Exposition on 1 Corinthians

"Now concerning the things about which you wrote to me." He begins on marriages: for he first attacked what is unlawful before speaking of what is lawful. "It is good for a man not to touch a woman."

"But because of incontinence let each man have his own wife [and let each woman have her own husband]."

"Let the husband render the debt to the wife, and likewise also the wife to the husband." That which I preached to you at the beginning would have been good, that is, according to the use of marriage, not to touch a woman: but since you have written that many incontinent people resist this teaching, let a remedy be granted, so that they do not die by committing sexual immorality. By this example of the apostle, therefore, virginity and continence are to be preached first of all; but if anyone has not blushed to confess himself incontinent, the remedy of marriage is not to be refused him when he cries out in the weakness of incontinence, just as a skilled physician, when a restless patient says he cannot abstain from all fruit, at least grants the less harmful ones. In truth the use of incontinence is forbidden by time, by age, by place, and by infirmity: but chastity can be kept continually. We ought therefore to seek that [rather] which we can both more easily keep without any hindrance and [now] possess for ever. But the lovers of self-indulgence are accustomed to object: "Why, then, did God's first blessing grant increase and multiplication?" So that, of course, the earth might be filled; now that it is filled, we ought to refrain from incontinence. "But," you will say, "he could have formed everyone from the earth, if that use of marriage was never going to please him." But the question is not what he could do, but what he did, to whom all things are possible. Eve herself, too, he did not wish to make from the earth, but from a rib. But if you think that the ancient times suit us in all things, imitate Adam, who took as his wife his own daughter, so to speak; likewise Cain, if you are not ashamed, and the others who took their own sisters in marriage. But if this ought not to be done, let us believe that God ordained all things in their own times according to his foreknowledge, so that he who then wished the earth to be filled now loves chastity more, to which he also promises a great reward. This too must be said, that we do not see certain people having wives even under the old covenant, because there it was permitted to have wives for the sake of children, not for the exercise of excessive lust. In this they are known to be even worse than animals, since by killing their children they prove that they did not marry for the sake of children: but one who is joined for that reason alone abstains at once after conception, and when childbearing ceases with age, use also ceases.

"The wife does not have power over her own body, but the husband: likewise [also] the husband does not have power over his own body, but the wife."

"Do not defraud one another." [Everything that is joined is called a body. Just as, then, the wife is called the body of the husband, so too the husband is called the body of the wife. Therefore, if the wife is unwilling, the husband will not be able to rule in his body, that is, in his wife. And there is no doubt that much more, if the husband is unwilling, the wife cannot prevail over the husband. Since, then, he is speaking of two who are incontinent, the apostle concedes out of necessity that they come together again, because both are incontinent, so that when some cause of disagreement arises both do not commit the crime of sexual immorality, because both are incontinent. Otherwise, if one of the two, considering the reward of chastity, wishes to be continent, he ought not to give in to the incontinent one, but to act so that the incontinent one is stirred by seeing his continence, because self-indulgence ought to pass over to continence, not continence sink to self-indulgence. Although very many women set themselves against chastity, the one who wishes to be continent ought to act so that she agrees to come together in continence, lest, while he is continent, she sin. "The soul that sins, it shall die." "For a brother or sister is not subject to bondage in such cases." "For God has not called us to uncleanness, but to sanctification." Another interpretation:] Because she was willing to be subject to her husband, she herself gave up her freedom. "Unless perhaps by consent for a time, so that you may devote yourselves to prayer." He seems to deny that the incontinent can devote themselves to prayer, which is certainly less than communion in this respect, that the catechumen and the penitent pray, who cannot receive communion. Not only in the New but also in the Old Testament people are sanctified by abstaining from a woman, so that they may be worthy to stand by when God comes down on the mountain. Hence it is proved what perpetual continence can do, if three days' continence was so powerful. Hence too in Kingdoms only the continent receive the priestly bread, for which reason necessity could loosen the law pardonably, with chastity in its support. Hence Peter too urges that our prayers ought not to be hindered at all. "And come together again, lest Satan tempt you because of your intemperance." Note that in answering two incontinent people he does not prejudge the one who is continent [lest, when one withdraws, the other, being incontinent, commit sexual immorality].

"But I say this by way of concession, not of command."

"But I wish all men to be as I myself am." This I allow as to little children; I do not command it as to the perfect; for I desire all men to be found like me: for I know with what a reward chastity is repaid. The apostle would never have wished this if it could not be done at all. "But each has his own gift from God, one this way, another that." That is, he has received the reward of his own will.

"But I say to the unmarried and to widows." He begins another matter, about the unmarried. "It is good for them if they remain so, even as I." What is praised by so great a teacher is to be sought eagerly.

"But if they do not contain themselves, let them marry." Note that marriage is granted to the incontinent. "For it is better to marry than to burn." It is better than the evil of sexual immorality, which is punished by fire, as Judah pronounces in Genesis about his daughter-in-law.

