Exegetical and Hermeneutical Commentary of 1 Corinthians 7:7
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.
7. every man hath his proper gift of God ] Cf. St Mat 19:11.
Fuente: The Cambridge Bible for Schools and Colleges
For I would … – I would prefer.
That all men … – That Paul was unmarried is evident from 1Co 9:5. But he does not refer to this fact here. When he wishes that all people were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the divine institution, and against his own precepts elsewhere. But he would be glad if all people had control over their passions and propensities as he had; had the gift of continence, and could abstain from marriage when circumstances of trial, etc., would make it proper. We may add, that when Paul wishes to exhort to anything that is difficult, he usually adduces his own example to show that it may be done; an example which it would be well for all ministers to be able to follow.
But every man hath his proper gift – Every man has his own special talent, or excellence. One man excels in one thing, and another in another. One may not have this particular virtue, but he maybe distinguished for another virtue quite as valuable. The doctrine here is, therefore, that we are not to judge of others by ourselves, or measure their virtue by ours. We may excel in some one thing, they in another. And because they have not our special virtue, or capability, we are not to condemn or denounce them; compare Mat 19:11, Mat 19:12.
Of God – Bestowed by God either in the original endowments and faculties of body or mind, or by his grace. In either case it is the gift of God. The virtue of continence is his gift as well as any other; and Paul had reason, as any other man must have, to be thankful that God had conferred it on him. So if a man is naturally amiable, kind, gentle, large-hearted, tender, and affectionate, he should regard it as the gift of God, and be thankful that he has not to contend with the evils of a morose, proud, haughty, and severe temper. It is true, however, that all these virtues may be greatly strengthened by discipline, and that religion gives vigor and comeliness to them all. Pauls virtue in this was strengthened by his resolution; by his manner of life; by his frequent fastings and trials, and by the abundant employment which God gave him in the apostleship. And it is true still, that if a man is desirous to overcome the lusts of the flesh, industry, and hardship, and trial, and self-denial will enable him, by the grace of God, to do it. idleness is the cause of no small part of the corrupt desires of people; and God kept Paul from these:
- By giving him enough to do; and,
- By giving him enough to suffer.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. For I would that all men, c.] He wished that all that were then in the Church were, like him self, unmarried but this was in reference to the necessities of the Church, or what he calls, 1Co 7:26, the present distress: for it never could be his wish that marriage should cease among men, and that human beings should no longer be propagated upon earth; nor could he wish that the Church of Christ should always be composed of single persons; this would have been equally absurd; but as the Church was then in straits and difficulties, it was much better for its single members not to encumber themselves with domestic embarrassments.
Every man hath his proper gift of God] Continence is a state that cannot be acquired by human art or industry; a man has it from God, or not at all: and if he have it from God, he has it from him as the author of his nature; for where it does not exist naturally, it never can exist, but either by miraculous interference, which should never be expected, or by chirurgical operation, which is a shocking abomination in the sight of God. See Clarke on Mt 19:12.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I would that all men were even as I myself: I would, in this place, can signify no more than, I could wish or desire, (if it were the will of God), that all Christians had the gift of continency, which God (blessed be his name) hath given me: that this is meant, is plain by the next words, and 1Co 7:9; it is apparent that Paul did not will this absolutely, for that had been to have willed the dissolution of the world, as well as the church, within the compass of that age.
