). What means: " due goodwill"? The wife has no power over her body, but there is slave and mistress together husband.

If you deviate from proper service, then offending God; if you want to evade, then only with the permission of your husband, even if it is for a short time. That is why he calls this matter due, in order to show that none (of the spouses) has power over himself, but are slaves of each other. So, when you see that a harlot is tempting you, you say: my body does not belong to me, but to my wife. Let the wife say the same to those who attempt to violate her chastity: my body does not belong to me, but to my husband. If neither husband nor wife has power over their own body, much more so over property. Listen, you who have husbands and who have wives: if you are not to consider the body as your own, much less your property. True, in some places in both the Old and New Testaments a great advantage is given to the husband; so it says: “Your desire is for your husband, and he will rule over you”(Gen. 3:16); and Paul in one epistle makes this distinction (between spouses): “husbands, love your wives…but let the wife be afraid of her husband”(Eph.5:25, 33); but here (attributed to both) equal power, no more, no less. Why? Because he is talking about chastity. In other respects, he says, let the husband have precedence, but not in chastity, nor "Husband has no control over his own body" nor a wife (1 Corinthians 7:4). Great equality of honor and no advantage.

"Do not deviate from each other, except by agreement"(1 Corinthians 7:5). What does it mean? The wife should not, says, abstain against will husband, and husband (should not abstain) against will wives. Why? Because from such abstinence comes great evil; from this often there were adulteries, fornications, and domestic disorders. For if some, having their wives, indulge in adultery, how much more (will they indulge in it) when they are deprived of this consolation. Well said: do not deprive yourself; what I called deprivation here, I called debt above, in order to show how great their mutual dependence is: to abstain to one against the will of another means to deprive, but not to the will. So, if you take something from me with my consent, it will not be deprivation for me; deprives the one who takes against the will and by force. Many wives do this by doing big sin against justice and thereby giving husbands a pretext for debauchery and leading to disorder. Unanimity should be preferred to everything; it matters most. If you want, we will prove it by experience. Let there be a wife and a husband, and let the wife abstain when the husband does not want it. What will happen? Will he not then commit adultery, or, if he does not commit adultery, will he not grieve, worry, inflame, quarrel and cause much trouble to his wife? What is the use of fasting and abstinence when love is violated? No. How much grief will inevitably arise from this, how much trouble, how much strife!

If a husband and wife do not agree in the house, then their house is no better than a ship overwhelmed by the waves, on which the helmsman does not agree with the helmsman. Therefore (the apostle) says : "do not deviate from each other, except by agreement, for a while, for the exercise in fasting and prayer." Here he means prayer performed with special care, because if he forbade those who copulate to pray, then where would the time for unceasing prayer come from? Hence, Can and with a wife to copulate and pray; but with abstinence, prayer is more perfect. He did not simply say: pray, but: yes, abide, because the (marriage) matter only distracts from it, but does not defile. “And then be together again, lest Satan tempt you.” Lest you think that this is a law, add a reason. What? "Lest Satan tempt you." And so that you know that it is not the devil who only happens to be the culprit of adultery, he adds: "your intemperance."

In view of the fact that many abstain and have pure and chaste wives, moreover, they abstain beyond due, so that abstinence becomes an occasion for adultery, in view of this he (Apostle Paul - Ed. Right blog) says: let each one use his wife. And he is not ashamed, but enters and sits on a bed day and night, embraces husband and wife, and joins them together, and calls aloud : "Do not deviate from each other, except by agreement"(1 Corinthians 7:5). Do you observe abstinence and do not want to sleep with your husband, and he does not take advantage of you? Then he leaves home and sins, and in the end his sin is due to your abstinence. Let him sleep with you rather than with a harlot. Cohabitation with you is not forbidden, but cohabitation with a harlot is forbidden. If he sleeps with you, there is no guilt; if with a harlot, then you have ruined your own body. So, [the apostle] sits down almost on the marriage bed and cries out: "Do not deviate from each other, except by agreement." For this you [wife] have a husband, for this you [husband] have a wife, in order to observe chastity. Do you want to have abstinence? Convince your husband also that there are two crowns - chastity and harmony, but that there is no chastity and battle, that there is no peace and war. After all, if you abstain, and the husband is inflamed with passion, and meanwhile adultery is forbidden by the apostle, then he must endure the storm and excitement. But "do not deviate from each other, except by agreement". And, of course, where there is peace, there are all blessings; where there is peace, there chastity shines; where consent is, there abstinence is crowned; and where there is war, chastity is undermined. But do not deviate from each other, except by agreement. Every master of marriage is surpassed by Paul, the leader of the universe. Therefore, he is not ashamed to say: “Marriage for all, let it be honest and the bed is immaculate”(Heb. 13:4). After all, his Lord Himself came to the marriage, honoring the marriage with His presence, and even brought gifts, turning water into wine. So, strive [in abstinence] as much as you like; when you are weak, take advantage of the fellowship [marriage], so that Satan does not tempt you. There are three ways of life: virginity, marriage, fornication. Marriage is in the middle, fornication is below, virginity is above.

Virginity is crowned, marriage is proportionately praised, fornication is condemned and punished. So, keep the measure in your temperance, according to how much you can curb the infirmity of your flesh. Strive not to exceed this measure, lest you fall below any measure. As one who wants to dive goes as far into the water as he can enter, but when he enters, he sees how far he will have to return, so be chaste as much as you can bear so that you do not fall too much.

Sources: St. John Chrysostom.

The Bible does not speak of sex in the language we may be used to today. If it is difficult to understand the Synodal Translation, then there is always the opportunity to use the modern version.

I will give a passage from the Bible and immediately insert a modern translation for comparison.

