1 Corinthians 7:1

Contextual Overview

¹ Now I will discuss the things you wrote me about. You asked if it is better for a man not to have any sexual relations at all. ¹ Now concerning the matters about which you wrote. It is well for a man not to touch a woman. ¹ As concerninge the thinges wherof ye wrote vnto me: it is good for a ma not to touche a woman. ¹ Now concerning the things about which you wrote to me: it is good for a man not to touch a woman. ¹ Now concerning the things you wrote about: It's good for a man not to touch a woman.[fn]1 Corinthians 7:8,26;">[xr] ¹ Now concerning the things about which you wrote, it is good for a man not to touch a woman.¹ Now I will discuss the things you wrote me about. It is good for a man not to have sexual relations with a woman. ¹ Now concerning the things whereof you wrote: It is good for a man not to touch a woman. ¹ Now concerning the things of which ye wrote to me: [It is] good for a man not to touch a woman. ¹ Now concerning the matters about which you wrote: "It is good for a man not to have sexual relations with a woman."

Bible Verse Review
  from Treasury of Scripure Knowledge

good: 1 Corinthians 7:8, 1 Corinthians 7:26, 1 Corinthians 7:27, 1 Corinthians 7:37, 1 Corinthians 7:38, Matthew 19:10, Matthew 19:11

touch: Genesis 20:6, Ruth 2:9, Proverbs 6:29

Reciprocal: Genesis 3:3 - touch Exodus 21:10 - her food 1 Corinthians 7:40 - she

Cross-References

Genesis 6:9
These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God.

Genesis 6:9
These are the generations of Noah. Noah was a righteous man, [and] perfect in his generations: Noah walked with God.

Genesis 6:9
This is the family history of Noah. Noah was a good man, the most innocent man of his time, and he walked with God.

Genesis 6:9
This is the account of Noah. Noah was a godly man; he was blameless among his contemporaries. He walked with God.

Genesis 6:9
These [are] the generations of Noah: Noah was a just man, [and] perfect in his generations, [and] Noah walked with God.

Genesis 6:9
This is the history of the generations of Noah. Noah was a righteous man, blameless among the people of his time. Noah walked with God.

Genesis 6:9
These are the records of the generations (family history) of Noah. Noah was a righteous man [one who was just and had right standing with God], blameless in his [evil] generation; Noah walked (lived) [in habitual fellowship] with God.

Genesis 6:9
These ben the generaciouns of Noe. Noe was a iust man and perfit in hise generaciouns; Noe yede with God,

Genesis 6:9
These [are] births of Noah: Noah [is] a righteous man; perfect he hath been among his generations; with God hath Noah walked habitually.

Genesis 6:9
This is the account of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God.

Gill's Notes on the Bible

Now concerning the things whereof ye wrote unto me,.... Though the false apostles had greatly influenced the members of this church, yet there were many among them that had a very great respect for the apostle, and kept up a correspondence with him, though at a distance from him, by writing; in which way they informed him of their doubts and difficulties, that arose in their minds about certain things, and desired his judgment in them, to which they paid a very great deference. The things they wrote to him about, here referred to, may be collected from the contents of this chapter, and some others following; as whether a Christian man ought not to abstain from the use of women; whether a believer ought to live with an unbelieving yoke fellow; whether such as had been circumcised should not make use of some methods to draw on the foreskin of their flesh; whether apprentices, who were called by the grace of God, ought to serve out their time with their masters; and concerning celibacy or virginity, the eating of things offered to idols, and the maintenance of ministers: and he begins with the first; to which he answers,

it is good for a man not to touch a woman; which is to be understood, not of merely touching a woman, which can neither be criminal, nor in all cases inexpedient, or be attended with any ill, or dangerous consequences; nor of the matrimonial contract, which is lawful and honourable; but of the act of carnal copulation with a woman: in this sense the Jews use the phrase,

"there are three (they say r) that fled from transgression, and the blessed God joined his name with them; and they are these, Joseph, and Joel, and Phalti. Joseph, as appears from what is said, Psalms 81:5 "a testimony in Joseph is his name"; what is the meaning of the phrase "in Joseph?" this testifies concerning him,

שלא נגע באשת פוטיפר, "that he did not touch Potiphar's wife" (i.e. he did not lie with her); Jael, as is clear from what is said, Judges 4:18 "and Jael went forth to meet Sisera, and she covered him with a mantle"; what is the meaning of the phrase, בשמיכה? (which is rendered, "with a mantle";) our Rabbins here (in Babylon) say with a linen cloth; but our Rabbins there (in the land of Israel) say with bed clothes; says Resh Lekish, if we run over the whole Scripture, we shall not find any household goods so called; wherefore what is it? it is all one as שמי כה, "my name is thus": and the meaning is, my name witnesses concerning her, שלא נגע בה אותו רשע, "that that wicked one (Sisera) did not touch her" s; (i.e. had not carnal knowledge of her;) Phalti, as is evident from hence, one Scripture says, "and Saul gave Michal his daughter to Phalti", 1 Samuel 25:44 and another Scripture says Phaltiel; sometimes he is called Phalti, and sometimes he is called Phaltiel; who takes Phalti? and who gives Phaltiel? but I testify concerning him; שלא נגע באשת דוד, "that he did not touch David's wife"; (i.e. did not lie with her;)''

see Genesis 20:6. And in this sense also is the word "touch" used, both by Greek and Latin authors. The apostle's meaning is not that it is unlawful to marry, or that it is sinful to lie with a woman in lawful wedlock; but that it is much better, and more expedient on several accounts, to abstain from the use of women, when persons have the gift of continency.

r Vajikra Rabba, sect. 23. fol. 164. 4. & 165. 1. Vid Shemot Rabba, sect. 1. fol. 91. 4. s Vid. Kimchi in Jud. iv. 18.

Barnes' Notes on the Bible

Now, concerning ... - In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.

It is good - It is well. It is fit, convenient, or, it is suited to the present circumstances, or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says Hebrews 13:4 that “marriage is honorable in all.” But he here admits, with one of the parties in Corinth, that it was well, and proper in some circumstances, not to enter into the marriage relation; see 1 Corinthians 7:7-8, 1Co 7:26, 1 Corinthians 7:28, 1 Corinthians 7:31-32.

Not to touch a woman - Not to be connected with her by marriage. Xenophon (Cyro. b. 1) uses the same word (ἅπτω haptō, “to touch”) to denote marriage; compare Genesis 20:4, Genesis 20:6; Genesis 26:11; Proverbs 6:29.

Clarke's Notes on the Bible

CHAPTER VII.

A solution of several difficult cases concerning marriage and

married persons, 1-6.

God has given every man his proper gift, 7.

Directions to the unmarried and widows, 8, 9.

Directions to the married, 10, 11.

Directions to men married to heathen women, and to women

married to heathen men, 12-16.

Every man should abide in his vocation, 17-24.

Directions concerning virgins, and single persons in general,

25-28.

How all should behave themselves in the things of this life, in

reference to eternity, 29-31.

The trials of the married state, 39-35.

Directions concerning the state of virginity or celibacy, 36-38.

How the wife is bound to her husband during his life, and her

liberty to marry another after his death, 39, 40.

NOTES ON CHAP. VII.

Verse 1 Corinthians 7:1. The things whereof ye wrote unto me — It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?"

The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec CUM ILLIS salis commode, nec SINE ILLIS ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - 1 Corinthians 7:6. By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honour. And to this the commentator says, Amen.

Not to touch a woman — Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense απτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.