The Meaning of 1 Corinthians 7:1 Explained

1 Corinthians 7:1

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

YLT: And concerning the things of which ye wrote to me: good it is for a man not to touch a woman,

Darby: But concerning the things of which ye have written to me: It is good for a man not to touch a woman;

ASV: Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.

KJV Reverse Interlinear

Now  concerning  the things whereof  ye wrote  unto me:  [It is] good  for a man  not  to touch  a woman. 

What does 1 Corinthians 7:1 Mean?

Study Notes

and in your
Some authorities end verse with "body."

Verse Meaning

Again Paul began what he had to say by citing a general truth. Then he proceeded to qualify it (cf. 1 Corinthians 6:12-13). The use of the Greek word anthropos (man generically, people) rather than aner (man as distinguished from woman) indicates that the statement pertains to human beings generally. To "touch a woman" (NASB) was a common ancient euphemism for sexual intercourse. [1] It was probably another Corinthian slogan (cf. 1 Corinthians 6:12-13; 1 Corinthians 6:18). Evidently the Corinthians" question was something like this. Isn"t it preferable for a Christian man to abstain from sexual relations with any woman? This would reflect the "spiritual" viewpoint of the Corinthians that held a negative attitude toward the material world and the body (cf. 1 Corinthians 6:13; 1 Corinthians 15:12).
"Some difficulty is alleviated if these words [2] are regarded as a quotation from the Corinthian letter, and this is a hypothesis that may very probably be accepted [3] ..." [4]
Another view is that "touch a woman" was a euphemism for marrying. [5] However this meaning is difficult to prove, and I do not prefer it. If this is what he meant, Paul"s advice was to abstain from marrying. Paul wrote later that because of the present distress his readers would do well to remain in their present marital state ( 1 Corinthians 7:26). Furthermore throughout the passage Paul viewed marriage as God-ordained and perfectly proper for Christians. He also wrote that a single life is not wrong but good (Gr. kalon), though not necessarily better than a married life.

Context Summary

1Corinthians 7:1-14 - Marriage Bonds
The Apostle first addresses the unmarried, 1 Corinthians 7:1, etc. He speaks elsewhere reverently of marriage, Ephesians 5:23. Forbidding to marry is in his judgment a symptom of apostasy, 1 Timothy 4:1-3. His recommendations here were evidently due to the special circumstances of that difficult and perilous time. The loftiest conception of marriage is the wedding of two souls, each of which, has found its affinity; the Apostle is treating here the only conception of marriage entertained by these recent converts from paganism. He deals with them on their own level, with the determination of ultimately leading them to view marriage from Christ's standpoint. It is often well to fast from lawful things, that we may surrender ourselves more absolutely to the Spirit of God.
In addressing the married, 1 Corinthians 7:10, etc., Paul is not dealing with the formation of marriage ties; they are settled by 2 Corinthians 6:14. He is deciding what course shall be followed, when either a husband or a wife has become a Christian, the other remaining unchanged. He decides that the Christian should not separate, so long as the unbelieving partner is willing to continue their life together. [source]

Chapter Summary: 1Corinthians 7

1  He discusses marriage;
4  showing it to be a remedy against sinful desires,
10  and that the bond thereof ought not lightly to be dissolved
20  Every man must be content with his vocation
25  Virginity wherefore to be embraced;
35  and for what respects we may either marry, or abstain from marrying

Greek Commentary for 1 Corinthians 7:1

Now concerning the things whereof ye wrote [περι δε ων εγραπσατε]
An ellipsis of περι τουτων — peri toutōn the antecedent of περι ων — peri hōn is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them seriatim. The questions must be clearly before one in order intelligently to interpret Paul‘s replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good One will get a one-sided view of Paul‘s teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1 Timothy 4:3). Paul uses marriage as a metaphor of our relation to Christ (2 Corinthians 11:2; Romans 7:4; Ephesians 5:28-33). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with απτεσται — haptesthai (touch) is the usual construction. [source]
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. [source]

