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1 Cor 7:1-9

1 Now concerning the matters about which you wrote. It is well for a man not to touch a woman. 2 But because of the temptation to immorality, each man should have his own wife and each woman her own husband. 3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4 For the wife does not rule over her own body, but the husband does; likewise the husband does not rule over his own body, but the wife does. 5 Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again, lest Satan tempt you through lack of self-control. 6 I say this by way of concession, not of command. 7 I wish that all were as I myself am. But each has his own special gift from God, one of one kind and one of another. 8 To the unmarried and the widows I say that it is well for them to remain single as I do. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion.

312. – After rebuking the fornicator and those who upheld him, the Apostle now begins to treat of marriage. In regard to this he does three things: first, he discusses those joined in matrimony; secondly, virgins (v. 25); thirdly, widows (v. 39). In regard to the first he does two things: first, he instructs those not joined in matrimony whether to contract matrimony; secondly, he clarifies what he had said (v. 6). In regard to the first he does two things: first, he shows what is essentially good in this matter; secondly, what is necessary (v. 2).

313. – In regard to the first it should be noted that in their dislike for fornication, against which he had just spoken, some, whose zeal for God was not accompanied by wisdom, arrived at a point where they even condemned marriage. Hence it says in 1 Timothy (4:2-3): “Through the hypocrisy of liars who forbid marriage”. Because this seemed harsh to the Corinthian believers, they wrote to the Apostle about it. Therefore, the Apostle answered: I have disapproved of things you do. Now concerning the matters about which you wrote, I answer in regard to matrimony: It is well for a man not to touch a woman.

314. – In this matter it should be noted that the woman was given to man as a help in generation, and the generative power differs from the nutritive power in the fact that the latter serves man in preserving him as an individual. Hence, it is good for man to take nourishment, because his life is preserved by it. But the generative power does not serve man as a help in preserving him as an individual, but to preserve the species. Hence, it cannot be said that it is good for a man to preserve himself as an individual by touching a woman; first, in regard to the soul, because as Augustine says in the Soliloquies: “Nothing so casts a man down from the citadel of his power as that contact of bodies without which a wife cannot be had.” Consequently, in Exodus (19:5) it says to the people about to receive the Law: “Be ready by the third day; do not go near a woman”; and in 1 Samuel (21:4): “I have no common bread at hand, but there is holy bread; if only the young men have kept themselves from women.” Secondly, as to the body, the fact that a man subjects himself to a woman by marriage and makes himself a slave out of a freedman. This is the most bitter of all servitudes. Hence it says in Ecclesiastes (7:26): “I found more bitter than death the woman whose heart is snares and nets.” Thirdly, as to external things with which a man must occupy himself, when he has a wife and children to be fed; whereas it says in 2 Timothy (2:4): “No soldier on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him.”

315. – Then when he says, But because of fornication, he shows what is necessary in this matter: first, as to contracting marriage; secondly, as to the use of the matrimony once contracted (v. 3).

316. – In regard to the first it should be noted that the act of the generative power is ordained to the conservation of the species by the generation of offspring. And because the woman was given to the man as a helper in generation, the first need for touching a woman is for the procreation of children. Hence it says in Genesis (1:27): “Male and female he created them. And God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth.’” But this need was directed to the formation of the human race, as long as there was need for the people of God to be multiplied by succession according to the flesh. But the Apostle, considering that the human race had now multiplied and that the people of God were now increased not by fleshly propagation but by the generation which is from water the Holy Spirit, as it says in Jn (3:5), he passed over this necessity whereby marriage had been originally instituted as a function of nature, and proposed a second necessity according to which it was instituted as a remedy for sin. For since carnal desire remains alive in believers even after baptism, although it does not rule, it impels men especially toward venereal acts on account of the vehemence of their pleasure. And because it requires greater virtue to conquer this desire entirely than can belong to men, according to Matthew (19:11): “Not all men can receive this saying”, it is necessary that this desire be in part yielded to and in part mastered. This, indeed, happens when the act of generation is ordained by reason and man is not totally mastered by the desire, but the desire is rather subjected to reason.

