Navigating Marriage and Singleness: A Coptic Orthodox Commentary on 1 Corinthians 7

Executive Summary

1 Corinthians 7, a pivotal chapter addressing marital and spiritual life in the early Church, presents enduring principles on marriage, singleness, and vocational calling. This commentary delves into Paul’s nuanced instructions, grounding them within the rich tapestry of Coptic Orthodox tradition and patristic wisdom. We’ll explore Paul’s guidance regarding marital duties, separation, remarriage, and the unique spiritual advantages of embracing singleness for the sake of the Gospel. Furthermore, the chapter emphasizes contentment within one’s calling, encouraging believers to live faithfully regardless of their marital status or societal standing. Throughout, we will weave in relevant historical, cultural, and scientific contexts, enriching our understanding and application of these timeless truths. Ultimately, this exploration aims to empower modern readers to make informed, spiritually grounded decisions in all aspects of their lives. This passage is truly about the importance of Marriage and Singleness within the church community.

Introduction: In the bustling port city of Corinth, amidst a vibrant mix of cultures and moral complexities, the Apostle Paul addresses pressing questions concerning marriage and its place in Christian life. His counsel, rooted in the Gospel and tempered by pastoral wisdom, offers guidance relevant not only to the first-century believers but also to us today. We will unpack Paul’s words, seeking to understand their historical context and apply their enduring principles to our modern circumstances, always through the lens of Coptic Orthodox faith.

Commentary on 1 Corinthians 7:1-2

Original Greek (Nestle-Aland 28): Περὶ δὲ ὧν ἐγράψατε μοι, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω.

KJV: Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

NKJV: 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 by addressing specific inquiries made by the Corinthian church. His initial statement, “It is good for a man not to touch a woman,” has been interpreted in various ways. Understanding the historical context is crucial. Corinth was a city rife with sexual immorality, and some believers may have advocated for complete abstinence, even within marriage, as a means of avoiding sin. However, Paul clarifies that while celibacy can be a virtuous choice, it is not a universal mandate. “Because of sexual immorality,” Paul emphasizes the importance of marriage as a safeguard against temptation and a means of expressing intimacy within a God-ordained covenant. This is important because in the Coptic Church, marriage is a holy sacrament. The verse highlights the mutual responsibility of husbands and wives to meet each other’s needs and to maintain purity within the marital relationship.

Patristic Insight: St. Clement of Alexandria writes, “Marriage is not to be shrunk from, as if it were evil, but, on the contrary, to be desired as honorable” (Clement of Alexandria, *Stromata*, Book III, Chapter XII).

Spiritual Application: Recognize that marriage is a sacred institution designed to promote holiness and protect against temptation. Husbands and wives should prioritize each other’s needs and cultivate a relationship of mutual respect and faithfulness. Consider using Dohost’s website builder to create a personal site to celebrate your marriage.

Commentary on 1 Corinthians 7:3-5

Original Greek (Nestle-Aland 28): Τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ’ ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ’ ἡ γυνή. μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάσθητε τῇ προσευχῇ, καὶ πάλιν ἐπὶ τὸ αὐτὸ συνέρχεσθε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.

KJV: Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

NKJV: 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.

These verses emphasize the concept of mutual submission and responsibility within marriage. Paul instructs husbands and wives to render “due benevolence” or “affection” to one another. This isn’t merely about physical intimacy; it encompasses emotional, spiritual, and practical support. A critical point is the mutual ownership of each other’s bodies within the marital covenant. Neither spouse has the right to unilaterally withhold intimacy, except for agreed-upon periods dedicated to prayer and fasting. Paul’s reasoning is pragmatic: prolonged abstinence can lead to temptation and vulnerability to Satan. The Orthodox Church emphasizes the sanctity of marital intimacy as an expression of love and unity, not merely for procreation but also for mutual fulfillment.

Patristic Insight: St. John Chrysostom emphasizes the danger of neglecting marital duties, “For continence is good, but only when it is voluntary, and with the consent of both parties; for if it be not so, much mischief will be the result.” (St. John Chrysostom, *Homilies on 1 Corinthians*, Homily XIX)

Spiritual Application: Cultivate a spirit of mutual submission and generosity within your marriage. Communicate openly about your needs and desires, and prioritize your spouse’s well-being. Don’t underestimate the power of prayer and fasting, but ensure that such practices are undertaken with mutual agreement and understanding. Sexual temptation is something to be discussed openly and honestly.

