Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind. But I say to the unmarried and to widows, it is good for them if they remain even as I am. But if they don’t have self-control, let them marry. For it’s better to marry than to burn.
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But this I say by way of concession, not of commandment. Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind. But I say to the unmarried and to widows, it is good for them if they remain even as I am. But if they don’t have self-control, let them marry. For it’s better to marry than to burn. But to the married I command—not I, but the Lord—that the wife not leave her husband (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife.
Parallel Translations
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Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind.
But I say to the unmarried and to widows, it is good for them if they remain even as I am.
But if they don’t have self-control, let them marry. For it’s better to marry than to burn.
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For I wolde that all men were as I my selfe am: but every man hath his proper gyfte of God one after this maner another after that.
I saye vnto the vnmaried men and widdowes: it is good for them yf they abyde even as I do.
But and yf they cannot abstayne let them mary. For it is better to mary then to burne.
Show all 3 translations
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For I woulde that all men were euen as I my selfe am: but euery man hath his proper gift of God, one after this maner, and another after that.
Therefore I say vnto the vnmaried, and vnto the widowes, It is good for them if they abide euen as I doe.
But if they cannot abstaine, let them marrie: for it is better to marrie then to burne.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (19)
- Matthew 19:11-12 (v7) But he said to them, “Not all men can receive this saying, but those to whom it is given. For there are eunuchs who were born that way from…
- 1 Corinthians 7:2 (v9) But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.
- 1 Timothy 5:14 (v9) I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting.
- 1 Timothy 5:11 (v9) But refuse younger widows, for when they have grown wanton against Christ, they desire to marry,
- Romans 12:6 (v7) having gifts differing according to the grace that was given to us: if prophecy, let’s prophesy according to the proportion of our faith;
Show all 19 cross-references
- 1 Corinthians 7:32 (v8) But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord;
- 1 Corinthians 9:5 (v7) Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?
- 1 Corinthians 7:8 (v7) But I say to the unmarried and to widows, it is good for them if they remain even as I am.
- 1 Corinthians 12:4 (v7) Now there are various kinds of gifts, but the same Spirit.
- 1 Corinthians 7:34-35 (v8) There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both…
- 1 Corinthians 12:11 (v7) But the one and the same Spirit produces all of these, distributing to each one separately as he desires.
- 1 Corinthians 7:7 (v8) Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind.
- 1 Corinthians 7:26-27 (v8) Therefore I think that because of the distress that is on us, that it’s good for a man to remain as he is. Are you bound to a wife? Don’t…
- 1 Corinthians 7:28 (v9) But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to…
- Acts 26:29 (v7) Paul said, “I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am,…
- 1 Corinthians 7:36 (v9) But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires,…
- 1 Corinthians 7:39 (v9) A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires,…
- 1 Corinthians 7:1 (v8) Now concerning the things about which you wrote to me: it is good for a man not to touch a woman.
- 1 Corinthians 9:15 (v7) But I have used none of these things, and I don’t write these things that it may be done so in my case; for I would rather die, than that…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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John Calvin 1540 · Public Domain On vv7–9 7. For I should wish, that all. This is…
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. 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. (Matthew 19:11.)
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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. 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. As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7–9 I wish.
I wish.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 For I would that all men were even…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–9 I would that all men were even as I…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–9 For I would that all men were even as…
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 Co1 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–8 For I would that all men were herein even…
For I would that all men were herein even as I - I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself. But every one hath his proper gift from God - According to our Lord's declaration, "All men cannot receive this saying, save they," the happy few, to whom it is given," Matt. xix, 11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. For I would that all men, c.]…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 1Co 7:8-9. I say, therefore — I give this…
1Co 7:8-9. I say, therefore — I give this advice; to the unmarried and widows, It is good for them — It is a condition of life which will tend to promote their eternal welfare, that, if they conveniently can, they abide even as I — Namely, unmarried; for that Paul was then single is certain: and from Act 7:58, compared with the following parts of the history, it seems probable that he always was so. It may not be improper to observe, that many of the things which the apostle delivers here, as also chap. 14., and in some other parts of this epistle, are rather to be considered as advices about what was best to be done in many particular cases, to which the general precepts, or doctrine of the gospel revealed to this apostle, did not descend, than as commands, enjoining these things to the believers, under the penalty of their contracting guilt, and exposing themselves to the divine displeasure, if they did not comply with them. Yet these also were directions, or counsels of the Lord, concerning what was expedient to be done, and were delivered to the apostle by the infallible inspiration of the Holy Spirit, (as appears by comparing 1Co 14:37; 2Co 1:17; 1Th 4:1-2; 1Th 4:8; with 1Co 14:40,) and were faithfully delivered by him; and therefore the assent of the Corinthians is required to them as such. See the like advice concerning some particular charities of the Corinthians, 2Co 8:8; 2Co 8:10; the apostle distinguishing between the commands of God, which none might disobey without sin, and these advices, concerning what was fitting and proper, though not absolutely necessary. And therefore, as he directs, that it was better to observe them, so he acknowledges that there was no command that made it unlawful to omit them. But if they cannot — Live continently, or preserve themselves in purity of body and spirit in a single state; let them marry — Especially the younger widows, (1Ti 5:14,) or widowers; for it is better to marry — And suffer the inconveniences attending marriage, than to be tormented with unchaste desires.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–9 For I would ... - I would prefer.
