Scripture: Galatians 5:16
Mortification is Spirit-empowered.
Owen insists:
“All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit.”⁷
Effort divorced from grace breeds pride.
Am I striving without leaning?
Holy Spirit, subdue what I cannot conquer.
Text:
7 Now concerning the things about which you wrote, it is good for a man not to touch a woman. 2 But because of sexual immoralities, each man is to have his own wife, and each woman is to have her own husband. 3 The husband must [a]fulfill his duty to his wife, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. 5 Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and [b]come together again so that Satan will not tempt you because of your lack of self-control. 6 But this I say as a concession, not as a command. 7 [c]Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one this way, and another that.
8 But I say to the unmarried and to widows that it is good for them if they remain even as I. 9 But if they do not have self-control, let them marry, for it is better to marry than to burn with passion.
10 But to the married I give instructions, not I, but the Lord, that the wife should not [d]leave her husband 11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not [e]divorce his wife.
12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not [f]divorce her. 13 And a woman who has an unbelieving husband, and he consents to live with her, she must not divorce her husband. 14 For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through [g]her believing husband. For otherwise your children are unclean, but now they are holy. 15 Yet if the unbelieving one leaves, let him leave. The brother or the sister is not enslaved in such cases, but God has called [h]us [i]to peace. 16 For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?
17 Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches. 18 Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. 20 Each man must remain in that [j]condition in which he was called.
21 Were you called while a slave? [k]Do not worry about it. But if you are able also to become free, rather [l]do that. 22 For he who was called in the Lord while a slave, is the Lord’s freedman. Likewise he who was called while free, is Christ’s slave. 23 You were bought with a price; do not become slaves of men. 24 Brothers, each one is to remain with God in that condition in which he was called.
25 Now concerning virgins I have no command of the Lord, but I give an opinion as one who [m]by the mercy of the Lord is trustworthy. 26 I think then that this is good because of the [n]present distress, that it is good for a man [o]to remain as he is. 27 Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. 28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. Yet such will have [p]trouble in this life, and I am trying to spare you. 29 But this I say, brothers, the time has been shortened, so that from now on those who have wives should be as though they had none; 30 and those who cry, as though they did not cry; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; 31 and those who use the world, as though they did not make full use of it. For the form of this world is passing away.
32 But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord. 33 But one who is married is concerned about the things of the world, how he may please his wife, 34 and his interests have been divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit. But one who is married is concerned about the things of the world, how she may please her husband. 35 Now this I say for your own benefit, not to put a restraint upon you, but [q]to promote propriety and undistracted devotion to the Lord.
36 But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let [r]her marry. 37 But he who stands firm in his heart, [s]being under no compulsion, but has authority [t]over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38 So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.
39 A wife is bound as long as her husband lives; but if her husband has [u]fallen asleep, she is free to be married to whom she wishes, only in the Lord. 40 But in my opinion she is happier if she remains as she is. And I think that I also have the Spirit of God.
Verse by verse commentary:
Verse 1: “Now concerning the things about which you wrote, it is good for a man not to touch a woman.”
Paul states that remaining single and celibate, using the Jewish euphemism "to touch a woman" for sexual intercourse, is a good choice. However, he clarifies that this state of celibacy is not the only good option, nor is it superior to marriage.
Verse 2: “But because of sexual immoralities, each man is to have his own wife, and each woman is to have her own husband.”
Singleness carries a significant risk of sexual sin. God intended marriage to be the sole means for sexual fulfillment; however, its purpose extends beyond mere physical intimacy.
Verse 3: “The husband must fulfill his duty to his wife, and likewise also the wife to her husband.”
For those who are married, sexual intimacy with one's spouse should not be withheld. While remaining celibate is appropriate for the unmarried, it is not suitable for those in a marriage.
Verse 4: “The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does.”
Through the marriage covenant, both partners gain authority over the other's body for the purpose of mutual satisfaction. The marriage covenant does not exalt the rights of the husband over the wife. It is equal.
Verse 5: “Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control.”
The command to "Stop depriving one another" suggests that some believers were abstaining from sexual relations, possibly as a reaction against past sexual misconduct.
However, sexual abstinence between a husband and wife should only be temporary and requires mutual agreement. The purpose of this separation is for focused prayer and fasting. After such a spiritual separation, couples are commanded to "come together," meaning they must resume sexual intimacy. Neglecting to renew this intimacy can create an opportunity for Satan to tempt either spouse.