But every man hath his proper gift of God, one after this manner, and another after that: But, saith the apostle, every one hath not the gift of continency, one hath it, another hath it not; which is the same thing which our Saviour said in reply to his disciples, saying: If the case of the man be so with his wife, it is not good to marry. All men cannot receive this saying, save they to whom it is given, Mat 19:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. even as Ihaving tile giftof continence (Mat 19:11;Mat 19:12). This wish does nothold good absolutely, else the extension of mankind and of the Churchwould cease; but relatively to “the present distress” (1Co7:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I would that all men were even as I myself,…. The apostle speaks not of his state and condition, as married or unmarried, for it is not certain which he was; some think he had a wife, others not: it looks, however, as if he had not at this time, as appears from 1Co 7:8 but be it which it will, it can hardly be thought he should wish all men to be in either state, either all married, or all unmarried; but he speaks of the gift of continency, which he had, as the following words show; and this he desires for all men, that they might not be in any danger from Satan’s temptations, and that they might be more fit for and intent upon the service of Christ. The Syriac version adds, in “purity”, or “chastity”; which may be preserved in a marriage state, as well as in single life:
but every man hath his proper gift of God, one after this manner, and another after that: all the gifts of nature and grace which men have, they have of God, and not of themselves; and every man has a gift proper to himself; no one man has all gifts, but some one, and some another; and with respect to the case in hand, one man has the gift of continency, another the gift of marriage; all cannot contain themselves, only to whom it is given: and all are not disposed to marriage; some are inclined to a single life, and some to a marriage state; and of those that are married, some can abstain from the use of the marriage bed longer than others, without being in danger of being tempted by Satan for their incontinency; and such a disposition is desirable.
Fuente: John Gill’s Exposition of the Entire Bible
Yet I would ( ). “But I wish.” Followed by accusative and infinitive ( ). This is Paul’s personal preference under present conditions (7:26).
Even as I myself ( ). This clearly means that Paul was not then married and it is confirmed by 9:5. Whether he had been married and was now a widower turns on the interpretation of Ac 26:10 “I cast my vote.” If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide.
His own gift from God ( ). So each must decide for himself. See on 1:7 for , a late word from .
Fuente: Robertson’s Word Pictures in the New Testament
As I myself. Not unmarried, but continent. It is not necessary to assume that Paul had never been married. Marriage was regarded as a duty among the Jews, so that a man was considered to have sinned if he had reached the age of twenty without marrying. The Mishna fixed the age of marriage at seventeen or eighteen, and the Babylonish Jews as early as fourteen. A rabbinical precept declared that a Jew who has no wife is not a man. It is not certain, but most probable, that Saul was a member of the Sanhedrim (Act 26:10). If so, he must have been married, as marriage was a condition of membership. From ver. 8 it is plausibly inferred that he classed himself among widowers. Farrar (” Life and Work of St. Paul, ” 1, 80) has some beautiful remarks upon the evidence for his marriage afforded by the wisdom and tenderness of his words concerning it. 94 Gift [] . See on Rom 1:11. As regards the matter of continence, fitting some for marriage and some for celibacy.
Fuente: Vincent’s Word Studies in the New Testament
1) For I would that all men were even as I myself. (thelo de pantas anthropous einai hos kai hemauton) ,moreover I spiritually desire all men to be even as I myself am. Paul was unmarried and in this state kept his body under restraint; 1Co 7:8; 1Co 9:27.
2) But every man hath his proper gift of God. (alla hekastos idion echei charisma ek theou) But each person has his own particular gift or anointing of God.
3) One after this manner. (ho men houtos) The one his own after this manner.
4) And one after that. (ho de houtos) (and) “the other after his manner. This seems to refer to differing degrees of personal power to restrain ones self in desires of sexual satisfaction or continency.
Fuente: Garner-Howes Baptist Commentary
7. For I should wish, that all. This is connected with the exposition of the foregoing statement; for he does not fail to intimate, what is the more convenient way, but he wishes every one to consider what has been given him. (387) Why, then, has he, a little before, spoken not by way of commandment ? It is for this reason, that he does not willingly constrain them to marry, but rather desires that they may be free from that necessity. As this, however, is not free to all, he has respect to infirmity. If this passage had been duly weighed, that perverse superstition connected with the desire of celibacy, which is the root and cause of great evils, would never have gained a footing in the world. Paul here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that
all men are not capable of receiving this saying. (Mat 19:11.)
Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage.
What, in the meantime, has been done? Every one, without having any regard to his power, has, according to his liking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul — nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.
At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. (388) Even in this there is a dangerous error; and now follows another — that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up — that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order. (389) As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; (390) and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. (391)
(387) “ Donne de Dieu;” — “Given by God.”
(388) “ Comme vn service agreable a Dieu;” — “As a service agreeable to God.”
