicates that Paul is shifting from earlier rebukes and teachings to carefully answering matters of practical concern. The first subject he addresses is sexual relations in marriage.
When Paul says, “It is good for a man not to touch a woman”, the word “touch” is used in the sense of engaging in sexual relations. Most scholars agree this phrase reflects a slogan or question from the Corinthian believers themselves, likely influenced by their environment of rampant immorality. In their attempt to avoid immorality, some believers wondered if complete abstinence—even within marriage—was the holiest course. Paul acknowledges the statement but qualifies it by saying, “Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.” He affirms that marriage is God’s provision for purity, and within it, sexual intimacy is not only permitted but necessary.
The Corinthian suggestion of total celibacy likely came from the mistaken belief that abstinence from sexual relations was a higher spiritual state. In a city like Corinth, notorious for its temple prostitutes and sexual debauchery, some believers swung to the opposite extreme, thinking that renouncing all intimacy would protect them from immorality. History shows that this mindset eventually took root in parts of the early church, where celibacy was wrongly exalted as a holier state than marriage. Yet Paul corrects this error. Marriage, in fact, is the God-ordained context for sexual intimacy, and abstinence within marriage is not a mark of holiness but of disobedience when it denies the God-given role of husband and wife.
Paul’s statement, “Let each man have his own wife, and let each woman have her own husband” is not a command to marry but a command for those who are married to live faithfully within marriage, including their sexual responsibilities to each other. Paul will deal with singleness and marriage later in the chapter, but here he emphasizes that one safeguard against sexual immorality is a healthy marital relationship where both husband and wife give themselves fully to each other.
It is important to notice that Paul does not teach that sex is the only reason for marriage, nor even its highest purpose. Instead, he answers a specific question about purity and immorality. A fuller theology of marriage can be seen in Ephesians 5:21-33, where Paul describes marriage as a picture of Christ and the church: “Husbands, love your wives, just as Christ also loved the church and gave Himself for her” (Ephesians 5:25). Similarly, Colossians 3:18-19 gives instructions for marriage: “Wives, submit to your own husbands, as is fitting in the Lord. Husbands, love your wives and do not be bitter toward them.”
Therefore, while Paul acknowledges the struggles of purity in a corrupt culture, he reaffirms the goodness of marriage and the rightful place of sexual intimacy within it. To abstain from intimacy in marriage under the guise of holiness is to disobey God’s design. Far from being unholy, sexual intimacy in marriage is honorable, pure, and commanded as part of a faithful relationship between husband and wife.
The Principle of Mutual Sexual Responsibility in Marriage
(1 Corinthians 7:3-6)
“Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. But I say this as a concession, not as a commandment.”
Paul develops his teaching by showing that sexual intimacy in marriage is not only permissible but a duty that both husband and wife owe to each other. In the Greco-Roman world, marriage was often viewed as a social contract for children and property, but Paul elevates it by grounding marital intimacy in mutual love and obligation before God.
Paul begins by saying, “Let the husband render to his wife the affection due her, and likewise also the wife to her husband.” Instead of promoting celibacy within marriage, Paul insists that both husband and wife must give one another the affection and intimacy they are due. The phrase “affection due her” is striking. It means that every wife is owed affection simply because she is married to a Christian husband, regardless of her appearance, age, or personality. This obligation extends beyond mere physical relations to the realm of tenderness, warmth, and emotional intimacy. If a husband engages in sexual activity without genuine affection, he is not fulfilling this command. Likewise, the wife must not withhold affection from her husband. Paul emphasizes the principle of mutuality—marriage is not about demanding rights but about giving what is owed in love.
The apostle then deepens this truth: “The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does.” This is a profound statement. In a culture where men often dominated marriage, Paul levels the ground by declaring that both husband and wife have equal authority over each other’s bodies. This mutuality cuts against both chauvinism and asceticism. Neither partner is free to selfishly withhold themselves, nor to abuse the other. Paul is not endorsing exploitation or coercion, but stressing the sacred obligation each has to serve their spouse through marital intimacy. Out of all humanity, God has given one person—their spouse—as the sole, God-ordained partner to meet their physical needs. This makes fidelity and generosity in the marital relationship a holy stewardship.
Paul further warns: “Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.” Here Paul acknowledges that there may be rare times when a couple chooses to abstain from intimacy, but it must be by mutual consent, temporary, and for a spiritual purpose such as fasting and prayer. Anything beyond this opens the door to Satan’s temptation. The word “deprive” is the same as “defraud” in 1 Corinthians 6:8, meaning to cheat someone of what rightly belongs to them. To withhold intimacy without just cause is to rob one’s spouse and to put the marriage at spiritual risk. Moreover, deprivation is not only about frequency but also about affection and romance. A cold, dutiful sexual relationship without genuine love is still a form of deprivation.
