Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. ² Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. ³ Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. ⁴ 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. ⁵ 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. ⁶ But I speak this by permission, and not of commandment. ⁷ 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. ⁸ I say therefore to the unmarried and widows, It is good for them if they abide even as I. ⁹ But if they cannot contain, let them marry: for it is better to marry than to burn. ¹⁰ And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: ¹¹ But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. ¹² 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. ¹³ And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. ¹⁴ 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. ¹⁵ 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. ¹⁶ For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? ¹⁷ 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. ¹⁸ Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. ¹⁹ Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. ²⁰ Let every man abide in the same calling wherein he was called. ²¹ Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. ²² 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. ²³ Ye are bought with a price; be not ye the servants of men. ²⁴ Brethren, let every man, wherein he is called, therein abide with God. ²⁵ 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. ²⁶ I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. ²⁷ Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. ²⁸ 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. ²⁹ But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; ³⁰ 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; ³¹ And they that use this world, as not abusing it: for the fashion of this world passeth away. ³² 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: ³³ But he that is married careth for the things that are of the world, how he may please his wife. ³⁴ 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. ³⁵ 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. ³⁶ 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. ³⁷ 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. ³⁸ So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. ³⁹ 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. ⁴⁰ But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

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[AD 220] Tertullian on 1 Corinthians 7:1

This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty; "seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs," as being Himself, withal, a virgin; to whom looking, the apostle also-himself too for this reason abstinent-gives the preference to continence. ("Yes"), you say, "but saving the law of marriage.

Source: On Monogamy

[AD 220] Tertullian on 1 Corinthians 7:1

The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says: "But concerning these (things) which ye write; good it is for a man not to touch a woman; but, on account of fornications, let each one have his own wife.

Source: On Monogamy

[AD 220] Tertullian on 1 Corinthians 7:1

If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature-the apple, I mean, of marriage: "But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due." Who but must know that it was against his will that he relaxed the bond of this "good," in order to prevent fornication? But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own remedy.

Source: On Modesty

[AD 258] Cyprian on 1 Corinthians 7:1

Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 311] Methodius of Olympus on 1 Corinthians 7:1

Desiring with all his might that believers in Christ should be chaste, endeavours by many arguments to show them the dignity of chastity, as when he says.
Come, now, and let us examine more carefully the very words which are before us, and observe that the apostle did not grant these things unconditionally to all, but first laid down the reason on account of which he was led to this. For, having set forth that "it is good for a man not to touch a woman"

Source: Methodius Discourse III. Thaleia

[AD 384] Ambrosiaster on 1 Corinthians 7:1

Stirred up by the depraved minds of the false apostles, who in their hypocrisy were teaching that marriage ought to be rejected in order that they might appear to be holier than others, the Corinthians wrote to Paul to ask him about these things. Because they were unhappy about this teaching, they ignored everything else and concentrated exclusively on this.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:1-2

Now concerning the things whereof ye wrote to me: it is good for a man not to touch a woman. But because of fornications, let each man have his own wife; and let each woman have her own husband.

Having corrected the three heaviest things laid to their charge, one, the distraction of the Church, another, about the fornicator, a third, about the covetous person, he thenceforth uses a milder sort of speech. And he interposes some exhortation and advice about marriage and virginity, giving the hearers some respite from more unpleasant subjects. But in the second Epistle he does the contrary; he begins from the milder topics, and ends with the more distressing. And here also, after he has finished his discourse about virginity, he again launches forth into matter more akin to reproof; not setting all down in regular order, but varying his discourse in either kind, as the occasion required and the exigency of the matters in hand.

Wherefore he says, "Now concerning the things whereof ye wrote unto me." For they had written to him, "Whether it was right to abstain from one's wife, or not:" and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: "It is good for a man not to touch a woman." "For if," says he, "thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to your own infirmity, be connected by marriage."

But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, "It is good for the teacher not to touch a woman." But now he has made it of universal application, saying, "It is good for a man;" not for priest only. And again, "Are you loosed from a wife? Seek not a wife." He said not, "You who are a priest and teacher," but indefinitely. And the whole of his speech goes on entirely in the same tones. And in saying, "Because of fornications, let every man have his own wife" by the very cause alleged for the concession he guides men to continence.

Source: Homily 19 on First Corinthians

[AD 425] Severian of Gabala on 1 Corinthians 7:1

This is Paul’s reply to those who had written to him about this subject. He forbade fornication because it was against the law, but he allowed marriage as being holy and an antidote to fornication. However, he praised chastity as more perfect still.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:1

The Corinthians were asking Paul whether it was right for lawfully married Christians, once they were baptized, to enjoy sexual relations with each other. Paul answered by praising chastity, condemning fornication and allowing conjugal relations.

Source: Commentary on the First Epistle to the Corinthians 200

[AD 253] Origen of Alexandria on 1 Corinthians 7:2

You have given up your wife, to whom you are bound. This is a big step you have taken. You are not abusing her, you say, but claiming that you can be chaste and live more purely. But look how your poor wife is being destroyed as a result, because she is unable to endure your purity! You should sleep with your wife, not for your sake but for hers.

Source: COMMENTARY ON 1 CORINTHIANS 3.33.23-25

[AD 311] Methodius of Olympus on 1 Corinthians 7:2

He added immediately, "Nevertheless, to avoid fornication, let every man have his own wife".
and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment."

Source: Methodius Discourse III. Thaleia

[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Corinthians 7:2

There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God.

[AD 407] John Chrysostom on 1 Corinthians 7:2

Some people think that this was written primarily for priests, but judging from what follows, this cannot be right. If he had meant it only for priests, he would have said so, but throughout this [chapter] he speaks of persons in general. Paul permits marriage as a concession, but the very fact that it is designed to avoid fornication shows that he is really trying to encourage virginity.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.1

[AD 418] Pelagius on 1 Corinthians 7:2

People who want to be promiscuous argue that God commanded us to have sexual relations, so that the earth would be filled with human beings. But God is quite capable of making humans out of the earth, as he did at the beginning, so this is no excuse.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7

[AD 220] Tertullian on 1 Corinthians 7:3

What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears, she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own impatience committed in each respect, both in regard of God's premonition and in regard of the devil's cheatery; not enduring to observe the former nor to refute the latter.

Source: Of Patience

[AD 384] Ambrosiaster on 1 Corinthians 7:3

Husband and wife must submit to one another in this matter, since the two of them are one flesh and one will, according to the law of nature.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:3-4

2. "Let the husband pay the wife the honor due to her: in like manner the wife the husband."

Now what is the meaning of "the due honor? The wife has not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if you wish to withdraw yourself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to show that no one is master of himself but that they are servants to each other.

When therefore you see an harlot tempting you, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's."

Now if neither husband nor wife has power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.

Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, (ἡ ἀποστρόφή σου], LXX. Genesis 3:16.) "Your turning shall be towards your husband, and he shall rule over you." Paul does so too by making a distinction thus, and writing, [Ephesians 5:25-33] "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband has no power over his own body, neither the wife." There is great equality of honor, and no prerogative.

Source: Homily 19 on First Corinthians

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:3

Human laws demand that women be chaste and if they are not they are punished for it, but they do not demand the same from men. Since it was men who made the laws, they did not make themselves equal with woman but allowed themselves extra indulgence. The holy apostle, however, inspired by divine grace, was the first one who made the law of chastity apply to men as well.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 201

[AD 253] Origen of Alexandria on 1 Corinthians 7:4

If this is so, a man should be able to refrain from exercising his authority [to receive his spouse’s body]. And isn’t a woman capable of doing likewise?

Source: COMMENTARY ON 1 CORINTHIANS 3.33.41-46

[AD 407] John Chrysostom on 1 Corinthians 7:4

The wife does not have power over her own body but is both the servant and the mistress of the husband. If you reject this, you have offended God. But if you want to withdraw yourself sexually, it should only be with your husband’s permission, and then only for a short time. In other parts of Scripture the husband is given certain prerogatives in marriage, but not here. Where chastity is concerned, husband and wife have equal rights.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.1

[AD 202] Irenaeus on 1 Corinthians 7:5

But further, in another place he says: "That Satan tempt you not for your incontinence."

Source: Against Heresies Book IV

[AD 220] Tertullian on 1 Corinthians 7:5

For is not continence withal superior to virginity, whether it be the continence of the widowed, or of those who, by consent, have already renounced the common disgrace (which matrimony involves)? For constancy of virginity is maintained by grace; of continence, by virtue.

Source: On the Veiling of Virgins

[AD 220] Tertullian on 1 Corinthians 7:5

The first species is, virginity from one's birth: the second, virginity from one's birth, that is, from the font; which (second virginity) either in the marriage state keeps (its subject) pure by mutual compact, or else perseveres in widowhood from choice: a third grade remains, monogamy, when, after the interception of a marriage once contracted, there is thereafter a renunciation of sexual connection.

Source: On Exhortation to Chastity

[AD 220] Tertullian on 1 Corinthians 7:5

Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers, that we might know that what is profitable "for a time" should be always practised by us, that it may be always profitable.