(389) “ Comme vn estat indigne et non conuenable a la sanctete de l’ordre;” — “As a condition unbefitting, and unsuitable to the holiness of their order.”
(390) “ De passions et cupiditez desordonnees;” — “Of inordinate passions and lusts.”
(391) The reader will find the same subject largely treated of by our author in the Institutes, volume 3. — Ed.
Fuente: Calvin’s Complete Commentary
(7) For I would that all men were even as I myself.Better, I wish rather that all men were as I myself. These words do not mean that the Apostle wished that every one was unmarried, but that every one had the same grace of continence which he himself was endowed with, so that they might without risk of sin remain unmarried (see 1Co. 7:26). Yet, he adds, there are many gifts, and God has given to each man his own gift, so that, though you may not have the particular gift of continence which I have, you have some other. One has one kind of gift; another has another kind.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. For Greek, but. This verse does not assign a reason for the last verse, but adds a qualification. I cannot command this suspension of marriage intercourse, but I wish that, in some way, suited to each case, every man may attain my standard of Christian perfectness, a standard which I have attained in the way of continent celibacy.
As I Whether Paul was a widower or a bachelor there is nothing to decide. But this phrase implies that at this writing he was in the unmarried state.
Gift of God A natural gift in the person’s constitution as the base, and a gracious gift superadded by the Spirit. For God suits his special gracious gifts to the natural qualities of a man’s mind and body. Paul’s blended gift, both natural and gracious, were perfect continence.
This manner Of temporary abstinence, as in 1Co 7:5, or of permanent abstinence, as Paul himself.
Another after that In the order and condition of matrimony, as in 1Co 7:2-4. Each in his own way may be as completely perfected as I myself.
The power of continence may or may not be an admirable quality. It may be a happy physical balance; it may be a physical defect; it may be a strong power of will, able to subject itself to reason; and it may, finally, be a complete subordination, through the Spirit, to the will of God, aided more or less by the natural qualities. Through it Paul attained his Christian development; but he does not prescribe it to all others as the only way. For he now proceeds to show how others, in their own way, and after their proper gift and calling, may attain their own best Christian state. The unmarried, (1Co 7:8-9,) the married, (1Co 7:10-12,) the married with the unchristian, (1Co 7:13-16,) each and all, as God hath distributed, (1Co 7:17,) may become holy in their own way as Paul has in his way.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Yet I would that all men were even as I myself. However each man has his own gift from God, one after this manner and one after that.’
His own predisposition is, for those who have the gift like he has (‘I would that all men were even as I, gifted to remain unmarried’) to favour being unmarried , because that way a person can give themselves full time to the direct service of God, but he recognises that different people have differing gifts and many do not have the gift of celibacy, while others do not have the gift of marriageability. This is not their fault. Each have their own gifts and must direct their lives accordingly. Thus both the celibate and the married ways of life result from God’s gift. Men actually do not choose which they are destined to be. It depends on how they have been gifted. No man can be seen as more spiritual or less spiritual because of how they have previously been gifted. That is God’s choice not man’s.
In referring to gifts we must not see these as ‘spiritual gifts’. They are in fact very much fleshly (in the best sense) gifts. They are gifts, but they are the basic ‘gifts’ of how a man or woman is physically made, although enhanced by strength received from God. Paul is very conscious that his own life has been under God’s surveillance from start to finish and he can thus speak of ‘gifts’ given in readiness for being converted.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 7:7. For I would that all men, &c. “As for the main question that we are now upon, I could wish that all men were in this respect even as myself; that all Christians could as easily bear the severities of a single life, in the present circumstances, and exercise as resolute command over their natural desires.” Common sense requires us thus to limit the Apostle’s expression; for it would be a most flagrant absurdity to suppose that St. Paul wished marriage might entirelycease. It shews, therefore, how unfair and improper it is in various cases to strain the Apostle’s words to the utmost rigour, as if he perpetually used the most critical exactness. See Doddridge and Whitby.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 7:7 . I do not say by way of command that you should withhold yourselves only for the time of prayer and then be together again; but indeed ( ) I wish that every one had the gift of continency, as I myself, and so could restrain himself, not merely at such isolated periods for some particular higher end; still (and that justifies what I said: ) this gift is not vouchsafed to all. There is no more ground for supposing that should be supplied (after ) in connection with this , than there is in 1Co 7:2 (against Rckert).