Paul explains that to refuse intimacy is not an expression of self-control but a demonstration of its lack, since it exposes one’s spouse to unnecessary temptation. Satan’s strategy is clear: he seeks to promote sexual activity outside of marriage while discouraging it inside of marriage. Whether through immorality or marital neglect, his goal is to distort God’s design.
Finally, Paul clarifies, “But I say this as a concession, not as a commandment.” Abstinence within marriage is not commanded by God, nor is it commended as more spiritual. It is only permitted for specific times of prayer and fasting, and even then, it must be limited. God designed marital intimacy to be enjoyed, celebrated, and protected, not treated as a lower or optional aspect of marriage.
This passage therefore establishes one of the clearest principles in Scripture: there is nothing impure about sex within marriage. In fact, it is both a holy duty and a sacred joy. A husband and wife must not settle for a poor or broken sexual relationship. Though difficulties may arise, God desires every Christian marriage to experience intimacy as a blessing, not as a burden. A strong marital bond, rooted in affection and self-giving, not only strengthens the couple but also protects the marriage from the destructive schemes of the enemy.
Paul Recognizes the Benefits of Singleness, but also of Marriage
(1 Corinthians 7:7-9)
“For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.”
Paul continues his teaching by acknowledging both the benefits of singleness and the blessings of marriage, stressing that both states are gifts from God. He begins with a personal wish: “For I wish that all men were even as I myself.” At the time of writing, Paul was unmarried, placing himself among the category of “the unmarried and the widows.” He saw advantages in singleness, particularly in terms of undistracted service to the Lord, which he will explain more fully later in this chapter.
Although Paul was single when he wrote this letter, it is highly probable that he had been married at some point earlier in life. Paul himself describes his background as an exceptionally observant Jew, saying in Philippians 3:4-6, “If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” In Paul’s cultural setting, Jewish men were expected to marry. A man who reached twenty without taking a wife was considered to be living in sin, and some rabbis even taught that such a man forfeited his place in heaven and was not truly a man at all.
Further evidence suggests that Paul may have been a member of the Sanhedrin, the ruling council of the Jews. In Acts 26:10, Paul says of his former life, “This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them.” The phrase “I cast my vote” strongly implies that he was part of the Sanhedrin. Since membership in the Sanhedrin was restricted to married men, this makes it very likely that Paul had once been married. Scripture is silent on what happened to his wife—whether she died or whether she left him after his conversion—but when Paul wrote 1 Corinthians, he was unmarried. His unique life experience gave him credibility to speak about both marriage and singleness with authority and balance.
Paul then states, “But each one has his own gift from God, one in this manner and another in that.” Here he emphasizes that singleness and marriage are not merely human choices but spiritual gifts. The word translated “gift” is the same used later in 1 Corinthians 12 to describe spiritual gifts. Just as God gives gifts of teaching, prophecy, or helps, He also gives the grace to live faithfully in marriage or in singleness. This truth guards believers from the “grass is greener” mentality, where the unmarried wish to be married and the married wish to be single. Both states are honorable, both require God’s enabling, and both are meant to glorify Him.
This teaching is particularly radical when viewed against Paul’s Jewish background. Ancient Jewish writings, such as the Gemara, declared, “It is forbidden a man to be without a wife; because it is written, It is not good for man to be alone. And whosoever gives not himself to generation and multiplying is all one with a murderer.” To live unmarried was considered diminishing the image of God. Yet Paul, transformed by the gospel, declared that both marriage and singleness are valid gifts of God. He dismantled the notion that one state was holier than the other. What is never a gift, however, is sexual immorality. The married must remain faithful to their spouse, and the unmarried must live in celibacy.
Paul applies this principle directly in verse 8: “But I say to the unmarried and to the widows: It is good for them if they remain even as I am.” His preference is not a condemnation of marriage but an acknowledgment that singleness, for those so gifted, provides freedom from certain worldly concerns. However, Paul immediately adds balance: “But if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.” Here Paul’s recommendation is intensely practical. He is not arguing about who is more spiritual, but about God’s provision for human weakness. Marriage, designed by God, provides a holy outlet for sexual desire. To burn with unfulfilled passion is dangerous and opens the door to temptation, so Paul commends marriage as the right and godly solution.
