New Life Bible Fellowship Church
5/17/2026

      • Psalm 95:6–7KJV1900

  • And Can It Be?
  • O Great God

      • Proverbs 23:19–35KJV1900

  • Introduction:

    "Now concerning the matters about which you wrote..."
    With those words, Paul turns a corner. For six chapters, he has been addressing reports he received about the Corinthians—their divisions, their arrogance, their tolerance of incest, their lawsuits, their sexual immorality. He has been putting out fires they didn't even know were burning.
    But now the Corinthians get to ask their own questions. They had written Paul a letter, and chapter 7 begins his response.
    We have traveled a significant road to get here. In chapters 1-4, Paul dismantled the Corinthians' boasting in human wisdom and eloquent leaders. Christ crucified—foolishness to the world—is God's power and wisdom. The Corinthians, despite their spiritual gifts, remained infants, still thinking like the world, still dividing over personalities.
    In chapter 5, Paul confronted a case of incest that the church was tolerating—even celebrating. He commanded them to deliver the man to Satan, to purge the leaven, to exercise the discipline they had neglected.
    In chapter 6, he rebuked them for suing each other before pagan courts and then addressed sexual immorality more broadly. Your bodies, he declared, are members of Christ. Your body is a temple of the Holy Spirit. You are not your own; you were bought with a price. Therefore glorify God in your body.
    That brings us to chapter 7—and the Corinthians' questions about marriage and sexuality.
    And here's where it gets complicated.
    It appears that some in Corinth had swung to the opposite extreme. If sexual immorality is so dangerous—if the body is a temple—perhaps the safest course is to avoid sex altogether. Even within marriage. Perhaps the truly spiritual person abstains entirely. Perhaps marriage itself is a concession to weakness, a compromise for those who cannot attain the higher calling of celibacy.
    Paul's response is remarkably balanced. He will not let the pendulum swing from license to asceticism.
    Today we begin Paul's extended teaching on marriage, singleness, divorce, and calling that will occupy the rest of chapter 7 (5 sermons total). We start with the foundational question: Is it better to marry or to remain single?
    Let's open our Bibles to 1 Corinthians 7:1.

    Text: 1 Corinthians 7:1-9

    1 Corinthians 7:1–9 ESV
    1 Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” 2 But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. 3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4 For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control. 6 Now as a concession, not a command, I say this. 7 I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. 8 To the unmarried and the widows I say that it is good for them to remain single, as I am. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.

    Main Idea: Since both marriage and singleness are gifts from God; married couples should fulfill their conjugal (mutual rights and duties)obligations, while the unmarried may serve with undivided devotion.

    Background:

    1. "Now Concerning..." — The Corinthians' Letter

    The phrase "Now concerning" (Περὶ δέ, peri de) marks a transition. Paul shifts from addressing reports he has received (chapters 1-6) to answering questions the Corinthians had written to him.
    This formula appears repeatedly in the letter:
    7:1 — "Now concerning the matters about which you wrote"
    7:25 — "Now concerning the betrothed"
    8:1 — "Now concerning food offered to idols"
    12:1 — "Now concerning spiritual gifts"
    16:1 — "Now concerning the collection"
    16:12 — "Now concerning Apollos"
    Each marks a new topic from the Corinthians' letter. We do not have their letter, so we must infer their questions from Paul's answers—sometimes a tricky task.

    2. Asceticism in Corinth

    After six chapters addressing Corinthian license (divisions, arrogance, incest, lawsuits, prostitution), it may seem strange to encounter asceticism (abstaining from some desire or necessity). But the two extremes often coexist—sometimes even in the same person.
    The Logic of Corinthian Asceticism
    Some Corinthians may have reasoned:
    The body is temporary and inferior to the spirit
    Sexual activity belongs to the "fleshly" realm
    The truly spiritual person transcends bodily desires
    Therefore, abstinence—even within marriage—is the higher calling
    This is dualism applied in the opposite direction. In chapter 6, dualism led to license ("what I do with my body doesn't affect my spirit"). Here, dualism leads to asceticism ("the spiritual person avoids bodily entanglements").