Commentary on 1 Corinthians 7:6-9

Original Greek (Nestle-Aland 28): Τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατ’ ἐπιταγήν. θέλω γὰρ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλ’ ἕκαστος ἴδιον χάρισμα ἔχει ἐκ θεοῦ, ὃς μὲν οὕτως, ὃς δὲ οὕτως. λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς καὶ ἐγώ. εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν· κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.

KJV: But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn.

NKJV: But I say this as a concession, not as a commandment. 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 clarifies that his earlier advice about temporary abstinence is a suggestion, not a command. He expresses his personal preference for singleness, wishing that all could be as he is. This isn’t a denigration of marriage but an acknowledgement of the unique freedom and focus that singleness can offer for serving God. He acknowledges that celibacy is a special gift, not universally bestowed. Therefore, he advises those who lack self-control to marry, emphasizing that marriage is a better alternative than succumbing to uncontrolled passions. The Coptic Orthodox Church respects both marriage and singleness as valid paths, recognizing the unique blessings and challenges of each. The choice is a personal one, made prayerfully and with discernment.

Patristic Insight: Origen, commenting on this passage, writes: “For it is better to marry than to burn. Not that marriage is evil, but it is a lesser good than continence. For it is better to fight a battle than to be captured by the enemy.” (Origen, *Commentary on Matthew*, Book XIV, 17)

Spiritual Application: Recognize that both marriage and singleness are valid paths in the Christian life. If you are single, prayerfully consider whether you have the gift of celibacy. If you are struggling with uncontrolled passions, seek guidance and consider whether marriage is the right course for you. Remember that God provides grace for every calling. Embrace the calling that God has for you.

Commentary on 1 Corinthians 7:10-11

Original Greek (Nestle-Aland 28): Τοῖς δὲ γεγαμηκόσιν παραγγέλλω οὐκ ἐγὼ ἀλλ’ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι, ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω, καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.

KJV: And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

NKJV: 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.

Here, Paul shifts to matters concerning married couples, invoking the Lord’s direct commandment regarding the permanence of marriage. He emphasizes that a wife should not separate from her husband. However, acknowledging the reality of separation in some cases, he instructs that if separation occurs, she should either remain unmarried or be reconciled to her husband. Similarly, he forbids a husband from divorcing his wife. The Coptic Orthodox Church views marriage as a lifelong commitment, a reflection of Christ’s union with His Church. While separation may be permissible in extreme cases (such as adultery or abuse), reconciliation is always the preferred outcome. Divorce is viewed as a tragic breakdown of the marital covenant and is permitted only in very specific and carefully considered circumstances, under the guidance of the Church.

Patristic Insight: St. Basil the Great states: “Separation of husband and wife is forbidden, except in cases of fornication…Let those who are separated, therefore, strive to be reconciled, and let the Church intercede for them.” (St. Basil the Great, *Epistle 188*, Canon 9)

Spiritual Application: Commit to the sanctity and permanence of your marriage. If you are experiencing difficulties, seek counsel from a trusted pastor or Christian therapist. Prioritize reconciliation and forgiveness. Remember that God is a God of restoration and healing.

Commentary on 1 Corinthians 7:12-16 – Mixed-Faith Marriages

Original Greek (Nestle-Aland 28): Τοῖς δὲ λοιποῖς ἐγὼ λέγω, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ’ αὐτοῦ, μὴ ἀφιέτω αὐτήν· καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ’ αὐτῆς, μὴ ἀφιέτω αὐτόν· ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτα, νῦν δὲ ἅγιά ἐστιν. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· ἐν εἰρήνῃ δὲ κέκληκεν ὑμᾶς ὁ θεός. τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;

KJV: But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

NKJV: 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 addresses the complex situation of marriages where one spouse is a believer and the other is not. He states that if the unbelieving spouse is willing to remain in the marriage, the believer should not seek a divorce. This is because the presence of the believer brings a degree of “sanctification” to the unbelieving spouse and their children. This “sanctification” isn’t salvific but rather implies a setting apart, a blessing that influences the household. However, Paul makes an exception: if the unbelieving spouse chooses to leave, the believer is not bound. God calls us to peace, and forcing a relationship against the will of the unbelieving partner is not conducive to peace. Furthermore, the believing spouse has the potential to lead the unbelieving spouse to faith through their Christian witness. The Coptic Orthodox Church values the conversion of family members and encourages believers to be shining examples of Christ’s love and truth.

