1 Corinthians 7:1-9

Butler's Comments

SECTION 1

The Purity of Marriage (1 Corinthians 7:1-9)

7 Now concerning the matters about which you wrote. It is well for a man not to touch a woman. 2But because of the temptation to immorality, each man should have his own wife and each woman her own husband. 3The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4For the wife does not rule over her own body, but the husband does; likewise the husband does not rule over his own body, but the wife does. 5Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again, lest Satan tempt you through lack of self-control. 6I say this by way of concession, not of command. 7I wish that all were as I myself am. But each has his own special gift from God, one of one kind and one of another.

8 To the unmarried and the widows I say that it is well for them to remain single as I do. 9But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion.

1 Corinthians 7:1 a Provocation for This Discussion: Paul was not married when he wrote this epistle to the Corinthians (see 1 Corinthians 7:7-8). Many people have difficulty accepting advice on marriage from a bachelor. It is possible that Paul had previously been married. Some scholars think Paul implies a former marriage by his question in 1 Corinthians 9:5 about his right to be accompanied by a wife as other apostles did. It is doubtful that he could have been a member of the Sanhedrin (if he was) had he been unmarried. This chapter does seem to be written by someone who knew by experience the intimacies and problems of married life. He may have been a widower. And no one has ever glorified marriage more than the apostle Paul (cf. Ephesians 5:22-23). His great tribute to Timothy's mother and grandmother shows something of the esteem with which he looked upon marriage and the home. But whether he was married or not makes no difference. He was an apostle of the Lord Jesus Christ and therefore what he teaches, even about marriage, is to be believed, trusted and obeyed.

The Christians of Corinth had previously written to Paul asking questions about sexuality and marriage. These questions would have been provoked by their constant exposure to three conflicting ideologies in respect to sexuality and marriage: (1) Jewish Christians in the Corinthian church would consider celibacy inimical to godliness. The idea of not marrying was so foreign to the Jewish mentality that the Old Testament does not even have a word for bachelor. The godly life for the Jew meant not only marriage, but children; (2) Apparently there was already some kind of Christian asceticism or monasticism among some Christians at Corinth. They believed that the most spiritual people were those who were celibates. Some were teaching that those who abstained from physical marriage were the holiest of people, and if men and women insisted on marriage they should unite only in a spiritual marriage, a sort of Christian brother-sister platonic relationship. Such a marriage would not permit sexual intercourse. Paul warned Timothy that such a teaching was a denial of the faith and demonic in origin (1 Timothy 4:1-5). The same apostle wrote, Let marriage be held in honor among all, and let the marriage bed be undefiled. (Hebrews 13:4), and, ... each one of you know how to take a wife for himself in holiness and honor. (1 Thessalonians 4:4). This has been an ever recurring departure from scriptural truth. One large segment of Christendom today teaches that celibacy is the holiest state of all and that those who minister must be unmarried; (3) and finally, these Christians of Corinth were trying to practice the holiness of the gospel surrounded by the loose and wicked morals of Greco-Roman culture. Rape, fornication, homosexuality and other perversions were glorified in the theatre and in the cultic religions of that world. From the context of this chapter, it appears these three cultural factors provoked the Christians at Corinth to write to the apostle for his inspired guidance.

1 Corinthians 7:1 b - 1 Corinthians 7:2 Pressure of Desire: Paul's statement, It is well for a man not to a touch a woman. uses the Greek present middle infinitive, haptesthai, for the word touch. This word, in the middle voice, would be more accurately translated, cling to, fasten oneself to, assimilate to oneself. In other words, Paul is not stating that men should never touch a woman at allhe was revealing (because of stressful circumstances at the time he wrote) that the wisest thing for a man to do was not fasten himself to a woman in marriage. Paul's command, as is clear later in the context, hinges entirely on the circumstances Christians were about to face in the Roman persecutions (1 Corinthians 7:26).