Source: On Exhortation to Chastity

[AD 253] Origen of Alexandria on 1 Corinthians 7:5

The mysteries of marriage ought to be performed with holiness, deliberately and without disorderly passions.

Source: ON PRAYER 2.2

[AD 407] John Chrysostom on 1 Corinthians 7:5

Great evils spring from this sort of continence, if it is overdone. Adulteries, fornications and the destruction of families have often resulted from this. If a married man commits fornication, how much more will he do so if his wife denies herself to him? Unless there is mutual consent, continence in this case is really a form of theft.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.3

[AD 407] John Chrysostom on 1 Corinthians 7:5-9

3. "Defraud ye not one the other, except it be by consent."

What then can this mean? "Let not the wife," says he, "exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent." Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, "Defraud not; fraud" here, and "debt" above, that he might show the strictness of the right of dominion in question. For that one should practice continence against the will of the other is "defrauding;" but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away anything of mine. Since only he defrauds who takes against another's will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband's uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside.

We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in a house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he says, "Defraud not one another, unless it be by consent for a season, that you may give yourselves unto prayer." It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could "pray without ceasing" have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, "That ye may pray;" but, "That ye may give yourselves unto it;" as though what he speaks of might cause not uncleanness but much occupation.

"And may be together again, that Satan tempt you not." Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? "That Satan tempt you not." And that you may understand that it is not the devil only who causes this crime, I mean adultery, he adds, "because of your incontinency."

"But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he does in many places when he is advising about difficult matters; he brings forward himself, and says, "Be imitators of me."

"Howbeit each man has his own gift from God, one after this manner, and another after that." Thus since he had heavily charged them saying, "for your incontinence," he again comforts them by the words, "each one has his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a "gift," and man contributes nothing thereunto, how do you say, "But [1 Corinthians 7:8] I say to the unmarried and to widows, it is good for them if they abide even as I: [1 Corinthians 7:9] but if they have not continency let them marry?" Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offense arise?

"For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence. What he means is something like this: "If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted."

Source: Homily 19 on First Corinthians

[AD 430] Augustine of Hippo on 1 Corinthians 7:5

According to this, if he had wished to practice continence but you had not, he would have been obliged to give in to you, and God would have given him credit for continence for not refusing intercourse out of consideration for your weakness, not his own, in order to prevent you from committing adultery. How much better would it have been for you, for whom subjection was more appropriate, to yield to his will in rendering him the debt, since God would have taken account of your intention to observe continence, which you gave up in order to save your husband from destruction.

Source: LETTER 262, TO EUDICIA

[AD 430] Augustine of Hippo on 1 Corinthians 7:5

It is not arduous and difficult for faithful married people to do for a few days what holy widows have undertaken and which holy virgins do throughout their lives. So let devotion be kindled and self-gratification be checked.

Source: LENT 209.3

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:5

If a woman stays away from her husband, she will make him angry, and vice versa. That is why Paul insists that it must be by mutual consent.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 201

[AD 532] Pseudo-Dionysius the Areopagite on 1 Corinthians 7:5

For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.

[AD 202] Irenaeus on 1 Corinthians 7:6

And again: "But this I speak by permission, not by commandment."

Source: Against Heresies Book IV

[AD 220] Tertullian on 1 Corinthians 7:6

Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids.

Source: To His Wife Book II

[AD 384] Ambrosiaster on 1 Corinthians 7:6

No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 215] Clement of Alexandria on 1 Corinthians 7:7

Says Homer. "But each has his own proper gift of God "

[AD 220] Tertullian on 1 Corinthians 7:7

" A price! surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body, which is doomed to perish? We must now encounter the subject of marriage, which Marcion, more continent than the apostle, prohibits. For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:7

" That "Holy Spirit," therefore, who prefers that widows and unmarried women should persevere in their integrity, who exhorts us to a copy of himself, prescribes no other manner of repeating marriage except "in the Lord: "to this condition alone does he concede the foregoing of continence.

Source: To His Wife Book II

[AD 220] Tertullian on 1 Corinthians 7:7

"I will," he says, "that you all so be as I too (am)." And when he shows that (so to abide) is "better," what, pray, does he demonstrate himself to "will," but what he has premised is "better? "And thus, if he permits something other than what he has "willed"-permitted not voluntarily, but of necessity-he shows that what he has unwillingly granted as an indulgence is not absolutely good.

Source: On Monogamy

[AD 253] Origen of Alexandria on 1 Corinthians 7:7

Marriage is a spiritual gift, but not if it is contracted with unbelievers. The Spirit of God is not given to dwell in those who are not believers.

Source: COMMENTARY ON 1 CORINTHIANS 3.34.42-45

[AD 258] Cyprian on 1 Corinthians 7:7

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

Source: Pseudo-Cyprian On the Glory of Martyrdom

[AD 384] Ambrosiaster on 1 Corinthians 7:7

Paul’s intention is to avoid fornication, not to put hindrances in the way of those seeking a higher way of life.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:7

Paul often puts himself forward as an example when he is talking about difficult subjects. Here is another case in point.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.3

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:7

Paul comforts those who are married by saying that marriage is a gift of God.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 202

[AD 220] Tertullian on 1 Corinthians 7:8

For, withal, when he has laid down the definitive rule with reference to "the widowed and the unwedded," that they are to "marry if they cannot contain," because "better it is to marry than to burn," he turns round to the other class, and says: "But to the wedded I make official declaration-not indeed I, but the Lord.

Source: On Exhortation to Chastity

[AD 220] Tertullian on 1 Corinthians 7:8

But when things lawful are (only) granted by way of indulgence, who hope for things unlawful? "To the unmarried" also, "and widows," he says, "It is good, by his example, to persevere" (in their present state); "but if they were too weak, to marry; because it is preferable to marry than to bum." With what fires, I pray you, is it preferable to "burn"-(the fires) of concupiscence, or (the fires) of penalty? Nay, but if fornication is pardonable, it will not be an object of concupiscence.

Source: On Modesty

[AD 407] John Chrysostom on 1 Corinthians 7:8

Paul states that continence is better, but he does not attempt to pressure those who cannot attain to it. He recognizes how strong the pull of concupiscence is and says that if it leads to a lot of violence and burning desire, then it is better to put an end to that, rather than be corrupted by immorality.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.3

[AD 430] Augustine of Hippo on 1 Corinthians 7:8

We must not understand these words to mean that widows are not unmarried because they once embraced the married state. Widows are unmarried, but not all unmarried are widows. That is why Paul makes a distinction here.

Source: THE EXCELLENCE OF WIDOWHOOD 2

[AD 215] Clement of Alexandria on 1 Corinthians 7:9

Such a person [who cannot exercise self-control] is not sinning against the covenant [by marrying], but neither is he fulfilling the highest purpose of the gospel ethic.

Source: STROMATEIS 3.82.4

[AD 220] Tertullian on 1 Corinthians 7:9

For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:9

And would that the same fate might befall those, too, who obtruncate the pure and true integrity of the flesh; amputating not the extremest superficies, but the inmost image of modesty itself, while they promise pardon to adulterers and fornicators, in the teeth of the primary discipline of the Christian Name; a discipline to which heathendom itself bears such emphatic witness, that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please-since "better it is to marry than to burn." No doubt it is for continence sake that incontinence is necessary-the "burning" will be extinguished by "fires!" Why, then, do they withal grant indulgence, under the name of repentance, to crimes for which they furnish remedies by their law of multinuptialism? For remedies will be idle while crimes are indulged, and crimes will remain if remedies are idle.

Source: On Modesty

[AD 430] Augustine of Hippo on 1 Corinthians 7:9

Why do you acknowledge that there is a necessary remedy for lust yet contradict me when I say that lust is a disease? If you recognize the remedy, then recognize the disease as well.

Source: AGAINST JULIAN 15

[AD 160] Shepherd of Hermas on 1 Corinthians 7:10-11

"Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way... And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin."

Source: The Shepherd of Hermas (Book II), Commandment 4, Chapters 1 & 4

[AD 165] Justin Martyr on 1 Corinthians 7:10-11

"Whosoever shall marry her that is divorced from another husband, commits adultery." [Matthew 5:32] ... So that all who, by human law, are twice married, are in the eye of our Master sinners.

Source: The First Apology, Chapter 15

[AD 185] Theophilus of Antioch on 1 Corinthians 7:10-11

And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looks on a woman who is not his own wife, to lust after her, has committed adultery with her already in his heart." [Matthew 5:28] "And he that marries," says [the Gospel], "her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery." [Matthew 5:32] Because Solomon says: "Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goes in to a married woman shall not be innocent." [Proverbs 6:27-29]

Source: To Autolycus, Book III, Chapter 13

[AD 190] Athenagoras of Athens on 1 Corinthians 7:10-11

A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. "For whosoever puts away his wife," says He, "and marries another, commits adultery;" [Matthew 19:9] not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race.