First Corinthians 7:1-5

Synodal translation

1 And about what you wrote to me, it is good for a man not to touch a woman.
2 But [in order to avoid] fornication, each one should have his own wife, and each one should have her own husband.
3 Husband show his wife due favor; like a wife to her husband.
4 The wife has no power over her own body, but the husband; likewise, the husband has no power over his own body, but the wife does.
5 Do not deviate from each other, except by agreement, for a time, for the exercise of fasting and prayer, and [then] be together again, so that Satan does not tempt you with your intemperance.

Modern translation

7:1 As for what you wrote about, it is better for a man not to marry.
7:2 But in order to avoid fornication, every man must have his own wife, and every woman must have her own husband.
7:3 A husband must give to his wife what is due to her, and likewise a wife must give to her husband what is due to him as her husband.
7:4 The wife has no power over her body, but the husband has power over it. Likewise, the husband has no power over his body, the wife has power over it.
7:5 Do not refuse one another, except by mutual agreement for a while, so that you can pray, and then unite again so that Satan cannot tempt you because of your lack of self-control.

Let's study the passage in the context of our question. For example, I saw that this little passage is talking about sex.

Reasoning of the Apostle Paul

Paul, reasoning in the first verse, offers us his conclusion, where he recommends it is better not to marry. This is not a commandment, and we rightly look at it as a recommendation.

The rule is simple- if we cannot possess ourselves, and this “desire” is stronger than us, then it is better to think about marriage. That is to find a wife or spouse.

The logic is correct when we are looking for a spouse, and then we become one flesh - we marry, we have sex. And the situation is completely opposite, when we first have sex, and only then think about the family - in this way we follow our “desire” contrary to the will of God.

The result of such behavior will be fornication.

We read about this in the second verse.

2 But [in order to avoid] fornication, each one should have his own wife, and each one should have her own husband.
(1 Corinthians 7:2)

After the second verse, Paul sets forth a principle of extreme importance.

Marriage is the union of two people

A husband cannot act independently of his wife, just as a wife cannot act independently of her husband. They must act by mutual agreement.

A husband should not consider his wife as a means to satisfy his desires. The whole complex of marital relations, both physical and spiritual, should give both physical pleasure and the highest satisfaction of all their desires.

During special penances, during long and serious prayers, it is quite appropriate to avoid each other; but this should be done by mutual agreement and only for a time, otherwise evasion may lead to temptations and temptations.

Marriage is not a miracle that accompanies husband and wife, it is work. He and she show each other their due, (i.e., corresponding) favor, in other words - you need to give each other everything you need. In such relationships, there is always joy and sadness. And everything that life gives must be shared together.

Sex in this regard is only a part of this relationship, but “one flesh” appears from it.

The Old Testament says about sex:

24 Therefore a man shall leave his father and his mother, and cling to his wife; and they will be one flesh.
(Gen. 2:24)

What does the New Testament say about sex?

31 Therefore a man shall leave his father and mother, and cleave to his wife, and the two shall be one flesh.
(Eph.5:31)

The whole institution of marriage and relationships described in both the Old Testament and the New Testament - this is God's plan.

Today, the ring on the hand speaks of marriage, but it is important to remember that the ring is a circle that has neither beginning nor end.

The ring is a symbol of one flesh!

Summing up a certain result, we can safely say that there are verses about sex in the Bible. And in today's language, sex is part of the family and God's plan.

The Lord has prepared a specific role for both woman and man.

What do you think about marriage, family and sex?

Metropolitan Anthony of Surozh, in one of his best conversations, said this about love and marriage:

« Love is an amazing feeling, but it is not only a feeling, it is a state of the whole being. Love begins at the moment when I see a person in front of me and see through his depths, when suddenly I see his essence. Of course, when I say, “I see,” I don’t mean to say, “I perceive with my mind” or “I see with my eyes,” but “I perceive with my whole being.” If I can give a comparison, then I also comprehend beauty, for example, the beauty of music, the beauty of nature, the beauty of a work of art, when I stand in front of him in amazement, in silence, only perceiving what is in front of me, not being able to express it in any way. word, except as an exclamation: “My God! How beautiful it is!..” The secret of love for a person begins at the moment when we look at him without the desire to possess him, without the desire to rule over him, without the desire to use his gifts or his personality in any way, only we look and marvel at the beauty that has been revealed to us.

Related material

We hear the word "love" all the time these days. Some people call this concept bodily intimacy, others - ardent passion, but for Christians it is important to know what the apostles said about love, and how much their understanding of this virtue differs from the current one.

Such a deep understanding of love, relationships between people, of course, is in tune with what the apostles wrote about marriage.

In the writings of the apostle Paul, one can find the idea that marriage is just a cure for fornication:

So, I desire that young widows marry, bear children, rule the house, and give no occasion for slander to the enemy;(1 Tim. 5:14)

Here it is necessary to say a few words about the mores of the Roman Empire in the time of Octavian Augustus and later emperors. A woman in ancient Rome was more free than the Greeks. She had the right to dispose of her property, marry and receive an inheritance. But the morals were quite free. Intimate relationships were very common. Therefore, the apostle Paul encourages young widows to enter into a second marriage. Firstly, in order to have protection from the husband, and secondly, so as not to fall into a strong temptation and not to tempt others.

The peculiarities of Roman society can also explain another famous quote from this apostle:

To the rest, I say, and not the Lord: if any brother has an unbelieving wife, and she agrees to live with him, then he should not leave her;

and a wife who has an unbelieving husband, and he agrees to live with her, must not leave him.

For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband. Otherwise your children would be unclean, but now they are holy.