But there is an even stronger stress that might override the dreadful separation of husband and wife by martyrdom. That stress would be the drive to fulfill the human sexual urge (1 Corinthians 7:2; 1 Corinthians 7:5; 1 Corinthians 7:9; 1 Corinthians 7:36). God created the sexual drive in mankind, and it is good so long as it is fulfilled within biblically sanctioned marriage. So Paul writes, But because of fornication (the word for temptation is not in the Greek text), each man should have his own wife and each woman her own husband. Sexual immorality (fornication) was not only practiced almost universally in first century Greco-Roman society, it was glorified in art and religion. Paul plainly states that one, (if not the one) primary reason for marriage is to guard against succumbing to the temptation for illicit sexual intercourse! He reemphasizes this in 1 Corinthians 7:8-9. The Greek verb echeto, translated have, is in the imperative mood, and means Paul is giving a command herenot simply making a suggestion. Now, of course, Paul did not think relaxation from the temptation to illicit sexual intercourse was the only basis upon which Christian marriage is founded. He certainly emphasizes agape (Godlike love) (see Ephesians 5:22-33; Colossians 3:18-19) in marriage. The Bible also indicates that human marriage is to serve the even higher spiritual goal of exemplifying to the world the commitment and intimate relationship of believers to Christ (cf. Ephesians 5:22-33; Isaiah 54:4-8; Isaiah 62:1-5; Ezekiel 16:1-34; Hosea, Chapter s 1-3). On the other hand, it may surprise even Christians to know that the Bible says little about a man and a woman loving one another as a prerequisite to marriage. The Bible says a great deal about love within a marriage. In the Old Testament marriages were most often arranged by godly parents. The young couple then married and learned to love one another during the marriage. Most of them never went through the alleged experience of falling in love before marriage, Love is not an accident. No one falls into love. True love is from the willnot from the emotions. True love is caring and doing good for another even when one does not feel like caring. A man or woman must know what love is and how to love before marrying or the marriage will fail. Love doesn-'t happenit is not something one waits to experienceit is something done, something practiced.

The apostle's statement that each should have his own wife or husband incidentally eliminates polygamy as a Christian option. Paul did not mean that every man and woman must marry since he cites celibacy as the most viable choice in light of first century circumstances (1 Corinthians 7:26).

1 Corinthians 7:3-7 Practical Direction: Paul here reinforces his teaching that the pressure of sexual desire is the main reason to seek marriage. The Greek words Paul used to give directions about sexual needs in marriage are interesting. Literally, he would say, To the wife let the husband pay the good affection due her, and likewise also the wife to the husband. The Greek word apodidoto (pay) is an imperative verb and is therefore a command. The use of the word pay implies obligation. The word eunoian is a Greek word literally meaning, well-minded but is here used to connote (as 1 Corinthians 7:4 indicates) the conjugal duties involved in marriage. God instituted marriage as the state in which man and woman are privileged to fulfill sexual desires. But within that state there are also certain duties! When God created man he saw that it was not good for man to be alone so he created woman (see Genesis 1:27-28; Genesis 2:18-25). It is clear from Paul's instruction here that sexual intercourse within marriage is not sinful, and is not restricted to procreative purposes. Sexual intercourse, as befits a happy, godly and uninhibited marriage, is the God-ordained right of each partner in a marriage. Less than this (especially for a Christian) is to miss the mark of God's will. Marriage is God's practical way for men and women to enjoy their sexual desire in wisdom, health (both physical and psychological) and social order. Any other application of the human sexual drive results (as history verifies) in mental and physical sickness and social chaos.

In 1 Corinthians 7:4 Paul states a principle which is at variance with modern self-assertion hucksters. J. B. Phillips translates, The wife has no longer full rights over her own person, but shares them with her husband. In the same way the husband shares his personal rights with his wife. In the Greek text the word used is exousiazei, and is literally, authority. That is stronger than the English translation, full rights. It could be translated rule. In marriage each partner surrenders to be ruled by the other. Paul specifies this in regard to their bodies (Gr. somatos), but in other epistles he applies it to the whole realm of married life (cf. Ephesians 5:21 ff.; Colossians 3:18-19). In marriage, both husband and wife give up exclusive rights to their own bodies (and lives), agreeing to share them fully and freely with their partner. The happiest marriages are those characterized by complete liberty, few inhibitions, and absence of any guilt complex about sexuality within the will of God. The cause of much marital trouble today is selfishness, not only, but certainly foremost, in the area of sexuality. The Greek word exousiazei is in the present tense indicating that this reciprocal surrendering of husband and wife to one another is a continuing and permanent relationship. The New Testament teaches that marriage was intended by God to be a permanent relationship between one man and one woman in which the two, by surrendering all personal rights to one another, become one.