317. – Natural reason teaches that man use the act of generation according as it is suitable for generation and education of children. But in brute animals it is found that in certain species the female alone is not sufficient for the training of the offspring, but the male takes care of the offspring with the female. For this it is required that the male recognize its offspring. Therefore, in all such animals, as doves, pigeons and the like, solicitude for the training of offspring is inspired by nature. Wherefore, in such animals coition is not random and indiscriminate, but a definite male is joined to a definite female, not one to another promiscuously, as happens in dogs and such animals, in which the female alone takes care of the offspring. But above all in the human species, the male is required for the education of the offspring, which are attended to not only regarding bodily nourishment, but to a greater degree regarding the nourishment of the soul, as it says in Hebrews (12:9): “We have had earthly fathers to discipline us and we respected them.” And consequently, natural reason dictates that in the human species coition is not random and uncertain, but is by a definite man to a definite female, who in fact made the arrangement through the law of matrimony.

318. – Thus, therefore, matrimony has three goods. The first is that it is a function of nature in the sense that it is ordered to the production and education of offspring; and this good is the good of offspring. The second good is that it is a remedy for desire, which is restricted to a definite person; and this good is called fidelity, which a man preserves toward his wife, by not going to another woman, and similarly the wife toward the husband. The third good is called the sacrament, inasmuch as it signifies the union of Christ and the Church, as it says in Ephesians (5:32): “This mystery [sacrament] is a profound one, and I am saying that it refers to Christ and the church.”

319. – This therefore is what he says. It has been stated that, it is good for a man not to touch a woman. But because all men are not equipped for this good, each man on account of the temptation to fornication should have his own wife, that is, determined by himself, so as to avoid uncertain and promiscuous concubinage, which pertains to fornication: “Rejoice in the wife of your youth” (Prov. 5:18); “Why should you be infatuated, my son with a loose woman” (Prov. 5:20).

320. – Then when he says, the husband should give, he deals with the use of the marriage contract: first, about rendering the conjugal debt; secondly, about postponing the debt (v. 5).

321. – In regard to the first he does two things. First, he states his proposition, saying: it has been stated that a man should have a wife and a wife her husband. This is reason for the ‘having’, that the man should give to his wife her conjugal rights, namely, with his own body through carnal union, and likewise the wife to her husband, because in this matter they are judged equal. Hence the woman was not formed from the feet of the man as a servant, nor from the head as lording it over her husband, but from the side as a companion, as it says in Genesis (2:21). Hence, they must pay the debt to one another according to what it says in Romans (13:7): “Pay all of them their dues.”

322. – Secondly, he assigns the reason for the debt saying, for the wife does not rule over her own body, namely, in regard to the act of generation as though she could by her own choice be continent or give herself to someone else; but the husband does, that is, has power over her body as to the use of carnal union. Therefore the wife must offer the husband the use of her body. Likewise the husband does not have rule over his own body, but the wife does. Hence he must offer the use of his body to the wife, when any lawful impediment cases. Hence it says in Genesis (2:24): “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.”

323. – Then when he says, do not refuse [defraud] one another, he deals with postponing the debt to be rendered. First, he shows how the conjugal act should be postponed. In regard to this he teaches that one things must be avoided, saying: do not refuse [defraud] one another, so that, for example,. The husband wishes to abstain when the wife does not, or even conversely. The Apostle calls this fraud, because one is taking away what belongs to another—and this pertains to fraud no less in marriage than in other affairs, as it says in Proverbs (12:27): “The fraudulent man will not catch his prey,” namely, because one who offers God his continence accompanied by that fraud does not gain merit for eternal life. For as Augustine says, God does not want such gain compensated with such harm, so that while one of the spouses is continent against the will of the other, the former falls into dangerous temptations.

324. – Three things must be observed in such postponement. The first is that it be done with mutual consent. Hence he says, except perhaps by agreement. Hence is says in Sirach (25:1): “My soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony.” The second is that it be for a definite time. Hence he says, except perhaps for a season, as it says in Ecclesiastes (3:5): “a time to embrace, and a time to refrain from embracing.” The third is that it be done for a suitable purpose, that is, for the sake of spiritual acts, for which continence renders one more suitable. Hence he adds, that you may devote yourselves to prayer, as it says in Joel(2:14): “A cereal offering and a drink offering for the LORD, your God,” and later he adds, “Let the bridegroom leave his room, and the bride her chamber” (Joel 2:16).