If the unbeliever wants to get divorced, let him get divorced; brother or sister in such cases are not related; The Lord has called us to peace.(1 Corinthians 7:12-15)

Christians in the Roman Empire lived among people who were not followers of the new religion, so this command resolved the problems of those people who were married before converting to Christ (a problem that sometimes arises today).

If we turn to the moral aspects, the apostles spoke of marriage as an absolute value. Divorce is unacceptable, and only in the case of adultery, when the marriage has exhausted itself in an objective way, the spouse can leave the one who cheated on him, but never again marry or marry a second time. In a normal situation, a person should live his whole life with one wife or husband.

The passage from the Epistle to the Ephesians, which is read during the Sacrament of the Wedding, speaks of the meaning of marriage from a completely different perspective - not utilitarian or practical. This passage speaks of the mystical meaning of marriage and raises it to a height that seems to be beyond the reach of man:

Thus ought husbands to love their wives as their bodies: he who loves his wife loves himself. For no one has ever hated his own flesh, but nourishes and warms it, just as the Lord does the Church, because we are members of His body, from His flesh and from His bones. Therefore a man shall leave his father and mother, and cleave to his wife, and the two shall be one flesh. This mystery is great; I speak in relation to Christ and to the Church. So let each of you love his wife as himself; but let the wife be afraid of her husband.(Eph. 5:28-33)

Here the image of the marriage of a man and a woman becomes the unity of Christ and the Church. The apostle directly commands a man to love his wife, as Christ loved the Church. The measure of this love is well known to us from the Gospel - it is the readiness to give one's life for one's family at any moment.

The last line about the need to be afraid of your husband often raises questions. This, of course, is not about fear of force or punishment, but about the fear of offending the closest person, upsetting him.

The apostle does not give any practical advice or rules family life. There is only one theme of family life, which is associated with a clear formal rule. The only rule of family life given in the Holy Scriptures is related to bodily intimacy between spouses. The Apostle Paul emphasizes that the husband's body no longer belongs to him, but to his wife, and vice versa. Therefore, spouses should keep themselves for each other and at the same time not deny each other physical intimacy without mutual consent:

Husband show his wife due favor; like a wife to her husband. The wife has no power over her body, but the husband; likewise, the husband has no power over his own body, but the wife does. Do not deviate from each other, except by agreement, for a time, for the exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance.(1 Corinthians 7:3-5)

It was Christians from the very beginning of the existence of the Church that have always defended the beauty, value and significance of marriage in human life. The early Christian apologist Tertullian, a 2nd-century author, speaks of the importance of marriage in the life of a Christian in his “Epistle to the Wife” :

“How to depict the happiness of marriage, which the Church herself enters into, which prayer confirms, seals the blessing, announces the Angels and finally confirms the Father. How pleasant is the yoke of two hearts united by one hope, one doctrine, one law. They are like children of one Father, like servants of one Lord; there is no discord between them, either in soul or in body. They are two in one flesh. Where there is one flesh, there is one spirit. They pray together, kneel together, fast together, mutually instruct and admonish each other. Together they are present in the church and at the Lord's table, endure persecution together, and enjoy peace together. They do not hide anything from each other, they are not a burden to one another. They freely visit the sick, give alms without hesitation, stand in prayer meetings without entertainment; together they sing psalms and hymns and mutually excite each other to the glorification of the Lord.

Read about the Christian attitude to marriage in the section

. What did you write to me about?

Having corrected the disorders of divisions, fornication, covetousness, now decrees the rules about marriage and virginity. For the Corinthians in a letter to him asked: should abstain from a wife, or not?

. It is good for a man not to touch a woman.

Well, excellent, he says, if every man, and not only a priest (as some poorly understand this), would not touch his wife at all and remain a virgin. But it is safer and closer to our infirmity to enter into marriage. Therefore he adds the following.

. But, to avoid fornication, each one shall have his wife, and each shall have her own husband.

He talks about both sides. For it may happen that the husband loves chastity, but the wife does not, or vice versa. words "to avoid fornication" encourages restraint. For if marriage is allowed in order to avoid fornication, then those who are united by marriage should no longer copulate among themselves without any moderation, but - chastely.

. Husband show his wife due favor; like a wife to her husband.

Duty, he says, honor love for one another; and since it is a duty, you are necessarily obliged to render it to one another.

. The wife has no power over her body, but the husband; likewise, the husband has no power over his own body, but the wife does.

Now he proves that love for one another is indeed a necessary duty. For, he says, spouses have no power over their bodies, but a wife is a slave and at the same time the mistress of her husband: a slave, since she has no power over her body to sell it to whomever she wants, but her husband owns it; and the lady, because the body of the husband is her body, and he has no power to give it to harlots. Similarly, the husband is the slave and at the same time the master of his wife.

. Do not deviate from each other, except by agreement, for a while.

That is, the wife should not abstain against the will of the husband, nor should the husband abstain against the desire of the wife. For to restrain one against the will of another is to deprive oneself, just as it is said of money; but to abstain at will is a completely different matter, when, for example, both (husband and wife) by agreement determine a certain time for mutual abstinence.

. For practice in fasting and prayer.

Explains what his expression means: "for the time being", that is, when the time comes to be in prayer, that is, to pray especially fervently. For he did not simply say: for prayer, but: "to exercise in prayer". Indeed, if the apostle had found in conjugal cohabitation an obstacle to ordinary everyday prayer, then he would have said in another place: "pray without ceasing"()? Therefore, in order that yours might be more ardent, refrain, he says, from each other, because copulation, although it does not defile, but hinders the pious occupation.

A Then be together again, lest Satan tempt you with your intemperance.