    I. The Corinthian Question (v. 1)

    1 Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.”
    Now concerning the matters about which you wrote
    Περὶ δέ (Peri de) — "Now concerning" - This formula signals a new topic drawn from the Corinthians' letter. Paul is now responding to their written questions rather than addressing reports he received.
    ἐγράψατε (egrapsate) — "You wrote" - The aorist points to the specific letter the Corinthians had sent. We do not have this letter; we can only infer its contents from Paul's responses.
    “It is good for a man not to have sexual relations with a woman.”
    καλός (kalos) — "Good / Noble / Fine" - This adjective describes something as good, beautiful, or commendable. The statement affirms that not touching a woman is "good"—but this does not necessarily mean it is the only good or the highest good.
    ἅπτομαι (haptomai) — "To touch / To take hold of" - In this context, "to touch a woman" is a euphemism for sexual relations. The same usage appears in Greek literature and in the Septuagint (cf. Gen 20:6; Prov 6:29). Paul is not discussing casual physical contact but sexual intimacy.
    ἄνθρωπος (anthrōpos) — "Man / Person" - The word can mean "human being" generically or "man" (male) specifically. In this context, given the pairing with γυνή ("woman"), it likely means "man" (male). The statement addresses whether a man should engage in sexual relations with a woman.
    Paul immediately responds with that God given design for sexual purity…

