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1 Corinthians 7
6 of 40
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
7 of 40
Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
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Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
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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.
10 of 40
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.
11 of 40
But I speak this by permission, and not of commandment.
12 of 40
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.
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I say therefore to the unmarried and widows, It is good for them if they abide even as I.
14 of 40
But if they cannot contain, let them marry: for it is better to marry than to burn.
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And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
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But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
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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.
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And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
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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.
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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.
21 of 40
For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?
22 of 40
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.
23 of 40
Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
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Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
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Let every man abide in the same calling wherein he was called.
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Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
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For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.
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Ye are bought with a price; be not ye the servants of men.
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Brethren, let every man, wherein he is called, therein abide with God.
30 of 40
Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
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I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
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Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
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But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
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But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
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And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
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And they that use this world, as not abusing it: for the fashion of this world passeth away.
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But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
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But he that is married careth for the things that are of the world, how he may please his wife.
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There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
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And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
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But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
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Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
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So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
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The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
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But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.


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1 Corinthians 7
  CHURCH FATHERS: 17
1. Clement of Rome | CHURCH FATHER 97 AD
1 Corinthians was FULLY ACCEPTED (100%) by Clement of Rome
(Fully accepted; true scripture; quoted approvingly)
2. Ignatius of Antioch | CHURCH FATHER 110 AD
1 Corinthians was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas | CHURCH FATHER 130 AD
1 Corinthians was REJECTED (0%) by Barnabas
(No mention; no quotes; opinion unknown)
4. Hermas | CHURCH FATHER 140 AD
1 Corinthians was APPROVED (75%) by Hermas
(Citation; approving quotation; alluded to; acceptable with changes)
5. Papias of Hierapolis | CHURCH FATHER 140 AD
1 Corinthians was REJECTED (0%) by Papias of Hierapolis
(No mention; no quotes; opinion unknown)
6. Polycarp | CHURCH FATHER 150 AD
1 Corinthians was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache | CHURCH FATHER 150 AD
1 Corinthians was APPROVED (75%) by Didache
(Citation; approving quotation; alluded to; acceptable with changes)
8. Diognetus | CHURCH FATHER 150 AD
1 Corinthians was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr | CHURCH FATHER 155 AD
1 Corinthians was APPROVED (75%) by Justin Martyr
(Citation; approving quotation; alluded to; acceptable with changes)
10. Irenaeous | CHURCH FATHER 202 AD
1 Corinthians was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria | CHURCH FATHER 215 AD
1 Corinthians was FULLY ACCEPTED (100%) by Clement of Alexandria
(Fully accepted; true scripture; quoted approvingly)
12. Tertullian | CHURCH FATHER 220 AD
1 Corinthians was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen | CHURCH FATHER 254 AD
1 Corinthians was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea | CHURCH FATHER 340 AD
1 Corinthians was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria | CHURCH FATHER 367 AD
1 Corinthians was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem | CHURCH FATHER 386 AD
1 Corinthians was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo | CHURCH FATHER 400 AD
1 Corinthians was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians 7
  BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.

These bible canons have developed through debate and agreement by the religious authorities.
W Biblical_canon
1. Marcion Canon | BIBLE CANON 140 AD
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.

bible.ca/marcion
1 Corinthians was FULLY ACCEPTED (100%) by Marcion Canon
(Fully accepted; true scripture; quoted approvingly)
2. Muratorian Canon | BIBLE CANON 170 AD
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.

It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.

gotquestions.org/muratorian
1 Corinthians was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon | BIBLE CANON 300 AD
Apostolic Canons or Ecclesiastical Canons
1 Corinthians was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List | BIBLE CANON 360 AD
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.

It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.

bible-researcher.com/cheltenham
1 Corinthians was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome | BIBLE CANON 382 AD
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.

According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
1 Corinthians was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians 7
  TEXTUAL CRITICISM
Was Paul the Author? Evidence
Today, it is assumed Paul is the author. However, it is known that Paul extensively used Scribes ('Amanuensis') to write his letters. Paul dictated his thoughts and the Scribe wrote the letter as they saw fit. Therefore, most of Paul's Epistles (letters) in the New Testament Bible are authored by unknown Scribes.
Paul had a troubling 'Thorn' Evidence
In his Corinthians letter, Paul speaks of a 'Thorn In My Flesh' troubling him. Bible scholars have 4 theories on the 'thorn':

    1. Physical Sickness - The 'thorn' is a physical sickness (i.e. malaria, malta fever, epilepsy, convulsive attacks, chronic ophthalmia etc.). Many of these illnesses affect the eye-sight and would explain why Paul suffered from poor vision.

    2. Mental Illness - The 'thorn' is a mental illness (i.e. brain disorder, hallucination, schizophrenia, depression etc.)

    3. Spiritual Problem - The 'thorn' is a spiritual or moral problem (i.e. demon, evil-spirit, devil possession etc.)

    4. Ministerial Opposition - The 'thorn' is the Jewish persecution, opposition and resistance to Paul's ministry. This is considered a weak theory because if Paul was referring to a opposing person or movement, he would have referred to such individuals by name.
Paul had poor Eye-Sight Evidence
It is known that Paul used Scribes ('Amanuensis') to write his letters as he suffered from poor eye-sight and was unable to write. According to early sources, Paul was 'a short, bony, little Jew with constant running eyes from his eye problems, squinting with a very large angular nose'.
See what large letters I use as I write to you with my own hand [Paul's eyesight was defective and he needed help to write]
As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me.
Paul replied, Brothers, I did not know [due to bad eye-sight] that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'
Church was aware of Paul's Eye-Sight problem Evidence
In Galatians, Paul confirms the Galatian Church was aware of his eye-sight problem. So much so, they would have 'plucked out their own eyes and given them to him' were it possible.
Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me.
Paul used Scribes to write his Epistles (Letters) Evidence
Paul composed his letters in accordance with the writing conventions of his time. Scribes were essential as the skills required for writing with primitive pens and paper made writing legibly a challenge.