I, says the apostle, say that you should be united again; but I do not consider this a law, but I prescribe for this, "lest Satan tempt you" that is, inciting to fornication. Since it is not the devil in himself who is the culprit of fornication, but mainly our intemperance, the apostle added: "your intemperance" for in it lies the reason why the devil tempts us.

. However, I said this as a permission, and not as a command.

That you should deprive yourselves of each other before the time, I said this, says the apostle, "as permission"(κατά συγγνώμην), that is, out of condescension to your infirmity, "not as a command" immutable.

. Because I want all people to be like me.

Wherever only the apostle prescribes some difficult feat, he usually sets himself as an example. This is why he says here: I desire that everyone should always abstain.

. But everyone has his own gift from God, one in this way, the other in another way.

Being virgin, he says, is a gift from God; however, this feat requires our strength. How does he call it a gift? To the consolation of the Corinthians, to whom he "your intemperance"(v. 5), dealt a sensitive blow. Meanwhile, note that he considers marriage itself a gift; for he said: "everyone has his own gift from God, one is like that", that is, the gift to remain in virginity, "another otherwise", that is, the gift to live in marriage.

. To the unmarried and to the widows I say: it is good for them to remain like me. But if not may abstain, let them marry; for it is better to marry than to be inflamed.

Do you see the wisdom of Paul, how he also shows the superiority of virginity, and at the same time does not force him who is unable to restrain himself to abstain from marriage, lest he otherwise suffer a more severe fall? If, he says, you experience great violence and inflammation (for the power of lust is strong), then free yourself from those labors and sweats, so that, having taken up them, you will not fall into the worst evil.

. And I do not command those who have entered into marriage, but the Lord.

Since the Lord in clear words gave the law not to divorce, except for the reason of adultery (), the apostle says: "not I, but the Lord". Before, what was said was not literally legitimized by the Lord. However, the words of Pavlov are the words of the Lord, and not human, for below he says this about himself: “I think I also have the Spirit of God” ().

. A wife must not divorce her husband; if she divorces, she must remain celibate, or be reconciled to her husband, and the husband must not leave his wife. his.

Divorces, he says, are for the love of temperance, or for cowardice, or for other reasons; but it would be better if there were no separation at all. If it does follow, then the wife must remain with her husband, if not for intercourse, then in order not to bring anyone else. If she cannot restrain herself, then let her be reconciled to her husband.

. To the rest, I say, and not the Lord: if any brother has an unbelieving wife, and she agrees to live with him, then he should not leave her; and a wife who has an unbelieving husband, and he agrees to live with her, must not leave him.

What are you saying? If the husband is an unbeliever, then let him stay with his wife; and if he is a fornicator, then he must not stay with her? But is unbelief worse than fornication? Definitely worse; but God exacts more for sins against neighbors than against himself. For it is said: “leave your gift there before the altar and go first, be reconciled to your brother”(). And ten thousand talents, due to Him, He forgave: but for the one who owed a hundred denarii, He did not leave offense without vengeance (). So it is in the present case: unbelief, which offends God Himself, He ignores, but the sin of adultery punishes like a sin against a wife. Some, however, explain it this way: a person, they say, remains in disbelief due to ignorance, which, perhaps, will end, as the apostle himself () says: “Why do you know, wife, will you save your husband?”- and fornication is committed due to obvious corruption. Moreover, the fornicator had already separated himself from himself, for, having taken his members from his wife, he made them members of the harlot; meanwhile, just as the unbeliever did not commit any sin against carnal union, or rather, through this union, he, perhaps, will be united by faith. Not to mention that the order of life will be perverted, and the Gospel will be reviled if the faithful half is separated from the unfaithful. Meanwhile, the considered commandment of the apostle refers only to the case if the husband and wife were united in marriage, when both were still in unbelief, but after that one or the other side turned to the faith. For if before only one husband was an unbeliever, or only one wife, then the believing half was not at all allowed to marry an unbeliever: this is evident from the words of the apostle, for he did not say: if anyone wishes to take an unbeliever, but: "if what brother has". Again, he does not simply order the believing half to live with the unbelieving, but only if the latter so desires; for it means: "I agree," that is, if he wills.

. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband.

That is, the abundance of the purity of the believing half overcomes the impurity of the unbelieving. This means the words of the apostle, and not that the pagan becomes a saint. For the Apostle did not say: He is holy, but: "He is sanctified," that is, he is overcome by the holiness of his faithful half. And he says this so that the believing wife does not fear becoming unclean if she has cohabitation with such a husband. But one asks: he who copulates with a harlot, becoming one body with her, becomes unclean (cf.); obviously, and he who copulates with a Gentile becomes one body with her. If the former is impure, how is it that the latter is not made impure? As far as fornication is concerned, this is exactly what happens in it. When fornicators have fellowship with each other, their mixture is impure, and therefore both of them are unclean. But otherwise this is the case with the cohabitation of the believing half with the unbelieving. An unbelieving husband is unclean because of his unbelief. But the wife has fellowship with him not in unbelief, but in the lodge. There is no impurity in this fellowship. For it is a legal marriage. Therefore, the believing half does not become unclean.

. Otherwise your children would be unclean.

If the unfaithful half were not overcome by the purity of the faithful, then their children would be unclean, or only half clean.

And now saints.

That is, they are not unclean. By the superfluous expression "holy," the apostle casts out the fear of such a suspicion.

. If the unbeliever wants get divorced, get divorced.

For example, if he commands you to either take part in his disbelief or give up marriage rights, then divorce. For it is better to loosen the bonds of marriage than to break piety.

. brother or sister in cases not connected; The Lord has called us to peace.