It is important to note, however, that Paul is not endorsing marriage as a cure for lust. He says, “It is better to marry than to burn with passion,” but lustful habits do not disappear simply by entering marriage. Many men and women have discovered that marriage alone does not deliver them from the sins of lust or pornography. Paul’s point is not that marriage cures lust, but that a healthy marital relationship guards against unrestrained passion leading into immorality. Calvin wisely observed, “It is one thing to burn, another to feel heat… what Paul calls burning here, is not merely a slight sensation, but being so aflame with passion that you cannot stand up against it.”
Therefore, Paul recognizes that marriage and singleness both serve God’s purposes. Singleness provides undistracted devotion to Christ, while marriage provides companionship and purity. Each is a gift, and neither is to be despised or exalted above the other. What matters most is living faithfully within the state God has called each person to, and above all, pursuing holiness whether married or single.
Answers to Questions About Divorce
Divorce and Separation for Christian Couples
(1 Corinthians 7:10-11)
“Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.”
Paul now moves to address the delicate matter of divorce, specifically within marriages where both husband and wife are Christians. In this chapter he has already considered questions about the merits of singleness and the nature of intimacy in marriage. With the words “Now to the married”, Paul introduces a new subject, dealing with questions from the Corinthians regarding whether separation or divorce could somehow be viewed as a more spiritual path.
Paul makes it clear that he is relaying the direct teaching of Jesus: “Now to the married I command, yet not I but the Lord.” This is not Paul offering his personal judgment but recalling the commandment of Christ Himself. When Jesus addressed marriage and divorce in Matthew 19:3-9, He declared that marriage was instituted by God from creation, quoting Genesis 2:24: “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” Jesus then concluded, “Therefore what God has joined together, let not man separate.” In light of this, Paul reaffirms: “A wife is not to depart from her husband… and a husband is not to divorce his wife.”
The Corinthian Christians were tempted to believe that it might be more spiritual to abandon their marriages in pursuit of a higher form of holiness. Paul rejects this notion outright. Holiness is not achieved by breaking the marriage covenant; rather, holiness is demonstrated by faithfulness within the covenant. For two believers, divorce is not an option that God recognizes, except in very limited circumstances defined by Scripture.
Paul continues: “But even if she does depart, let her remain unmarried or be reconciled to her husband.” This acknowledges that separations do sometimes occur, though not by God’s design or blessing. It may be because of sin, conflict, abuse, addiction, or even misguided ideas of spirituality. Paul is not encouraging separation but recognizes the reality of it. If such a departure happens, the believer must not consider themselves free to remarry, because in God’s eyes the covenant bond remains. The only two biblical grounds for divorce are sexual immorality (Matthew 19:9) and abandonment by an unbelieving spouse (1 Corinthians 7:15). Outside of these grounds, God does not recognize a divorce, even if the state issues legal papers. In such cases, the only biblical options are reconciliation or remaining unmarried.
Jesus reinforced this in Matthew 19:9: “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.” The disciples understood this teaching so clearly that they responded in Matthew 19:10, “If such is the case of the man with his wife, it is better not to marry.” They recognized that marriage is a lifelong, binding covenant, not to be dissolved for personal preference or convenience.
Therefore, if someone claims, “God just doesn’t want me to be married to this person anymore,” or, “God has brought someone better into my life,” they are deceiving themselves. Such reasoning does not come from God’s Word. God never authorizes divorce on the basis of personal unhappiness or new romantic interests. His standard for marriage is fidelity, perseverance, and reconciliation wherever possible.
Paul concludes by applying this truth equally to husbands: “And a husband is not to divorce his wife.” Just as wives are commanded not to depart, husbands are commanded not to initiate divorce. In Scripture, separation acknowledges that the covenant remains, whereas divorce seeks to sever it. Except in cases of sexual immorality or abandonment by an unbeliever, two Christians never have a valid biblical reason to divorce. Even in cases of sexual immorality, Jesus did not command divorce but permitted it because of the hardness of human hearts (Matthew 19:8). God’s heart always leans toward forgiveness and reconciliation when true repentance is present.
Thus, Paul makes clear that marriage between two believers is sacred, binding, and permanent until death. While separation may sometimes occur due to sin or brokenness, divorce among Christians is never to be pursued apart from the narrow exceptions established by Christ Himself.
Divorce and Remarriage When a Christian Is Married to an Unbelieving Spouse
(1 Corinthians 7:12-16)
“But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?”
Paul now shifts his attention from marriages where both partners are believers (vv. 10-11) to marriages where only one partner is a believer. With the words, “But to the rest”, he addresses a different group within the Corinthian church: Christians who are married to unbelievers. This was a real and pressing concern in the early church, as many first-generation Christians had come to faith while their spouses remained in paganism.
