1 Corinthians 7
7
Sex and Marriage
1Now for my response concerning the issues you’ve asked me to address. You wrote saying, “It is proper for a man to live in celibacy.” # 7:1 Or “not to marry.” The Aramaic can be translated “It is proper for a husband not to have intimacy with his wife at times.” Paul now responds to a series of questions posed by the church of Corinth. 2Perhaps. But because of the danger of immorality, # 7:2 Or “because of immoralities” or “because of prostitutions.” each husband should have sexual intimacy with his wife and each wife should have sexual intimacy with her husband. 3A husband has the responsibility of meeting the sexual needs of his wife, and likewise a wife to her husband. # 7:3 The Aramaic (and a few of the oldest Greek manuscripts) can be translated “The husband should pay back the love he owes to his wife and the wife to her husband.” 4Neither the husband nor the wife have exclusive rights to their own bodies, but those rights are to be surrendered to the other. 5So don’t continue to refuse your spouse those rights, except perhaps by mutual agreement for a specified time so that you can both be devoted to prayer. # 7:5 Some later manuscripts add “and fasting.” And then you should resume your physical pleasure so that the Adversary cannot take advantage of you because of the desires of your body. # 7:5 Or “[lack of] self-control.” 6I’m not giving you a divine command, but my godly advice. # 7:6 Or “concession.” There are at least two ways this could be interpreted: (1) Paul is saying that to be married is advisable but not commanded. This seems the most likely because of v. 7. (2) Paul is referring to the preceding paragraph, especially regarding the advice of abstinence during seasons of prayer. 7I would wish that all of you could live unmarried, just as I do. # 7:7 The Aramaic can be translated “I wish that all humanity lived in purity as I do.” It is possible that Paul was once married and became a widower. Some suggest he had to have been married at the time he persecuted the early church, since only married men could be part of the Sanhedrin and cast a vote. However, there is evidence that some Jewish leaders during his time were committed to celibacy. See Acts 26:10. Yet I understand that we are all decidedly different, with each having a special grace for one thing or another. # 7:7 Both being single and being married require a special grace from God.
8So let me say to the unmarried and those who have lost their spouses, it is fine for you to remain single as I am. 9But if you have no power over your passions, then you should go ahead and marry, for marriage is far better than a continual battle with lust. # 7:9 Or “better than to have a fire ever smoldering within them.”
Divorce
10And to those who are married, I give this charge—which is not mine, but the Lord’s # 7:10 Paul is not stating that there is an opposition between what he says, in his teaching as an apostle, and what the Lord says. He is taking our Lord’s own teaching from Mark 10:5–12 and bringing it to the people. —that the wife should not depart from her husband. 11But if she does, then she should either remain unmarried or reconcile with her husband. And a husband must not divorce his wife. 12To the rest I say, which is not a saying of the Lord, if a brother has an unbelieving wife and she is content to live with him, he should not divorce her. 13And if a woman has a husband who is not a believer and he is content to live with her, she should not divorce him. 14For the unbelieving husband has been made holy by his believing wife. And the unbelieving wife has been made holy by her believing husband by virtue of his or her sacred union to a believer. # 7:14 Or “The unbelieving husband is made holy because of the wife, and the unbelieving wife because of her husband.” By implication, Paul is making the point that in marriages where one is a believer and one an unbeliever, the spouses should remain together, for the righteous faith of a believer makes the marriage holy. Apparently, because of their desire to serve Christ, some of the Corinthians who had pagan spouses thought it would be best to divorce their spouses and find believing ones. Paul corrects that error and affirms the marriage covenant. Otherwise, the children from this union would be unclean, but in fact, they are holy. # 7:14 In the concepts of the Old Testament, the entire family is in covenant with God. Therefore, the children of even one believing parent are set apart for God. 15But if the unbelieving spouse wants a divorce, then let it be so. In this situation the believing spouse is not bound # 7:15 Or “enslaved.” to the marriage, for God has called us to live in peace.
16And wives, for all you know you could one day lead your husband to salvation. Or husbands, how do you know for sure that you could not one day lead your wife to salvation? # 7:16 Translators are almost equally divided over making this an optimistic possibility versus a pessimistic one. If the pessimistic choice of grammar is chosen, the verse could be translated “Wife, how do you know that you will save your husband? And husband, how do you know that you will save your wife?” Which would infer “It’s no use hanging on to a marriage with no hope of converting the unbelieving spouse, for how do you know it would ever happen?” Though both are possible, this translation has chosen the optimistic possibility.