If your husband quarrels with you because you do not take part in his unbelief, then divorce him. For you are not enslaved to him in such a case, that is, you are not forced to follow him in such matters. It is better to separate from him than to quarrel; because God does not want it either: "The Lord has called us to peace". So, if a husband quarrels with you, then by this he himself filed a reason for divorce.

. How do you know, wife, if you can save your husband?

Returning again to the admonition that "must not leave" husband's wife, offers a real question. For if, he says, he does not quarrel with you, then stay with him and exhort him: maybe you will do something. - to completely convince her husband, and on the other - in order to support in her the hope of her husband's conversion and prevent despair.

. Or you, husband, why do you know if you can save your wife? Only (εί μ ) each do as God has determined for him, and each as the Lord has called.

Some read it like this: “or you, husband, why do you know whether you will save your wife or not”(ήμ)? Then they started another sentence like this: "everyone shall do as God has decreed for him", that is, how do you know whether you will save her or not? This is completely unknown. But if you do not know, then you should not dissolve the marriage, because if you do not save her, you will not harm yourself, and if you save, then you will benefit yourself and others. But Saint John did not read like this, but like this: “everyone shall do as God has determined for him, and each as the Lord has called”. And this reading is incomparably better. The apostle, as it were, said this: there should not be a divorce under the pretext of unbelief, but each one should act as God was pleased with him. You were called, having a wife from the unbelievers. Keep her to yourself, and do not cast her out for unbelief.

. So I command all the churches.

He said this so that the Corinthians would listen to him the more willingly, when he commands others along with them to do the same.

. If one is called circumcised, do not hide (μη έπισπάσθω ).

Probably, many, ashamed of circumcision, brought the circumcised member back to its original form with some medicine, building up a skin on it.

. If anyone is called uncircumcised, do not be circumcised.

On the other hand, some, finding something important in circumcision, were circumcised upon conversion to faith. Therefore he says that this does not in the least contribute to faith.

. Circumcision is nothing and uncircumcision is nothing, but All in keeping the commandments of God.

Everywhere, he says, along with faith, the fulfillment of virtue is required, and everything else is either little or not required at all.

. Everyone stay in the rank in which you are called. Whether you are called a slave, do not be embarrassed; but if you can become free, then use the best.

"In the rank in which he was called", that is, in what kind of life, and in what rank and state you believed, remain in that; for by calling he means bringing to faith. Did you accept the faith as a slave? do not worry and do not be embarrassed; for slavery does not harm you at all, so that if you could become free, "then use the best" sacrifice yourself for the benefit of others.

. For the servant who is called in the Lord is the Lord's free man; likewise, he who is called free is the servant of Christ.

The one who is freed from slavery is called free. So he says: you who believed in a state of bondage, you are free of the Lord; for Christ has freed you both from sin and from that outward bondage, though you are a slave. He who does not submit to passions, having a noble soul, is not a slave, although he seems to be such. On the other hand, another free person is called to faith; such a servant of Christ. So, if the name of slavery revolts the slave, then let him understand that he has become free in Christ, and this freedom is much more important than human. Again, if the name of freedom puffs up the free, then let him understand that he is a servant of Christ and humble himself, imagining that he is subject to such a Master and must please Him. Do you see the wisdom with which the apostle instructs the slaves and the free.

. you are bought way at a price; do not become slaves of men. In which rank whoever is called, brethren, in him, each one, remain before God.

This speaks not only to slaves, but also to the free, exhorting all Christians not to do anything to please people and not to obey them if their commands are against the law. This is what it means: bought from God to be slaves of men. It does not convince the slaves to fall away from their masters - no; This is evident from his next words: "in what rank is one called" etc., that is, if anyone is called and is in a state of bondage, let him remain in him. He added “Before God” in order not to fall away from God through obedience to lawless rulers. He takes care of both, that is, so that, on the one hand, under the pretext of obedience to God, the slaves do not fall away from their masters, and on the other, while rendering their masters super-duty obedience, they do not fall away from God.

. Regarding virginity, I have no command of the Lord, but I give advice, as one who has received mercy from the Lord to be To him true.

Above, he occupied us with a conversation about chastity, and now he turns to a more important subject, namely virginity, and says that the Lord did not lay down a law and did not give a command regarding virginity, but only said: “whoever can accommodate, let him accommodate” (). Therefore, I do not dare to prescribe anything regarding this subject; this business is important, but at the same time dangerous; however, I give my opinion, that is, advice, since I myself, by the grace of God, have been honored to be faithful, that is, close to Him and one to whom secrets can be entrusted.

. In real need, I acknowledge for the best that it is good for a person to remain like this.

In my opinion, he says, it is best for a person to abstain from marriage because of the inconvenience and trouble associated with it, and not because the marriage is unclean.

. Are you connected to your wife? don't seek divorce. Did he leave without a wife? don't look for a wife. However, if you marry, you will not sin.

words "Are you united with your wife?" showed that marriage, like bonds, brings trouble with it. "Divorce" does not call abstinence by consent, but divorce without sufficient reason; for if the spouses abstain by consent, it is not a divorce. Having said “do not look for a wife”, lest they think that celibacy commands, he adds: "However, even if you marry, you will not sin". See, meanwhile, how inconspicuously it encourages virginity, calling marriage bonds, and virginity permission and freedom.

. And if a girl marries, she will not sin.

By a virgin here he does not mean the one who is consecrated to God (for if this one marries, then, no doubt, she will sin, because through this, in addition to her Bridegroom - Christ, she will bring an adulterer to her), but also a celibate girl. Therefore, if such a woman marries, she will not sin; because marriage contains nothing impure.