Paul introduces this section with, “But to the rest I, not the Lord, say.” This does not mean Paul’s words are less inspired. Rather, he distinguishes between matters Jesus explicitly addressed during His earthly ministry (such as divorce between two believers, Matthew 19:3-9) and situations Jesus had not directly spoken on. Since Christ did not give a direct teaching about believers married to unbelievers, Paul, under the Spirit’s inspiration, now provides guidance for all churches. His words carry divine authority and are preserved as Scripture, even if Paul himself may not have realized the full scope of his inspiration.
Paul’s counsel is clear: “If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him.” Some Corinthian believers thought that marriage to an unbeliever was inherently defiling and therefore grounds for divorce. Paul directly contradicts this. The presence of an unbelieving spouse is not a reason to dissolve a marriage, provided that the unbelieving spouse is willing to remain. This is consistent with God’s heart for the permanence of marriage, even when it is difficult.
Paul then explains the spiritual benefit of remaining married: “For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband.” Here “sanctified” does not mean “saved.” The unbelieving spouse is not automatically a Christian by virtue of marriage. Rather, sanctified means “set apart” for a unique opportunity to be exposed to the gospel through the believing partner’s life and testimony. Their nearness to a Christian spouse brings them into contact with the blessings of God’s grace in a way they would not otherwise experience.
Paul extends this truth to the children: “Otherwise your children would be unclean, but now they are holy.” The presence of one believing parent brings a spiritual covering to the children. They are set apart in a way that children of two unbelievers are not. This does not guarantee their salvation, but it places them under the influence of God’s covenant blessings and under the care of a believing parent until they reach the age of accountability. Without that believing parent, Paul says, the children would be regarded as “unclean.” This underscores the importance of a Christian parent’s presence in the home as a channel of God’s sanctifying influence.
However, Paul also gives balance: “But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace.” If the unbelieving spouse refuses to remain in the marriage and chooses to depart, the Christian is not bound to force the marriage to continue. In such cases, God recognizes the divorce, and the believing spouse is no longer under bondage to the marriage covenant. This phrase, “not under bondage,” means that the believer is free, which includes freedom to remarry in the Lord. Paul emphasizes that God’s calling is to peace, not to a life of endless conflict and hostility within a marriage where one partner rejects Christ.
Paul concludes this section with a word of both caution and encouragement: “For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?” The Christian spouse should not assume that their presence will automatically lead to the unbelieving partner’s salvation. Yet neither should they underestimate how God might use their faithfulness, patience, and godly conduct to draw their spouse to Christ. As Peter also wrote in 1 Peter 3:1-2, “Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear.”
Tragically, history shows that many in the early church did not heed Paul’s counsel. Outsiders even accused Christians of breaking up families, claiming that the new faith tampered with domestic relationships. Paul’s Spirit-inspired command, however, makes clear that believers are to pursue peace, preserve their marriages where possible, and trust God’s providence in difficult circumstances.
An Overarching Principle: Live as You Are Called
(1 Corinthians 7:17)
“But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches.”
Paul now steps back from the specific questions of marriage, singleness, and divorce to lay down a guiding principle: believers are to serve God faithfully in whatever condition or calling they were in when He saved them. With the words “As the Lord has called each one, so let him walk”, Paul reminds us that the grace of God meets us where we are. Whether a person is single, married, widowed, divorced, or remarried, they are not excluded from God’s plan. The Christian life is not lived in “someday” faithfulness—waiting until circumstances change—but in present obedience.
This principle also warns against trying to undo the past. A man who divorced wrongly and entered into a second marriage before coming to Christ is not commanded to leave his second wife and attempt to return to the first. The covenant he has entered into must now be honored. Repentance of past sin is necessary, but once forgiveness is received, the believer is called to faithfulness in their present condition. Paul’s exhortation is to walk for the Lord where you are, not to create more disorder by attempting to rewrite one’s history.
The command also protects against envy and discontentment. Some in Corinth might have looked at the married or unmarried with jealousy, thinking the other station of life offered greater spiritual advantage. But Paul clarifies that what matters is not one’s marital state but one’s devotion to Christ. A believer on fire for God as a single person is no less significant than a believer serving faithfully as a husband or wife.
Paul further strengthens his words by saying, “And so I ordain in all the churches.” This principle is not merely for Corinth but for all believers in every place. It is a universal command of Christian contentment and faithfulness in one’s present calling.
(1 Corinthians 7:18-20)
“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called.”