"But to those who are joined in marriage." Again about marriages, which are not to be put away for any cause at all. "I command, not I but the Lord, that the wife not depart from her husband." He forbids putting away for any cause whatever, so that they are not joined to others according to the custom of the Jews, which the Lord prohibited, saying: "Whoever puts away his wife, except for the cause of sexual immorality, and marries another, commits adultery."

"But if she departs, let her remain unmarried, or be reconciled to [her] husband: and let the husband not put away his wife." If for some cause she departs, let her not marry another, or let her be reconciled to her own husband, if she wishes, because it is clear that this is better for her.

"For to the rest I say, not the Lord." I give advice that seems to me to be useful. "If any [brother] has an unbelieving wife and she consents to live with him, let him not put her away;"

"and if any woman has a husband who is not a believer and he consents to live with her, let her not leave her husband." If only one of the two has come to believe; not that he permitted a believer to be joined to an unbeliever: for he did not say "if anyone has married" but "if anyone has" an unbeliever.

"For the unbelieving husband is sanctified in the believing wife, and the unbelieving wife is sanctified through the believing husband." He gives an example, because it has often happened that a husband was won through his wife; hence blessed Peter too says: "so that, if any do not believe the word, they may be won without a word through the conduct of the women"; that is, when they see them changed for the better, they may recognize that nothing but the law of God could have changed an inveterate habit in this way. "Otherwise your children would be unclean: but now they are holy." If it were not as I say, your children would still remain unclean; for it had often happened that their children followed the parent who had believed; in this hope he wanted it believed that the other could be saved, by the example of the children as much as of the spouse.

"But if the unbeliever departs[, let him depart]." For a husband or wife is not to be preferred to the Lord. "For a brother or sister is not given over to bondage in such a matter." He is not so bound in a case of this kind as if he truly had to serve the other and perish because of the other. "But God has called us in peace." Otherwise, we have not been called to separation: therefore we ought not to depart of our own accord.

"For how do you know, wife, whether you will save your husband?" If he believes through you and is saved. At the same time we must ask how he was said above to be sanctified, about whose salvation there is doubt here, unless according to the understanding we have set out. "Or how do you know, husband, whether you will save your wife?" He put it doubtfully, but ambiguous things are always to be believed to turn out for the better.

"Only, as the Lord has apportioned to each, as God has called each, so let him walk, as I teach [everywhere] in all the churches." Whether with a believing spouse or even with an unbelieving one. Whether in uncircumcision or circumcised, slave or free.

"Was anyone called circumcised? Let him not draw on a foreskin. Was anyone called in uncircumcision? Let him not be circumcised." Let him not think himself needlessly circumcised, nor regret it: for it was necessary in its time. Or: "let him not draw on a foreskin" in this sense, that he should live without the ceremonies of the law, because at that time the apostles permitted some to keep the works of the law, so that they would not be offended by being drawn away from the law suddenly.

"Circumcision is nothing, and uncircumcision is nothing[, but keeping the commandments of God is necessary]." At this time it can neither help nor harm.

"Let each remain before God in the calling in which he was called."

"Were you called as a slave? Let it not trouble you." Do not say: "How can I please God, when I am a slave?" For God does not look at people's condition, but seeks the will and the mind. "But even if you can become free, rather make use of it." Make use of slavery rather. So little does freedom help or slavery harm.

"For he who was called in the Lord as a slave is a freedman of the Lord: likewise [also] he who was called free is a slave of Christ." [He who is a slave of man is a freedman of God, and he who is free with respect to men is a slave of Christ.] Both, then, are one; "for there is no partiality with God."

"You were bought with a price: do not become slaves of men;"

"brothers, let each remain before God in that in which he was called." "With a price," that is, purchased by the blood of Christ: therefore do nothing for the sake of men, as he says elsewhere: "not serving to the eye, as pleasing men, but as slaves of Christ, doing the will of God from the heart," and so on.

"Now concerning virgins." They had consulted him about this too, whether virginity was commanded anywhere. "I have no command of the Lord." What is under command is punished if it is not fulfilled: when fulfilled it only escapes death, because it gives nothing of its own but pays what it owes. "But I give advice." The advice of the Saviour, who says: "There are those who have castrated themselves for the kingdom of heaven." "As one who has obtained mercy from the Lord." By his own example he teaches that one must boast only in the Lord. "To be faithful." Always occupied in the service of my Lord.

"I think, therefore, that it is good." Here he put "I think" not as doubtful but as certain, like that other saying: "For I think that I too have the Spirit of God." "Because of the present necessity." That is, the anxiety of the present life, which can greatly hinder righteousness, and in which those joined in marriage are especially entangled. "That it is good for a man to be so." The good is twofold: both to be free of the anxieties of the world and to await the reward of virginity.

"Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife." He wants those who are released not to be bound, just as he does not allow those who are bound to be released [by separation].