Paul's teaching here should convince anyone that he was not a Woman-hating antagonist of marriage nor victorian in his attitude toward sexuality in marriage. He may have been a bachelor all his life; he definitely believed he was led by God to advise celibacy, because of the exigencies of the times, for those who could endure the single life. But he does not enjoin bachelorhood or celibacy as an absolute commandment of God.

In 1 Corinthians 7:5 Paul states one exception to the sexual responsibilities of Christian husbands and wives. But even in this one exception Paul is quick to limit sexual abstinence lest Satan tempt a man or a woman through lack of self-control! Once again, emphasis is placed on marriage as God's primary provision for the controlled practice of the human sexual drive. The apostle's one exception is in case one of the partners in a marriage wants to devote himself completely to prayer. But Paul warns against any lengthy abstinence even for prayer! The RSV translates the Greek word apostereite, Do not refuse one another.. The KJV translates it, Defraud ye not one the other.. Actually the Greek word is more emphatic than refuseit is often translated, rob, despoil, defraud, leave destitute. The idea is that lengthy abstinence by one married partner in sexual intimacy will leave the other partner robbed, defrauded and destitute, and clearly vulnerable to Satan's temptation to illicit sexual gratification. This, too, is an apostolic command, for the Greek verb apostereite is in the imperative mood. There may come times when a personal time for seeking the Lord comes before the one dearest on earth (one's spouse), but only for a limited time. Church work cannot be used as an excuse for neglecting one's marriage. What is accomplished for the kingdom of God if one's marriage partner is tempted and lost?

The English word concession (RSV) in 1 Corinthians 7:6 is not a good translation of the Greek word sungnomen. The Greek literally means, to think the same as. In 2Ma. 14:31 it is translated aware. It could be translated, with understanding. To translate the word concession or permission (KJV) implies that the rigid apostolic standard in human sexuality was celibacy but that Paul would concede to the less holy relationship of marriage by bending the revelation of the Holy Spirit slightly. But that cannot be correct. To Paul marriage was God-ordained. What Paul is saying here is precisely the same thing the Lord said to the Twelve in Perea (see Matthew 19:1-12). Paul was aware that the majority of humanity would never have the gift to remain celibate without being tempted to fornication. He was writing with understanding of that fact and so, he declared, I wish that all were as I myself (celibate) am. But each has his own special gift from God, one of one kind and one of anotherand I do not say that celibacy is an absolute command of God.

Jesus made plain the high ideal for human marriage (Matthew 19:3-9) and his disciples jumped to the hasty conclusion that every man should be celibate (Matthew 19:10-12). Jesus replied, Not all men can receive this precept, but only those to whom it is given. He said there were a few men who had to be celibate because of circumstances beyond their control; and there were a few men who were able to remain celibate by their own choice, for the sake of the kingdom of God. But Jesus recognized that most men are not able to receive the condition of celibacy. Jesus made it plain that celibacy is not a matter of divine commandment but a matter of capability. Here (1 Corinthians 1:6-7) Paul says celibacy is a matter of being gifted (Gr. charisma).. But each has his own gift from God, one of one kind and one of another.. Some people have charisma to remain celibate and some people have charisma to marry. The word special as in the RSV, or the word proper as in KJV, is not in the Greek text. Celibacy is not a special gift like speaking in a foreign language, prophesying, interpreting, healing, etc. (see I Cor. ch. 12-14). It is apparently an innate ability. Regarding the matter of celibacy (Matthew 19:10-12) Matthew reports Jesus as saying, ho dunamenos chorein choreito, the one with the ability to have this, let him have it! There are some with the ability and some who do not have it. When God made man, he saw that it was not good for man to dwell alone so he made a helper fit for him (Genesis 2:18). Some people may be able to find completion and fulfillment without a marriage partnerbut not many. Applebury states the meaning of 1 Corinthians 7:6-7 clearly: Each one has his own gift from God; for one it may be the gift of continence; for another it may be the ability to bear patiently and lovingly the responsibilities of the home with Christian consideration for the other partner. Those who have innate ability to remain celibate in life apparently do not have the ability to deal with the responsibilities of married life. This text, incidentally, proves that the word charisma does not always refer to special, miraculous gifts. There are some gifts from God (Gr. charisma) with which individuals are born (see Romans 12:4-13). God gives every human being some charisma! In special, miraculous gifts men exercised no decisions; these gifts came by divine intervention of the natural order; they were exercised by the operation of the Holy Spirit. But in the matter of marriage or celibacy, it is clear men are called upon to make their own choice, based upon the teachings of the apostles and their own evaluations of their innate capabilities.

