Exegetical and Hermeneutical Commentary of 1 Corinthians 7:4
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.
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 ] We here are reminded of the valuable principle that in everything connected with the duties of married life each should consult the comfort, well-being, and happiness of the other before their own, and should be especially careful that they do not, by any selfishness on their part, ‘cause their brother to offend.’
Fuente: The Cambridge Bible for Schools and Colleges
The wife hath not power … – By the marriage covenant that power, in this respect, is transferred to the husband,
And likewise, also, the husband – The equal rights of husband and wife, in the Scriptures, are everywhere maintained. They are to regard themselves as united in most intimate union, and in most tender ties.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The wife hath not power, c.] Her person belongs to her husband her husband’s person belongs to her: neither of them has any authority to refuse what the other has a matrimonial right to demand. The woman that would act so is either a knave or a fool. It would be trifling to attribute her conduct to any other cause than weakness or folly. She does not love her husband; or she loves some one else better than her husband; or she makes pretensions to a fancied sanctity unsupported by Scripture or common sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He gives the reason of it; because marriage takes away from each married person the power over his or her own body, and giveth it to their correlate. The apostle seemeth here to answer a question propounded to him by some members of this church: Whether, though they were married, the husband and wife might not forbear each others bed, and make us of their society each with other merely for helps in other things, such as getting an estate, looking after the affairs of a family, &c.? Which the apostle doth by no means judge advisable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. A paradox. She hath notpower over her body, and yet it is her own. The onenessof body in which marriage places husband and wife explains this.The one complements the other. Neither without the other realizes theperfect ideal of man.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The wife hath not power of her own body,…. To refrain the use of it from her husband; or to prostitute it to another man:
but the husband; he has the sole power over it, and may require when he pleases the use of it:
and likewise also the husband has not power over his own body: to withhold due benevolence, or the conjugal debt from his wife; or abuse it by self-pollution, fornication, adultery, sodomy, or any acts of uncleanness: but the wife; she only has a power over it, a right to it, and may claim the use of it: this power over each other’s bodies is not such, as that they may, by consent, either the husband allow the wife, or the wife the husband, to lie with another.
Fuente: John Gill’s Exposition of the Entire Bible
The wife ( ). The wife is mentioned first, but the equality of the sexes in marriage is clearly presented as the way to keep marriage undefiled (Heb 13:4). “In wedlock separate ownership of the person ceases” (Robertson and Plummer).
Fuente: Robertson’s Word Pictures in the New Testament
1) The wife hath not power of her own body. (he gune tou idiou somatos ouk eksousiazetei) The wife does not have or hold jurisdiction or authority of her own body, in marital oneness.
2) But the husband, (alla ho aner) but the husband (of her) has jurisdiction, authority, or a restrictive right to her body in conjugal marital sexual matters.
3) And likewise also the husband. (alla homoios de kai ho aner)- in the same manner, or likewise also the husband, of the wife.
4) Hath not power of his own body. (tou idiou somatos ouk eksousiazei) has or holds not jurisdiction, authority or a restrictive right of his body in marital sex matters. Eph 5:28-33.
5) But the wife. (alla he gune) but the wife has due right to satisfaction of physical sex needs from her own husband.
Fuente: Garner-Howes Baptist Commentary
(4) Of her own body.Bengel notices that these words, She has not power of her own body, form an elegant paradox, bringing out the equal rights of both.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Hath not power Or rightful authority. The original vow, as well as the nature of the institution, presupposes this concession.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 7:4. Also the husband hath not power, &c. The woman, who in all other rights is inferior, has here the same power given her over the man, that the man has over her.
Fuente: Commentary on the Holy Bible by Thomas Coke
(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 a 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.
Having by the foregoing observations, aimed to shew, how capable this and similar chapters and portions in God’s word are, of being spiritualized; I would now also endeavor to consider, some of the several expressions which the Apostle hath made use of in this Chapter, which at first view are not so plain to he understood.