    II.  Marriage as Protection (vv. 2-5)

    2 But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband.
    But because of the temptation to sexual immorality
    διά + accusative — "Because of" - The preposition with the accusative expresses cause or reason. Marriage is commended because of the temptations to sexual immorality.
    πορνεία (porneia) — "Sexual immorality" - The plural (πορνείας) may indicate the variety of sexual temptations in Corinth—prostitution, casual liaisons, temple practices, and other forms of illicit sexual activity. Paul has just addressed prostitution in chapter 6; the danger is fresh in mind.
    each man should have his own wife
    ἔχω (echō) — "To have" - In the context of marriage, "to have" a wife means to be married to her (cf. 1 Cor 5:1, where the same verb describes the incestuous man "having" his father's wife). The present imperative suggests ongoing possession—maintaining the marriage relationship.
    ἑαυτοῦ (heautou) — "His own" - The reflexive pronoun emphasizes exclusivity: his own wife, not another's. This guards against both promiscuity and the sharing of wives sometimes associated with certain Greek philosophical communities.
    each woman her own husband
    The Mutuality - Paul addresses both men and women with identical language. Each man should have his own wife; each woman should have her own husband. This reciprocity is striking and will become even more pronounced in the following verses.
    ἴδιος (idios) — "One's own" - Like ἑαυτοῦ above, this pronoun emphasizes exclusive possession. The wife has her own husband, just as the husband has his own wife.
    The Logic of Verse 2:
    Paul's response to the Corinthian slogan is practical and pastoral. Given the prevalence of sexual temptation in Corinth, marriage provides a legitimate context for sexual expression. This is not a grudging concession but a wise provision.
    The verse does not reduce marriage to a mere remedy for lust. Paul will speak of marriage's dignity and mutual obligations in what follows. But he begins with a realistic acknowledgment: in a sexually saturated environment, the unmarried face significant temptation. Marriage addresses this reality.
    3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband.
    The husband should give to his wife her conjugal rights
    conjugal rights - ὀφειλή (opheilē) — "Debt / Obligation / What is owed" - This noun comes from ὀφείλω ("to owe"). Sexual relations within marriage are framed as an obligation—something owed to one's spouse. This is not optional generosity but covenantal duty.
    ἀποδίδωμι (apodidōmi) — "To give back / To render / To pay" - This compound verb (ἀπό + δίδωμι) means "to give back what is owed, to render, to pay a debt." The husband is to pay what he owes his wife—conjugal relations.
    likewise the wife to her husband
    ὁμοίως (homoiōs) — "Likewise / In the same way" - This adverb establishes complete reciprocity. Whatever the husband owes the wife, the wife likewise owes the husband. The obligations are identical and mutual.
    The Logic of Verse 3:
    Paul establishes conjugal relations as a mutual obligation within marriage. This counters any Corinthian notion that abstinence within marriage is spiritually superior. Spouses owe each other sexual intimacy; withholding it is depriving the other of what is rightfully theirs.
    The mutuality is remarkable for the ancient world. In most contexts, sexual rights were framed from the husband's perspective. Paul places husband and wife on equal footing: each owes the other, and each must render what is owed.
    4 For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does.
    For the wife does not have authority over her own body, but the husband does
    ἐξουσιάζω (exousiazō) — "To have authority over / To exercise authority" - This verb derives from ἐξουσία ("authority, power, right"). In 6:12, Paul used this word in the passive: "I will not be mastered (ἐξουσιασθήσομαι) by anything." Here he uses it actively: to have authority over, to have the right to.
    The wife does not have autonomous authority over her own body; that authority belongs to her husband. But before this can be misread as patriarchal domination, Paul immediately reverses it.
    Likewise the husband does not have authority over his own body, but the wife does
    The Reciprocity - The structure is exactly parallel. Whatever Paul says about the wife, he says identically about the husband. Neither spouse has autonomous authority over their own body; each has given that authority to the other.
    The Logic of Verse 4:
    This verse is astonishing in its mutuality. In the ancient world—Jewish, Greek, or Roman—the idea that a wife has authority over her husband's body would have been radical. Wives were expected to be sexually available to their husbands; husbands' obligations were less clearly defined.
    Paul levels the playing field completely. In marriage, each spouse surrenders bodily autonomy to the other. This is not oppression but mutual self-giving. Neither can claim "my body, my choice" against the other. Both belong to each other.
    This also directly counters the Corinthian ascetics. If your body belongs to your spouse, you cannot unilaterally decide to abstain from sexual relations. That would be depriving your spouse of what is rightfully theirs.
    5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.
    Do not deprive one another
    ἀποστερέω (apostereō) — "To deprive / To defraud / To rob" - This is the same verb Paul used in 6:7-8 for defrauding a brother. It means to deprive someone of what is rightfully theirs. Withholding sexual relations from a spouse is defrauding them—robbing them of what they are owed.
    The present imperative with μή prohibits an ongoing action: "Stop depriving one another" or "Do not make it your practice to deprive one another."
    except perhaps by agreement for a limited time
    σύμφωνος (symphōnos) — "Agreeing / In harmony" - This adjective (here used as a noun, "agreement") gives us our word "symphony." Abstinence requires both spouses to be "in symphony"—in agreement. One spouse cannot unilaterally impose abstinence on the other.
    πρὸς καιρόν (pros kairon) — "For a season / For a limited time" - The abstinence must be temporary, not permanent. καιρός often refers to a specific, limited period. Paul envisions a brief season, not an extended or indefinite abstinence.
    that you may devote yourselves to prayer
    σχολάζω (scholazō) — "To have leisure for / To devote oneself to / To be free for" - This verb means "to have leisure, to be free from other duties, to devote oneself." From it we get the English word "school" (originally, leisure for learning). The purpose of temporary abstinence is to devote undistracted attention to prayer.
    τῇ προσευχῇ (tē proseuchē) — "To prayer" - The dative indicates the object of devotion. Some manuscripts add "fasting and prayer" (τῇ νηστείᾳ καὶ τῇ προσευχῇ), but this is likely a later addition influenced by ascetic practices. Prayer alone is sufficient reason.
    but then come together again
    ἐπὶ τὸ αὐτό (epi to auto) — "Together / In the same place" - This phrase is a euphemism for resuming sexual relations. After the season of prayer, the couple is to "come together again"—literally, "be in the same place," i.e., resume conjugal intimacy.
    The subjunctive (ἦτε) continues the purpose clause: the purpose of the limited abstinence includes the intention to come back together afterward.
    so that Satan may not tempt you because of your lack of self-control
    πειράζω (peirazō) — "To tempt / To test" - Satan is active. He exploits opportunities. Extended abstinence within marriage creates vulnerability to sexual temptation outside marriage.
    ἀκρασία (akrasia) — "Lack of self-control" - This noun is the opposite of ἐγκράτεια ("self-control"). Paul is realistic: most people do not have the gift of celibacy. Extended abstinence will strain their self-control and make them vulnerable to Satan's temptation.
    The Logic of Verse 5:
    Paul gives four conditions for temporary abstinence within marriage:
    Mutual agreement (ἐκ συμφώνου) — Both spouses must consent
    Limited time (πρὸς καιρόν) — It must be temporary
    Spiritual purpose (ἵνα σχολάσητε τῇ προσευχῇ) — For devoted prayer
    Resumption (πάλιν ἐπὶ τὸ αὐτό) — They must come back together
    The reason for these conditions is pastoral: Satan exploits self-denial that exceeds wisdom. Extended abstinence creates vulnerability. The couple must resume intimacy "so that Satan may not tempt you."
    This is remarkably practical. Paul is not an ascetic idealist. He knows human weakness and Satan's schemes. He counsels wisdom, not rigorism.