1 Corinthians 7:8-9 Passion Disciplined: Paul addresses the remarks in these verses to the unmarried males (Greek, agamois, masculine, dative, plural, noun) and to the widows (Greek, cherais, feminine, dative plural, noun). It is addressed to unmarried males because in ancient times only men were allowed to take the initiative in choosing marriage partners. Unmarried males could mean either bachelors or widowers. Paul, under the direction of the Holy Spirit (see 1 Corinthians 7:40), states it would be well (Gr. kalon) for anyone unmarried at that time (for reasons of the impending distress 1 Corinthians 7:26) to remain even as he was. Paul does not say in the text that he was unmarried. The Greek text is, kalon autois estin ean meinosin hos kago, or well for them it is if they remain as I also am being. We assume he was single from the context. Some think Paul had been previously married and was a widower at the writing of I Corinthians. In stating that celibacy would be good, Paul is not saying that marriage would be bad. There seem to be only two reasons Paul has for celibacy being goodbecause of the impending distress and because the celibate is able to concentrate more fully on the things of the kingdom of God than the married person is (1 Corinthians 7:25-35).

Paul is quick, however, to qualify his statement that celibacy is good. Celibacy is good only if a person is able to exercise sexual self-control. The Greek phrase is: ei de ouk enkrateuontai, gamesatosan, or, However, if they have no self-control, let them marry. The Greek verb enkrateuontai means literally, continuing power within since it is in the present tense. There can be no doubt that the power within is self-control over sexual impulses. The context demands that interpretation, The apostolic wisdom in the matter is: It is better (Gr. kreisson, more profitable) to marry than to be inflamed. There is no word for passion in the Greek text as in the RSV translation. There is only the word purousthai in the Greek text which literally means, to burn. Again, the context demands we interpret Paul to mean burn with sexual passion. For those able to live a constant life of sexual sublimation, the unmarried state is good. But for those who cannot, it is more profitable to marry.

Paul wrote to the young evangelist (we presume Timothy was unmarried) that the theology which forbade marriage was a theology departing from the faithin other words, apostasy (1 Timothy 4:3). In a later section of this chapter we will be asking whether Paul's statement to Timothy means no one has the right to forbid marriage to those never previously married, or does it mean that no one has the right to forbid marriage to any one in an unmarried state regardless of past circumstances. But one thing is certain, Paul agrees with the rest of Biblical teaching that marriage is a godly estate.

Marriage is the only human relationship in which sexual intercourse is approved by God! The person who cannot sublimate sexual urges, fulfilling them in something higher, should get married. It should be noted that Paul advises marriage when it is first apparent that a person is not able to control sexual urgesnot after sexual experimentation has occurred. This may seem to some that Paul is taking a rather crude view of marriage. But Paul enunciates some of the highest ideals and purposes for marriage in all the Bible (cf. Ephesians 5:21 ff.). What Paul says in our text here shows that God is aware of the significance and power of human sexuality. The sexual urge in mankind, if not the strongest, is certainly one of the most powerful. And that is undoubtedly God's will in order to motivate man to be fruitful and multiply, and fill the earth (cf. Genesis 1:28; Genesis 9:1, etc.). The Greek word gamesatosan is in the imperative mood in this text. That is more than a suggestion; they should marry is an apostolic command! It is crucial to later comments on remarriage that this command be remembered. Certainly, those who have once been married and later widowed or divorced would be as apt to burn with passion as those who have never been married. If those who once were married now burn with passion in an unmarried state, it would be better for them, too, to get married. It does not seem in keeping with God's grace to forbid divorced persons to remarry, placing them in the position of burning with passion until they engage in illicit sexual intercourse.

Applebury's Comments

Things About Which They had Written (1-9)

Commentary

Now concerning things whereof ye wrote.Up to this point Paul had been writing about things that had been reported to him by those of the house of Chloe. These things were division, neglect of duty in relation to moral issues, going to court before pagan judges, and the abuse of the body which the Lord intended to be a temple of the Holy Spirit.