The general phrases, of wives having no power over their own bodies, and husbands in like manner over themselves, and the charge of not defrauding one another, but with consent for the duties of religion : these are expressions as delicately framed, as the nature of the subject would admit; and they intimate the mutual obligation, that each party is to attend to one another, in all the departments in which the married state can be supposed to be circumstanced : that none of the enemies of our salvation, neither Satan, nor the world, nor the lusts of our own, corrupt and fallen nature, may at any time tempt to evil. And I take occasion, from what the Apostle hath here said, to observe, that very sure I am, even among the Lord’s people too little attention in the minuter circumstances of life, in temper, disposition, the want of accommodation, and what Paul elsewhere calls bearing one another’s burdens, and so to fulfill the law of Christ; hath been, and frequently is productive of many sad consequences, in social, and religious life, Gal 6:2 . It would be well, if all professing godliness, were attentive to those things, that no occasion might be given to the adversary to blaspheme. To behold such as profess to know the Lord, and to have passed from death to life, followers of God in Christ, as dear children; and by that profession, to be supposed as walking in love, as Christ also hath loved us; and to become examples of believers, in word, in conversation, in charity, in spirit, in faith, in purity, and yet of temper’s so unkind, that except when actually engaged in seasons of worship, those with whom they dwell find continual occasion to complain there is somewhat highly unsuitable, and unbecoming in all this where is the Spirit of Christ, and the meekness of Jesus, it may be said? And I have heard it more than once said by some, and have found cause to blush when hearing it, as unable to answer the charge: “if there were no, other life than the present, I would rather spend my social hours with some amiable tempers, who make no profession of grace, than dwell with many that do.” Solomon long since observed, that it is better to dwell in the wilderness, than with a contentious and an angry woman, Pro 21:19 . And whether man or woman, if professing godliness, and yet indulging a fretful, irritable temper, it brings great reproach upon the blessed Gospel of Christ, and is productive of much discomfort to his people.
When the Apostle in this Chapter draws a line of distinction between what he speaks by commandment, and what from himself, we are not to suppose that he means his authority was not the same. The commandment, to which he refers, is the precepts, which are found in the Word of God on the subject, Gen 2:24 ; Exo 21:19 . So again, when he saith, that he would all men were even as himself: He doth not mean in relation to the married, or the unmarried state. For it is not known whether Paul had, or had not a wife. And if unmarried, he could not be supposed to wish that there were no marriages. But Paul modestly wished, that all men were blessed with grace, to the state in which they were, as himself.
So once more, when Paul saith, that the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, we are not to suppose the Apostle meant, that the one, which is a partaker of grace, sanctifies, or makes holy the other, which is not a partaker of grace. None but God the Holy Ghost can regenerate, and make holy; and therefore this is impossible. But the sense is, that by virtue of one of the parties in marriage being in a state of regeneration; it renders the state of matrimony, which is between those two persons, a sanctified, or holy state, notwithstanding the unsanctified unholy state of the other party. And hence the children, which otherwise would be unclean, springing from both parents, if both had been unregenerate, are now by virtue of one of them, holy; that is, are born in holy wedlock. And, it should be considered moreover; that in this Chapter, where those terms are made use of, the Apostle is writing to a Church gathered from heathenism and idolatry. Therefore, if one of the parties in wedlock be still in heathenism, this doth not make the children heathens, because the other is a believer. Hence the children are sanctified, that is, are born in holy wedlock. And this is all that is, or can be meant by it, as relating to the circumstances of human life. A husband’s regeneration cannot produce the regeneration of the wife, neither the wife’s the husband. Neither are children, by any birth of nature, even if both parents are regenerate, made thereby children of grace. But, all that is here said, relates to the state of holy wedlock, as concerning transactions in social life; and a sweet scripture it is, to comfort the people of God, when, in either case, man in grace happens to be united to a woman not in grace: and so on the other hand, a gracious woman to an ungracious man. But while this Scripture affords consolation under such circumstances, it is truly blessed, when both parties are true yoke-fellows, have first given themselves to the Lord, and then to each other; and are one in Christ, 2Co 6:14 . But, while so much may be said, and indeed ought to be said from this scripture, in reference to the marriage state in human life, I beg the Reader not to overlook, the very sweet and precious instruction arising from this subject, in a spiritual sense, as it relates to the Church’s marriage with Christ. Here, indeed, and in truth, our glorious, holy Husband, sanctifies his whole body the Church; for by the one offering of himself once offered he hath perfected forever them that are sanctified, Heb 10:14 . And by his uniting his Church to himself, she is made holy in his holiness: The root being holy, so are the branches, Both He that sanctifieth and they who are sanctified are all of one. Oh! precious Sanctifyer of thy people! Yes! thou holy Lord, we hear thee say For their sakes I sanctify myself, Hos 2:18-19 ; Jer 23:6 and Jer 33:16 ; Isa 54:5 ; Heb 2:11 ; Joh 17:19 .
What the Apostle hath added in the question put both to the wife, and husband, about saving each other, hardly needs an observation. By saving, simply means no more than the being instrumental in bringing unbelievers under the means of grace. No man can by any means redeem his brother, nor give to God a ransom for him. For the redemption of the soul is precious. And this is solely the office of Christ. The Lord hath done it, and being once done it ceaseth forever, Psa 49:7-8 ; Heb 10:14 . And when souls are brought under the word, and that word is prayed over; this is the utmost that can be done. And very hopeful it is when God’s children are enabled so to do; and find their minds led out in the service, by God the Holy Ghost. The Lord that quickened one poor sinner can quicken another. And he that mercifully called me, (a child of God may say,) can, if he so please call you. But here the matter must rest. What knowest thou, 0 wife, whether thou shalt save thine husband? And how knowest thou, 0 man, whether thou shalt save thy wife?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 4. The wife hath no power, &c. ] The husband’s body is servant to the wife, and the wife’s to the husband: they have passed themselves one to another by mutual covenant, and God keeps the bonds, Pro 2:17 ; Mal 2:14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] The axiom is introduced without a , as frequently.