325. – Then he deals with the resumption of the conjugal act. First he presents the teaching, saying, but then come together again, that is, in order that you may render to each other the debt, now that the time of prayer is finished. Hence it says in 1 Kings (8:66) that after celebrating the dedication of the feast: “They went to their homes joyful and glad of heart.” Secondly he assigns a reason for the teaching. For he does not say this as though it were necessary for salvation, but to avoid danger. Hence he adds, lest Satan tempt you, that is, lest he subvert you with his temptation, as it says in 1 Thessalonians (3:5): “For fear that somehow the tempter had tempted you and that our labor would be in vain.” Satan’s temptation should not be feared by the strong, about whom it says in 1 Jn (2:14): “I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.” But he should be feared by the weak. Hence he says, through lack of self-control, that is, on account of a proneness to incontinence, as a result of which the devil overcomes man by tempting and he is inclined to tempt, as it says in 1 Peter (5:8): “the devil prowls around like a roaring lion, seeking some one to devour.”

326. – Then when he says, I say this, he tells in what sense the above doctrine should be taken. First, he does what has been said; secondly, he assigns a reason (v. 7); thirdly, he explains what he had said (v. 8).

327. – First, therefore, he says: I have said that each one should have his own wife and each woman her own husband; furthermore, after practicing continence for a time, they should return once more to each other. I say this by way of concession, that is, to spare your weakness, not of command, namely as though necessary for your salvation. For certain things must be conceded to subjects on account of their weakness, and they should not be compelled by commanding what is good. Hence Ezekiel (34:4-5) says against some prelates: “With force and harshness you have ruled them, so they were scattered.”

328. – But the Apostle seems to be speaking in an unsuitable manner, for concessions are concerned only with sin. Therefore, by the fact that the Apostle says he is speaking by way of concession, he seems to express that marriage is a sin. But this can be answered in two ways. In one way so that the concession is taken for permission. But there are two kinds of permission: one is concerned with a lesser evil, as in Matthew (19:8): “For your hardness of heart Moses allowed you to divorce your wives,” that is, to avoid the murder of one’s wife, to which they were prone. Such a permission is not found in the New Testament on account of its perfection, according to Hebrews (6:1): “Let us go on to perfection.” Another permission is about the lesser good, namely, when a man is not compelled by precept to a greater good. This is the sense in which the Apostle makes a concession here, that is, permits matrimony, which is a lesser good than virginity, which is not commanded and is a greater good. In another way, concession can be taken as regarding guilt, as Isaiah (26:15) says: “But thou hast increased the nation, O LORD, thou hast increased the nation.” In this sense, concession refers to the conjugal act, accordingly as it has venial guilt attached to it along with the good of matrimony, without which it would be mortal.

329. – Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity. But sometimes it is accompanied with venial sin, namely, when one is excited to the matrimonial act by concupiscence, which nevertheless stays within the limits of the marriage, namely, that he is content with his wife only. But sometimes it is performed with mortal sin, as when concupiscence is carried beyond the limits of the marriage; for example, when the husband approaches the wife with the idea that he would just as gladly or more gladly approach another woman. In the first way, therefore, the act of marriage requires no concession; in the second way it obtains a concession, inasmuch as someone consenting to concupiscence toward the wife is not guilty of mortal sin; in the third way there is absolutely no concession.

330. – Then when it says, I wish, he assigns the reason for what he has said. First, why he does not speak as commanding; secondly, why he speaks according to a concession (v. 7b).

331. – In regard to the first it should be noted that no wise man commands that whose opposite he would rather have done. Therefore, the Apostle does not command that men contract marriage or make use of a marriage already contracted, because he wishes rather that men be continent. And this is what he says: I wish that all men were as I myself am, that is, continent as I am. He says likewise in Acts (26:29): “I would to God that not only you but also all who hear me this day might become such as I am.”

332. – But there seems to be something against this, because if all men practiced continence, as the Apostle did, generation would cease and, as a result, the number of the elect would never be fulfilled, and this is against God’s arrangement. Some say that it had been revealed to the Apostle that if all men were saved practicing continence, as he practiced it, it would suffice to fill up the number of the elect. But this rests on no authority; consequently, it can be said that the Apostle wished all men to be continent, because he wished this for certain individuals, but he did not wish that all would be continent at the same time. Or it can be said, and this is better, that he wished all men to be continent in his antecedent will, as he says in 1 Timothy (2:4): “God desires all men to be saved,” but not by his consequent will, by which God will to save certain persons, namely the predestined and to damn others, namely, the reprobate, as it says in Malachi (1:2-3): “I have loved Jacob, but I have hated Esau.” Now the antecedent will is concerned with that which considered absolutely is better, as all men to be saved or continent; but the consequent will is concerned with that which is better considering circumstances of persons and events, and according to this, God wills to damn some and the Apostle wishes some to be united in marriage.