Source: A Plea for the Christians

[AD 215] Clement of Alexandria on 1 Corinthians 7:10-11

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "You shall not put away your wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that takes a woman that has been put away," it is said, "commits adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. What, then, is the law? [Leviticus 20:10; Deuteronomy 22:22] In order to check the impetuosity of the passions, it commands the adulteress to be put to death, on being convicted of this; and if of priestly family, to be committed to the flames. [Leviticus 21:9] And the adulterer also is stoned to death, but not in the same place, that not even their death may be in common. And the law is not at variance with the Gospel, but agrees with it. How should it be otherwise, one Lord being the author of both? She who has committed fornication lives in sin, and is dead to the commandments; but she who has repented, being as it were born again by the change in her life, has a regeneration of life; the old harlot being dead, and she who has been regenerated by repentance having come back again to life. The Spirit testifies to what has been said by Ezekiel, declaring, "I desire not the death of the sinner, but that he should turn." [Ezekiel 33:11] Now they are stoned to death; as through hardness of heart dead to the law which they believed not. But in the case of a priestess the punishment is increased, because "to whom much is given, from him shall more be required." [Luke 12:48]

Source: The Stromata (Book II), Chapter 24

[AD 215] Clement of Alexandria on 1 Corinthians 7:10-11

“Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it,” they do not realize the context. After his word about divorce some asked him whether, if that is the position in relation to woman, it is better not to marry; and it was then that the Lord said: “Not all can receive this saying, but those to whom it is granted.” What the questioners wanted to know was whether, when a man’s wife has been condemned for fornication, it is allowable for him to marry another

Source: The Stromata (Book III), Chapter 6

[AD 220] Tertullian on 1 Corinthians 7:10

Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, however, when He here commands "the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband," both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 1 Corinthians 7:10-11

But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress," [Matthew 5:32] He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, "Because he found in her an unseemly thing," [Deuteronomy 24:1] is to be reckoned as the same as fornication on account of which with good cause a wife could be cast away from her husband. But to him it must be said that, if she who committed adultery was according to the law to be stoned, clearly it is not in this sense that the unseemly thing is to be understood. For it is not necessary for adultery or any such great indecency to write a bill of divorcement and give it into the hands of the wife; but indeed perhaps Moses called every sin an unseemly thing, on the discovery of which by the husband in the wife, as not finding favour in the eyes of her husband, the bill of divorcement is written, and the wife is sent away from the house of her husband; "but from the beginning it has not been so." [Matthew 19:8] After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress." [Matthew 5:32] But it might be a subject for inquiry if on this account He hinders any one putting away a wife, unless she be caught in fornication, for any other reason, as for example for poisoning, or for the destruction during the absence of her husband from home of an infant born to them, or for any form of murder whatsoever. And further, if she were found despoiling and pillaging the house of her husband, though she was not guilty of fornication, one might ask if he would with reason cast away such an one, seeing that the Saviour forbids any one to put away his own wife saving for the cause of fornication. In either case there appears to be something monstrous, whether it be really monstrous, I do not know; for to endure sins of such heinousness which seem to be worse than adultery or fornication, will appear to be irrational; but again on the other hand to act contrary to the design of the teaching of the Saviour, every one would acknowledge to be impious. I wonder therefore why He did not say, Let no one put away his own wife saving for the cause of fornication, but says, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress." [Matthew 5:32] For confessedly he who puts away his wife when she is not a fornicator, makes her an adulteress, so far as it lies with him, for if, "when the husband is living she shall be called an adulteress if she be joined to another man;" [Romans 7:3] and when by putting her away, he gives to her the excuse of a second marriage, very plainly in this way he makes her an adulteress. But as to whether her being caught in the act of poisoning or committing murder, furnishes any defense of his dismissal of her, you can inquire yourselves; for the husband can also in other ways than by putting her away cause his own wife to commit adultery; as, for example, allowing her to do what she wishes beyond what is fitting, and stooping to friendship with what men she wishes, for often from the simplicity of husbands such false steps happen to wives; but whether there is a ground of defense or not for such husbands in the case of such false steps, you will inquire carefully, and deliver your opinion also in regard to the difficult questions raised by us on the passage. And even he who withholds himself from his wife makes her oftentimes to be an adulteress when he does not satisfy her desires, even though he does so under the appearance of greater gravity and self-control. And perhaps this man is more culpable who, so far as it rests with him, makes her an adulteress when he does not satisfy her desires than he who, for other reason than fornication, has sent her away — for poisoning or murder or any of the most grievous sins. But as a woman is an adulteress, even though she seem to be married to a man, while the former husband is still living, so also the man who seems to marry her who has been put away, does not so much marry her as commit adultery with her according to the declaration of our Saviour.

Source: Commentary on the Gospel of Matthew (Book XIV), Section 24

[AD 258] Cyprian on 1 Corinthians 7:10

That a wife must not depart from her husband; or if she should depart, she must remain unmarried. In the first Epistle of Paul to the Corinthians: "But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 380] Apostolic Constitutions on 1 Corinthians 7:10-11

If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.

Source: Apostolic Constitutions (Book VIII), The Ecclesiastical Canons of the Same Holy Apostles, Section 48

[AD 407] John Chrysostom on 1 Corinthians 7:10-11

4. "But to the married I give charge, yet not I, but the Lord."

Because it is a law expressly appointed by Christ which he is about to read to them about the not putting away a wife without fornication; [Matthew 5:32, 19:9; Mark 10:11; Luke 16:18] therefore he says, "Not I." True it is what was before spoken though it were not expressly stated, yet it also is His decree. But this, you see, He had delivered in express words. So that the words "I and not I" have this difference of meaning. For that you might not imagine even his own words to be human, therefore he added, "For I think that I also have the Spirit of God."

Now what is that which "to the married the Lord commanded? That the wife depart not from her husband: [1 Corinthians 7:11] but if she depart, let her remain unmarried, or be reconciled unto her husband." Here, seeing that both on the score of continence and other pretexts, and because of infirmities of temper, (μικροψυχίας.) it fell out that separations took place: it were better, he says, that such things should not be at all; but however if they take place, let the wife remain with her husband, if not to cohabit with him, yet so as not to introduce any other to be her husband.

Source: Homily 19 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 7:10

Paul’s views on this subject do not come from himself but from God, who is speaking through him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.4

[AD 425] Severian of Gabala on 1 Corinthians 7:10

Paul did not intend this to apply to those who abandon their spouses for the service of Christ.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:10

Here Paul recalls the words of the Lord [in Matthew 5:32]: “Whoever puts away his wife, except for fornication, makes her an adulteress.”

Source: COMMENTARY ON THE FIRST EPISTLE OF PAUL TO THE CORINTHIANS 204

[AD 384] Ambrosiaster on 1 Corinthians 7:11

A woman may not marry if she has left her husband because of fornication or apostasy, if he wishes to have sexual relations with her. But if the husband turns away from the faith or desires to have extramarital sexual relations, the wife may neither marry another nor return to him. The husband should not divorce his wife, but one should add the clause “except for fornication.”

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:11

Separations are best avoided if at all possible, but if not, the wife should not take another husband.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.4

[AD 202] Irenaeus on 1 Corinthians 7:12

But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord."

Source: Against Heresies Book IV

[AD 220] Tertullian on 1 Corinthians 7:12

Therefore, when in these days a certain woman removed her marriage from the pale of the Church, and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing of their advisers, in that there is no scripture which holds forth a licence of this deed,-"I wonder," said I, "whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean." It may be that, by understanding generally this monition regarding married believers, they think that licence is granted (thereby) to marry even unbelievers.

Source: To His Wife Book II

[AD 407] John Chrysostom on 1 Corinthians 7:12-14

"But to the rest speak I, not the Lord. If any brother have a wife that believes not, and she is content to dwell with him, let him not leave her. And if any woman has an husband that believes not, and he is content to dwell with her, let her not leave him."

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, "Howbeit, not altogether with the fornicators of this world;" so also in this case he provides for the abundant easiness of the duty, saying, "If any wife have a husband, or husband a wife, that believes not, let him not leave her." What do you say? "If he be an unbeliever, let him remain with the wife, but not if he be a fornicator? And yet fornication is a less sin than unbelief." I grant, fornication is a less sin: but God spares your infirmities extremely. And this is what He does about the sacrifice, saying, [Matthew 5:24] "Leave the sacrifice, and be reconciled to your brother." This also in the case of the man who owed ten thousand talents. For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.

Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband." And yet, if "he that is joined to an harlot is one body," it is quite clear that the woman also who is joined to an idolater is one body. Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband; and again, the cleanness of the believing husband overcomes the uncleanness of the unbelieving wife.

How then in this case is the uncleanness overcome, and therefore the intercourse allowed; while in the woman who prostitutes herself, the husband is not condemned in casting her out? Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted; but here the fault is in one only of the two. I mean something like this: she that has been guilty of fornication is utterly abominable: if then "he that is joined to an harlot is one body," he also becomes abominable by having connection with an harlot; wherefore all the purity flits away. But in the case before us it is not so. But how? The idolater is unclean but the woman is not unclean. For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean. But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean. For marriage and mixture of bodies is that wherein the communion consists.

Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy. For how will she who dishonored him in former times and became another's and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien?

Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband's rights are not destroyed.

However, he does not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it. Wherefore he said, "And he himself be content to dwell with her." For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? For the question now is not about those who have never yet come together, but about those who are already joined. He did not say, If any one wish to take an unbelieving wife, but, "If any one has an unbelieving wife." Which means, If any after marrying or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off. "For," says he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of your purity.

What then, is the Greek holy? Certainly not: for he said not, He is holy; but, "He is sanctified in his wife." And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. And here follows the proof; namely, that if you continuing unclean have offspring, the child, not being of you alone, is of course unclean or half clean. But now it is not unclean. To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.

Source: Homily 19 on First Corinthians

[AD 430] Augustine of Hippo on 1 Corinthians 7:12

We are here given to understand that neither spouse may divorce the other if both are believers.

Source: QUESTIONS 83

[AD 384] Ambrosiaster on 1 Corinthians 7:13

Paul says this in the case of two Gentiles, one of whom has become a believer. Normally, a pagan detests Christianity, and a Christian does not want to be contaminated by paganism, which is why Paul says that if they are happy to stay together, they should continue to do so.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 425] Severian of Gabala on 1 Corinthians 7:13

Paul did not mean that a woman should marry an unbeliever, only that she should stay with him if she is already married.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on 1 Corinthians 7:14

And for this reason, Paul declares that the "unbelieving wife is sanctified by the believing husband."

Source: Against Heresies Book IV

[AD 220] Tertullian on 1 Corinthians 7:14

The children of believers were in some sense destined for holiness and salvation, and in the pledge of this hope Paul supported those marriages which he wished to continue.

Source: ON THE SOUL 39.4

[AD 220] Tertullian on 1 Corinthians 7:14

It was from this circumstance that the apostle said, that when either of the parents was sanctified, the children were holy; and this as much by the prerogative of the (Christian) seed as by the discipline of the institution (by baptism, and Christian education). "Else," says he, "were the children unclean" by birth: as if he meant us to understand that the children of believers were designed for holiness, and thereby for salvation; in order that he might by the pledge of such a hope give his support to matrimony, which he had determined to maintain in its integrity.

Source: A Treatise on the Soul

[AD 220] Tertullian on 1 Corinthians 7:14

Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

Source: To His Wife Book II

[AD 253] Origen of Alexandria on 1 Corinthians 7:14

Husband and wife are one in the same way that wine and water are one when they are mixed together. Just as the believing partner sanctifies the unbelieving one, so the unbelieving partner corrupts the believing one. This is why a man who is not yet married should consider very carefully and either not marry at all or marry only in the Lord.

Source: COMMENTARY ON 1 CORINTHIANS 3.36.2-5

[AD 258] Cyprian on 1 Corinthians 7:14

But if continency follows Christ, and virginity is destined for the kingdom of God, what have they to do with earthly dress, and with ornaments, wherewith while they are striving to please men they offend God? Not considering that it is declared, "They who please men are put to confusion, because God hath despised them; " and that Paul also has gloriously and sublimely uttered, "If I yet pleased men, I should not be the servant of Christ." But continence and modesty consist not alone in purity of the flesh, but also in seemliness, as well as in modesty of dress and adornment; so that, according to the apostle, she who is unmarried may be holy both in body and in spirit. Paul instructs and teaches us, saying, "He that is unmarried careth for the things of the Lord, how he may please God: but he who has contracted marriage careth for the things which are of this world, how he may please his wife. So both the virgin and the unmarried woman consider those things which are the Lord's, that they may be holy both in body and spirit." A virgin ought not only to be so, but also to be perceived and believed to be so: no one on seeing a virgin should be in any doubt as to whether she is one. Perfectness should show itself equal in all things; nor should the dress of the body discredit the good of the mind. Why should she walk out adorned? Why with dressed hair, as if she either had or sought for a husband? Rather let her dread to please if she is a virgin; and let her not invite her own risk, if she is keeping herself for better and divine things. They who have not a husband whom they profess that they please, should persevere, sound and pure not only in body, but also in spirit. For it is not right that a virgin should have her hair braided for the appearance of her beauty, or boast of her flesh and of its beauty, when she has no struggle greater than that against her flesh, and no contest more obstinate than that of conquering and subduing the body.

Source: Treatise II On the Dress of Virgins

[AD 384] Ambrosiaster on 1 Corinthians 7:14

These unbelievers have the benefit of good will, which protects them from detesting the name of Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:14

If a man joined to a harlot is one body with her, then it is clear that a woman joined to an idolater is one body with him. That is true, but in this case she does not become unclean as a result. On the contrary, her cleanness overcomes the uncleanness of her husband, just as the cleanness of a believing husband overcomes the uncleanness of his unbelieving wife. How can this be, if a husband is not condemned for casting out a wife who has played the harlot? The reason is that in this case there is hope that the lost member may be saved through the marriage, whereas in the other case, the marriage has already been dissolved through harlotry. An unbelieving man may be reclaimed by his believing wife if she is faithful to him. But for a harlot things are not so easy, because how can she reclaim someone whom she has wronged? The same is true for a believing husband who has an unbelieving wife.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.4

[AD 425] Severian of Gabala on 1 Corinthians 7:14

When the children are clean and holy, uncorrupted by unbelief, the faith of the parent has won.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 220] Tertullian on 1 Corinthians 7:15

Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.

Source: To His Wife Book II

[AD 384] Ambrosiaster on 1 Corinthians 7:15

A marriage contracted without devotion to God is not binding, and for that reason it is not a sin if it is abandoned because of God. But the unbelieving partner sins both against God and against the marriage, because he or she is unwilling to live in a marriage relationship dedicated to God. It is not right to go to court over this because the one who leaves the marriage is doing so out of hatred for God, and for this reason he or she is not to be considered worthy of such attention.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:15

"Yet if the unbelieving departs, let him depart," for in this case the matter is no longer fornication. But what is the meaning of, "if the unbelieving departs?" For instance, if he bid you sacrifice and take part in his ungodliness on account of your marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet you and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God has called us in peace." For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.

Source: Homily 19 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 7:15

If an unbeliever wants his partner to join him in sacrificing to idols, it is better for the marriage to be annulled, so that there may be no breach in godliness.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.4

[AD 418] Pelagius on 1 Corinthians 7:15

The Lord must come before a husband or a wife.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7

[AD 430] Augustine of Hippo on 1 Corinthians 7:15

A Christian husband may leave his wife without any blame, even if they are lawfully married, if she refuses to live with him because he is a Christian.

Source: EIGHT QUESTIONS OF DULCITIUS 1

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:15

The believing partner is not to be the cause of the divorce. But if the unbelieving partner wants to separate, the believing partner is innocent and free from any accusation.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 205

[AD 220] Tertullian on 1 Corinthians 7:16

If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.

Source: To His Wife Book II

[AD 384] Ambrosiaster on 1 Corinthians 7:16

Paul says this because it is always possible that the unbelieving partner will come to believe if he or she does not detest the name of Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:16

"For how do you know, O wife, whether you shall save your husband?" This again refers to that expression, "let her not leave him." That is, "if he makes no disturbance, remain," says he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail (Reg. πεῖσαι] . Bened. ἰσχὺσαι . ) as a wife. And neither, on one hand, does he lay any necessity upon her and absolutely demand the point of her, that he may not again do what would be too painful; nor, on the other, does he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future, saying, "For how do you know, O wife, whether you shall save your husband? Or how do you know, O husband whether you shall save your wife?"

Source: Homily 19 on First Corinthians

[AD 220] Tertullian on 1 Corinthians 7:17

The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere." But it is Gentiles who "are called," I take it, not believers.

Source: To His Wife Book II

[AD 384] Ambrosiaster on 1 Corinthians 7:17

God has assigned to each person the time of his salvation, that is, the time when he might believe, and he will keep that person until then. Paul tells the Corinthians that this is his general rule, so that when they hear that others are expected to follow it, they will be more willing to do so themselves. It is always easier to do something when you see others doing the same.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:17-22

5. And again, "Only as God has distributed to each man, as the Lord has called each, so let him walk. Was any one called being circumcised? Let him not become uncircumcised. Was 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 each man abide in that calling wherein he was called. Were you called, being a slave? Care not for it." These things contribute nothing unto faith, says he. Be not then contentious neither be troubled; for the faith has cast out all these things.

Let each man abide in that calling wherein he was called. Have you been called, having an unbelieving wife? Continue to have her. Cast not out your wife for the faith's sake. Have you been called, being a slave? Care not for it. Continue to be a slave. Have you been called, being in uncircumcision? Remain uncircumcised. Being circumcised, did you become a believer? Continue circumcised. For this is the meaning of, "As God has distributed unto each man." For these are no hindrances to piety. You are called, being a slave; another, with an unbelieving wife; another, being circumcised.