] ‘ sui , cum potestatem non habet , elegans facit paradoxon.’ Bengal. The ground of this being another’s while they remain their own , is to be found in the oneness of body , in which the marriage state places them.
Fuente: Henry Alford’s Greek Testament
hath . . . power. Greek. exousiazo. See 1Co 6:12.
not. App-105.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] The axiom is introduced without a , as frequently.
] sui, cum potestatem non habet, elegans facit paradoxon. Bengal. The ground of this being anothers while they remain their own, is to be found in the oneness of body, in which the marriage state places them.
Fuente: The Greek Testament
1Co 7:4. , of her own) This word with the phrase, she has not power, makes an elegant paradox. The rights of both are equal.
Fuente: Gnomon of the New Testament
1Co 7:4
1Co 7:4
The wife hath not power over her own body, but the husband:-The wife has not power over her own body to refuse the marriage privileges to the husband.
and likewise also the husband hath not power over his own body, but the wife.-The husband has not the power over his body to refuse the marriage privileges to the wife, neither has he the right to bestow them upon others. In the marriage obligations they surrender the power over their bodies to the other. [Marriage is not a capricious union, but a holy bond, in which separate ownership of person ceases, and neither without the other realizes the perfect ideal of man. This equality of the sexes is clearly presented as the way to keep marriage undefiled.]
Fuente: Old and New Testaments Restoration Commentary
Hos 3:3, Mat 19:9, Mar 10:11, Mar 10:12
Reciprocal: Gen 3:16 – rule Num 30:8 – General Mat 5:32 – whosoever Mat 19:5 – and they Luk 16:18 – General Rom 7:2 – the woman
Fuente: The Treasury of Scripture Knowledge
1Co 7:4. Power is from EXOUSlA, which means authority or control. This verse teaches that neither husband nor wife has exclusive right about the use of his body, regarding whether it should be used for the gratification of the other. This idea, especially as it pertains to the woman, is taught in Gen 3:16.
Fuente: Combined Bible Commentary
The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4. The wife hath not authority over her own body, but the husband: likewise also the husband hath not authority over his own body, but the wife. While this verse evidently refers directly to the peculiar rights of matrimony, it has still a broader signification. In this transitory and perilous life, we all need some person on whom we can depend for personal attention, especially in case of sickness, disappointment and sorrow. If my dear companion should get sick, I would feel it my duty to go home and do my utmost for her convalescence and comfort, as my body is her property under the law of matrimony, to serve her after the manner of a slave. The same is true with reference to her body, as the servitor of my necessity and comfort. Body here in both cases is antithetical to spirit, which belongs to God. My wife has no control over my immortal spirit, my never dying soul, which belongs to God alone, exclusively devoted to His service for time and eternity, while this fleeting body, pursuant to the law of matrimony, belongs to my companion, to labor, make a living for her, and administer to her temporal comfort. The same is true in her case with reference to soul and body, the latter belonging to her husband and the former to God. It is very wicked in either party to interfere with the religious privileges of the other. A staunch member of a Methodist church who had no salvation, forbade his wife to attend the Holiness revival services, though in the church where he held his membership. She asked the evangelist what to do in the case. He said, Go home, take down your Bible and read to him the first commandment, Thou shalt have no other gods beside me; and say to him, Sir, I married you for a husband and not for a god, as that place was supplied before I became acquainted with you. Now if you are content to be my husband, all right, but if you are going to be my god you can just trot out. He was a man of intelligence, and at once saw his mistake, changed his apparel and went with her to the next meeting, taking his seat in the rear of the audience, she going down to the front and taking an active part in the meeting. In the introductory testimonies, standing before the audience she said, My dear husband is in the congregation; I request you all to remember him in your prayers. The evangelist preached and invited seekers to the altar. Among others this man came, got his soul converted, and soon after swept into Beulah land.
Fuente: William Godbey’s Commentary on the New Testament
7:4 {3} 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.
(3) Thirdly, he warns them, that they are in each other’s power, with regard to the body, so that they may not defraud one another.
Fuente: Geneva Bible Notes
Moreover in marriage each partner relinquishes certain personal rights, including the exclusive right to his or her own body, to which he or she gives the mate a claim. Neither person has complete authority over his or her own body in marriage. Note that Paul was careful to give both husband and wife equal rights in these verses. He did not regard the man as having sexual rights or needs that the woman does not have or vice versa.