Paul illustrates the principle with the example of circumcision. In Jewish culture, circumcision was a covenant sign, while in Greco-Roman culture, it was often despised. Some Jews, ashamed of their circumcision, attempted surgical procedures to appear uncircumcised, while some Gentiles converted to Judaism and sought circumcision. Paul insists that such distinctions no longer matter in Christ. What counts is obedience to God.
The question, “Was anyone called while circumcised? … Was anyone called while uncircumcised?” shows that one’s condition at the time of salvation does not need alteration to gain spiritual advantage. Whether one bears the sign of the old covenant or not, it is irrelevant in Christ. What matters is faith working through love (Galatians 5:6). The same truth applies by analogy to marital status: being married or unmarried is not inherently more spiritual. What matters is keeping God’s commandments faithfully in whatever state you are in.
Paul underscores this truth with, “Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters.” To the Corinthians, obsessed with externals, this was a radical reminder that God values obedience, not outward status. The believer’s station in life is secondary; what matters is wholehearted devotion to Christ.
Finally, Paul commands, “Let each one remain in the same calling in which he was called.” This reinforces the overarching principle: God saves us where we are, and while He may later change our circumstances, we are not to despise or abandon our current condition as if it were unworthy of His calling. The believer’s duty is to be faithful right now, not to wait for a more favorable condition.
An Example of This Principle from the Practice of Slavery
(1 Corinthians 7:21-24)
“Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave. You were bought at a price; do not become slaves of men. Brethren, let each one remain with God in that state in which he was called.”
Paul continues to apply the overarching principle that believers are to serve God faithfully in whatever condition they were in when called to Christ. He now turns to the example of slavery, a social reality deeply embedded in the Roman Empire. To the Christian who was saved while still a slave, Paul says, “Do not be concerned about it.” A slave may have thought, “I cannot truly serve God until I gain my freedom.” Paul corrects this mindset by affirming that even in bondage, a slave could live a life fully pleasing to God. No earthly condition diminishes one’s ability to honor Christ.
Yet Paul does not glorify slavery itself, nor does he deny the goodness of freedom. He quickly adds, “But if you can be made free, rather use it.” In other words, if the opportunity arises for freedom, the believer should take it. Christianity does not endorse slavery as a virtue; instead, it redeems the believer’s situation by showing how even the lowest earthly condition can be used to glorify God. Freedom, if possible, is better—but faithfulness is required regardless of circumstance.
Paul then deepens the truth with a paradox: “For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave.” Earthly categories are overturned in Christ. The slave who belongs to Jesus is spiritually free, liberated from sin and death. Conversely, the free man who belongs to Jesus must recognize that he is not his own master—he is a slave of Christ. This balance levels all believers. Earthly distinctions—slave or free—do not define spiritual worth, for all belong equally to the Lord.
Paul reminds the Corinthians, “You were bought at a price; do not become slaves of men.” This recalls 1 Corinthians 6:19-20, where Paul declared, “You are not your own. For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.” The price was the precious blood of Christ. Because believers are redeemed by Him, they must never submit themselves to the domination of men in a way that compromises their obedience to Christ. This principle applies not only to literal slavery but to spiritual bondage as well. Christians must not become enslaved to human traditions, false teachers, or cults of personality. Charles Spurgeon captured this well: “Do not follow even good men slavishly. Do not say, ‘I am of Paul; I am of Apollos; I am of Calvin; I am of Wesley.’ Did Calvin redeem you? Did Wesley die for you? … I will follow anybody if he goes Christ’s way, but I will follow nobody, by the grace of God, if he does not go in that direction.”
Paul concludes, “Brethren, let each one remain with God in that state in which he was called.” This ties back to the overarching principle: the believer can serve God fully in whatever state they were in when called. The issue is not whether one is married or single, circumcised or uncircumcised, slave or free. The true issue is whether one is walking with God faithfully in that calling. As G. Campbell Morgan observed, “Marriage may be a distraction. Sorrow may become a distraction. Joy may become a distraction, or commerce, or the world. Then we are to turn our back upon all these things.”
Of course, this principle does not apply to sinful occupations or immoral lifestyles. Paul is not saying that a thief, sorcerer, or idolater should remain in those conditions after coming to Christ. As Trapp notes, “That is, supposing that he was in an honest course of life; for we read in the Acts that the conjurers burnt their books, and unlawful courses of life must not be adhered to after men have once given up their names to Christ.” Repentance requires abandoning sinful practices. The point is that a believer need not seek a change of social station to live faithfully for God.