The Corinthians, evidently desiring additional information on certain matters, had written to the apostle. Was this in response to what he had taught in the lost epistle or was it because they felt a need for more information than they had received when he was present with them? There is no good way for us to answer these thought provoking questions. Interpretation of his answers does not depend on our knowledge of what prompted them to ask for the information.

They were concerned about the problem of marriage. We can not be sure just what other questions were asked, but it may be that the rest of the book is given over to the answer of their questions. It is possible, of course, that their only question was about marriage. The rest of the book, then, is additional help which he knew they needed as they faced the problems of their day. We might also ask if Chapter s twelve through fifteen come under the heading of things about which they had written? In all probability they do, but we cannot be sure. The expression, now concerning is an indication that all this section may have been written in response to their letter. See 1 Corinthians 7:1; 1 Corinthians 7:25; 1 Corinthians 8:1; 1 Corinthians 12:1; 1 Corinthians 16:1.

The topics discussed in this section pertain to marriage, idolatry, worship, the Lord's supper, spiritual gifts, the resurrection, and the collection for the saints.

It is good for a man not to touch a woman.The question back of this answer was something like this: Is it commendable for a Christian not to marry? Or it may have been framed like this: Is it better to remain unmarried than to assume the responsibilities of marriage in this time of distress. The answer is: It is commendable for a man not to touch a woman. This is to those who had never married. It simply states that the unmarried state is commendable. It does not say that the unmarried state is superior to the married state or that there is anything wrong about marriage, for marriage is honorable (Hebrews 13:4).

But, because of fornication.The low state of morals in Corinth was well known. Paul's answer takes this into consideration as well as what he had just written in Chapter s five and six on the subject. This is not to say that the only reason for getting married is to avoid immoral relationships. Some have taken this as an indication of Paul's low estimate of marriage. On the contrary, we should remember what he wrote to the Ephesians on the subject (Ephesians 5:22-23). See also 2 Corinthians 11:1-3. The relation of husband to wife is like that of Christ to the church. The husband is to love his wife, and the wife is to be faithful to her own husband. No one has ever glorified marriage more than the apostle Paul.

Two things were faced by the church at Corinth that led to Paul's answer: (1) the prevalence of the sin of fornication, and (2) the fact that some of them did not have the gift of continence such as he had.

each man his own wife, each woman her own husband.Paul upholds the original standard for the home as seen in Genesis 2:18-25. He most assuredly forbids immoral conduct. Faithfulness to the marriage vows is required of both husband and wifenothing one-sided about this. Each one has an obligation to the other. The husband is to give to the wife what he owes her, and the wife is to give to the husband what she owes to him. This regulation points to the cause of so much marital troubleselfishness on the part of husband or of wife. While Paul is speaking in this context about sex, the problem is far greater than that one issue. It involves every relationship of husband and wife. In lowliness of mind each counting other better than self is a principle that would save many a marriage (Philippians 2:3). When each partner is concerned about the other more than self, the problems of married life are greatly reduced.

power over her own body, power over his own body.How many think about this when they enter into the marriage contract? As to the Christian's body, Paul said, you are not your own. The body is the Lord'S. As to partners in marriage, neither husband nor wife can say, I have the right over my own body. That right, Paul declares, belongs to the other partnerthe wife over the husband's body and the husband over the wife's body. With selfishness excluded and love serving as the guiding principle of married life, this is an ideal arrangement. It cannot be safely ignored except at the peril of the marriage itself. Paul adds, Defraud not one another. Do some husbands or some wives cheat in this matter? Check the divorce records for the answer.

except it be by consent for a season.An exception to the principle just announced is granted. This exception, however, is under rigid regulations. It must be by mutual consent and for a holy purpose, and it can be for a limited time only. Selfishness is ruled out. This can-'t be a whim of either partner; both are to agree to it. Where love for each other and unselfishness govern the actions of husband and wife, such agreement should not be difficult to arrange.

that ye may give yourselves unto prayer.Just what situation would make it desirable for husband or wife to be relieved of the home responsibilities in order to give one's self to prayer is not stated. It may be entirely personal, for the Lord must come before even the dearest one in the earthly relationship. But the need to be alone in prayer is not to be prolonged indefinitely; it is for a limited time only. It would be quite easy for a selfish person to pretend that his desire to attend to religious duties is adequate reason for avoiding responsibilities that belong to the home life. God ordained both the home and the church relationship, and it is not necessary to neglect one to care for the other except, as Paul indicates, for a brief season.

