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Response to comment [from a Christian]: "Did you just give Ned's Atomic Dustbin a namecheck?"

Soap for sore eyes

need an intermission

If looks could kill

I'd kill your television.

Response to comment [from a Satanist]: "Can't possibly be that sex is good, and fun..."

A hog has never said 'I need a bath'.

"...Using your body in a way that God did not intend, is like hitching a plow to the back of a Cadillac. You'll destroy your car. Disobey God and you'll destroy not only your physical body , but your heart, mind and soul as well (Pv 5:11). God is not a cosmic killjoy just wanting to take away your fun. Every kick has its kick back. The playboy's payday is death. Payday-- someday. Our lives belong to God. They are not our own. Dishonoring ourselves is dishonoring God as we are made in His image (Rogers)..." Full text: We Are All God's Children

Response to comment [from a Christian]: "Stop fornicating? God certainly knew what would happen when He created a mate for Adam."

Response to comment [from a Christian]: [Keypurr quote: Do you think a Pastor or Priest is needed for God to join them together?] "These days yes."

[1 Co 7:36] "Your verse deals with either a slave or betrothed situation - and being that he knew her in a marital way, he is being told to marry her since he had already knew her that way. Yes, they were joined together when they had sex."

"1 Co 7:36 his virgin. That is, a man’s daughter. Apparently in Corinth some of the fathers intending devotion to the Lord, had dedicated their young daughters to the Lord as permanent virgins. past the flower of youth. Fully matured as a woman capable of child-bearing. it must be. When daughters became of marriageable age and insisted on being married, their fathers were free to break the vow and let them marry.

7:37 no necessity. This means the father who has kept his daughter a virgin and is not under constraint by the daughter to change his mind, does well to fulfill his desire for her to be singularly devoted to the Lord (v. 34). As with those who remain single (v. 28), the choice was not between right and wrong."

MacArthur, John Jr: The MacArthur Study Bible. electronic ed. Nashville : Word Pub., 1997, c1997, S. 1 Co 7:36

"1 Co 7:32-35. Paul’s third reason was a development of the second. The single state has potentially fewer encumbrances and distractions than the married state, so it more easily facilitates a spirit of undivided devotion to the Lord. In the Sermon on the Mount, Jesus warned His followers against letting concern for the material aspects of this life distract them from devotion to God (Matt. 6:25-34). The poor widow (Mark 12:44) gave all her material sustenance to God as an act of singular devotion. A married man or woman with a needful concern for the well-being of his family would have been less likely to do that. The situation illustrates Paul’s point that the single life with its greater simplicity in obligations allows a potentially greater commitment of time, resources, and self to the Lord than would be possible for a married person dutifully carrying out the marital and familial obligations attached to that state.

7:36-38. The interpretation and translation of this passage is difficult, as the alternate marginal translation indicates. The issue revolves around whether the indefinite pronoun anyone (v. 36) refers to a father or to a prospective bridegroom. The NIV translators, following most modern commentators, have adopted the latter point of view but have included the traditional interpretation in the margin. The strength of the bride groom view lies in the fact that it permits a consistent subject for the verbs used throughout the passage, a strength which the NIV translators forfeited by making the virgin the subject of the phrase getting along in years. This decision was possibly prompted by the need to explain why the bridegroom might be thought to act improperly (i.e., his delay in consummating the marriage may, with her advancing age, adversely affect her chance of ever getting married). The bridegroom view, however, faces a lexical difficulty in the meaning of two verbs (gameō and gamizō) for marriage. In order to sustain the bridegroom view it is necessary to understand the terms as virtual synonyms, meaning “to marry.” But gamizō usually means “give in marriage,” and gameō means simply “marry,” as these words do in the other New Testament passages where they occur together (Matt. 24:38; Mark 12:25). This distinction in meaning continued to be recognized even in the second century (Apollonius Dyscolus, Syntax 3. 153). So it seems that the marginal reading is to be preferred.

Paul, then, gave advice to a father who in the first-century culture exercised great decision-making authority in matters affecting his family. A father may have decided that his daughter should not marry, possibly due to reasons similar to those Paul had mentioned in 1 Corinthians 7:25-34. But in coming to this decision, the father had not reckoned with the fact that his daughter might not be able to remain single. She might not possess the gift of celibacy (v. 7). If so, Paul recommended that the father should not feel obligated to hold to his previous commitment but instead let his daughter marry. However, the father should feel free to follow through on his conviction to keep his daughter single (v. 37) if three conditions were met: (a) He had a settled and firm conviction about the propriety of her celibacy. (b) He was in a position where he was free to exercise his authority, that is, he was not a slave in which case the master could determine the daughter’s destiny. (c) He was under no compulsion from evidence which suggested that his daughter was not able to remain single but required marriage instead. If these conditions were met, then the father did well not to give her in marriage."

Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:520