Verse 6: “But this I say as a concession, not as a command.”
Paul recognized the divine benefits of both marriage and singleness; his instruction was not a command to marry solely because of the temptations of being single. Marital status has no bearing on one's spirituality, though marriage itself is a good gift from God.
Verse 7: “Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one this way, and another that.”
Paul, who was single, understood the unique freedom and independence that comes with serving Christ without the responsibilities of marriage. However, he did not intend for all believers to remain single, nor for all single people to stay unmarried, nor for married people to practice celibacy as if they were single. Both the state of singleness and the state of marriage are recognized as gifts from God to humanity.
Verse 8: “But I say to the unmarried and to widows that it is good for them if they remain even as I.”
The text distinguishes between the unmarried and widows. In verse 11, the "unmarried" are identified as the divorced, setting them apart from "widows" (single due to a spouse's death) and virgins (those who have never married). Therefore, the term "unmarried" consistently refers to those who were previously married, are currently single, but are not widowed—meaning they are divorced. It is likely these formerly married individuals were seeking guidance on whether they, as Christians, were permitted or encouraged to remarry. Paul, who may have been a widower, appears to affirm his own former marriage by associating himself with the unmarried and widows. His initial counsel is for them to remain single, citing the freedom it provides for serving the Lord.
Verse 9: “But if they do not have self-control, let them marry, for it is better to marry than to burn with passion.”
The imperative "let them marry" (indicated by the Greek tense) is a command because, especially within Corinthian society, individuals overwhelmed by unfulfilled sexual desire cannot maintain a happy life or serve the Lord effectively.
Verse 10: “But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband”
Jesus had already clarified the teaching Paul writes to these believers during His earthly ministry. The word "leave" is equivalent to divorce. The only grounds for divorce were sexual immorality.
Verse 11: “(but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.”
It seems that some wives in Corinth, despite the Lord's clear instruction, separated from their husbands due to a practice of self denial. Since marriage is a commitment until death, spouses who separate are still bound to each other and are not permitted to remarry.
Verse 12: “But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her.”
Paul was addressing a matter on which Jesus had not previously offered explicit teaching, nor had God given prior revelation. His statement, therefore, was not a denial of inspiration or a personal human opinion, but rather an indication that he was providing new instruction on the topic. This was necessitated because some believers were apparently considering divorcing their non-Christian spouses in order to either live a celibate life or marry another believer.
Verse 13: “ And a woman who has an unbelieving husband, and he consents to live with her, she must not divorce her husband.”
The Christian faith does not nullify the marriage commitment; rather, it reinforces it by restoring the union to its original design: a lifelong bond between two people. Therefore, if an unbelieving spouse is content to remain married to a Christian, the believing spouse should not seek separation. This means a husband should not divorce an unbelieving wife, nor should a wife abandon an unbelieving husband.
Verse 14: “For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband. For otherwise your children are unclean, but now they are holy.”
The term "sanctified" in this context refers to a matrimonial and familial setting apart, not a personal or spiritual salvation, as indicated by the description of the spouse as "unbelieving." This setting apart means the unsaved partner receives temporal blessing because the other spouse is a Christian. The Christian's presence brings grace that can positively influence the unbelieving spouse, potentially leading to their salvation.
A Christian should not fear that an unbelieving spouse will spiritually defile their children and thus need not seek separation. God guarantees the opposite. Children would be considered "unclean" if both parents were unsaved, but the presence of one believing parent exposes the children to blessing and protection. This one Christian parent offers protection from undue spiritual harm, brings many blessings, and often results in the children's salvation.
Verse 15: “Yet if the unbelieving one leaves, let him leave. The brother or the sister is not enslaved in such cases, but God has called us to peace.”
Although some scholars interpret this to mean that the believing spouse is permitted to remarry if deserted by their unbelieving partner, the primary point of this passage is simply that the Christian is not obligated to fight to maintain the marriage. To insist on maintaining the marriage would prevent the Christian from living in "peace."
Verse 16: “For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?”
The wife should prioritize this objective. I am aware of several women who were married to non-believing men and sought to lead them to Christ. Similarly, this should be the paramount goal for a husband married to a non-believing woman. Leading them to Christ should be their foremost concern.
Verse 17: “Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches.”
