1 Corinthians 7:1-7

1 Corinthians 7. Problems as to Marriage, Celibacy, and Divorce. At this point Paul takes up a letter sent by the Corinthian church inviting his judgment on various questions, apparently indicating their own views with some self-satisfaction. The reply probably follows the order of the letter, not only as to the subjects in general, but the different branches of them. This explains the somewhat haphazard development of the subject in this chapter. (On the questions discussed, see p. 650.) The view put forward in the letter was that celibacy should be practised in the church. Such a view was not unnatural in a city so foul as Corinth.

1 Corinthians 7:1. Paul begins by asserting his own personal preference for absolute continence. But he recognises that this is a counsel of perfection. Accordingly he recommends marriage so that unchastity may be prevented, and marriage, of course, in the form of monogamy (1 Corinthians 7:2). And this must be a real marriage, in which the physical obligations of each to the other are duly observed, for in this matter both belong not to themselves but to each other. So neither may withhold from the other the marriage due unless by mutual agreement if they feel that they will thus be more undistracted for prayer (cf. Testament of Naphtali, 88, And a season to abstain therefrom for his prayer); but such periods of abstinence should not be prolonged or Satan will tempt them to seek satisfaction elsewhere. He says this, however, by way of concession, not injunction. It is unfortunately not clear to what this refers. The term concession suggests that it is concession to weakness, and this is supported by 1 Corinthians 7:7. The point might then be, I should prefer that your abstinence should be permanent not temporary. This is very improbable; Paul regarded the danger of incontinence as too serious to run the risk such advice would imply. Besides, the language had been that of definite injunction. It is more probable that he is referring to his general advice on the subject. On the whole, however, it seems best to take it as referring to the abstinence; the concession is to the view urged in the church letter. He does not, in the interests of the religious life, ordain that such seasons should be observed, but he is willing to make the exception to the rule, provided it can be done without moral risk. He would, of course, prefer, he continues, that all men had his own gift of continence. But there is diversity of gifts, and that by God's appointment, so that regulations must be governed not by personal preferences but by the hard facts of the situation.