] as also I myself , that is to say, endued with the donum continentiae , , Chrysostom. See what follows. He does not mean his state of single life, but its charismatic basis . The is, as for instance in Act 26:29 , the quite commonly used of comparison.
] a special endowment bestowed by divine grace, fitting him for the purposes of the kingdom of God . Comp on 1Co 12:1-4 ; Rom 12:6 . It is of course, and necessarily (because communicated through the Spirit), conceived as existing within the church. The words do not contradict this; for Paul could most warrantably wish to all men that gracious gift, which he as a Christian was conscious that he possessed, and as to which he knew that even within the Christian pale it was vouchsafed to one and withheld from another.
. . [1087] ] is not to be understood as if the first meant the gift of continence, and the second a man’s suitableness for wedded life (de Wette, with older commentators, beginning with Theodoret and Theophylact), but in a quite general sense: the one has his peculiar gift of grace after this fashion , the other in that ; the one so , the other so . Under this general statement, the possession of continence, or some other gracious endowment in its place, is included . As to the double , comp LXX. 2Sa 11:25 : , also Jdg 18:4 ; 2Ki 5:4 ; 2Sa 17:15 . It is not so used in Greek writers.
[1087] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 7. For I would that all, &c. ] He had a peculiar gift, that he was so eminently chaste; such as might be in reprobates. So Moses’ meekness was partly from his natural temper. And Luther’s not being tempted to covetousness was much helped by the freeness and generousness of his spirit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] I rather ( ) wish that all men were as I myself also am ( comparandi, so Xen. Anab. ii. l. 22, . See Hartung, Partikell. i. 126) viz., , which Chrys. seems to have read in the text; see below on 1Co 7:8 .
said in the most general way, as a milder expression of ‘all have not the gift of continence.’
] both are said generally , not one in the way in which I have it (of continence), another in the way of marrying (i.e. though he have not this , and be therefore better married , yet has some other ), which should be , but, one thus, and another thus , i.e. ‘one in one way, another in another.’
Fuente: Henry Alford’s Greek Testament
would. App-102:1.
proper. Greek. idios. Same as “own” in verses: 1Co 7:7, 1Co 7:1, 1Co 2:4, 1Co 2:37.
gift. App-184.
of = from. App-104.
God. App-98.
after this manner . . . after that. Greek. houtos . . . houtos.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] I rather () wish that all men were as I myself also am ( comparandi, so Xen. Anab. ii. l. 22, . See Hartung, Partikell. i. 126)-viz., , which Chrys. seems to have read in the text; see below on 1Co 7:8.
said in the most general way, as a milder expression of all have not the gift of continence.
] both are said generally, not one in the way in which I have it (of continence), another in the way of marrying (i.e. though he have not this, and be therefore better married, yet has some other), which should be ,-but, one thus, and another thus,-i.e. one in one way, another in another.
Fuente: The Greek Testament
1Co 7:7. ) I would for my part, 1Co 7:32. Paul had tasted the sweetness of celibacy, and was desirous that others should have the same pleasure in it. The expression, I would, may be also taken absolutely for it is to be wished, comp. 1Co 6:12, note: as he says on other occasions, , there was no wish.-) for, used in its strict sense. The reference is to 1Co 7:6.- , as even myself) unmarried. The Corinthians seem to have looked to the example of Paul, 1Co 7:8.-, gift) That, which in the natural man is a natural habit, becomes in the saints a gift. The gift here is the entire habit [habitual bearing] of the mind and body in the Christian, in so far, for example, as marriage or celibacy is more suitable to him, along with the actions consonant to each state, being in accordance with the commandments of God. But in the case of godly men in an involuntary condition, the assistance of grace is more sure.
Fuente: Gnomon of the New Testament
1Co 7:7
1Co 7:7
Yet I would that all men were even as I myself.-He again expresses the wish that all were as he was, able to live without marriage.