Paul's advice is for believers to maintain their present life circumstances, specifically staying in their marriages even after accepting the gospel, provided the unbelieving spouse is willing to remain. This principle should resolve contemporary questions. Regrettably, some ministers and evangelists have offered wrong counsel to those who divorced and remarried, urging them to return to their first spouse after finding Christ. Such advice can be deeply damaging. Life begins at the cross and the blood of Christ saves from all sin. We must carefully and wisely interpret Paul's message here.
Verse 18: “Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised.”
In the Epistles, "called" consistently refers to God's saving, effectual call. Paul addressed the complex issues surrounding circumcision, clarifying that it was not necessary for Gentile believers, despite the demands of the Judaizers. Conversely, he also discouraged Christian Jews who sought to become uncircumcised to distance themselves from Judaism.
The core message is this: becoming a Christian does not require abandoning one's racial or cultural identity. A Jewish believer should not try to become culturally like a Gentile, and a Gentile believer should not adopt Jewish culture. External factors such as culture, social order, and ceremony are irrelevant to spiritual life. What truly matters is a life of faith and obedience to God.
Verse 19: “Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.”
The outward signs that once distinguished people, such as the practice of circumcision for the Israelite or the lack thereof for the Gentile, are now rendered inconsequential within the context of Christian faith. This physical difference, a core tenet of the Old Covenant and a major source of division between Jewish and non-Jewish believers, has been superseded.
The true focus and defining characteristic for all believers, regardless of their background, is absolute obedience to the teachings and commands of Christ. This moral and spiritual commitment—a life lived in accordance with the New Covenant established through Jesus—is the paramount concern. The former distinctions are now irrelevant because a new, unified identity has been established.
In Christ, there is no longer a spiritual division between the Israelite and the Gentile. All those who follow Christ are brought together into one body, the community of believers, where ethnic, legal, and ceremonial differences are dissolved. Both groups are made equal, fully accepted, and unified in their shared faith and submission to Jesus Christ as Lord.
Verse 20: “Each man must remain in that condition in which he was called.”
Paul's central teaching here is to remain in the life situation you are in when you are "born again" in Christ. Do not seek to immediately change your circumstances. For instance, if you are a successful professional or a stay-at-home parent, remain in that role. The principle is: stay where you are until the Holy Spirit provides unambiguous direction to alter your path.
Verse 21: “Were you called while a slave? Do not worry about it. But if you are able also to become free, rather do that.”
While it is not wrong to desire a better condition, as the rest of the verse indicates, Paul's concern is that Christians should not become overly troubled by circumstances they cannot change. Spiritual growth can be seriously undermined by dissatisfaction and complaint, as these attitudes demonstrate a lack of faith in God.
Verse 22: “For he who was called in the Lord while a slave, is the Lord’s freedman. Likewise he who was called while free, is Christ’s slave.”
True freedom for a Christian is spiritual, as Christ's salvation breaks the bondage of sin, which is the most terrible form of slavery. Conversely, those who are not believers, even if socially free, become spiritual slaves of Christ through salvation. Salvation is dependent on Jesus Christ being one's Lord.
Verse 23: “You were bought with a price; do not become slaves of men.”
Because we belong to Christ, our standing in Him is secure and privileged, regardless of our earthly status, even if we were slaves. Similarly, the most powerful human master is merely a humble servant in Christ's sight. Consequently, Christians have no need to, and indeed should not, "become slaves of men."
Verse 24: “Brothers, each one is to remain with God in that condition in which he was called.”
The key principle is this: Upon conversion, an individual should maintain their current situation, i.e. their occupation and location, provided this position does not compromise their freedom in their relationship with God. God must always be the main priority.
Verse 25: “ Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy.”
This counsel, inspired by the Spirit and coming from a trustworthy man, is not a command but is sound, reliable advice for remaining a virgin.
Verse 26: “I think then that this is good because of the present distress, that it is good for a man to remain as he is.”
Paul's reference to "the present distress" is a direct translation of "the present necessity." While some scholars connect this to a unique problem in Corinth, verse 28 ("trouble in this life") suggests a broader interpretation. This "necessity" is the general predicament all Christians face while striving to serve Christ within the current sinful world. This context should be a factor, alongside other considerations, when a Christian decides whether or not to marry.
Verse 27: “Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.”
Given the current hardships and the rampant immorality of the time, Paul offers the following judgment for those who have recently come to Christ:
If you are married: Remain with your wife. Even if she is not a believer, stay with her as long as possible.