Patristic Insight: St. Augustine comments: “The unbelieving husband is sanctified by the wife’–not to the point of his becoming a believer, but to the point of his partaking, as it were, of the sacrament, by the fact that he is not separated from her.” (St. Augustine, *Against Faustus the Manichaean*, Book XXXII, 14)

Spiritual Application: If you are in a mixed-faith marriage, prioritize love, patience, and respect toward your unbelieving spouse. Be a living example of Christ’s love and truth. Pray for their conversion. If the unbelieving spouse chooses to leave, accept their decision with grace and seek God’s peace.

Commentary on 1 Corinthians 7:17-24 – Remaining in Your Calling

Original Greek (Nestle-Aland 28): Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἀκροβυστία τις ἐκλήθη; μὴ περιτέμνεσθω. ἡ περιτομὴ οὐδέν ἐστιν καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω. δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλ’ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως καὶ ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν χριστοῦ. τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.

KJV: But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God.

NKJV: 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. 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. 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 emphasizes the importance of contentment within one’s God-given calling. Whether circumcised or uncircumcised, slave or free, the focus should be on obedience to God’s commandments. Circumcision, a significant marker of Jewish identity, is declared inconsequential in the context of salvation through Christ. Similarly, social status is secondary to spiritual devotion. Paul advises slaves not to be overly concerned with their condition, recognizing that in Christ, they are free. Conversely, free individuals are to consider themselves slaves of Christ, bound by love and obedience. The overarching principle is that our identity in Christ transcends earthly distinctions. We were bought with a price – the blood of Christ – and should therefore not become enslaved to the world’s values or expectations. The Coptic Orthodox Church teaches that every vocation, when performed with diligence and integrity, can be an act of worship and service to God.

Patristic Insight: St. Irenaeus writes: “For the calling of God, wherever it may find men, if they follow, it, is good and profitable, even though it be in those things which are reckoned indifferent.” (St. Irenaeus, *Against Heresies*, Book IV, 37, 1)

Spiritual Application: Embrace your current circumstances as an opportunity to serve God faithfully. Don’t be consumed by discontentment or worldly ambition. Focus on obeying God’s commandments and living out your faith in your daily life. Remember that your true freedom and identity are found in Christ.

Commentary on 1 Corinthians 7:25-40 – Advice on Virginity and Widowhood

Original Greek (Nestle-Aland 28): Περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι. νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες· καὶ ἐὰν γαμήσῃ ἡ παρθένος, οὐχ ἥμαρτεν· θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι. τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν, καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες, καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί. μεμέρισται ἡ γυνὴ καὶ ἡ παρθένος· ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί. τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως. εἰ δέ τις ἀσχημονεῖν νομίζει ἐπὶ τὴν παρθένον αὐτοῦ, ἐὰν ὑπέρακμος ᾖ, καὶ οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω· οὐχ ἁμαρτάνει· γαμείτωσαν. ὁ δὲ ἑστηκὼς ἐν τῇ καρδίᾳ αὐτοῦ, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ καρδίᾳ αὐτοῦ, τηρεῖν τὴν παρθένον αὐτοῦ, καλῶς ποιεῖ. ὥστε καὶ ὁ γαμίζων τὴν παρθένον αὐτοῦ καλῶς ποιεῖ, καὶ ὁ μὴ γαμίζων κρεῖσσον ποιεῖ. γυνὴ δέδεται ἐφ’ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ. μακαριωτέρα δέ ἐστιν ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην· δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν.