Howbeit each man hath his own gift from God, one after this manner, and another after that.-One has ability or strength to control one appetite or lust, another is gifted with abilities to do some kind of work, another after a different kind. So each must act as he is able. He who can live and control himself without marriage should do so. One who is not able to control himself had better marry.
Fuente: Old and New Testaments Restoration Commentary
I would: St. Paul evidently gave this advice in reference to the necessities of the church, or what he calls – 1Co 7:26 the present distress; for it would be perfectly absurd to imagine that an inspired apostle would in the general, discountenance marriage, since it was of the greatest importance to the existence and happiness of future generations, and expressly agreeable to a Divine institution. 1Co 9:5, 1Co 9:15, Act 26:29
But: 1Co 12:11, Mat 19:11, Mat 19:12
Reciprocal: Gen 30:34 – General 1Co 4:7 – and what 1Co 7:17 – as God 1Ti 2:8 – I will
Fuente: The Treasury of Scripture Knowledge
1Co 7:7. Paul’s general teaching on the marriage institution, as well as what he says in this chapter, would show us he does not mean to wish that every man would abstain from marriage as a permanent way of life. But if all men had the self-control over their nature that the apostle had, they would have no difficulty in following the advice during the “present distress.” The gift means the natural ability to maintain control over the passions.
Fuente: Combined Bible Commentary
1Co 7:7. Yet I would that all men were as I myselfi.e. in present circumstances (see 1Co 7:1).
Howbeit each man hath his own giftGr. gracious gift; for in Christians natural gifts are presumed to be brought under the influence of grace for the good of others.
Fuente: A Popular Commentary on the New Testament
Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
7-9. I wish you that all men were as I am: but each one has his own gift from God, one has one and another, another. Men here in Greek is common gender, aneer always meaning a man, gunee always meaning a woman, while anthroopos, the word here occurring, is common gender, including both men and women. Here Paul expresses a wish that all the people had his peculiar gift from God, touching the subject of matrimony. That gift was the grace from God imparting complete victory along that line of things, which is not peculiar to all people, the sexual appetite not being sinful in its nature, but of Divine constitution and only sinful when indulged outside of matrimony or unhygienically. I speak to the unmarried and widows, that it is good for them that they may remain even as I: but if they do not abstain, let them get married; for it is better to marry than to burn,
i. e., either in the fires of incorrigible lust or in the flames of Hell.
Fuente: William Godbey’s Commentary on the New Testament
Verse 7
Even as I myself; that is, single. (See 1 Corinthians 9:5.) The preference which Paul seems to express here for a single life, in the cases of those for whom such a life was safe, has been made by the Roman Catholic church the ostensible foundation of the rule by which they enjoin celibacy in the clergy. History, however, shows that the real ground on which that practice is sustained, is that, by such a system, a body of men is perpetuated in the various countries over which that church extends, who, being bound to the social community by few ties, are the more effective and subservient as instruments of ecclesiastical power. Unmarried priests are like unmarried soldiers, which every military commander prefers.
Fuente: Abbott’s Illustrated New Testament
7:7 For I {e} 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.
(e) I wish.
Fuente: Geneva Bible Notes
Paul evidently was not a married man when he wrote this epistle (1Co 7:8). We do not have enough information about his life to know whether he had never married, had become a widower, or if his wife had left him.
To Paul the single state had certain advantages for a servant of the Lord such as himself. He had to put up with many hardships in his ministry that would have been difficult for a wife to share. Moreover God had given him grace to live as a single person without feeling consumed by the fires of lust (cf. 1Co 7:9). "Burning" was a very common description of unfulfilled passion in Greek and Roman literature. [Note: Keener, p. 63.]
He wished everyone could live as he did, but he realized that most could not. Each person has his or her own special gift (Gr. charisma) from God, some to live single and some to live married (cf. Mat 19:12). These are spiritual gifts just as much as those gifts listed in chapters 12-14 are. The gift of celibacy is a special ability that God gives only some people to feel free from the desire or need of sexual fulfillment in marriage. [Note: Fee, The First . . ., p. 284.]