Now, concerning ... - In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.

It is good - It is well. It is fit, convenient, or, it is suited to the present circumstances, or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says Hebrews 13:4 that "marriage is honorable in all." But he here admits, with one of the parties in Corinth, that it was well, and proper in some circumstances, not to enter into the marriage relation; see 1 Corinthians 7:7-8, 1 Corinthians 7:26, 1 Corinthians 7:28, 1 Corinthians 7:31-32.

Not to touch a woman - Not to be connected with her by marriage. Xenophon (Cyro. b. 1) uses the same word (ἅπτω haptō, "to touch") to denote marriage; compare Genesis 20:4, Genesis 20:6; Genesis 26:11; Proverbs 6:29.

The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on 1 Corinthians 7:6 (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen.

Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.

Now concerning the things whereof ye wrote unto me,.... Though the false apostles had greatly influenced the members of this church, yet there were many among them that had a very great respect for the apostle, and kept up a correspondence with him, though at a distance from him, by writing; in which way they informed him of their doubts and difficulties, that arose in their minds about certain things, and desired his judgment in them, to which they paid a very great deference. The things they wrote to him about, here referred to, may be collected from the contents of this chapter, and some others following; as whether a Christian man ought not to abstain from the use of women; whether a believer ought to live with an unbelieving yoke fellow; whether such as had been circumcised should not make use of some methods to draw on the foreskin of their flesh; whether apprentices, who were called by the grace of God, ought to serve out their time with their masters; and concerning celibacy or virginity, the eating of things offered to idols, and the maintenance of ministers: and he begins with the first; to which he answers,

it is good for a man not to touch a woman; which is to be understood, not of merely touching a woman, which can neither be criminal, nor in all cases inexpedient, or be attended with any ill, or dangerous consequences; nor of the matrimonial contract, which is lawful and honourable; but of the act of carnal copulation with a woman: in this sense the Jews use the phrase,

"there are three (they say (r)) that fled from transgression, and the blessed God joined his name with them; and they are these, Joseph, and Joel, and Phalti. Joseph, as appears from what is said, Psalm 81:5 "a testimony in Joseph is his name"; what is the meaning of the phrase "in Joseph?" this testifies concerning him, , "that he did not touch Potiphar's wife" (i.e. he did not lie with her); Jael, as is clear from what is said, Judges 4:18 "and Jael went forth to meet Sisera, and she covered him with a mantle"; what is the meaning of the phrase, (which is rendered, "with a mantle";) our Rabbins here (in Babylon) say with a linen cloth; but our Rabbins there (in the land of Israel) say with bed clothes; says Resh Lekish, if we run over the whole Scripture, we shall not find any household goods so called; wherefore what is it? it is all one as , "my name is thus": and the meaning is, my name witnesses concerning her, , "that that wicked one (Sisera) did not touch her" (s); (i.e. had not carnal knowledge of her;) Phalti, as is evident from hence, one Scripture says, "and Saul gave Michal his daughter to Phalti", 1 Samuel 25:44 and another Scripture says Phaltiel; sometimes he is called Phalti, and sometimes he is called Phaltiel; who takes Phalti? and who gives Phaltiel? but I testify concerning him; , "that he did not touch David's wife"; (i.e. did not lie with her;)''

see Genesis 20:6. And in this sense also is the word "touch" used, both by Greek and Latin authors. The apostle's meaning is not that it is unlawful to marry, or that it is sinful to lie with a woman in lawful wedlock; but that it is much better, and more expedient on several accounts, to abstain from the use of women, when persons have the gift of continency.

(r) Vajikra Rabba, sect. 23. fol. 164. 4. & 165. 1. Vid Shemot Rabba, sect. 1. fol. 91. 4. (s) Vid. Kimchi in Jud. iv. 18.

It is good (καλὸν)

See on John 10:11. Not merely expedient, but morally salutary. The statement, however, is made in the light of circumstances, see 1 Corinthians 7:26, and is to be read with others, such as 2 Corinthians 11:2; Romans 7:4; Ephesians 5:28-33, in all which marriage is made the type of the union between Christ and His Church. See also Hebrews 13:4.

Now {1} concerning the things {a} whereof ye wrote unto me: It is {b} good for a man not to touch a woman.

(1) He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands.

(a) Concerning those matters about which you wrote to me.

(b) Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.

7:1 Marriage

SUMMARY OF I CORINTHIANS 7:

Marriage the Resource Against Social Sins. Not to Be Lightly Dissolved. The Mutual Obligations. The Unmarried State Freest from Trouble in Times of Persecution. But Neither Husband Nor Wife to Leave Each Other. If They Should, to Remain Unmarried. Not to Abandon an Unbelieving Husband or Wife Because of Their. Unbelief. To Rest Content with the Secular State in Which One Is. Converted. The Treatment of Virgin Daughters. Let Them Marry Under Certain Conditions. Under Others, Best Not to Marry in Those Critical Times. The Remarriage of Widows.

Now concerning the things whereof ye wrote unto me. In the preceding chapters Paul has mainly treated of irregularities in the Corinthian church, of which he had learned through the household of Chloe (1Co 1:11) and other private sources. Now he begins to answer various questions asked in a letter from the church. If we had that letter, it would aid much in understanding what follows by revealing more clearly the state of the church and the discussions going on within.

It is good for a man not to touch a woman. An Old-Testament phrase which means not to marry. He does not mean that marriage is wrong, but that on account of the present distress it was a good think not to be bound by family ties. See 1Co 7:26. Forbidding to marry is one of the signs of apostasy (1Ti 4:3). See Heb 13:4.

7:1 It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life.

CHAPTER 7

1Co 7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short.

1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.

good-that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. Heb 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in 1Co 7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.

7:1-9 The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.