1Co 7:1-40 KJVR  
(1) Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.  

 

(2) Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. A purpose of marriage is to avoid fornication. God has made this marriage provision for those with the gift of celibacy. See v. 7.
   

 

(3) Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. This is the 'bonds' of matrimony. A husband and wife are bound together such that they have rights and control over the other.
(4) The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

 

(5) Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.  
   

 

(6) But I speak this by permission, and not of commandment.  
(7) For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.  

 

(8) I say therefore to the unmarried and widows, It is good for them if they abide even as I. Unmarried means single.  It is used in v. 11 of the divorced. It is used in v. 34 of virgins. See v 25, 36-38 for the section relating to virgins.

Greek: agamos: vrs. 8,  11,  32,  34
   

 

(9) But if they cannot contain, let them marry: for it is better to marry than to burn. If they do not have the gift of celebasy, they should marry to avoid fornication.
   

 

(10) And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: A married woman should not seek a divorce, but if she does divorce him she should remain unmarried or be reconciled.  It is the same for the husband.
(11) But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

 

(12) But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. Paul gives his sound opinion. See v. 25

'the rest.' are believers bound to an unbelieving spouse
(13) And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him.  

 

(14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. see v. 16    A difficult verse in light of other scriptures about unbelievers.  Basically it says that if the believer and unbeliever desire to stay together in holy matrimony then the unbeliver and children are in a special state. If the state did not exist then the children would be unclean. 

We are sanctified because of our relationship/love with Christ. Perhaps this is similar. The verse is definitely not talking about an unbeliever who hates his spouse or God.

Rth 1:16 And Ruth said, Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy peoplee shall be my people, and thy God my God:

 

 
  sanctified:

G40 hágios holy, (From TDNT)

hagiázō to make holy, sanctify,

hagiázō.

This is mostly a biblical term and means “to consecrate” or “to sanctify.” God is asked to sanctify his name (Matt. 6:9). Jesus sanctifies himself (Jn. 17:19) and his church (Eph. 5:26) — a divine work. The Father sanctifies Christ (Jn. 10:36; cf. 17:19) with a view to sanctifying the disciples (17:19). The latter takes place through Christ’s reconciling work (Heb. 2:11; 10:10). For Paul we are thus “the sanctified” (1 Cor. 1:2), and this is a state (1 Cor. 6:11). The sanctified have an inheritance (Acts 20:32). They are to sanctify Christ in their hearts (1 Pet. 3:15), being holy in conduct as Christ makes them holy by indwelling them (1:16).

hagiasmós.

Deriving from the verb, this term means “sanctifying.” It is rare in the LXX and occurs in the NT only in the epistles. Only a holy person can “sanctify,” so divine sanctifying precedes any process of sanctifying (cf. Rev. 22:11). It is God’s will (1 Th. 4:3) and finds expression in life (4:4). The body must be yielded to sanctification (Rom. 6:19). Christ and the Spirit effect it (1 Cor. 1:30; 2 Th. 2:13; 1 Pet. 1:2). It implies conduct in 1 Tim. 2:15 and is a moral goal in Heb. 12:14. It is thus the moral result of Christ’s atoning work.

 
 

 

(15) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.  
(16) For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? see v 14

 

(17) But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

(Mat 19:10-12 KJVR)

 
   

 

(18) Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

(19) Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

(20) Let every man abide in the same calling wherein he was called.

 

 Paul's comments on marriage lead to his position on slavery and circumcision. Stay where you are.
   

 

(21) Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.  
(22) For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. Use the state you are in. see v. 24
(23) Ye are bought with a price; be not ye the servants of men.  
(24) Brethren, let every man, wherein he is called, therein abide with God.  

 

(25) Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. Virgins, see v 36-38
(26) I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.  
   

 

(27) Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. Are you married? Do not seek a divorce. Are you divorced? Seek not a wife? But if you do marry you have not sinned. Still, you will have earthly troubles. see v. 9

G3080 λύσις lusis loo'-sis From G3089; a loosening, that is, (specifically) divorce: - to be loosed.

Thayer's Definition:
1) a loosing, setting free
   a) of a prisoner
   b) of the bond of marriage, divorce

 
(28) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

 

(29) But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;  
(30) And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;  
(31) And they that use this world, as not abusing it: for the fashion of this world passeth away.  

 

(32) But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:  
(33) But he that is married careth for the things that are of the world, how he may please his wife.  

 

(34) There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. G3933 παρθένος parthenos par-then'-os f unknown origin; a maiden; by implication an unmarried daughter: - virgin.

G22 ἄγαμος  agamos  ag'-am-osFrom G1 (as a negative particle) and G1062; unmarried: - unmarried.

 

 
(35) And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.  

 

(36) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Is the passage about a father or to a prospective bridegroom? A discussion of this issue is at:

Note 1

Note 2
(37) Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.  
(38) So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.  

 

(39) The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.  
(40) But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.