Tertius was one Roman Scribe ('Amanuensis') who wrote on behalf of Paul. Tertius wrote Paul's Epistles (letters), either from notes, ideas or direct from Paul's mouth. At the end of the Epistle (letter), Paul would conclude with personal greetings in his own writing. [John Gill's commentary]

Timothy is present as Paul and Tertius write Romans. Did Timothy have any influence over the final text? If so, what was that influence? Was any text in Romans written by Timothy?
I, Tertius, the one writing this letter for Paul, send my greetings, too, as one of the Lord's followers
Paul, write this greeting in my own hand. Remember my chains. Grace be with you.
I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.
I, Paul, write this greeting in my own hand.
Timothy, my co-worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my fellow Jews.
Paul's Letter, 1 Corinthians is forged and interpolated Bible Scholars
'Interpolation' is where a Word, Verse, Passage or even entire Chapter was added to Paul's Letter, often many years after Paul had written, disseminated it or died. Bible Scholars who hold the view that Paul's Letter is interpolated include:

  1. As a whole Bauer; Pierson; Loman
  2. 1:2, Weiss (1917: 534); Gilmour (1962: 688).
  3. 1:2b, Weiss (1910: xli, 3f.); Dinkier in RGG3; Schmithals (1965: 188f; 197 258);Schenke(1978:92f).
  4. 1:12, Weiss; Heinrici (1880); Pearce in Bowyer (1812); Goguel (1926: IV, 2); Michaelis.
  5. 1:16, Holsten (1880: 461 n.9, not asserted absolutely).
  6. 2:6-16, Widmann (1979).
  7. 4:6, Straatman; van de Sande Bakhuyzen (1880).
  8. 4:17, Weiss (1910: xli, 120); Gilmour; Dinkier.
  9. 6:3, Holsten.
  10. 7:8, Holsten.
  11. 7:11ab, Holsten.
  12. 7:14, Holsten.
  13. 7:17, Weiss (1910: xli); Gilmour; Dinkier.
  14. 7:17-24, Munro (1983: 80f.).
  15. 7:36-38, Holsten; Barnes (1947: 229).
  16. 8, as a whole, Munro (1983).
  17. 10, as a whole, Barnes (1947).
  18. 10:4b, Holsten.
  19. 10:13, Clemen; Pierson and Naber (1886: 81f.).
  20. 10:17, Clemen.
  21. 10:23-11:1, Munro 1983: 75-79).
  22. 10:29b-30, Hitzig; Zuntz.
  23. 11:2-16, Loisy (1935: 60f., 73f.,); Walker (1975; 1983; 1989); Cope (1978); Trompf (1980); Munro (1983: 69-75).
  24. 11:5b-6, Holsten.
  25. 11:10, Holsten; Lang; Wassenbergh (1815: 66); Straatman; Baljon; Owen; Lotze; Neander; Baur (1845: 636).
  26. 11:11, Straatman.
  27. 11:11f., Weiss (1910: xli).
  28. 11:13-15, Holsten.
  29. 11:16, Straatman; Prins; Baljon; Weiss (1910: xli, 276f.); Gilmour; Dinkier.
  30. 11:23-28, Straatman; Bruins; Lehman and Fridrichsen (1922); Loisy (1922: 43, 67; 1935: 69-74).
  31. 11:30, Prins.
  32. 13, in entirety, Lehmann and Fridrichsen; Loisy (1922: 43, 67); (1935: 69-74); Barnes (1947: 230); Titus (1959); Schenke (1978).
  33. 14:33-38, Munro (1983: 68f.).
  34. 14:33, Weiss (1910: xli); Gilmour; Dinkier; Loisy (1935: 73).
  35. 14:33b-35, Kiimmel; Straatman; van de Sande Bakhuyzen (1880); Holsten (1880: 495-97); van Manen (1880: 284-85); Genootsch (1880: 259f.); Schmiedel (1891); Weinel; Weiss (1910: 342); Allworthy (1917: 95-97); Dinkier; Loisy (1922: 43; 1933: 20 n.6; 1948: 363; 1961: 287); Leipoldt (1952); Zuntz (1953); Wendland (1954); Conzelmann (1969: 289f.); Ruef (1971: 154f.); Scroggs (1972); Munro (1973; 1983: 15f.); Jewett (1978); Perrin and Duling (1982: 180).
  36. 14:34-35, only Heinrici; Pfleiderer (1887: 169n); Easton (1947); Fascher (1953); Leipoldt (1954); Schweizer (1959: 152); Fitzer (1963); Bittlinger (1967); Barrett (1987: 699-708); Murphy-O'Connor (1979: 81-84). Cf. also Clemen (1894: 49f., as displaced but not therefore ungenuine).
  37. 15, as a whole, Barnes (1947: 228).
  38. 15:3-11, Straatman, van Manen, Teylers.
  39. 15:5b, Holsten.
  40. 15:2lf., 42-49, O'Neill (1975: 96).
  41. 16:22, Schmiedel; Baljon (1884); Holsten (1880: 450f.); Rovers; Bruins.
1 Corinthians 7
  VIDEO: 18
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