1 Corinthians 7:3Meaning & Commentary from the Church Fathers

If neither husband nor wife has authority over the body, much less do they have authority over possessions. Listen, you who have husbands and wives: if you should not regard your bodies as your own, then much less your possessions.

It is true that in some places of the Old and New Testaments great precedence is given to the husband. Thus it is said: "Your desire shall be for your husband, and he shall rule over you" (Gen 3:16).

And Paul in one epistle makes such a distinction between spouses: "Husbands, love your wives," and, "let the wife fear her husband" (Eph 5:25, 33).

But here equal authority is assigned to both, no more and no less. Why? Because he is speaking about chastity. In other respects, he says, let the husband have precedence. But in chastity, no.

Neither "the husband has authority over his own body," nor does the wife (1 Cor 7:4). There is great equality of honor, and no precedence.

The divine Apostle, inspired by the grace of God, first lays down the law of chastity for husbands. And since it happened that husbands or wives, having come to love continence, abstained from marital relations without the consent of those living with them in marriage, he also gives a command about this, as was fitting.

Saint Chrysostom calls attention here to the fact that, although the husband has precedence over the wife in many other respects, the Apostle makes him completely equal to the wife in the commandment concerning chastity.

"Here both he and she have exactly the same authority, no more and no less. The husband does not have possession of his body, just as the wife does not. This is complete equality, with no precedence."

Concerning the Apostle's words, "Do not deprive one another," he remarks: "The wife must not abstain against the will of the husband, and the husband must not abstain against the will of the wife.

Concord must be preferred to everything. It is most important."

But since the Apostle commands abstinence during fasting, for zeal in prayer, and commands an end to abstinence to prevent evil temptation from the devil, Venerable Theophan says:

"If there is no danger, abstinence may be continued. It is evident that the Apostle would have wished abstinence to be kept as though it were a law.

He would have them come together only in concession to extreme necessity, which is determined not by desires, but by nature, and not even by nature, but by prudence."

All these are matters of such hidden relations that there are not, and cannot be, particular definite laws for them.

But since the Corinthians were infants in faith and in Christian life, the Apostle gives them fatherly and wise counsels. Yet he warns that they should be used not as universal divine laws, equally binding on all, but as counsels in accord with the chief Christian commandments.

They are not to look elsewhere, nor break the bonds, but nourish due love for one another. He first gave this law to the husband, because the husband is the head of the wife.

Human laws prescribe chastity, or fidelity, to wives and punish those who violate this law. But they do not demand equal chastity, or fidelity, from husbands.

Because husbands, as lawgivers, did not care for equality, but granted indulgence to themselves. The divine Apostle, inspired by the grace of God, first lays down the law of chastity, or fidelity, for husbands.

And since it happened that husbands or wives, having come to love continence, abstained from marital relations without the consent of those living with them in marriage, he also gives a command about this, as was fitting."