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.
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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. Paul’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9 I would, or I could wish you all were…
I would, or I could wish you all were even as myself, and as it is said in the next verse, to continue unmarried as I do. From hence it is evident, that St. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, I would this as to you all, he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. --- But every one hath his proper gift from God, so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ’s time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: it is better to marry than to burn, or be burnt by violent temptations of concupiscence, by which they do not contain themselves from disorders of that kind. It is against both the Latin and Greek text to translate, they cannot contain themselves, as in the Protestant and Mr. N....’s translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom St. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm lxxv. 12.; Ecclesiastes v. 3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Timothy v. 12. This saying, therefore, it is better to marry than to burn, cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who give a good spirit to them that ask it. (Luke xi. 15.) They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Matthew xix. The like remedies, and not others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 even as I--having tile gift of continence (Mat 19:11-12).…
even as I--having tile gift of continence (Mat 19:11-12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (Co1 7:26).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. For—Greek, but. This verse does not assign a…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v7 7. every man hath his proper gift of God]…
7. every man hath his proper gift of God] Cf. St Mat_19:11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) For I would that all men were even…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 For I would. The verb here used is thelo…
For I would. The verb here used is thelo (will). In 1Ti_5:14 he says, "I prefer (boulomai) that the younger women marry." Even as I myself; endowed, that is, with the gift of continence, which would (in the expected nearness of Christ"s coming) render marriage needless, and the condition of man like that of the angels in heaven, who neither marry nor are given in marriage. His proper gift. The "gifts" alluded to are the "graces" (charismata) of the Holy Spirit; and the grace of perfect continence does not exist equally in all. (Mat_19:11) One after this manner, and another after that. The remark is general, but also has its special application to continence and marriage. (Mat_19:12)
Distinct gifts.
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Paul had peculiar natural powers, adapting him for a life of consecration and a life of service. But it was a beautiful feature in his character that he did not expect or wish all Christians to resemble himself in all things; such resemblance might be naturally pleasing to him, but his was too noble a nature to constrain him to see and judge all through his own medium. In fellow labourers he recognized adaptation for usefulness, and was evidently convinced that the distribution of Divine gifts was appointed by the wisdom and beneficence of the great Head over all things to the Church.
I HUMAN ENDOWMENTS ARE DIVINE GIFTS. It is characteristic of a religious and devout mind to look up to the Source and Author of all. If to God we are to attribute the providential favours we enjoy, shall we suppose that even higher gifts are to be traced to an inferior source? Inspiration enabled our great teachers to see the Giver in the gift. The word here used is indeed often used to denote those special supernatural powers, such as healing, tongues, prophecy, which were bestowed upon members of the primitive Church for a season and for a purpose. But the context shows that those gifts which are ordinary are as justly to be traced to the favour and bounty of Heaven as those which are extraordinary. Indeed, it may asked of every Christian, "What hast thou that thou didst not receive?
II DIVINE GIFTS ARE BESTOWED UPON MEN IN GREAT DIVERSITY AND VARIETY. "Every man hath his proper gift of God." It is so in bodily constitution one has muscular strength, another constitutional endurance, a third manual dexterity, etc. It is so in temperament one is calm and. wise, another is tender and sympathetic, a third is impulsive and commanding. It is so in intellectual character one reasons with force, another persuades with fervour, a third speaks with eloquence. Where are two leaves of the forest alike, or two faces indistinguishable? So in the Church of Christ one has the gift to rule, another the gift to teach, another the gift to console. One is fitted for a pastor, another for an evangelist. One is called to a public position, another is adapted to the service of the one Redeemer in private life.
III THESE GIFTS ARE COMPLEMENTARY TO ONE ANOTHER, AND IN THEIR EXERCISE COOPERATE TO THE GENERAL GOOD, None can be spared. There is generosity, but no lavish waste, in the liberality of the Divine Giver. On the other hand, there is no deficiency, no grudging and withholding. Pray for the qualified workman, and the work shall not be left undone for want of the necessary helper, Because all things are Christ"s, all things are ours. One supplies another"s lack, and mutual sympathy and common ministrations subserve the general good.
PRACTICAL LESSONS.
1. Gratitude should be cultivated as due to him who is Giver of all.
2. Pride should be repressed; for if one has his gift he has to remember that it is a gift bestowed in grace.
3. Forbearance and toleration are requisite. It is vain to expect all gifts to centre in the same person, to look for what God has not bestowed, to complain because a man has "his proper gift" and only that. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–9 7. I would that all men were as I…
7. I would that all men were as I myself. Had absolute self-control, as I have. His directions all recognize the weakness of human nature, and the need of making no requirements too great for it. But every man hath his proper gift. He had the gift of self-control; others might have other gifts which he did not have.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v7 7-9. “I wish you that all men were as…
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.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv7–9 Yet I would that all men were even as…
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 .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 the unmarried
the unmarried
"this those who are not married"
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to widows
"to women whose husband has died"
it is good
See how you translated this in 1 Corinthians 7:1.
to burn with passion
"to live with the constant desire to sleep with someone"
translationWords
self-control
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 7:8-9 Paul’s general advice is that it’s better to…
7:8-9 Paul’s general advice is that it’s better to stay unmarried because of the opportunities it provides to serve Christ without distraction (7:32-35). But even with its distractions, an honorable marriage is much better than living a life dominated by unsatisfied sexual desire.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.