Astonishing! Where has he put slavery? As circumcision profits not: and uncircumcision does no harm; so neither does slavery, nor yet liberty. And that he might point out this with surpassing clearness, he says, "But even (Αλλ' εὶ καὶ δυνάσαι]) if you can become free, use it rather:" that is, rather continue a slave. Now upon what possible ground does he tell the person who might be set free to remain a slave? He means to point out that slavery is no harm but rather an advantage.

Now we are not ignorant that some say, the words, "use it rather," are spoken with regard to liberty: interpreting it, "if you can become free, become free." But the expression would be very contrary to Paul's manner if he intended this. For he would not, when consoling the slave and signifying that he was in no respect injured, have told him to get free. Since perhaps some one might say, "What then, if I am not able? I am an injured and degraded person." This then is not what he says: but as I said, meaning to point out that a man gets nothing by being made free, he says, "Though you have it in your power to be made free, remain rather in slavery."

Next he adds also the cause; "For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant." "For," says he, in the things that relate to Christ, both are equal: and like as you are the slave of Christ, so also is your master. How then is the slave a free man? Because He has freed you not only from sin, but also from outward slavery while continuing a slave. For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder.

But how is the slave a free man while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.

Source: Homily 19 on First Corinthians

[AD 428] Theodore of Mopsuestia on 1 Corinthians 7:17

It is wrong to suppose that the circumstances which prevailed when a person was converted stand in the way of his becoming holy.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 418] Pelagius on 1 Corinthians 7:18

Someone who has been circumcised should not think that this is going too far, or regret it, because in its own day it was necessary. But neither should he seek to convert the uncircumcised to that practice.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7

[AD 428] Theodore of Mopsuestia on 1 Corinthians 7:18

It is not possible to replace flesh which has been cut off in this way, although the blessed Epiphanius of Cyprus says that it is. Those who want to know more about the subject can consult what he has to say about it.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 425] Severian of Gabala on 1 Corinthians 7:19

Circumcision means nothing by itself, but it was a command of God. On the other hand, uncircumcised is the way God made us, so there is no reward for that either.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 220] Tertullian on 1 Corinthians 7:20

To begin with, that speech, wont to be cast in our teeth, "I have nothing else whereby to live," may be more severely retorted, "You have, then, whereby to live? If by your own laws, what have you to do with God? " Then, as to the argument they have the hardihood to bring even from the Scriptures, "that the apostle has said, `As each has been found, so let him persevere.'" We may all, therefore, persevere in sins, as the result of that interpretation! for there is not any one of us who has not been found asa sinner, since no other cause was the source of Christ's descent than that of setting sinners free.

Source: On Idolatry

[AD 253] Origen of Alexandria on 1 Corinthians 7:20

In itself, the state in which we are called is a matter of indifference. An unmarried man, for example, can live a life of purity, but he may also be deeply involved in sin. The same is true for a married man as well. If it were only Christians who practiced celibacy, then it would be possible to say that it was a pure and divine state. But the Marcionites also practice it, though not in the same way as Christians. Christians do it in order to please God, but the Marcionites do it in order not to succumb to the Creator. Celibacy is honorable only when it is clothed with the life and behavior of the church, with pure knowledge and truth.

Source: COMMENTARY ON 1 CORINTHIANS 3.37.35-43

[AD 418] Pelagius on 1 Corinthians 7:20

God does not care about our social status but about our will and mind.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7

[AD 425] Severian of Gabala on 1 Corinthians 7:20

Paul says this because it makes no difference to God either way.

Source: Pauline Commentary from the Greek Church

[AD 220] Tertullian on 1 Corinthians 7:21

The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them.

Source: On the Veiling of Virgins

[AD 253] Origen of Alexandria on 1 Corinthians 7:21

I am a slave of that affair and care to which I am bound. For I know that it is written that whatever one is conquered by, to that he is delivered as a slave.… Who will free me from this most unseemly slavery except him who said, “If the Son shall make you free, you shall be free indeed”.?

Source: HOMILIES 13

[AD 384] Ambrosiaster on 1 Corinthians 7:21

Paul encourages slaves to serve their earthy masters well, so that they may appear to them to deserve their freedom. A slave who did not do his work properly would blaspheme the name of Christ and do nothing to further God’s cause.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:21

Paul is saying that no slave should run away, using religion as his excuse.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 207

[AD 384] Ambrosiaster on 1 Corinthians 7:22

Whoever has been delivered from sin is truly free. The ancients used to say that anyone who acts unwisely is a slave. They called all wise men free, and all the unwise were slaves as far as they were concerned. In any case, even a free believer is a slave of Christ, for to be free from God is the greatest sin of all.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:22

A slave is free because he has been set free from the passions and diseases of the mind. Legal freedom is unimportant by comparison.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.5

[AD 990] Oecumenius on 1 Corinthians 7:22

Paul wants to show that slave and master are equal. We are all freedmen of Christ because he has set us free from the tyranny of Satan, and we are voluntary slaves of Christ because, having set us free, he led us into his own kingdom.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 253] Origen of Alexandria on 1 Corinthians 7:23

Christ came and “bought us back” when we were serving that lord to whom we sold ourselves by sinning. So he appears to have recovered as his own those whom he created. He has redeemed a people who chose to belong to another, who sought another lord for themselves by sinning.

Source: HOMILIES ON EXODUS 6

[AD 379] Basil of Caesarea on 1 Corinthians 7:23

The price of man is the blood of Christ. “You have been bought,” it is said, “with a price; do not become the slaves of men.” The powers of the evil one are trying to render this price useless to us. They try to lead us back into slavery even after we are free.

Source: HOMILY 21

[AD 384] Ambrosiaster on 1 Corinthians 7:23

We have been bought at so high a price that only Christ, who owns everything, is able to pay it. Therefore whoever is bought with a price ought to serve all the more, in an effort to pay back the buyer. Having been bought by God, we must not once again become slaves of men. Slaves of men are those who accept human superstitions.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:23-24

"You were bought with a price: become not bondservants of men." This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be a slave. "And how can one be a slave and not a slave?" When he does all for God: when he feigns nothing, and does nothing out of eye-service towards men: that is how one that is a slave to men can be free. Or again, how does one that is free become a slave? When he serves men in any evil service, either for gluttony or desire of wealth or for office' sake. For such an one, though he be free, is more of a slave than any man.

And consider both these points. Joseph was a slave but not a slave to men: wherefore even in slavery he was freer than all that are free. For instance, he yielded not to his mistress; yielded not to the purposes which she who possessed him desired. Again she was free; yet none ever so like a slave, courting and beseeching her own servant. But she prevailed not on him, who was free, to do what he would not. This then was not slavery; but it was liberty of the most exalted kind. For what impediment to virtue had he from his slavery? Let men hear, both slaves and free. Which was the slave? He that was entreated or she that did entreat? She that besought or he that despised her supplication?

In fact, there are limits set to slaves by God Himself; and up to what point one ought to keep them, has also been determined, and to transgress them is wrong. Namely, when your master commands nothing which is unpleasing to God, it is right to follow and to obey; but no farther. For thus the slave becomes free. But if you go further, even though you are free you have become a slave. At least he intimates this, saying, "Be not ye the servants of men."

But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, "Let each one remain in the calling in which he is called?" And in another place, [1 Timothy 6:1-2] "As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit." And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he be a free man who is in bondage to it. For what profit had Joseph's brethren of their freedom? Were they not more servile than all slaves; both speaking lies to their father, and to the merchants using false pretences, as well as to their brother? But not such was the free man: rather every where and in all things he was true. And nothing had power to enslave him, neither chain nor bondage nor the love of his mistress nor his being in a strange land. But he abode free every where. For this is liberty in the truest sense when even in bondage it shines through.

6. Such a thing is Christianity; in slavery it bestows freedom. And as that which is by nature an invulnerable body then shows itself to be invulnerable when having received a dart it suffers no harm; so also he that is strictly free then shows himself, when even under masters he is not enslaved. For this cause his bidding is, "remain a slave." But if it is impossible for one who is a slave to be a Christian such as he ought to be, the Greeks will condemn true religion of great weakness: whereas if they can be taught that slavery in no way impairs godliness, they will admire our doctrine. For if death hurt us not, nor scourges, nor chains, much less slavery. Fire and iron and tyrannies innumerable and diseases and poverty and wild beasts and countless things more dreadful than these, have not been able to injure the faithful; nay, they have made them even mightier. And how shall slavery be able to hurt? It is not slavery itself, beloved, that hurts; but the real slavery is that of sin. And if you be not a slave in this sense, be bold and rejoice. No one shall have power to do you any wrong, having the temper which cannot be enslaved. But if you be a slave to sin, even though thou be ten thousand times free you have no good of your freedom.

For, tell me, what profit is it when, though not in bondage to a man, you lie down in subjection to your passions? Since men indeed often know how to spare; but those masters are never satiated with your destruction. Are you in bondage to a man? Why, your master also is slave to you, in arranging about your food, in taking care of your health and in looking after your shoes and all the other things. And thou dost not fear so much less you should offend your master, as he fears lest any of those necessaries should fail you. "But he sits down, while you stand." And what of that? Since this may be said of you as well as of him. Often, at least, when you are lying down and sleeping sweetly, he is not only standing, but undergoing endless discomforts in the market-place; and he lies awake more painfully than thou.