If you are unmarried: It would be best for you to remain single due to the "present distress" and the widespread immorality.
Verse 28: “But if you marry, you have not sinned. And if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you.”
Marriage, a completely legitimate and godly choice for both those who have never married and those who are divorced, inherently involves what the Bible describes as "trouble in this life." This "trouble" literally signifies being "pressed together, or under pressure." Because marriage intimately unites two imperfect individuals, it inevitably brings forth conflicts, demands, difficulties, and the need for adjustment—pressures that are absent in a life of singleness. Therefore, the conflicts and difficulties experienced in marriage may well surpass the challenges faced by those who remain single.
Verse 29: “But this I say, brothers, the time has been shortened, so that from now on those who have wives should be as though they had none;”
Paul instructs believers to prioritize God, even amid current difficulties. This means that a married person, while still honoring their commitment, should live in a way that puts God above all else.
Verse 30: “and those who cry, as though they did not cry; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess;”
The text addresses three ways people respond to life's current challenges: with sorrow, with excessive joy, or by focusing on material pursuits. It challenges the reader: Will personal tragedy or sorrow prevent you from your commitment to God? Will you, like many others, allow pleasure to displace your relationship with God? Will you let your occupation become your ultimate priority, essentially making business your god?
Verse 31: “and those who use the world, as though they did not make full use of it. For the form of this world is passing away.”
"Use the world" denotes the typical commercialism and pursuits of pleasure prevalent in society. Believers should avoid becoming so engrossed in worldly endeavors that their focus on heavenly matters diminishes. The term "form" refers to a way of life, a specific fashion, or a general manner of conducting oneself.
Verse 32: “But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord.”
Paul offers several practical observations. The unmarried individual is not burdened with the domestic responsibilities of childcare or procuring provisions for the household. Consequently, this person is able to dedicate his or her time to spiritual pursuits.
Verse 33: “But one who is married is concerned about the things of the world, how he may please his wife,”
It is both normal and expected for a husband to desire to please his wife, and Paul affirms this natural inclination as being appropriate.
Verse 34: “and his interests have been divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit. But one who is married is concerned about the things of the world, how she may please her husband.”
Paul clearly emphasizes that prioritizing God should be the primary consideration for every individual within a marital relationship. Regardless of one's identity or perceived spiritual devotion, a marriage that does not prioritize God is, by definition, not the ideal Christian marriage.
Verse 35: “ Now this I say for your own benefit, not to put a restraint upon you, but to promote propriety and undistracted devotion to the Lord.”
While marriage does not preclude deep devotion to God, it introduces more potential distractions. Singleness presents fewer obstacles, though it doesn't guarantee superior spiritual merit.
Verse 36: “But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry.”
In Corinth, some fathers, motivated by devotion to the Lord, had consecrated their young daughters to permanent virginity. "His virgin" in this context refers to the father's daughter. Though these daughters were "past her youth," meaning older than many young women who typically married, they were still fully mature and capable of childbearing. If a daughter reached a marriageable age and wished to marry, her father was permitted to release her from the vow and allow the marriage.
Verse 37: “But he who stands firm in his heart, being under no compulsion, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well.”
A father who maintains his daughter's virginity and is not pressured by her to change his decision acts appropriately in pursuing his wish for her exclusive devotion to the Lord. As in the case of remaining single, the decision was not a matter of right versus wrong.
Verse 38: “So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.”
The central message is unambiguous despite the passage allowing for various interpretations: both marriage and singlehood are acceptable states, although Paul emphasizes a distinct advantage to remaining unmarried.
Verse 39: “A wife is bound as long as her husband lives; but if her husband has fallen asleep, she is free to be married to whom she wishes, only in the Lord.”
Marriage is a life commitment. A widow, like all others discussed in this chapter, is "free to be married," meaning she has the option to either remarry or remain single. If she chooses to marry again, her new husband must be a Christian.
Verse 40: “But in my opinion she is happier if she remains as she is. And I think that I also have the Spirit of God.”
Paul reiterates that this is his personal judgment, his counsel. The paramount concern is to serve God, prioritizing Him in one's life. Even within marriage, God must retain the preeminent position. Regrettably, many Christian couples maintain compatibility—avoiding divorce proceedings—yet fail to grant God the primary place in their marital union.