In summary, whether slave or free, married or single, the believer’s identity is secure in Christ, who has purchased them with His blood. No earthly circumstance can limit God’s work in their life. The call is to walk with Him faithfully where one is, trusting His providence to open or close doors as He wills.
Paul’s Advice: Marriage Is Not Sinful, but Singleness Has Advantages
(1 Corinthians 7:25-28)
“Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. I suppose therefore that this is good because of the present distress— that it is good for a man to remain as he is: Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.”
Paul now turns his attention to the unmarried, whom he refers to as “virgins.” This does not necessarily mean that every individual in this category had maintained physical virginity, though in Christian homes that would have been expected, but rather he is speaking generally of those who had not yet married. The Corinthians had evidently raised questions about whether it was better to marry or to remain single, especially in light of the difficulties and uncertainties of life.
Paul begins by stating, “I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy.” Once again, this does not make his teaching less inspired or authoritative. Instead, Paul distinguishes between what Jesus directly addressed during His earthly ministry and the areas where Jesus gave no explicit command. In those cases, Paul, as Christ’s appointed apostle, gives Spirit-inspired counsel. His words carry the authority of Scripture, but they are applied in the form of wise, pastoral judgment rather than absolute law.
He continues, “I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is.” Paul does not say marriage is wrong but urges caution in light of the particular “present distress.” While Paul does not specify the details, most commentators believe he refers to a time of persecution and social upheaval already pressing upon the church. Historically, we know that during this period Nero’s persecutions were beginning to unfold, bringing terror and suffering to Christians. In such circumstances, Paul advises that remaining as one is—whether married or unmarried—may be the wisest course.
There are practical advantages to singleness in times of trial. A man without a wife and children faces fewer burdens when persecution comes. One might be willing to endure torture or even death for Christ, but how much greater the trial when an enemy threatens the life of one’s spouse or children? Paul acknowledges this sober reality and points out that singleness can spare believers some of those anguishing trials. Yet he also recognizes the opposite truth: in times of distress, a married man’s family needs him more than ever. Thus, he counsels both married and unmarried to remain faithful where they are, rather than seeking to change their state.
Paul reinforces this principle with the questions: “Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife.” Here he uses the Jewish rabbinical language of being “bound” or “loosed.” In Jewish tradition, when questions about the law arose, a scribe or rabbi might declare a person bound (obligated) or loosed (freed) in a certain matter. Paul applies this to marriage: if you are already married, do not seek to end it; if you are single, do not be consumed with seeking marriage. The point is that one’s spiritual effectiveness is not determined by marital status but by faithfulness to God in the present calling.
Yet Paul does not forbid marriage. He adds, “But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned.” Marriage is still a holy and honorable institution. Paul is not teaching asceticism, nor is he denying the goodness of marriage established by God in creation. He simply warns that marriage brings with it additional challenges: “Nevertheless such will have trouble in the flesh, but I would spare you.” Marriage is not sin, but it does involve real difficulties—financial concerns, relational tensions, family responsibilities, and, in times of persecution, increased suffering. Paul would spare the Corinthians those added burdens if they are able to remain single in faithfulness.
The crucial point is that neither marriage nor singleness is inherently more spiritual. This was the error of the Corinthian church—some exalting celibacy as holier, others despising singleness as less valuable. Paul corrects both extremes, teaching that each state is good when lived in obedience to Christ. Singleness has certain advantages in times of distress, while marriage remains a God-given blessing. The believer’s task is not to seek a supposed “better” condition but to serve Christ wholeheartedly in whatever state they are.
Paul Warns Against Putting Roots Down Too Deep in a Passing World
(1 Corinthians 7:29-31)
“But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, and those who use this world as not misusing it. For the form of this world is passing away.”
Paul now places all discussions about marriage, singleness, and the affairs of life into the larger perspective of eternity. He reminds the Corinthians, “the time is short.” This phrase has caused some critics to accuse Paul of false prophecy, claiming he expected the immediate return of Christ in his own lifetime. Yet Paul is not setting dates or making predictions. Instead, he is echoing the teaching of Jesus, who told His disciples to live in constant readiness. In Matthew 24:44, Jesus declared, “Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.” To live as though the time is short is not an error—it is obedience to Christ’s command.
Even without considering Christ’s imminent return, the truth remains that life itself is brief and uncertain. The psalmist expressed this sobering reality in Psalm 39:5: “Indeed, You have made my days as handbreadths, and my age is as nothing before You; certainly every man at his best state is but vapor.” Every believer should therefore live with urgency, knowing that earthly opportunities are limited and eternity is near. The Greek word Paul uses for “short” (sustello) carries the idea of something rolled up or contracted, like sails being furled as a ship approaches harbor. The picture is powerful: the voyage of this life is almost over, the harbor is near, and the sails must be drawn in. Christians are to prepare for arrival, not for endless sailing on this sea of life.