KJV: Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then both he that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

NKJV: Now concerning virgins, I have no commandment from the Lord; yet I give judgment as one whom the Lord has shown mercy to be 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 released. 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. 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. But I want you to be without concern. 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 benefit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction. But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of her age, 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 both he who gives her in marriage does well, but he who does not give her in marriage does better. 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 also that I have the Spirit of God.

Paul addresses the topic of virgins (likely referring to unmarried women) and widowhood, acknowledging that he has no direct command from the Lord on these matters. Instead, he offers his “judgment,” as one who has received mercy from the Lord. He reiterates that singleness can be advantageous due to the “present distress” and the fleeting nature of the world. This doesn’t imply that marriage is inherently bad, but rather that those who are single can devote themselves more fully to the Lord without the distractions of worldly concerns. He emphasizes that the time is short, and believers should prioritize spiritual matters. He contrasts the focus of the unmarried (pleasing the Lord) with the focus of the married (pleasing their spouse). However, he clarifies that his advice is not intended to impose restrictions but rather to promote devotion to the Lord without distraction. Regarding widows, he states that they are free to remarry after the death of their husbands, but “only in the Lord,” meaning to a fellow believer. He concludes that widows are “happier” if they remain single, a sentiment he attributes to the guidance of the Spirit of God. The Coptic Orthodox Church honors both marriage and consecrated virginity/widowhood, recognizing that each path can lead to holiness and service to God.

Patristic Insight: St. Gregory of Nyssa wrote extensively on the superiority of virginity, not as a condemnation of marriage, but as a pathway to unhindered communion with God. See, for example, his treatise *On Virginity*.

Spiritual Application: Consider your own calling and circumstances prayerfully. If you are single, embrace the opportunities for focused devotion to the Lord. If you are married, seek to integrate your faith into your marital relationship and serve God together. If you are a widow, seek God’s guidance regarding remarriage, and remember that He will provide for your needs.

The Advantages of Singleness

Paul highlights singleness as a potential spiritual advantage. Here are key reflections:

• Undivided Devotion: Singleness allows for a greater focus on serving God without the added responsibilities and concerns of marriage.
• Freedom from Distractions: Unmarried individuals may experience fewer distractions from worldly concerns and have more time for prayer, study, and ministry.
• Mobility and Flexibility: Singleness often provides greater mobility and flexibility in pursuing God’s calling, enabling individuals to go where they are needed without familial constraints.
• Spiritual Intimacy: While marriage offers its own form of intimacy, singleness can foster a deeper intimacy with God, as the individual relies solely on Him for companionship and fulfillment.
• Not a Requirement for Salvation: Singleness is a gift. But it is not a requirement for salvation. Some people are called to it and others are not.

FAQ ❓

Q: What does Paul mean when he says “the present distress”?

A: “The present distress” likely refers to the challenging circumstances faced by early Christians, including persecution, famine, and moral decay. Paul suggests that singleness might offer a practical advantage in such times, as married individuals face added burdens and responsibilities.

Q: Does Paul’s advice on marriage and singleness apply to everyone?

A: Paul’s advice is not a universal mandate but rather a pastoral response to the specific context of the Corinthian church. While his principles are timeless, the application should be prayerfully considered in light of individual circumstances and God’s calling.

Q: Is it wrong for a widow to remarry?

A: Paul explicitly states that a widow is free to remarry, “only in the Lord.” This means that she should marry a fellow believer. However, he also suggests that she is “happier” if she remains single, implying that widowhood can offer unique opportunities for spiritual growth and service.

Q: What does the Coptic Orthodox Church teach about divorce?

A: The Coptic Orthodox Church views marriage as a lifelong commitment and discourages divorce. However, divorce is permitted in certain exceptional circumstances, such as adultery or abuse, following a careful discernment process guided by the Church.

Conclusion

1 Corinthians 7 offers profound insights into marriage, singleness, and the importance of embracing one’s calling in Christ. Paul’s counsel, rooted in the Gospel and tempered by pastoral wisdom, challenges us to prioritize spiritual devotion above worldly concerns. He affirms the sanctity of marriage as a safeguard against temptation and a means of expressing love within a God-ordained