Reverse Greek Commentary Search for 1 Corinthians 7:1

Mark 9:19 Faithless [ἄπιστος]
Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out of belief. Unbelieving would be better here. The Rev. retains this rendering of the A. V. at 1 Corinthians 7:14, 1 Corinthians 7:15; Titus 1:15; Revelation 21:8, and elsewhere. [source]
Acts 4:3 In ward [εις τηρησιν]
Probably in one of the chambers of the temple. In safe keeping (from τηρεω — tēreō to guard). Old word, in the N.T. only here and Acts 5:18; 1 Corinthians 7:19. So in papyri. [source]
Acts 21:21 That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους]
Two accusatives with διδασκεις — didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα — legōn mē peritemnein autous ta tekna). The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν — peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 21:21 Telling them not to circumcise their children [λεγων μη περιτεμνειν αυτους τα τεκνα]
The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
-DIVIDER-
2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
-DIVIDER-
3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
-DIVIDER-
4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
-DIVIDER-
5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 6:19 Holiness [ἁγιασμόν]
Rev., sanctification. For the kindred adjective ἅγιος holysee on saints, Acts 26:10. Ἁγιασμός is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1 Thessalonians 4:3, 1 Thessalonians 4:7; 2 Thessalonians 2:13; 1 Timothy 2:15; 1 Peter 1:2; Hebrews 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Romans 6:22it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1 Corinthians 7:1). [source]
Romans 1:32 But also consent with them [αλλα και συνευδοκουσιν]
Late verb for hearty approval as in Luke 11:48; Acts 8:1; 1 Corinthians 7:12. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers. [source]
1 Corinthians 7:17 But [εἰ μὴ]
Rev., only. Introducing a limitation to the statement in 1 Corinthians 7:15. There is to be no enslavement, only, to give no excuse for the reckless abuse of this general principle, the normal rule of Christian life is that each one should seek to abide in the position in which God has placed him. [source]
1 Corinthians 7:12 To the rest []
He has been speaking to the unmarried (1 Corinthians 7:8) and to married parties, both of whom were Christians (1 Corinthians 7:10). By the rest he means married couples, one of which remained a heathen. [source]
1 Corinthians 12:1 Now concerning spiritual gifts [περι δε των πνευματικων]
Clearly one of the items asked about in the letter to Paul (1 Corinthians 7:1) and introduced precisely as the problem of meats offered to idols (1 Corinthians 8:1). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts. [source]
1 Corinthians 15:29 Else [επει]
Otherwise, if not true. On this use of επει — epei with ellipsis see note on 1 Corinthians 5:10; note on 1 Corinthians 7:14. [source]
1 Corinthians 7:3 Render the due [την οπειλην αποδιδοτω]
Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. “This dictum defends marital intercourse against rigorists, as that of 1 Corinthians 7:1 commends celibacy against sensualists” (Findlay). [source]
1 Corinthians 7:12 An unbelieving wife [απιστον]
This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form οι λοιποι — apiston is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest She is content (μη απιετω αυτην — suneudokei). Late compound verb to be pleased together with, agree together. In the papyri. Let him not leave her Perhaps here and in 1 Corinthians 7:11, 1 Corinthians 7:13 απολυω — aphiēmi should be translated “put away” like απιημι — apoluō in Mark 10:1. Some understand aphiēmi as separation from bed and board, not divorce. [source]
1 Corinthians 9:5 A sister, a wife []
Wrong. Sister means a christian woman, a fellow-member of the Church, as Romans 16:1; 1 Corinthians 7:15; James 2:15. It is in apposition with wife: A wife that is a sister or believer. So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona, who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare Matthew 8:14; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses. [source]
1 Corinthians 7:12 Let him not leave her [απιημι]
Perhaps here and in 1 Corinthians 7:11, 1 Corinthians 7:13 απολυω — aphiēmi should be translated “put away” like απιημι — apoluō in Mark 10:1. Some understand aphiēmi as separation from bed and board, not divorce. [source]
1 Corinthians 7:13 Which hath an unbelieving husband [ητις εχει ανδρα απιστον]
Relative clause here, while a conditional one in 1 Corinthians 7:12 Paul is perfectly fair in stating both sides of the problem of mixed marriages. [source]
1 Corinthians 7:17 Only [ει μη]
This use of ει μη — ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην — plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery” (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. [source]
1 Corinthians 7:26 Namely []
. This word is not in the Greek. The infinitive of indirect discourse The use of the article το — to with ειναι — einai compels this translation. Probably Paul means for one (αντρωπωι — anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν — estin is not expressed. He uses καλον — kalon (good) as in 1 Corinthians 7:1. [source]
1 Corinthians 1:10 Divisions [σχίσματα]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
1 Corinthians 7:8 To the unmarried and to the widows [τοις αγαμοις και ταις χηραις]
It is possible that by “the unmarried” (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (1 Corinthians 7:25) and in 1 Corinthians 7:32 ο αγαμος — ho agamos is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by ως καγω — hōs kagō (even as I). After discussing marital relations in 1 Corinthians 7:2-7 he returns to the original question in 1 Corinthians 7:1 and repeats his own personal preference as in 1 Corinthians 7:7. He does not say that it is better to be unmarried, but only that it is good (καλον — kalon as in 1 Corinthians 7:1) for them to remain unmarried. Αγαμος — Agamos is an old word and in N.T. occurs only in this passage. In 1 Corinthians 7:11, 1 Corinthians 7:34 it is used of women where the old Greeks would have used ανανδρος — anandros without a husband. [source]
1 Corinthians 7:16 For how knowest thou? [τι γαρ οιδασ]
But what does Paul mean? Is he giving an argument against the believer accepting divorce or in favour of doing so? The syntax allows either interpretation with ει — ei (if) after οιδας — oidas Is the idea in ει — ei (if) hope of saving the other or fear of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as advocating divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in 1 Corinthians 7:10. [source]