Paul then applies this eternal perspective to everyday life. “Even those who have wives should be as though they had none.” He does not mean that husbands are to neglect their marital responsibilities, for elsewhere he commands husbands to love their wives as Christ loved the church (Ephesians 5:25). Instead, Paul calls believers to remember that even the dearest earthly relationships are temporary and must not become ultimate. The Christian husband must love and care for his wife, but his devotion to Christ takes precedence over every human tie.
Paul also extends this principle to other areas: “Those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, and those who use this world as not misusing it.” Grief and joy, possessions and responsibilities—all are real, but none are ultimate. Sorrow must not overwhelm hope, joy must not become idolatry, and material possessions must not bind the believer’s heart to the world. To live with the awareness that time is short is to hold every earthly attachment loosely, using the things of this world without misusing them, and enjoying God’s gifts without making idols of them.
Finally, Paul explains why this perspective is necessary: “For the form of this world is passing away.” The word “form” (Greek schema) refers to the outward appearance, the present order of things. Everything about this world—its values, systems, and pursuits—is temporary and already fading. As Leon Morris observed, “There is nothing solid and lasting in this world system; it is its nature to pass away. It is folly for believers to act as though its values were permanent.” To live as if this world were ultimate is to be deceived, for eternity is the only true reality.
Thus, Paul calls believers to live with a sense of holy detachment. Our relationships, emotions, possessions, and experiences must all be ordered under the priority of eternity. To forget that time is short is to misplace our hope and to invest too deeply in what cannot last. To live as if time is short is to live wisely, urgently, and faithfully in light of Christ’s coming kingdom.
The Unmarried Have the Opportunity to Serve and Please God with Less Distraction
(1 Corinthians 7:32-35)
“But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord. But he who is married cares about the things of the world—how he may please his wife. There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.”
Paul now explains why he commends the unmarried state, while never condemning marriage. His concern is that believers would be “without care,” meaning free from unnecessary anxieties and distractions that hinder full devotion to the Lord. Singleness, Paul explains, allows a believer to focus entirely on serving Christ. “He who is unmarried cares for the things of the Lord—how he may please the Lord.” Without the obligations of providing for a spouse and children, the unmarried believer has unique freedom to devote time, energy, and resources to ministry, prayer, and gospel service. This was Paul’s own experience, and why he found singleness preferable for himself.
By contrast, “He who is married cares about the things of the world—how he may please his wife.” Paul does not say this as a rebuke or to diminish marriage, but to affirm the legitimate responsibilities of it. A godly husband should rightly care about how to please his wife, just as a godly wife should rightly care about how to please her husband. Marriage is honorable and good, but it carries with it divided interests. The married believer must balance their devotion to the Lord with their duty to love and care for their spouse. Failure to do so would be a distortion of God’s design for marriage.
Paul then makes the same point regarding women: “The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.” Just as with men, Paul recognizes that unmarried women have the freedom to focus their lives entirely on holiness and service to Christ. Marriage introduces the additional responsibility of caring for a husband, which rightly demands time and attention. Paul is not condemning these responsibilities but reminding his readers that they inevitably create divided concerns.
He clarifies his intent: “And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.” Paul does not write these things to bind believers or to forbid marriage. He is not placing a noose or leash around the neck of the Corinthians. Instead, he gives pastoral counsel for their benefit, desiring that they make choices that maximize their ability to serve Christ wholeheartedly. His concern is not with restricting freedom but with encouraging focus, propriety, and devotion.
Sadly, throughout church history, Paul’s words here have often been misapplied. The Roman Catholic Church, for example, has imposed mandatory celibacy upon priests and clergy, even though Paul clearly presented singleness as a gift, not a requirement. On the other side, some Protestant traditions have been hesitant to ordain single men, doubting their maturity or ability to shepherd. Both distortions miss Paul’s point: singleness and marriage are gifts from God (1 Corinthians 7:7), and each should be embraced faithfully in one’s calling.
Paul’s central emphasis is this: singleness provides a unique opportunity to serve the Lord “without distraction.” For Paul, singleness was not a deficiency but an advantage that freed him to endure hardship, travel constantly, and devote himself entirely to gospel ministry. Tragically, many modern Christians view singleness only as a burden. Instead, Paul teaches that singleness is a season—or for some, a lifelong calling—where undivided devotion to Christ is possible in ways that are more difficult in marriage. The unmarried believer should not squander this opportunity but embrace it as a gift to be used for God’s glory.