. But such will have afflictions according to the flesh; and I feel sorry for you.

Sorrows refers to the worries and sorrows associated with marriage. “But I,” he continues, “I feel sorry for you,” like children, and I wish you to be free and carefree. Marriage is a bond; and those who are under his yoke have no power over themselves, as said above.

. I tell you, brethren, the time is short.

To his words "they will have affliction according to the flesh" someone did not add: “but pleasure is also at the same time,” cuts off any hope of pleasure, exposing the crampedness of time. For everything is in a hurry to destruction, and the Kingdom of Christ has drawn near, and at last we must come to Christ. So, if there is any pleasure in married life, then it is fragile and short-lived.

. So those who have wives must be as those who do not; and weeping as if not weeping; and those who rejoice, as those who do not rejoice; and those who buy, as not acquiring; and those who use this world as those who do not use it.

If even those who have wives should be as if they had not, then what is the use of marrying and bearing a burden? What does it mean: “as those who do not have”? This means: not clinging to marriage and wife and not exhausting all cares for them. In the same way, no one should be too concerned about anything else: neither sad circumstances, which he hinted at with the word "weeping", nor joyful ones, which he meant with the word "rejoice", nor contracts, which he expressed with the word "buy". And why, he says, list this and that? It’s just that those who use this world should not abuse it, that is, cling to it with all diligence and passion; for use that is superfluous and goes beyond what is proper is abuse.

. For the image of this world is passing away.

That is, it passes and collapses. Why get attached to something that is being destroyed? The name of the image showed that the things of the real world only flicker before the eyes, are extremely light and do not have anything solid and substantial in themselves.

. And I want you to be without worries.

And how could we be without worries? If only they were celibate. So he adds the following.

. The unmarried cares about the Lord's things, how to please the Lord; but a married man is concerned about the things of the world, how to please his wife.

How is it, Paul, wishing us to be carefree and for this reason inspiring us to be celibate, you again say: "the unmarried cares for the Lord"? For behold, here also are worries. But not such, he says, which are connected with marriage: the cares of the Lord are saving and sweet, but the cares of the world are harmful and painful. Indeed, is it not a burden and sorrow to try to please a wife, and especially one who loves jewelry and demands gold and pearls and other empty things? This disposes miserable husbands to injustice and soulful disposition of things.

. There is a difference between a married woman and a virgin.

That is, they differ from each other, and do not have the same care, but are divided in their cares: one cares for such subjects, and the other for others. Since their concerns are different, they should choose those that are better and easier.

. An unmarried woman cares about the Lord, how to please the Lord, in order to be holy both in body and spirit; but the married woman takes care of the things of the world, how to please her husband.

It is not enough to be holy in body, but it must also be so in spirit, for in this, that is, in purity of soul, true virginity consists. In experience, many, being pure and blameless in body, are filthy in soul. Above all, pay attention to the fact that she is not a virgin who cares about the world. Therefore, when you see a woman who pretends to be a virgin, and meanwhile cares about the things of the world, then know that she is not at all different from a married woman. For both, Paul laid down certain signs by which one can recognize them - not marriage and abstinence, but, on the one hand, a great and restless activity, and on the other, a calm occupation of one's own affairs. Therefore, she is not a virgin who burdens herself with many vain activities. But a married woman continues to take care of how to please her husband, and therefore she takes special care of her beauty, or, in order to be revered as a good housewife, she shows herself to be wasteful and thrifty.

. I say this for your own benefit, not to put bonds on you.

I talked, he says, about virginity, knowing that this state is useful for you, since it is free from sorrow and worries, and brings more benefits to the soul; I did not talk about this in order to force you to remain virgin against your will (for "bonds" he called compulsion).

. But so that you gracefully and unceasingly served God without entertainment.

In order, he says, that you live decently and in purity; for what can be more benevolent and purer than virginity? And in order that you, being free from the troubles of marriage, without entertainment, serve the Lord and always stand before Him, placing all your worries on Him ().

. If anyone considers it indecent for his maiden that she, being in adulthood, should remain so, let him do as he wants: he will not sin.

If anyone, he says, being really weak at heart, considers it dishonorable to leave his daughter a virgin, especially if she has passed the mature age, then let him, he says, and so be it. How? "Let him do what he wants", that is, if he wants to give her in marriage, let him give, for he will not sin. However, it is better to keep the virgin, as he says further.

. Let such are getting married. But he who is unshakably firm in his heart and, not being constrained by need, but being powerful in his will, has decided in his heart to keep his virgin, he does well. Therefore, he who marries his maiden does well; but the one who does not give out does better.

Notice how at first he is surprised at the one who observes his maiden: he calls him firm and steadfast and does his job with reason; for it says: "unshakably firm in heart". So, who gives his maiden in marriage, he is not firm. words "not being constrained by need" shows that the father has the power to give his husband's daughter, and no one can force him not to give her in marriage. So, honor to him if he leaves his daughter unmarried; therefore the apostle praises him: for "well," he says, "he does." But the one who gives his daughter in marriage also "doing well"; for it is not a sin to give in marriage; and everything that is not, good. But it is much better not to marry; for it is perfection in good.

. A wife is bound by law as long as her husband lives; if her husband dies, she is free to marry whomever she wants, only in the Lord. But she is happier if she remains so, according to my advice; but I think I also have the Spirit of God.