333. – Then when he says, but each, he tells the reason why he permitted marriage as a concession, namely, because each one has not received from God so much virtue as to enable him to practice total continence, as the Lord himself said: “Not all men can receive this saying. . . He who is able to receive this, let him receive it” (Matt. 19:11, 12). And this is what he says: I should wish that all were continent, but each has his own gift from God, that is, in a definite measure, one of one kind, for example, to serve God in virginity, and another in another, say to serve God in marriage. Hence it says in Matthew (25:15): “To one he gave five talents, to another two, to another one, each according to his ability.” And in Wisdom (8:21): “But I perceived that I would not possess wisdom unless God gave her to me—and it was a mark of insight to know whose gift she was.”

334. – Then when he says, to the unmarried, he explains what he had said obscurely. First, as to his statement, I wish all were as I myself, namely, because this is absolutely better. Hence he says, to the unmarried, that is, virgins, and the widows I say by way of explanation that it is good for them to remain single as I do, for it says in Wisdom (4:1): “Blessed is the chaste generation with glory.”

335. – Secondly, as to his statement, but each one has his own gift; as if to say: not everyone has received from God the gift of continence. Hence he says, if they cannot exercise self-control, that is, if they have not yet received this gift, they should marry, that is, be joined in matrimony: “I would have younger widows marry” (1 Tim. 5:14). Then he gives the reason, saying, it is better to marry than to be aflame with passion, that is, be overcome by concupiscence. For concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace. Hence Job (31:8) says: “A fire which consumes unto Abaddon, and it would burn to the root all my increase.” It should be noted that the Apostle uses a helpful comparison here, for it is good to marry, although it is a lesser good. But to be burned is an evil. Therefore it is better, that is, more tolerable, that a man should have the lesser good than incur the evil of incontinence. And this is what he said above (v. 2): to avoid fornication each man should have his own wife and each woman her own husband; and later (v. 5): lest Satan tempt you through lack of self-control.

 

7-2

            1 Cor 7:10-14

10 To the married I give charge, not I but the Lord, that the wife should not separate from her husband 11 (but if she does, let her remain single or else be reconciled to her husband)—and that the husband should not divorce his wife. 12 To the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13 If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. 14 For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband. Otherwise, your children would be unclean, but as it is they are holy.

336. – After presenting teachings about the contract of marriage, the Apostle now instructs those who have already contracted marriage, that they must not dissolve the marriage. First, he teaches those already joined in marriage to continue in it; secondly, he gives them a useful teaching as to all the states or conditions of men (v. 20). In regard to the first he does two things. First, he deals with the indissolubility of marriage, as it applies to those who are of one worship; secondly, when there is disparity of cult (v. 12). In regard to the first he does two things. First, he lays down a precept about the indissolubility of marriage; secondly, he teaches what should be done when the marriage is broken by separation (v. 11).

337. – First, therefore, he says: I have said to the unmarried, i.e., virgins and widows, that it is better for them to remain as they are; but to the married, the same condition does not prevail. For to them I give the charge, not I, by the authority entrusted to me, but the Lord commands this, saying: “What God has joined together, let no man put asunder” (Matt. 19:6). I command, I say, that the wife should not separate from her husband, except on account of fornication, an exception which Christ made and is not mentioned here, because it is well known. The Lord made this the sole exception; all other troubles he commands to be patiently endured for the faith of the marriage: “Whoever divorces his wife, except for unchastity, and marries another, commits adultery” (Matt. 19:9). According to a Gloss of Augustine, what is said here is understood of the union of matrimony when both are faithful.

338. – But if she does separate, namely, on account of fornication, let her remain unmarried, as long as the husband is alive, because although the marriage is dissolved as to bed and board, not as to bond. Or else be reconciled to her husband, namely, if the husband is not continent. Likewise the husband should not divorce his wife, except on account of fornication. A similar form is kept in regard to the man and to the woman. Hence it is necessary to supply what was said about the wife, namely, that if he dismissed her completely, he should not get another, but be reconciled to his wife.