For instance; what did Joseph suffer from his mistress to be compared with what she suffered from her evil desire? For he indeed did not the things which she wished to put upon him; but she performed every thing which her mistress ordered her, I mean her spirit of unchastity: which left not off until it had put her to open shame. What master commands such things? What savage tyrant? "Intreat your slave," that is the word: "flatter the person bought with your money, supplicate the captive; even if he reject you with disgust, again besiege him: even if you speak to him oftentimes, and he consent not, watch for his being alone, and force him, and become an object of derision." What can be more dishonorable, what more shameful, than these words? "And if even by these means you make no progress, why, accuse him falsely and deceive your husband." Mark how mean, how shameful are the commands, how unmerciful and savage and frantic. What command does the master ever lay on his slave, such as those which her wantonness then laid upon that royal woman? And yet she dare not disobey. But Joseph underwent nothing of this sort, but every thing on the contrary which brought glory and honor.

Would you like to see yet another man under severe orders from a hard mistress, and without spirit to disobey any of them? Consider Cain, what commands were laid on him by his envy. She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey. And why marvel that over a single person so great should be the power of this mistress? She has often destroyed entire nations. For instance, the Midianitish women took the Jews, and all but bound them in captivity; their own beauty kindling desire, was the means of their vanquishing that whole nation. Paul then to cast out this sort of slavery, said, "Become not servants of men;" that is, "Obey not men commanding unreasonable things: nay, obey not yourselves." Then having raised up their mind and made it mount on high, he says,

Source: Homily 19 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 7:23

Free men can enslave themselves by agreeing to serve others out of gluttony, greed or a desire for power. Such a person may be technically free, but in reality he is more of a slave than anyone else.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.5

[AD 420] Jerome on 1 Corinthians 7:23

What greater price is there than that the Creator shed his blood for the creature?

Source: HOMILY 29

[AD 379] Basil of Caesarea on 1 Corinthians 7:24

The apostle himself practiced very meticulously what he preached to others.

Source: CONCERNING BAPTISM 12

[AD 384] Ambrosiaster on 1 Corinthians 7:24

Paul repeats what he said above in order to underline its importance.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 202] Irenaeus on 1 Corinthians 7:25

And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful."

Source: Against Heresies Book IV

[AD 253] Origen of Alexandria on 1 Corinthians 7:25

Some rules are given as commandments of God, while others are more flexible and left by God to the decision of the individual. The first kind are those commandments which pertain to salvation. The others are better, because even if we do not keep them, we shall still be saved. There is no merit in doing what is obligatory, but there is in doing that which is optional.

Source: COMMENTARY ON 1 CORINTHIANS 3.39.2-6

[AD 311] Methodius of Olympus on 1 Corinthians 7:25

I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity-if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus:

Source: Methodius Discourse III. Thaleia

[AD 380] Apostolic Constitutions on 1 Corinthians 7:25-35

Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

Source: Apostolic Constitutions (Book IV), Section 2, XIV

[AD 407] John Chrysostom on 1 Corinthians 7:25-26

7. "Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that has obtained mercy of the Lord to be faithful."

Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, "I have no commandment, but I esteem it to be good." For what reason? For the self-same reason as he had mentioned respecting continence.

Source: Homily 19 on First Corinthians

[AD 425] Severian of Gabala on 1 Corinthians 7:25

It is clear that Paul says this not because he has no command to teach about virginity but because God has not told him that these people should practice chastity themselves. That is why he writes to them giving his opinion and recommending chastity, without imposing it on them.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 990] Oecumenius on 1 Corinthians 7:25

Paul is coming here to a higher wisdom, but he is hesitant to impose it directly because that might show up the inadequacy of his hearers. Therefore he sets it out as an opinion rather than as a command.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 220] Tertullian on 1 Corinthians 7:26

Now, if in all cases he says it is best for a man thus to be; "Thou art joined to a wife seek not loosing" (that you may give no occasion to adultery); "thou art loosed from a wife, seek not a wife," that you may reserve an opportunity for yourself: "but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the flesh such shall have,"-even here he is granting a permission by way of "sparing them." On the other hand, he lays it down that "the time is wound up," in order that even "they who have wives may be as if they had them not.

Source: On Modesty

[AD 384] Ambrosiaster on 1 Corinthians 7:26

Here Paul teaches that virginity is better, not just because it is more pleasing to God but also because it is the more sensible course to follow in the present [end-time] circumstances.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 220] Tertullian on 1 Corinthians 7:27

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:27

Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," sap the apostle; "seek not loosing.

Source: To His Wife Book I

[AD 220] Tertullian on 1 Corinthians 7:27

Source: To His Wife Book I

[AD 220] Tertullian on 1 Corinthians 7:27

However, touching second marriage, we know plainly that the apostle has pronounced: "Thou t been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin." Still, as in the former case, he has introduced the order of this discourse too from his personal suggestion, not from a divine precept.

Source: On Exhortation to Chastity

[AD 384] Ambrosiaster on 1 Corinthians 7:27

Paul says that no one should be divorced from his wife except in a case of fornication. As for the unmarried, what advantage is there in giving in to the lusts of the flesh?

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:27-34

"Are you bound unto a wife? Seek not to be loosed. Are you loosed from a wife? Seek not a wife."

These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, "Except it be by consent:" as here he says, "Are you bound unto a wife? Seek not separation." This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.

Then, lest this should seem to be laying down a law, he subjoins, [1 Corinthians 7:28] "but if you marry, you have not sinned." He next alleges the existing state of things, "the present distress, the shortness of the time," and "the affliction." For marriage draws along with it many things, which indeed he has glanced at, as well here as also in the discourse about continence: there, by saying, "the wife has not power over herself;" and here, by the expression, "You are bound."

"But if and thou marry, you have not sinned." He is not speaking about her who has made choice of virginity, for if it comes to that, she has sinned. Since if the widows are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins.

"But such shall have trouble in the flesh." "And pleasure too," you will say: but observe how he curtails this by the shortness of the time, saying, [1 Corinthians 7:28] "the time is shortened;" that is, "we are exhorted to depart now and go forth, but you are running further in." And yet even although marriage had no troubles, even so we ought to press on towards things to come. But when it has affliction too, what need to draw on one's self an additional burden. What occasion to take up such a load, when even after taking it you must use it as having it not? For "those even that have wives must be," he says, "as though they had none."

Then, having interposed something about the future, he brings back his speech to the present. For some of his topics are spiritual; as that, "the one cares about the things which be her husband's, the other about those which be God's." Others relate to this present life; as, "I would have you to be free from cares." But still with all this he leaves it to their own choice: inasmuch as he who after proving what is best goes back to compulsion, seems as if he did not trust his own statements. Wherefore he rather attracts them by concession, and checks them as follows:

Source: Homily 19 on First Corinthians

[AD 215] Clement of Alexandria on 1 Corinthians 7:28

For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 1 Corinthians 7:28

For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood.

Source: To His Wife Book I

[AD 253] Origen of Alexandria on 1 Corinthians 7:28

The virgin is spared earthly troubles and set free by her purity, as she awaits the blessed Bridegroom.

Source: COMMENTARY ON 1 CORINTHIANS 3.39.51-52

[AD 311] Methodius of Olympus on 1 Corinthians 7:28

For this is acceptable to God, he does not wish these things to be said as by authority, and as the mind of the Lord, with reference to the giving of a virgin in marriage; for after he had said.
So, immediately after he had said, "if a virgin marry, she hath not sinned "he added, "such shall have trouble in the flesh: but I spare you."

Source: Methodius Discourse III. Thaleia

[AD 384] Ambrosiaster on 1 Corinthians 7:28

The man who marries does not sin because he is doing something which is permitted. But if he refuses to do it, he earns merit and a crown in heaven, for it takes great self-control to avoid doing something which is not expressly forbidden.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:28

Paul is not speaking about the woman who has chosen virginity, for if such a woman decides to marry, she has indeed sinned. If widows are condemned for entering into second marriages, how much more is this true of those called to remain virgins.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.7

[AD 215] Clement of Alexandria on 1 Corinthians 7:29

Explaining this more clearly, he adds "It remains that they that have wives be as though they had none, and they that buy as though they possessed not.".
Thus also the apostle says, "that he who marries should be as though he married not"

Source: Clement of Alexandria Stromata Book VII

[AD 220] Tertullian on 1 Corinthians 7:29

Now, if any limitation is set to marrying-such as the spiritual rule, which prescribes but one marriage under the Christian obedience, maintained by the authority of the Paraclete, -it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, "It remaineth that they who have wives be as though they had none," Who once said, "Be fruitful, and multiply; "His the end to Whom belonged the beginning.