Here he teaches about the second marriage, and although he allows it, however, he honors the most blessed one who does not enter into a second marriage; for as virginity is superior to the first marriage, so the first marriage is superior to the second. "The wife is bound by law", that is, by the warning of the law, she is kept from adultery, from being an adulteress through union with another during the life of her husband, but if her husband dies, she becomes free from the bonds and law of the first marriage and receives permission. "Only in the Lord", that is, only with chastity, with honesty, can she enter into a second marriage, for the production and upbringing of children, and not for the inclination of lust. "On My Advice" he adds that you should not consider this a necessity, but only advice, divine advice. "I think," he says, and I have the Spirit of God". There is more humility in these words; for he did not say: I have, but: I think that I have, that is, I believe, I guess.

The doctrine of marriage, to which chapter 7 is devoted, is caused by the question posed by the Corinthians in their letter to St. Paul (1 Cor. 7:1). But it is intimately related to the topic of bodily purity, and this explains why Paul touches on it here. At first glance, it may seem that Paul approaches marriage in a purely utilitarian way. Marriage for him is a remedy against fornication (1 Cor. 7:1-2, 9). Marriage is a means to some higher end. St. John Chrysostom writes about (1 Cor. 7:1-9): “... the Corinthians wrote to him, should he abstain from his wife, or not? In replying to this and laying down rules on marriage, he also speaks of virginity. If you are looking for a very excellent good, then it is better not to combine with a woman at all; if you are looking for a state of security and in accordance with your weakness, then enter into marriage. Saint Ephraim the Syrian testifies: “Knowing that the Lord taught him about him. I was afraid to preach about it myself. When he saw that the people themselves were looking for him, he became their adviser, and not their mentor, an exhorter, and not a legislator.

St. Basil the Great, in his views on virginity and marriage, expresses his opinion: “The philanthropic God, who cares about our salvation, gave human life a twofold direction, that is, matrimony and virginity, so that those who are unable to endure the exploits of virginity enter into cohabitation with his wife, knowing that an account of chastity, holiness and likeness to those who lived holy in marriage and in the upbringing of children would be required from him. Since the marriageable state, like the virginal state, was established by God, then the requirement of obligatory celibacy from all people would seem contrary to the intention of God. Saint Gregory of Nyssa emphasized the general Christian significance of the ascetic ideal in the spirit of St. Basil the Great. According to St. Gregory of Nyssa, “not only virgins, but also persons leading a married life, should enjoy the benefits of this world only according to the “law of dispassion”, that is, they should not be attached to everything worldly with their hearts, but, on the contrary, turn their look to the heavenly homeland and to it alone strive with all your existence. Thus, the “law of dispassion”, which should determine the relationship to everything around us, as well as the “pious way of life” in general, is obligatory for all Christians, whether they be men or women, virgins or persons of the marital state, and, therefore, in this There should be no difference between them."

According to St. John Chrysostom, marriage was established by God in order to make up for the loss of people caused by sin and death. But childbearing is not the only and not even the most important purpose of marriage, but the main goal of marriage is the eradication of debauchery and intemperance: to be sober and chaste." St. John Chrysostom points out that the main purpose of marriage is to satisfy the need for carnal union, which is invested by God in human nature. “Thus, the two purposes for which marriage is established are to live chastely and become fathers, but the chief of these purposes is chastity. Witness to this Paul, who says: "to avoid fornication, each one should have his own wife and each one his own husband (1 Cor. 7:2), - did not say for bearing children", and then: "be together" (1 Cor. 7:5) - commands he is not in order to become the parents of many children, but in order that “Satan does not tempt you”, and continuing the speech he did not say - if you want to have many children, but what: “if they cannot refrain, then let them marry » (1 Cor. 7:8).

Sexual intercourse is not just pleasure, but it is an act that has consequences: the holy apostle Paul clearly says that copulation even with a harlot (that is, in the absence of a desire to receive anything other than physical pleasure) already leads to “one flesh” (see 1 Corinthians 5:16). By regulating sexual relations with the commandments, God forbids not pleasure, but the perversion of marriage - the great mystery of knowledge - which, ultimately, leads to the fact that man himself will no longer be able to perceive anything more from intimacy than what animals receive. Paul says, “Flee fornication; every sin that a person commits is outside the body, but a fornicator sins against his own body (1 Cor. 6:18). The fornicator robs himself.

To the words “in order to avoid fornication,” St. Cyprian of Carthage gives an example of fallen virgins who could not keep the high vow of virginity: “And how hard many fall from that, how many virgins, to our greatest regret, we see those who have become criminal from such seductive and pernicious ties . If they sincerely consecrated themselves to Christ, then they should keep shame and chastity without shame and expect the reward of virginity for firmness and constancy. But if they do not want to or cannot remain so, then it is better for them to marry than to deserve the fire of hell with their crimes. At the very least, they should not tempt other brothers and sisters." St. Theophylact of Bulgaria writes about (1 Cor. 7:2): “For it can simply happen that a husband loves chastity, but a wife does not, or vice versa. In the words: "in order to avoid fornication" encourages abstinence. For if marriage allows in order to avoid fornication, then those who are united by marriage should copulate among themselves without any moderation, but chastely. Saint Theophan the Recluse in relation to the second verse of the seventh chapter: namely, marriage and virginity: “In both, one can please God and be saved; but in the first it is more convenient to do it, in the second it is less convenient. It can be added to this that a married man cannot reach such spiritual perfection as a celibate one. Marriage is for the weak. This weakness is bodily and spiritual.

“A wife has no power over her body, but a husband; likewise, a husband has no power over his body, but a wife.” (1 Corinthians 7:4). Blessed Augustine, reasoning over these apostolic words, says: “The unconditional attachment of spouses to each other, such “mutual marital complicity”, in which the whole soul of one half belongs entirely and inseparably to the other half of the married couple. Such direct cohesion of the spouses extends not only to the sphere of their spiritual relations, but is reflected in a natural way and in the very nature of their physiological communication. The result of this unity, according to Augustine, is such a physiological and psychological state in which the wife, according to the Apostle, does not control her body, but the husband, likewise, the husband does not have power over his body, but the wife.