Prayer in the home by both husband and wife is essential to the best relationship in the home. Children should be reared in the atmosphere of prayer. They should learn that prayer is the holy privilege which God gives to His children to talk to Him at any time about anything anywhere. This puts a grave responsibility on parents to conduct themselves and their families in such a manner that they can really pray together. A quarreling family, a nagging wife, or an abusive husband will make it utterly impossible to maintain an atmosphere of prayer about the home.
There are times when each person needs to be alone with his God. Jesus often withdrew alone to a quiet place to pray. If Our Lord needed this quiet time for meditation and prayer, how much more do we need it? Paul recognized such a need, but he reminded the church that this did not free them from other responsibilities within the family. After the brief time that was mutually agreed upon, husband and wife were to be together again.

that Satan tempt you not.Satan's power to temp either husband or wife is an important factor in all that Paul has said on the expediency of marriage. Lack of self-control in sexual matters is Satan's invitation to attack. The wise husband or the wise wife will guard the one he or she loves to prevent this from happening. Sex can become the most degrading thing in the experience of man and woman, but when it is controlled by Christian love and an unselfish spirit, it can became a beautiful relationship which God has granted to husband and wife.

concession, not commandment.What Paul has said about agreement as to a time of prayer is not be taken as a command. It is permissive. It is left to the intelligence of husband and wife. Perhaps no two people are alike in their ability to exercise self-control in these matters. No general command could be given to regulate such periods of devotion to prayer. Therefore the apostles says that this suggestion is a matter of concession, not commandment.

I would that all men were even as I myself.Paul evidently is referring to his gift of continence which was a gift from God. This in no way condemns another who may not possess such a gift. Each one has his own gift from God; for one it may be the gift of continence; for another it may be the ability to bear patiently and lovingly the responsibilities of the home with Christian consideration for the other partner.

Jesus mentioned those who make themselves eunuchs for the kingdom of heaven's sake (Matthew 19:12). This is undoubtedly the same gift that Paul possessed. He was content to give all his time and concern to the preaching of the word of the cross. He in no way, however, leaves room for one to assume that he was not entirely in favor of marriage within the regulations of the Lord.

This passage is sometimes used to raise the question about Paul's marital status. Was Paul a married man when he wrote this? Had he ever been married? We have no good answer to these questions. Some assume that his remark about giving his consent to the death of Stephen (Acts 22:20) meant that he was a member of the Sanhedrin and that would require him to be a married man. There is no real evidence that he was ever a member of that body. He could have agreed to what was being done without being an official. He mentions his right to lead about a wife that is a believer (1 Corinthians 9:5), but this does not indicate that he was or ever had been married. It seems quite certain that he was not accompanied by a wife at the time of his writing to the Corinthians.

Paul's great love for Timothy (1 Timothy 1:2) and his beautiful tribute to Timothy's home background show something of the esteem with which he looked upon home ties.

Whether he was married or not makes no difference in what he teaches on the subject for he writes as the apostle of Christ. Hence what he says is Christ's teaching given through His inspired apostle.

to the unmarried and to widows.This returns to the question about which they had written: Is it commendable not to marry? The answer, given after explaining regulations for marriage, is yes. Later in this chapter he discusses the situation which the Corinthians faced that had a bearing on his answer. They were living in times of distress. If, however, they did not possess the God-given gift of continence he says, Let them marry. In other words, they are not to assume that there is something superior about refraining from marriage; marriage is commendable and so also is the unmarried state.

better to marry than to burn.The burning desire of one who does not possess the gift of continence is to be quenched within the God-given regulations for husband and wife, not in the sinful practice of fornication. See notes on 1 Corinthians 6:16.

Text

1 Corinthians 7:10-24. But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband 11 (but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife. 12 But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her. 13 And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband. 14 For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy. 15 Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases: but God hath called us in peace. 16 For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband, whether thou shalt save thy wife? 17 Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches. 18 Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. 20 Let each man abide in that calling wherein he was called. 21 Wast thou called being a bondservant? care not for it: nay, even if thou canst become free, use it rather. 22 For he that was called in the Lord being a bondservant, is the Lord's freedman: likewise he that was called being free, is Christ's bondservant. 23 Ye were bought with a price; become not bondservants of men. 24 Brethren, let each man, wherein he was called, therein abide with God.