339. – But Ambrose, commenting here, seems to say something contrary to this. He says: he does not say the same things for the man as for the woman, because it is lawful for the husband to marry another woman, for the inferior does not use this law as fully as the superior. But the Master says that this was added by a falsifier and should not be maintained at all.

340. – It should be noted here that there are seven cases when a husband cannot dismiss his wife on account of fornication. The first is when he himself prostituted her; the second, when he commits fornication with another woman; the third is when he gave her the occasion of fornication, as when he is unwilling to render the debt; the fourth is when she has probable certitude that her husband is dead and she married another; the fifth is when she has been violently oppressed by him; the sixth is when she was know by another, who seemed to be her husband; the seventh is when she has been manifestly caught in adultery, but is retained by her husband.

341. – Then when he says, To the rest I say, he treats of the inseparability of marriage between persons of disparate cult, when one is a believer. First, he says that the believer should not dismiss an unbelieving spouse, who is willing to continue living together without abusing the Creator. Secondly, that if the unbeliever does not wish to live together, the believer is not bound to follow, but can marry another (v. 15). Thirdly, that unless the unbeliever leaves first, the believer should patiently remain together (v. 16). In regard to the first, he gives an admonition; secondly, the reason for the admonition (v. 14). In regard to the first he speaks in general to men and women; secondly, in particular to the men (v. 12b); thirdly, in particular to the women (v. 13).

342. – He says therefore, To the rest, i.e., where not both are believers, but one is a believer and the other an unbeliever, I say, by way of counsel and not of command, not the Lord. As if to say: I say this from the Lord, although he does not say it with his own lips. This is what I say: If any brother, a believer, is converted to the faith while married. For this is understood of those who married as unbelievers, not of those who are in disparity of cult; for then there was no marriage, and they would have to be separated as Ezra did in Ezra 9-10. If a brother, I say, has a wife who is an unbeliever, and she consents to live with him without insulting the Creator, he should not divorce her. It is a counsel not a precept, so that if one does the contrary, he is not a transgressor, according to a Gloss.

343. – Then when he says, If any woman, he speaks in particular to women, where he first of all supposes faith in someone; secondly, unbelief in this other when he says, has a husband who is an unbeliever; thirdly, the unbeliever is willing to live together, when he says, and he consents; fourthly, he advises the believer to remain with him when he says, to live with her, she should not divorce him. He says, therefore, and likewise, if a believing wife has an unbelieving husband, and he consents to live with her without insulting the Creator; for if he were unwilling to live with her without insulting the name of Christ, the believer should divorce him, because ‘insulting the Creator dissolves a marriage’, as a Gloss says, and she may marry again. If, I say, that is the case, she should not divorce him. It is a counsel, not a precept; for it is lawful for the unbeliever to divorce the believer, but then it was not expedient.

344. – Then when he says, For the unbelieving husband, he gives the reason for the admonition just given. First, he proposes an example; secondly, the danger (v. 14b); thirdly, the fruit (v. 14c).

345. – In regard to the first he does two things: first, he gives the example of an unbelieving husband; secondly, of an unbelieving wife (v. 14). He says, therefore, he is consecrated through his wife; as if to say: the wife who believes should not divorce the unbelieving spouse willing to live with her, because he is sanctified through the wife. This is read in two ways. In the first way thus: the husband who is not a believer is sometimes sanctified by a wife who believes, i.e., it sometimes happens that one is converted to the faith by the other. And this has probably happened already, as Sisinnius was converted to the faith in Rome by Theodora during the reign of Clement. Likewise, the unbelieving wife is consecrated through her husband, namely, by his admonition and doctrine. In another way it can be read thus: so the believer should not divorce the unbeliever, for the husband is sanctified by the wife, i.e., the believer does not contract uncleanness by cohabiting with or uniting with the unbelieving spouse, but preserves true modesty, according to Augustine.

346. – Then when he says, otherwise your children, this is read in two ways: first, of children to be born; secondly, of children already born. In the first way it is read thus: otherwise, if you depart and you both have relations with others, your children, who would be born of this union, would be unclean, i.e., spurious, because not born of a lawful union. In the second way it is read thus: otherwise, namely, if you separate, your children already born would be unclean, i.e., would remain in unbelief, following the majority, which would be unbelievers; but now, if you remain together, they are holy, i.e., become Christians.