    III. Singleness and Marriage as Gifts (vv. 6-9)

    6 Now as a concession, not a command, I say this.
    συγγνώμη (syngnōmē) — "Concession / Permission / Pardon" - This noun means "fellow-feeling, understanding, pardon, concession." Paul is granting permission, not issuing a command.
    ἐπιταγή (epitagē) — "Command / Order / Injunction" - The contrast is between permission and command. Paul is not commanding but permitting what he is about to say next.
    He is not issuing an apostolic command but a pastoral wish, as he moves from the conjugal relationship of marriage to the freedom of singleness.
    7 I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.
    I wish that all were as I myself am
    θέλω (thelō) — "I wish / I want" - Paul expresses a genuine desire. He wishes all could be as he is—single and able to serve the Lord without the distractions of married life. This is not a command but a personal wish.
    ὡς καὶ ἐμαυτόν (hōs kai emauton) — "As I myself also am" - Paul is single. He values his singleness for the freedom it provides in ministry. He wishes others could share this advantage.
    But each has his own gift from God
    χάρισμα (charisma) — "Gift / Grace-gift" - This is the word Paul uses for spiritual gifts (chapters 12-14). Both singleness and marriage are charismata—gifts of grace from God. Neither is earned; neither is superior. Each is a divine endowment for a particular calling.
    ἐκ θεοῦ (ek theou) — "From God" - The gifts come from God. One person receives the gift of singleness; another receives the gift of marriage. Both are God's gracious provision.
    one of one kind and one of another
    The Diversity of Gifts - The construction ὁ μέν... ὁ δέ ("one... another") emphasizes diversity. God gives different gifts to different people. One has the gift for singleness; another has the gift for marriage. Neither should judge the other; both should receive their gift with gratitude.
    The Logic of Verse 7:
    This verse is crucial for understanding Paul's view of marriage and singleness:
    Paul personally values singleness and wishes others could share it
    But he recognizes that not everyone has this gift
    Both singleness and marriage are gifts from God
    The question is not "which is higher?" but "which has God given me?"
    This prevents both the denigration of marriage (as if it were merely a concession to weakness) and the idolization of marriage (as if singleness were pitiable). Both are callings. Both are gifts. Both can be lived to God's glory.
    8 To the unmarried and the widows I say that it is good for them to remain single, as I am.
    To the unmarried and the widows I say
    ἄγαμος (agamos) — "Unmarried" - This adjective (α-privative + γάμος, "marriage") simply means "unmarried." It could include those who have never married, widowers, or the divorced. Paul addresses a general category: those currently without a spouse.
    χήρα (chēra) — "Widow" - The specific mention of widows alongside the general "unmarried" may indicate that widows were a particular concern in Corinth. Should they remarry? Paul will address this more fully later in the chapter (vv. 39-40).
    that it is good for them to remain single, as I am
    καλός (kalos) — "Good" - The same word that appeared in the Corinthian slogan (v. 1). Remaining single is "good"—commendable, beneficial. But this does not mean marriage is bad.
    μένω (menō) — "To remain / To stay" - The aorist subjunctive looks at remaining single as a settled state, not a temporary condition.
    κἀγώ (kagō) — "As I also" - Paul again offers himself as an example. He is single. He finds it good. He commends the same to those who can embrace it.
    The Logic of Verse 8:
    Paul addresses those currently unmarried (whether never married, widowed, or divorced). For them, remaining single is good—if they have the gift for it. Paul's own example demonstrates the value of singleness for focused ministry.
    But this is not a command. Verse 9 will immediately qualify it.
    9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.
    But if they cannot exercise self-control
    ἐγκρατεύομαι (enkrateuomai) — "To exercise self-control / To have mastery over oneself" - This verb comes from ἐγκράτεια ("self-control"), one of the fruits of the Spirit (Gal 5:23). The middle voice suggests personal effort: "to control oneself." Paul addresses those who find celibacy difficult—those without the gift of singleness.
    they should marry
    γαμέω (gameō) — "To marry" - The aorist imperative commands decisive action: let them marry! This is not grudging permission but positive counsel. If you lack the gift of celibacy, marriage is the wise and godly path.
    For it is better to marry than to burn with passion.
    κρείττων (kreittōn) — "Better" - The comparative adjective establishes a comparison: marriage is better than burning. This is not comparing marriage unfavorably to celibacy; it is comparing marriage favorably to uncontrolled passion.
    πυρόω (pyroō) — "To burn / To be inflamed" - The passive infinitive means "to be burned" or "to be inflamed." The reference is almost certainly to burning with sexual passion—the consuming desire that distracts, torments, and potentially leads to sin.
    Paul is addressing the struggle of those who lack the gift of celibacy. For them, marriage is the remedy: better to marry than to be consumed by unfulfilled desire.
    The Logic of Verse 9:
    Paul is realistic. Not everyone has the gift of celibacy. For those who struggle with self-control, marriage is not a concession to weakness but a wise and godly provision. Better to marry than to burn.
    This verse has sometimes been misread as if Paul views marriage negatively—as a remedy for those too weak to remain celibate. But this misses Paul's balance:
    Singleness is good (v. 8)—for those who have the gift
    Marriage is good (v. 9)—for those who lack the gift of celibacy
    Both are gifts from God (v. 7)
    The question is not "which is higher?" but "which has God given me?" Those without the gift of celibacy should marry—not reluctantly, but gratefully, receiving marriage as God's provision.