Source: Against Marcion Book I

[AD 220] Tertullian on 1 Corinthians 7:29

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:29

Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; " and again, "This I say, brethren, that the time is short" ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:29

Why so? Because he had laid down the premiss, saying, "The time is wound up." If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on 1 Corinthians 7:29

If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on 1 Corinthians 7:29

What, then, will the case be if God now keep us from the vices which of old were detestable before Him? "The time," says (the apostle), "is compressed. It remaineth that they who have wives act as if they had them not.

Source: To His Wife Book I

[AD 220] Tertullian on 1 Corinthians 7:29

It remaineth that they who have wives act as if they had them not.

Source: To His Wife Book I

[AD 220] Tertullian on 1 Corinthians 7:29

It follows that it is evil to have contact with her; for nothing is contrary to good except evil. And accordingly (he says), "It remains, that both they who have wives so be as if they have not," that it may be the more binding on them who have not to abstain from having them.

Source: On Monogamy

[AD 220] Tertullian on 1 Corinthians 7:29

why, after the apostles, could not the same Spirit, supervening for the purpose of conducting disciplehood into "all truth" through the gradations of the times (according to what the preacher says, "A time to everything" ), impose by this time a final bridle upon the flesh, no longer obliquely calling us away from marriage, but openly; since now more (than ever) "the time is become wound up," -about 160 years having elapsed since then? Would you not spontaneously ponder (thus) in your own mind: "This discipline is old, shown beforehand, even at that early date, in the Lord's flesh and will, (and) successively thereafter in both the counsels and the examples of His apostles? Of old we were destined to this sanctity.

Source: On Monogamy

[AD 258] Cyprian on 1 Corinthians 7:29

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 311] Methodius of Olympus on 1 Corinthians 7:29

But yet if it shall please you who find chastity hard to bear, rather to turn to marriage; I consider it to be profitable for you to restrain yourselves in the gratification of the flesh, not making your marriage an occasion for abusing your own vessels to uncleanness. "Then he adds.
But those who are goaded on by their lusts, although they do not commit fornication, yet who, even in the things which are permitted with a lawful wife, through the heat of unsubdued concupiscence are excessive in embraces, how shall they celebrate the feast? how shall they rejoice, who have not adorned their tabernacle, that is their flesh, with the boughs of the Agnos, nor have listened to that which has been said; that "they that have wives be as though they had none? "

Source: Methodius Discourse III. Thaleia

[AD 384] Ambrosiaster on 1 Corinthians 7:29

Paul means by this that the end of the world is coming soon. Given this fact, believers should not worry about having children and instead should dedicate themselves to the service of God. For there will be many unprecedented pressures on them, and many will fall into the devil’s trap. No one among us who has a proper fear of the pressures which the Savior predicted will want to be caught like that.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 400] Pseudo-Clement on 1 Corinthians 7:29

Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as" that which is within means this: He calls the soul "that which is within," and the body "that which is without." As, then, your body is visible to sight, so also let your soul be manifest by good works. And "the male, with the female, neither male nor female," this He says, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If you do these things," says He, "the kingdom of my Father shall come." [1 Corinthians 7:29]

Source: Second Epistle To The Corinthians (Pseudo-Clement)

[AD 425] Severian of Gabala on 1 Corinthians 7:29

If married people are supposed to live as if they were single, how is it possible not to prefer virginity?

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 542] Caesarius of Arles on 1 Corinthians 7:29

Those who practice physical sterility should observe fruitfulness in souls, and those who cannot have earthly children should try to beget spiritual ones. All our deeds are children. If we perform good works every day, we shall not lack spiritual offspring.

Source: SERMON 51.3

[AD 160] Shepherd of Hermas on 1 Corinthians 7:30

And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.

Source: Shepherd of Hermas Similitude Fourth

[AD 220] Tertullian on 1 Corinthians 7:30

"Now it has ever been the wont of glory to exalt, not to humble. "Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world as if we abuse it not; for the fashion of this world is passing away." And "they who buy are so to act as if they possessed not." Why so? Because he had laid down the premiss, saying, "The time is wound up." If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.

Source: On the Apparel of Women Book II

[AD 258] Cyprian on 1 Corinthians 7:30

You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, "What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us? And all these things have passed away like a shadow." And the apostle again warns us, and says, "And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away." Peter also, to whom the Lord commends His sheep to be fed and guarded, on whom He placed and founded the Church, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ-that he is wealthy in his faith and virtue-wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ.

Source: Treatise II On the Dress of Virgins

[AD 384] Ambrosiaster on 1 Corinthians 7:30

Those who know that the end of the world is near realize that they will soon be consoled, and they comfort each other with this hope.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 100] Didache on 1 Corinthians 7:31

For Thine is the power and the glory for ever. Let grace come, and let this world pass away. [1 Corinthians 7:31] Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.

Source: The Didache, Chapter 10

[AD 202] Irenaeus on 1 Corinthians 7:31

And they are also unacquainted with .
Now this is what has been said by the apostle: "For the fashion of this world passeth away.".
of the world passeth away; "

Source: Against Heresies Book V

[AD 220] Tertullian on 1 Corinthians 7:31

He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.

Source: On Idolatry

[AD 220] Tertullian on 1 Corinthians 7:31

Let, then, the flesh begin to give you pleasure, since the Creator thereof is so great. But, you say, even the world is the work of God, and yet "the fashion of this world passeth away," as the apostle himself testifies; nor must it be predetermined that the world will be restored, simply because it is the work of God.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 1 Corinthians 7:31

"Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world as if we abuse it not; for the fashion of this world is passing away.

Source: On the Apparel of Women Book II

[AD 311] Methodius of Olympus on 1 Corinthians 7:31

We answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendour; for there is no contradiction nor absurdity in the Holy Scriptures. For not "the world "but the "fashion of this world "passeth away,

[AD 384] Ambrosiaster on 1 Corinthians 7:31

Note that Paul says that the form of this world is passing away, not the substance of it. Therefore if the form of the world is going to perish, there is no doubt that everything in the world will vanish. It will all pass away. Every day the world gets older.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 220] Tertullian on 1 Corinthians 7:32

But you will please them in proportion as you take no care to please others. Be ye without carefulness, blessed (sisters): no wife is "ugly" to her own husband.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on 1 Corinthians 7:32

If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication. For, since he says that married persons make this their solicitude, "how to please one another" (not, of course, morally, for a good solicitude he would not impugn); and (since), he wishes them to be understood to be solicitous about dress, and ornament, and every kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said, "Whoever has seen a woman with a view to concupiscence has already violated her in his heart.

Source: On Exhortation to Chastity

[AD 220] Tertullian on 1 Corinthians 7:32

He renders reasons, likewise, for so advising: that the unmarried think about God, but the married about how, in (their) marriage, each may please his (partner). And I may contend, that what is permitted is not absolutely good.

Source: On Monogamy

[AD 258] Cyprian on 1 Corinthians 7:32

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 311] Methodius of Olympus on 1 Corinthians 7:32

"And again, going on and challenging them to the same things, he confirmed his statement, powerfully supporting the state of virginity, and adding expressly the following words to those which he had spoken before, he exclaimed,

[AD 425] Severian of Gabala on 1 Corinthians 7:32

Here Paul explains why virginity is preferable to marriage. It has nothing to do with the rightness or wrongness of sex. Rather it is a question of anxieties which prevent the mind from concentrating on the worship of God.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 990] Oecumenius on 1 Corinthians 7:32

To be concerned about the things of the Lord is not anxiety but salvation. Paul has just told them that he wants them to be free of anxiety.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 379] Basil of Caesarea on 1 Corinthians 7:33

Paul allows marriage and considers it worthy of blessing, but he contrasts it with his own preoccupation with the concerns of God and hints that the two things are incompatible.

Source: THE LONG RULES 5

[AD 384] Ambrosiaster on 1 Corinthians 7:33

Looking after a wife and family is a worldly thing. Sometimes, just to keep them happy, it even leads to doing things which ought to be punished.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 220] Tertullian on 1 Corinthians 7:34

For even by this very fact, that he has not named "virgins" (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all.

Source: On Prayer

[AD 220] Tertullian on 1 Corinthians 7:34

Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

Source: Of Patience

[AD 220] Tertullian on 1 Corinthians 7:34

As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only." But you will please them in proportion as you take no care to please others.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on 1 Corinthians 7:34

But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species.

Source: On the Veiling of Virgins

[AD 311] Methodius of Olympus on 1 Corinthians 7:34

For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman "it is said,

Source: Methodius Discourse V. Thallousa

[AD 384] Ambrosiaster on 1 Corinthians 7:34

It is the human spirit which either sanctifies or corrupts the body. If anyone tries to have a pure body but a corrupt soul, he will soon have to choose between them. Either the soul must be honored, or the body will be drawn toward corruption.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 1 Corinthians 7:34

The unmarried woman has her wall of virginity, protecting her against the storms of this world. Thus fortified by the enclosure of God’s protection, she is disquieted by no winds of this world.

Source: LETTER 59

[AD 430] Augustine of Hippo on 1 Corinthians 7:34

This should not be interpreted to mean that a married woman is not meant to be holy in body as well as in soul.