Living the Life God Has Assigned
17May all believers continue to live the wonderful lives God has called them to live, according to what he assigns for each person, for this is what I teach to believers # 7:17 Or “in all the churches.” everywhere. 18If when you were called to follow Jesus you were circumcised, it would be futile to try to undo the circumcision. And if you were called while yet uncircumcised, there is no need to be circumcised. 19Your identity before God has nothing to do with circumcision or uncircumcision. # 7:19 Or “Circumcision is nothing and uncircumcision is nothing.” No doubt this statement was a tremendous shock to the Corinthians. To the Jews it would be earthshaking, for circumcision was the outward sign of God’s covenant with Abraham and his descendants. Paul, as elsewhere, places the emphasis not on outer things but on an inward transformation that longs to please God. What really matters is following God’s commandments. 20So everyone should continue to live faithful in the situation of life in which they were called to follow Jesus. # 7:20 Paul is teaching that no matter what a person’s situation is in life, the real change needed is not just in circumstances, but in a heart that is willing to be faithful to God in all things. We often wish we could be in different circumstances instead of looking for opportunities to serve God where we are. 21Were you a slave when you heard the call to follow Jesus? Don’t let that concern you. Even if you can gain your freedom, make the most of the opportunity. 22For truly, if you are called to a life-union with the Lord, you are already a free man! And those who were called to follow Jesus when they were free are now the Messiah’s slaves. 23Since a great price was paid for your redemption, stop having the mind-set of a slave. 24Brothers and sisters, we must remain in close communion with God, no matter what our situation was when we were first called to follow Jesus.
Instructions to the Single and Widowed
25Now let me address the issue of singleness. # 7:25 Or “virgins.” I must confess, I have no command to give you that comes directly from the Lord. But let me share my thoughts on the matter, as coming from one who has experienced the mercy # 7:25 Or “one who has been mercied.” of the Lord to keep me faithful to him. 26Because of the severe pressure we are in, # 7:26 Or “impending crisis.” Some scholars believe this severe pressure could refer to the great famine of AD 51, while others view it as imminent persecution. I recommend you remain as you are. 27If you are married, stay in the marriage. If you are single, # 7:27 The Aramaic can be translated “If you are divorced, don’t seek marriage.” don’t rush into marriage. 28But if you do get married, you haven’t sinned. # 7:28 Or “If you [men] do get married it is not sin, and if a [female] virgin marries, she hasn’t sinned.” This translation combines both statements with brothers and sisters. It’s just that I would want to spare you the problems you’ll face with the extra challenges of being married.
29My friends, what I mean is this. The urgency of our times mean that from now on, those who have wives should live as though without them. 30And those who weep should forget their tears. And those who rejoice will have no time to celebrate. And those who purchase items will have no time to enjoy them. 31We are to live as those who live in the world but are not absorbed by it, for the world as we know it is quickly passing away. 32Because of this, we need to live as free from anxiety as possible.
For a single man is focused on the things of the Lord and how he may please him. 33But a married man is pulled in two directions, for he is concerned about both the things of God and the things of the world in order to please # 7:33 The Aramaic can be translated “to beautify.” his wife. 34And the single woman is focused on the things of the Lord so she can be holy both in body and spirit. But a married woman is concerned about the things of the world and how she may please her husband. 35I am trying to help you and make things easier for you and not make things difficult, but so that you would have undistracted devotion, serving the Lord constantly with an undivided heart.
36However, if a man has decided to serve God as a single person, yet changes his mind and finds himself in love with a woman, although he never intended to marry, let him go ahead and marry her; it is not a sin to do so. # 7:36 This is arguably one of the most difficult verses to translate in all the New Testament. You will find many possible translations and interpretations of this passage, which is loaded with cultural implications for the first-century church. Consulting a variety of translations is recommended. 37On the other hand, if a man stands firm in his heart to remain single, and is under no compulsion to get married but has control over his passions and is determined to remain celibate, he has chosen well. 38So then, the one who marries his fiancée does well and the one who chooses not to marry her does better.
Remarriage
39A wife is bound by the marriage covenant as long as her husband is living. But if the husband dies, she is free to marry again as she desires—but, of course, he should be a believer in the Lord. 40However, in my opinion (and I think that I too have the Spirit of God), she would be happier if she remained single.
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Learn More About The Passion Translation1 Corinthians 7
7
1Now, concerning the things in your iggeret, letʼs take up the next inyan (topic): “It is beneficial for a man not to touch an isha.”#7:1 i.e., postpone the chasunoh (wedding)
2But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba'al (Husband).
3Let the ba'al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba'al (husband).
4It is not the isha who has samchut (authority) over her own body, but the ba'al (husband); likewise, also it is not the ba'al (husband) who has samchut over his own body, but the isha.
5Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest HaSatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control).#7:5 Ex 19:15; 1Sm 21:4,5
6But I say this according to concession,#7:6 in view of 5:1-5; 6:12-20 not according to#7:6 Rebbe, Melech HaMoshiachʼs mitzvoh.
7But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah (gift) from Hashem: one this; and another that.