    So What?

    Do we understand that we are to honor both marriage and singleness and reject both extremes?
    Our culture swings between sexual obsession and (in some religious circles) unhealthy asceticism. Paul charts a middle course: sex is good within marriage; singleness is good for those with the gift. Neither indulgence nor denial is the path of wisdom.
    Churches often idolize marriage, leaving singles feeling second-class. Paul honors singleness as a gift—his own calling. At the same time, he honors marriage as a gift—not a concession to weakness. Both are paths of faithful discipleship.
    Do we understand that we are to practice mutual self-giving in marriage and guard against temptation?
    Spouses do not have authority over their own bodies; each belongs to the other. This calls for mutual consideration, communication, and sacrificial love. Neither spouse should deprive the other; neither should demand selfishly.
    Paul is realistic about human weakness and Satan's schemes. Extended abstinence within marriage creates vulnerability. Couples should be wise, not idealistic. Come together regularly; do not give Satan an opportunity.
    Do we understand that we are to discern our gift and embrace it, and remember that both callings require grace?
    Are you single? Ask whether God has given you the gift of celibacy. If so, embrace it for focused service. If not, pursue marriage without shame. Are you married? Receive your spouse as God's gift and fulfill your obligations with joy.
    Neither marriage nor singleness is easy. Both require self-denial. Both require dependence on God. The married must die to selfishness; the single must trust God with unfulfilled desires. In both callings, we need the grace that only God supplies.

      • 1 Corinthians 7:1–9ESV

      • 1 Corinthians 7:1ESV

      • 1 Corinthians 7:2ESV

      • 1 Corinthians 7:3ESV

      • 1 Corinthians 7:4ESV

      • 1 Corinthians 7:5ESV

      • 1 Corinthians 7:6ESV

      • 1 Corinthians 7:7ESV

      • 1 Corinthians 7:8ESV

      • 1 Corinthians 7:9ESV

  • There’s Something About That Name
New Life Bible Fellowship Church
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