1 Corinthians 7:25 I have no commandment of the Lord [επιταγην Κυριου ουκ εχω]
A late word from επιτασσω — epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1 Corinthians 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem. [source]
1 Corinthians 7:25 But I give my judgment [γνωμην δε διδωμι]
About mixed marriages (1 Corinthians 7:12) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no “command,” but only “a judgment,” a deliberately formed decision from knowledge (2 Corinthians 8:10), not a mere passing fancy. As one that hath obtained mercy of the Lord to be faithful (ως ηλεημενος υπο κυριου πιστος ειναι — hōs ēleēmenos hupo kuriou pistos einai). Perfect passive participle of ελεεω — eleeō old verb to receive mercy (ελεος — eleos). Πιστος — Pistos is predicate nominative with infinitive ειναι — einai This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion. [source]
1 Corinthians 7:26 By reason of the present distress [δια την ενεστωσαν αναγκην]
The participle ενεστωσαν — enestōsan is second perfect active of ενιστημι — enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη — Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν — huparchein) after νομιζω — nomizō is repeated with recitative οτι — hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι — hoti kalon anthrōpōi to houtōs einai). The use of the article το — to with ειναι — einai compels this translation. Probably Paul means for one (αντρωπωι — anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν — estin is not expressed. He uses καλον — kalon (good) as in 1 Corinthians 7:1. [source]
1 Corinthians 8:1 Now concerning things sacrificed to idols [περι δε των ειδωλοτυτων]
Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα — eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον — hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
2 Corinthians 10:1 By the meekness and gentleness of Christ [δια τες πραυτητος και επιεικιας του Χριστου]
This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης — prautēs with επιεικια — epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια — epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης — epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν — tapeinos en humin). The bad use of ταπεινος — tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω — apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
Galatians 5:8 Him that calleth [τοῦ καλοῦντος]
Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:121 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ. [source]
Galatians 3:19 Ordained [διαταγεὶς]
The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1; of enjoining certain acts, Luke 8:55; Luke 17:10; 1 Corinthians 7:17; of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it. [source]
Ephesians 4:4 In one hope of your calling [ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν]
In, not by. Their calling took place in the one hope as its moral element or sphere, since they were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace, 1 Corinthians 7:15; in sanctification, 1 Thessalonians 4:7(Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is engendered by it. See on Ephesians 1:18. [source]
Colossians 2:21 Touch - taste - handle [ἅψῃ - γεύσῃ - θίγῃς]
Ἅπτομαι , A.V., touch, is properly to fasten one's self to or cling to. So John 20:17(note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. “The idea of a voluntary or conscious effort is often involved.” No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch. [source]
1 Thessalonians 4:7 In sanctification [ἐν]
Note the change of preposition. Sanctification is the characteristic life-element of the Christian, in which he is to live. Comp. in peace, 1 Corinthians 7:15; in hope, Ephesians 4:4. [source]
1 Thessalonians 4:15 By the word of the Lord [ἐν λόγῳ κυρίου]
Or in the word. Λόγος of a concrete saying, Romans 9:9; Romans 13:9. We do not say this on our own authority. Comp. 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Galatians 1:12; Galatians 2:2; Ephesians 3:3; 2 Corinthians 12:1, 2 Corinthians 12:9. [source]
1 Timothy 5:8 Infidel [ἀπίστου]
Better, unbeliever. One who is not a Christian, as 1 Corinthians 6:6; 1 Corinthians 7:12, 1 Corinthians 7:13, etc. Even an unbeliever will perform these duties from natural promptings. [source]
1 Timothy 5:18 The laborer is worthy, etc. []
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [source]
1 Timothy 4:5 It is sanctified [ἁγιάζεται]
Not declared holy, but made holy. The declaration confirms the last clause of 1 Timothy 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1 Corinthians 7:14. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Titus 1:15 Unbelieving [απιστοις]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους — nous) and conscience (συνειδησις — suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
1 John 2:3 We keep His commandments [τὰς ἐντολὰς αὐτοῦ τηρῶμεν]
A phrase peculiar to John and occurring elsewhere only Matthew 19:17; 1 Timothy 6:14. In 1 Corinthians 7:19, we find τήρησις ἐντολῶν thekeeping of the commandments. On τηρέω tokeep, see on 1 Peter 1:5. [source]
Revelation 14:4 Virgins [παρθένοι]
Either celibate or living in chastity whether in married or single life. See 1 Corinthians 7:1-7, 1 Corinthians 7:29; 2 Corinthians 11:2. [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]

What do the individual words in 1 Corinthians 7:1 mean?

Concerning now the things about which you wrote [It is] good for a man a woman not to touch
Περὶ δὲ ὧν ἐγράψατε καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι

Περὶ  Concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ὧν  the  things  about  which 
Parse: Personal / Relative Pronoun, Genitive Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
ἐγράψατε  you  wrote 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: γράφω 
Sense: to write, with reference to the form of the letters.
καλὸν  [It  is]  good 
Parse: Adjective, Nominative Neuter Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ἀνθρώπῳ  for  a  man 
Parse: Noun, Dative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
γυναικὸς  a  woman 
Parse: Noun, Genitive Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
ἅπτεσθαι  to  touch 
Parse: Verb, Present Infinitive Middle
Root: ἅπτω  
Sense: to fasten one’s self to, adhere to, cling to.