1 Corinthians 7:2-7
Because of fornications ( δια τας πορνειας ). This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth.Render the due ( την οφειλην αποδιδοτω ). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1 commends celibacy against sensualists" (Findlay).
The wife ( η γυνη ). 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).
Except it be by consent for a season ( ε μητ [αν] εκ συμφωνου προς καιρον ). If αν is genuine, it can either be regarded as like εαν though without a verb or as loosely added after ε μητ and construed with it.
That ye may give yourselves unto prayer ( ινα σχολασητε τη προσευχη ). First aorist active subjunctive of σχολαζω, late verb from σχολη, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here.
That Satan tempt you not ( ινα μη πειραζη ). Present subjunctive, that Satan may not keep on tempting you.
Because of your incontinency ( δια την ακρασιαν [υμων] ). A late word from Aristotle on for ακρατεια from ακρατης (without self-control, α privative and κρατεω, to control, common old word). In N.T. only here and Mt 23:25 which see.
By way of permission ( κατα συνγνωμην ). Old word for pardon, concession, indulgence. Secundum indulgentiam (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession.
Not of commandment ( ου κατ' επιταγην ). Late word (in papyri) from επιτασσω, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
Yet I would ( θελω δε ). "But I wish." Followed by accusative and infinitive ( ανθρωπους εινα ). This is Paul's personal preference under present conditions (7:26).
Even as I myself ( ως κα εμαυτον ). 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 ( ιδιον χαρισμα εκ θεου ). So each must decide for himself. See on 1:7 for χαρισμα, a late word from χαριζομα.
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