8But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am;
9But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
10But to the ones having entered bibrit hanissuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba'al (husband).#7:10 Mal 2:14-16
11But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba'al should not leave his isha.
12But, to the rest I — Sha'ul — not Rebbe, Melech HaMoshiach Adoneinu, say: if any Ach b'Moshiach has an isha who is an Apikoros and she is willing to live with him, let him not leave her;
13And if an isha has a ba'al (husband) who is an Apikoros, and he is willing to dwell with her, let her not leave her ba'al (husband).
14For,#7:14 T.N. following the principle of bikkurim the ba'al who is an Apikoros is mekudash b'Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b'Moshiach; otherwise, your yeladim are tema'im (unclean); but now they are tehorim (clean).#7:14 Mal 2:15
15But, if the one who is an Apikoros separates and departs, let the separation occur; the Ach b'Moshiach has not been enslaved, or the Achot b'Moshiach in such cases; but Hashem has given you a kri'ah b'shalom.
16For how do you know, isha, if you will not bring your basherter (destined mate), your ba'al, to Yeshu'at Eloheinu?
17Only each of you walk the derech#7:17 T.N. according to Hashemʼs tochnit or etzah Ro 8:28 to which you were called by Hashem.#7:17 Ps 1:6 This is my charge in all the kehillot of Moshiach.
18If as a ben Berit with bris milah anyone received their kri'ah, let him not conceal it; if anyone without bris milah has been called, let him without bris milah not undergo bris milah.
19Bris milah is not everything; nor is the lack of it; but being shomer mitzvot Hashem.
20Each one walk the derech of his kri'ah (calling, summons), and remain there.
21If while a bond servant you were called, do not let it consume you, although if you can gain your deror (freedom, liberty),#7:21 Lv 25:10 do so.
22For, the one in Hashem having been called while a bond servant is#7:22 Rebbe, Melech HaMoshiach Adoneinuʼs ben Chorin (freedman); likewise, the one having been called while a ben Chorin is the Rebbe, Melech HaMoshiachʼs bond servant.
23You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.
24Each one wherever on the derech of Chayyim he was called, Achim b'Moshiach, there let him remain in deveykus with Hashem.
25Next sugya (topic): concerning the betulot (virgins). A mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a bit of wisdom I offer as one who by the rachamim Hashem is ne'eman (faithful).
26I consider therefore, it to be beneficial, because of the impending Crisis#7:26 i.e., the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach that you remain as you are.
27Have you entered bibrit hanissuim (in covenant of marriage) with an isha? Do not seek to be free. Are you freed from an isha? Do not seek an isha.
28But if indeed you enter bibrit hanissuim (in covenant of marriage), there is no chet; and if the betulah (virgin) marries, there is no averah in that for her. But such will have tzoros in the basar, which I am trying to spare you.#7:28 Mt 24:19
29Now this I say, Achim b'Moshiach, the time [until HaKetz] has been shortened. From now on, let those having nashim live as if not having nashim,
30And let the ones weeping as not weeping, and let the ones having simcha as not having simcha, and let the ones buying as not possessing,
31And let the ones using the Olam Hazeh as not fully using it, for the present form of the Olam Hazeh is passing away.
32But I would have you free from de'agot (worries). The ben Adam without isha cares for the things of Hashem, how he may please Hashem.
33But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,
34And he has been divided.#7:34 1C 1:13 Both the isha free of a ba'al or the betulah cares for the things of Hashem, that she may be tehorah spiritually and physically. But the isha with a ba'al cares for the things of the Olam Hazeh, how she may please her ba'al.
35Now, this I say for your own benefit, not that I may throw a noose on your deror (freedom),#7:35 Lv 25:10 but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh].#7:35 Ps 86:11
36However, if anyone thnks he does not have proper hitnahagut (conduct) toward the betulah of his eirusin (betrothal, engagement), and if he thinks his basherte (destined mate) is getting along in years, and thus it has to be, what he desires, let him do; there is no chet, let them enter bibrit hanissuim (in covenant of marriage).
37But he who in his lev has settled the decision, not having the need [of conjugal intimacy], but having mastery concerning his own desire, and thus he in his lev has decided, not to enter bibrit hanissuim with his betulah (virgin), he does well.
38So then both the one entering bibrit hanissuim with his betulah does well, and the one not entering bebrit hanissuim with his arusah (betrothed) will do better.#7:38 1C 7:34
39An isha has been bound (bibrit hanissuim, in covenant of marriage) for so long a time as her ba'al lives, but if her ba'al should sleep the sleep of the mesim, she is free to enter bibrit hanissuim with the ba'al she desires, but only in Rebbe, Melech HaMoshiach Adoneinu.
40However, happy is she, and even more so, if she remains as she is; and I think in this bit of wisdom I am offering that I have the Ruach Hakodesh.
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