Source: THE EXCELLENCE OF WIDOWHOOD 6

[AD 160] Shepherd of Hermas on 1 Corinthians 7:35

"When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions,

Source: Shepherd of Hermas Commandment Sixth

[AD 220] Tertullian on 1 Corinthians 7:35

But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards. Thus, albeit he does not "east a snare upon us," he points out what tends to utility when he says, "The unmarried woman thinks on the things of the Lord, that both in body and spirit she may be holy; but the married is solicitous how to please her husband.

Source: To His Wife Book I

[AD 220] Tertullian on 1 Corinthians 7:35

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

Source: To His Wife Book I

[AD 311] Methodius of Olympus on 1 Corinthians 7:35

As not to perceive in this statement the higher praise which Paul accords to chastity? "And this "he says,

[AD 384] Ambrosiaster on 1 Corinthians 7:35

What Paul has just said may seem harsh to some people, which is why he adds this here.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:35

And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that you may attend upon the Lord without distraction. Let the virgins hear that not by that one point is virginity defined; for she that is careful about the things of the world cannot be a virgin, nor seemly. Thus, when he said, "There is difference between a wife and a virgin," he added this as the difference, and that wherein they are distinguished from each other. And laying down the definition of a virgin and her that is not a virgin, he names, not marriage nor continence but leisure from engagements and multiplicity of engagements. For the evil is not in the cohabitation, but in the impediment to the strictness of life.

Source: Homily 19 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 7:35

Paul makes his case for celibacy, but in the end he leaves it up to the free choice of the individual. If after all this he were to resort to compulsion, it would look as if he did not really believe his own statements.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.7

[AD 311] Methodius of Olympus on 1 Corinthians 7:36

Wherefore he rejects those of the more incontinent, who, under the influence of vain-glory, would advance to this state, advising them to marry, lest in their time of manly strength, the flesh stirring up the desires and passions, they should be goaded on to defile the soul. For let us consider what he lays down:

Source: Methodius Discourse III. Thaleia

[AD 384] Ambrosiaster on 1 Corinthians 7:36

Paul always wants the best out of Christians. If someone really wants to get married, then it is better to marry publicly according to the permission given than to behave badly and be ashamed in private.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 7:36-40

"But if any man think that he behaves himself unseemly toward his virgin."

Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, "only in the Lord." Now what means, "in the Lord?" With chastity, with honor: for this is needed every where, and must be pursued for else we cannot see God.

Now if we have passed lightly by what he says of virginity, let no one accuse us of negligence; for indeed an entire book has been composed by us upon this topic and as we have there with all the accuracy which we could, gone through every branch of the subject, we considered it a waste of words to introduce it again here. Wherefore, referring the hearer to that work as concerns these things, we will say this one thing here: We must follow after continence. For, says he, "follow after peace, and the sanctification without which no one shall see the Lord." Therefore that we may be accounted worthy to see Him, whether we be in virginity or in the first marriage or the second, let us follow after this that we may obtain the kingdom of heaven, through the grace and loving-kindness of our Lord Jesus Christ; to Whom with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for everlasting ages. Amen.

Source: Homily 19 on First Corinthians

[AD 311] Methodius of Olympus on 1 Corinthians 7:37

But for him who of his own free will and purpose decides to preserve his flesh in virgin purity, "having no necessity"

Source: Methodius Discourse III. Thaleia

[AD 407] John Chrysostom on 1 Corinthians 7:37

The evil is not in the cohabitation but in the impediment to purity in the life.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 19.7

[AD 990] Oecumenius on 1 Corinthians 7:37

It is clear from this that someone who has been overcome by apparent impropriety, even if married, is not yet firmly established in the work of the Lord.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 160] Shepherd of Hermas on 1 Corinthians 7:38

""Why, then, sir "I said, "do all these trees bear fruit, and some of them fairer than the rest? ""Listen "he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God.

[AD 215] Clement of Alexandria on 1 Corinthians 7:38

Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 1 Corinthians 7:38

Thus he pronounces that the "preserver of a virgin" doeth" better" than her "giver in marriage." Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood.

Source: On Modesty

[AD 311] Methodius of Olympus on 1 Corinthians 7:38

In marriage doeth well; but he that giveth her not in marriage doeth bet ter."

[AD 384] Ambrosiaster on 1 Corinthians 7:38

The one who refrains from marriage does better because he earns merit for her with God and delivers her from the cares of this world.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 1 Corinthians 7:38

The one is bound by marriage bonds, the other is free. One is under the law, the other under grace. Marriage is good because through it the means of human continuity are found. But virginity is better, because through it are attained the inheritance of a heavenly kingdom and a continuity of heavenly rewards.

Source: SYNODAL LETTER 44

[AD 160] Shepherd of Hermas on 1 Corinthians 7:39

And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin? ""There is no sin in marrying again "said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin.

Source: Shepherd of Hermas Commandment Fourth

[AD 220] Tertullian on 1 Corinthians 7:39

You have the law from the patriarchs indeed; you have the apostle enjoining people to marry in the Lord. You have a crowning also on the making of a freeman; but you have been already ransomed by Christ, and that at a great price.

Source: De Corona

[AD 220] Tertullian on 1 Corinthians 7:39

You degrade your god, O Marcion, when you make him circumscribed at all by the Creator's time. Assuredly also, when (the apostle) rules that marriage should be "only in the Lord," that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 7:39

Source: Of Patience

[AD 220] Tertullian on 1 Corinthians 7:39

Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of Continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that "above all they marry in the Lord.

Source: To His Wife Book II

[AD 220] Tertullian on 1 Corinthians 7:39

But in as far as marrying "in the Lord" is permissible, as being within our power, so far more culpable is it not to observe that which you can observe. Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids. Therefore in this case especially, if we do not obey, we run a risk, because one may with more impunity neglect an "advice" than an "order; "in that the former springs from counsel, and is proposed to the will (for acceptance or rejection): the other descends from authority, and is bound to necessity. In the former case, to disregard appears liberty, in the latter, contumacy.

Source: To His Wife Book II

[AD 220] Tertullian on 1 Corinthians 7:39

But it is Gentiles who "are called," I take it, not believers. But if he had been pronouncing absolutely, (in the words under discussion,) touching the marriage of believers merely, (then) had he (virtually) given to saints a permission to marry promiscuously. If, however, he had given such a permission, he would never have subjoined a declaration so diverse from and contrary to his own permission, saying: "The woman, when her husband is dead, is free: let her marry whom. she wishes, only in the Lord." Here, at all events, there is no need for reconsidering; for what there might have been reconsideration about, the Spirit has oracularly declared.

Source: To His Wife Book II

[AD 220] Tertullian on 1 Corinthians 7:39

Again, the woman, if intending to marry, has to marry "in the Lord; " that is, not to an heathen, but to a brother, inasmuch as even the ancient law forbids marriage with members of another tribe.

Source: On Monogamy

[AD 220] Tertullian on 1 Corinthians 7:39

You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: "The woman is bound for such length of time as her husband liveth; but if he shall have died, she is free; whom she will let her marry, only in the Lord." For it is out of this passage that they draw their defence of the licence of second marriage; nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all, is open to any and every number.

Source: On Monogamy

[AD 258] Cyprian on 1 Corinthians 7:39

That marriage is not to be contracted with Gentiles. In Tobias: "Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents." Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: "The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus." And again: "Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit." Also in the second to the Corinthians: "Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness? " Also concerning Solomon in the third book of Kings: "And foreign wives turned away his heart after their gods."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on 1 Corinthians 7:39

Paul writes this in order to make it clear that a woman who has been rejected by her husband is not free to marry again. If he should die, then she may remarry, but only in the Lord, which means without any suspicion of wrongdoing and within the bounds of the church.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 430] Augustine of Hippo on 1 Corinthians 7:39

The death referred to here is clearly the death of the body, not of the soul. Forgiveness and attempts at reconciliation of the offending person are offered as better solutions than divorce.

Source: ADULTEROUS MARRIAGES

[AD 160] Shepherd of Hermas on 1 Corinthians 7:40

If a wife or a husband falls asleep and the one left marries again, is that a sin? No, but if he remains single he covers himself with greater honor and glory in the sight of the Lord.

Source: SHEPHERD 4.4

[AD 384] Ambrosiaster on 1 Corinthians 7:40

Paul adds that he has the Spirit of God in order to show that his advice is reliable.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on 1 Corinthians 7:40

Happy is the woman who has a husband. Happier still is the widow who can remain chaste with little effort on her part. But happiest of all is the virgin, who can attain to the highest prize without struggling.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7

[AD 425] Severian of Gabala on 1 Corinthians 7:40

What Paul means is that she is blessed if she marries and has a husband to protect her, but she is more blessed if, for the sake of piety, she refuses marriage and devotes herself entirely to God.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on 1 Corinthians 7:40

Note that Paul does not say that a woman who contracts a second marriage will be unhappy. Rather he says that she will be happier if she remains single. It is all a matter of degree.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 212

[AD 604] Gregory the Dialogist on 1 Corinthians 7:40

"And I think also that I have the Spirit of God."