"But if you take a wife, you have not sinned." Because you have free will: if you do not wish to be greater, be at least lesser: for marriage is not a sin, but through anxiety for the world those who marry can scarcely keep the law. Another interpretation: He says that those do not sin if they marry who have not yet vowed chastity to God. [Otherwise,] even one who has promised it [in his heart], if he does otherwise, "has condemnation, because he has made void his first faith." For what was lawful he made unlawful for himself by the vow, as for Ananias and Sapphira, who were not allowed to keep back anything of the price of their property, for which reason they were struck down by sudden death. "And if a virgin marries, she has not sinned: yet such will have tribulation of the flesh." Subjecting themselves to the curse of Eve. Or: through worldly anxiety they will suffer tribulation and sadness. "But I spare you." You virgins, so that with less labour you may fulfil greater righteousness.

"This, then, I say, brothers: the time is short: it remains." He asserts that the time of our life is brief, to teach that pleasure, which soon ends, is not to be greatly sought, but rather the eternal reward of chastity is to be desired. "That [even] those who have wives be as though they had none." Here with all earnestness he urges even those who have wives to continence, so as to persuade much more those who do not have them not to marry.

"And those who weep as though not weeping, and those who rejoice as though not rejoicing, and those who buy [as though] not possessing,"

"[and] those who use this world as though they did not use it." Because this too will soon pass away: for there is "a time for every thing under the sun, a time to mourn [and a time to rejoice]," and so on. "For the form of this world is passing away." This age passes like a shadow: do not, then, be very anxious about it, lest you lose the eternal possession, and, seeking the figure, begin to lose the truth: for this world is an image of the one to come. If, then, the image is such, what is the truth itself like! Hence, if you love this so intensely, how much more intensely ought you to love that! For the daily examples of the dying testify that we shall leave this age. Or do we perhaps believe that we alone are immortal, as though we were not begotten of human beings? Hence the wise man is always corrected by the misfortunes of others, as Scripture says: "The heart of the wise is in the house of mourning: for this is the end of every man, and the living will lay it to heart."

"[But] I want you to be without anxiety. He who is without a wife thinks about the things of the Lord, how he may please God." We too ought to want what the apostle says he wants, lest we who are incontinent seem to act against his will.

"But he who is with a wife is anxious about the things [of this] world, how he may please his wife." For it is of great benefit to us to be free of worldly anxiety, lest perhaps thorns choke the seed and we begin to say: "I have bought a farm, I have bought oxen, I have married a wife; I cannot come to the dinner." [And] what a thing it is to want to please a wife more than the Lord! "Divided is

the wife and the virgin." What is divided is not one. "The unmarried woman thinks about the things of the Lord, that she may be holy in body and spirit." In body, from conjugal relations; in spirit, from anxiety about worldly things, while she is wholly given over to divine service. "But she who is married thinks about the things [of this] world, how she may please her husband." He asserts that the married woman pleases her husband by thinking about the things of the world, but the unmarried woman pleases God, because she has no care for this age. Whom, then, does she wish to please who has no husband and yet thinks about the things of the world? Will not the married woman begin to be preferred to her, since by thinking about worldly things she at least pleases her husband, while this one strives to please neither a husband, whom she does not have, nor God?

"[Moreover] I say this for your benefit, not to cast a snare on you, but for what is honourable." So that he would not seem to impose necessity on them, he says that he is reminding them what is to their advantage. At the same time it should be noted that, if what the apostle urged was useful to them, what they themselves wanted was less useful.

"But if anyone thinks [that he seems] shameful regarding his virgin, because she is past her prime." He could seem shameful if he did not allow his virgin who wishes to marry to do so, and she committed sexual immorality. "And if it must be so, let him do what he wishes; he does not sin if she marries." If it is necessary because of the daughter's will; for parents ought to guard them until the lawful age and teach what is better: but if she does not wish it, let them do what is necessary.

"For he who has determined in his heart, [being firm, not] having necessity, but has power over his own will, and has judged this in his heart, to keep his virgin, does well." He has determined firmly whose girl's consent has strengthened her father's will, and the daughter's need does not compel him to do what he did not want, like the one of whom he spoke above.

"So then, he who gives his virgin in marriage does well, and he who does not give her does better." Thus he concludes the matter of virgins, so as to make them better in every way. Hence the prudent must always follow what is better and more perfect, since even in worldly and perishable things they do not know how to be content with the middling.

"A wife is bound [by the law] as long as her husband lives." Here he begins on the twice married and on widows. "But if her husband has fallen asleep, she is free; let her marry whom she wishes, only in the Lord." According to the law she has been made free from the bond of marriage. But if even then she does not wish to contain herself, a second marriage is also granted her, only she must not marry an unbeliever or by the rite of unbelievers.

"But she will be happier if she remains so." Happy is she who has a husband, if she keeps righteousness: happier the widow, because with less labour she will find a greater reward of chastity: happiest the virgin, who without labour will be able to reach the highest reward. "According to my advice: [but] I think that I too have the Spirit of God." So that you do not despise my advice as merely human.