Paul Deals with the Question of Arranging Marriages for Daughters
(1 Corinthians 7:36-38)
“But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. So then he who gives her in marriage does well, but he who does not give her in marriage does better.”
Paul now addresses another question raised by the Corinthians: should a Christian father arrange for his daughter to be married, or should he encourage her to remain single in light of the advantages Paul has described for singleness? In the cultural setting of Corinth, parents—especially fathers—held primary responsibility for arranging marriages. This is very different from modern Western practice, where marriage is left to the choice of the individuals. Paul therefore speaks directly into the role of the parent in making such decisions.
He begins, “But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry.” The term “his virgin” refers to a daughter under the father’s authority, though some interpreters suggest it could include a young man under similar guardianship. The phrase “behaving improperly” does not suggest immoral conduct but the possibility of denying marriage when it is both natural and necessary. If a daughter has reached maturity and desires marriage, Paul assures the father that he does not sin by arranging or allowing the marriage. In fact, he should not feel guilty for permitting marriage, since it remains good, holy, and honorable in the Lord.
At the same time, Paul allows for another option: “Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well.” Here Paul describes the father who, after careful consideration, chooses not to give his daughter in marriage. If the daughter herself is content with remaining single, and if there is no necessity—such as pressing social or economic factors—then the father may encourage singleness. Paul does not present this as a matter of compulsion but as a wise option under certain circumstances, particularly in light of the “present distress” mentioned earlier (v. 26).
Paul then summarizes the balance: “So then he who gives her in marriage does well, but he who does not give her in marriage does better.” Both options are good. To arrange a marriage is honorable and right; to refrain, in order to allow for singleness, may be preferable in light of the unique opportunities singleness provides for undistracted service to the Lord. Notice that Paul does not pit good against evil, but good against better. Marriage is good, but singleness, in certain times and circumstances, may be better.
This teaching demonstrates Paul’s consistent balance throughout the chapter. He never condemns marriage, which was instituted by God at creation (Genesis 2:24), and he never glorifies celibacy as if it were inherently holier. Instead, he recognizes that in a fallen and hostile world, certain callings may better serve the kingdom of God. For Paul, singleness was the better state for himself and possibly for others, but it was never to be imposed as a universal command.
A Final Reminder Regarding the Remarriage of Widows
(1 Corinthians 7:39-40)
“A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. But she is happier if she remains as she is, according to my judgment; and I think I also have the Spirit of God.”
Paul concludes his discussion of marriage and singleness with instruction specifically for widows. He begins by stating, “A wife is bound by law as long as her husband lives.” This reflects the permanence of marriage as established by God. The marriage covenant is lifelong and binding until death. This is consistent with Paul’s teaching elsewhere, such as in Romans 7:2, “For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband.” Marriage, then, is not a temporary arrangement or a casual contract—it is a covenantal bond that endures until one spouse dies.
Paul continues, “But if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord.” A widow is free to remarry, but Paul gives an important restriction: her remarriage must be “only in the Lord.” This means she is free to marry only a fellow believer. For the Christian, marriage is not merely a social union but a spiritual covenant. To enter into marriage with an unbeliever would be to unite in a way that violates God’s design and places the believer in spiritual conflict (cf. 2 Corinthians 6:14, “Do not be unequally yoked together with unbelievers.”). Thus, while widows are free to remarry, their freedom is limited by the clear boundary of remaining within the fellowship of faith.
Yet Paul adds his pastoral wisdom: “But she is happier if she remains as she is, according to my judgment.” Once again, Paul does not forbid remarriage, but he counsels that singleness may, in many cases, bring greater contentment. This advice is consistent with his earlier emphasis throughout the chapter—that singleness provides unique opportunities for undistracted devotion to the Lord. A widow should therefore prayerfully consider whether God might be calling her to celibacy and to devote her remaining years to the work of the kingdom.
Importantly, Paul’s affirmation of celibacy is not grounded in any belief that sexuality is sinful or unclean, as some Corinthians mistakenly thought. Instead, he recognizes that singleness can be a superior state for those gifted by God for it, since it allows greater freedom for ministry and service. His recommendation is practical, spiritual, and pastoral, not legalistic.
Paul closes with a statement of confidence: “And I think I also have the Spirit of God.” This is not hesitation but assurance. Paul is declaring that his judgment is not merely human reasoning, but guidance given by the Holy Spirit. His counsel is trustworthy because it is grounded in divine wisdom, not personal opinion.