St. Theophylact of Bulgaria interprets the call of the holy Apostle Paul as an inducement for Christian spouses to adhere to moderation and prudent abstinence in their married life: “The Apostle proves that love for each other is indeed a necessary duty. For, he says, spouses have no power over their bodies: a wife is a slave, because she has no power over her body to sell it to whomever she wants, but the husband owns it, and the mistress, because the husband’s body is her body, and he does not powerful, to give it to harlots. Likewise, the husband is the slave and at the same time the master of his wife.”

“Do not deviate from each other, except by agreement, for a time, for the exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance.” (1 Corinthians 7:5). St. John Chrysostom says: “A wife should not abstain against the will of her husband, and a husband should not abstain against the will of his wife. Why? Because from such abstinence comes great evil: from this often there were adulteries, fornications and domestic disorders. For if others, having their own wives, indulge in adultery, much more will they indulge in it when they are deprived of this consolation. The apostle Paul allows spouses to move away from each other for a while, for exercise in fasting and prayer: “here the apostle means prayer performed with special care, for if he forbade those who copulated to pray, then how could one fulfill the commandment of unceasing prayer? Therefore, it is possible to copulate with a wife and pray, but with abstinence, prayer is more perfect!”

“However, I said this as a permission, and not as a command” (1 Cor. 7:6). The apostle shows that to refrain from one another is not his command, but simply a recommendation. St. Theophan the Recluse writes: “What spouses should abstain at certain times is the law of nature. To this the law of pleasing God applies its requirement. But, how to settle and order all this, this cannot be prescribed. This is left by mutual agreement and prudence of the spouses. This shows that the apostle does not command, but advises Christians not to abuse abstinence. Blessed Augustine, addressing those people who abstained for the sake of human glory, refers to the words of the Apostle Paul and says: “So, there are those who are humble among those who abstain (from marriage), there are also the proud. Let not the proud hope in the kingdom of God. High is the place where abstinence leads... Finally, I dare, my brethren, to even say that for those who are abstinent, but proud, it is useful to fall, in order to humiliate themselves in the very thing by which they are exalted. Because what good is abstinence to anyone if pride reigns.

“For I desire that all people be like me, but each one has his own gift from God, one in this way and another in another way” (1 Cor. 7:7). St. Theophan says: “Intending to offer something difficult and difficult to implement, he sets himself as an example, as the beginning of a leader in overcoming difficulties. Out of a desire for all the essential good, I want “that all people be like me, i.e. celibate, because this is the best way to Christian perfection, a serene life, to an unhindered approach to the Lord. St. Ephraim the Syrian interprets this verse as follows: “Without the command of the Lord, he chose this. But grace is given to everyone from God. And this is also called the command of his Lord, because not every person has the strength for this. He further said: one in this way, the other in another way, inasmuch as one is like this, and this can be justified, and the other in another way.

Blessed Jerome of Stridon proves that asceticism expresses the essence of the religion of Christ. In particular, interpreting 1 Cor. 7:7, the blessed Jerome says, “Blessed is he who will be like Paul. Happy is he who listens to the Apostle who commands, and not who condescends. That, he says, I want, that I want you to be imitators of me, as I am of Christ. He is a virgin from the Virgin, uncorrupted from the incorruptible. Since we humans cannot imitate the Savior's birth, let us at least imitate His life. The first is the property of Divinity and bliss, the latter is accessible to both human limitations and achievement. According to the blessed Jerome, “he who has a wife is called a debtor, an uncircumcised man, a servant of his wife, and, which is typical of thin slaves, bound. And he who lives without a wife, firstly, is not indebted to anyone, then he is circumcised, thirdly, free, and finally allowed. In general, marriage corresponds to the image of this transitory age and does not correspond to the Kingdom of Heaven, "for after the Resurrection there will be no marriage." The only justification for marriage, according to the Bethlehem hermit, is that "the wife will be saved if she gives birth to such children who remain virgins, if she herself gains in children what she has lost and rewards the damage and rottenness of the root with flowers and fruits."

“To the unmarried and to the widows I say: it is good for them to remain like me. But if they cannot restrain themselves, let them marry, rather than be inflamed” (1 Cor. 7:8-9). St. John Chrysostom says: “Do you see the prudence of Paul, how he shows the superiority of abstinence, and does not coerce those who cannot refrain, fearing that a fall may occur? It's better to get married than to get fired up. Shows how great is the power of lust. And the meaning of his words is as follows: if you feel a strong attraction and anger, then save yourself from labor and exhaustion so that you do not become corrupted.

The purely utilitarian justification of marriage did not express the thought of the holy apostle Paul in all its depth. He is far from humiliating marriage. Moreover, it follows from some of his remarks that he understands marriage as the closest unity of spouses (1 Cor. 7:3-4). At the same time, he justifies the prohibition of divorce by the direct command of the Lord, and excludes the very possibility of a second marriage of a divorced woman (1 Cor. 7:10-11). This idea of ​​the closest unity of spouses and the indissolubility of marriage opens the way to the mystical teaching about marriage as a reflection of the union of Christ and the Church, a teaching that a few years later will be given by the holy Apostle Paul in his epistle to the Ephesians. The main idea of ​​the holy Apostle Paul is clear in any case: in marriage or in celibacy, a person has one vocation. This vocation is an entire service to God: it is not for nothing that all earthly and, above all, social values ​​are re-evaluated in Christ (1 Cor. 7:22).

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Priest Maxim Mishchenko