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Exegetical and Hermeneutical Commentary of 1 Corinthians 7:25

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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.

25 38. General Instructions Concerning the Marriage of Virgins

25. virgins ] i.e. unmarried women. St Paul now returns to the question of marriage. But before he enters upon the question of the marriage of virgins, he treats, according to his usual rule, of the general principle of which theirs is a particular case. The time is short, and he would have all as free from care as possible.

Fuente: The Cambridge Bible for Schools and Colleges

Not concerning virgins – This commences the third subject on which the opinion of Paul seems to have been asked by the church at Corinth – whether it was proper that those who had unmarried daughters, or wards, should give them in marriage. The reason why this question was proposed may have been, that many in the church at Corinth were the advocates of celibacy, and this, perhaps, on two grounds:

(1) Some may have supposed that in the existing state of things – the persecutions and trials to which Christians were exposed – it would be advisable that a man who had unmarried daughters, or wards, should keep them from the additional cares and trials to which they would be exposed with a family; and,

(2) Some may have already been the advocates for celibacy, and have maintained that that state was more favorable to piety, and was altogether to be preferred. It is known that that opinion had an early prevalence, and gave rise to the establishment of nunneries in the papal church; an opinion that has everywhere been attended with licentiousness and corruption. It is not improbable that there may have been advocates for this opinion even in the church of Corinth; and it was well, therefore, that the authority of an apostle should be employed to sanction and to honor the marriage union.

I have no commandment … – No positive, express revelation; see the notes on 1Co 7:6, 1Co 7:10.

Yet I give my judgment – I give my opinion, or advice; see the note at 1Co 7:6.

As one that hath obtained mercy of the Lord – As a Christian; one who has been pardoned, whose mind has been enlightened, and who has been endued with the grace of God.

To be faithful – Faithful to my God. As one who would not give advice for any selfish, or mercenary, or worldly consideration; as one known to act from a desire to honor God, and to seek the best interests of the church, even though there is no explicit command. The advice of such a man – a devoted, faithful, self-denying, experienced Christian – is entitled to respectful deference, even where there is no claim to inspiration. Religion qualifies to give advice; and the advice of a man who has no selfish ends to gratify, and who is known to seek supremely the glory of God, should not be disregarded or slighted. Paul had a special claim to give this advice, because he was the founder of the congregation at Corinth.

Fuente: Albert Barnes’ Notes on the Bible

1Co 7:25-40

Now concerning virgins I have no commandment of the Lord.

Concerning virgins and widows

The apostle advises–

I. The unmarried of both sexes. As he has argued against the disruption of the ties between slave and master, Christian and heathen, so Paul now advises the unmarried to remain as they are. Not that he disparages marriage, but special circumstances make it inadvisable.

1. The present distress (1Co 7:26). This may refer to the Neronian persecution already commenced (a.d. 64), or to the troubles which were to usher in the second advent (cf. Mat 24:1-51.)

. The injunction will hold in all similar cases; as when the soldier is called to dangerous duty, or when a man is approaching death, or during the prevalence of famine or pestilence.

2. Tribulation in the flesh (1Co 7:28), i.e., distress which bears more hardly on the married than on the single.

3. The shortness of time (1Co 7:29).

4. The cares incident to the married state (1Co 7:32).

II. Fathers regarding unmarried daughters. In the East marriages are arranged by parents much more than with us: but how much even with us depends on the Christian wisdom of parents, who may sacrifice the highest interests for the sake of a union that offers worldly attractions. Faithful parental guidance may prevent an unholy alliance and lead to a happy union in the Lord. The point before the apostle is–

1. When permission to marry may be granted (1Co 7:36).

(1) Generally, when the refusal would lead to anything unseemly.

(2) In particular, if the girl is of marriageable age, and if she and her lover are bent on union, to enforce celibacy would be to put temptation in her way. The general advice not to marry because of present distress is overborne by stronger considerations (1Co 7:2); and in view of these the father will do well to put no barriers in the way.

2. When permission may be withheld. The elements determining judgment will be–

(1) The presence or absence of the considerations mentioned in the previous case.

(2) The temperament or inclination of the daughter in reference to marriage.

(3) Her fitness for Christs service in the single state.

(4) Her general well-being temporal and spiritual. If in view of these he judges it best for his daughter not to marry he may resist the solicitations of her suitors.

III. Widows. This proceeds on the same lines as the advice to the unmarried. She is free, but she must only marry in the Lord. Yet the apostle advises against a second marriage, on grounds already adduced in the case of virgins. A widow will be more free from care if she remain as she is. Conclusion:

1. The application of abiding principles is modified by changing circumstances. What is prudent in a Christian country may be imprudent elsewhere.

2. Christians should only marry in the Lord. (H. Bremner, B. D.)

Works of supererogation and counsels of perfection

Theologians have inferred that Christians have power not only to give adequate obedience to the moral law, but also to do works of supererogation. This doctrine rests upon two assumptions–

1. That God requires in His creatures, not perfect conformity with moral law, but only sincerity of endeavour.

2. That the actions supposed to be counselled but not commanded are moral, and not merely indifferent. But both assumptions destroy the essential nature of moral law, which must, in its very idea, be obligatory; and whatever is not obligatory is no part of morality, but belongs to the class of indifferent things. It follows that if the apostle imposes no command but simply gives advice in reference to abstention from marriage such abstention is not to be reckoned a work of supererogation. This distinction, however, between obligatory and supererogatory moral obedience must not be confounded with the distinction between precepts and counsels of perfection–the latter so called from the vulgate rendering of in this verse.

Counsels of perfection differ from works of supererogation in two points–

1. They have always reference, not to actions in themselves moral, but to actions in themselves indifferent.

2. They are to be sought not in the words of Christ, but in the words of His apostles. Whatever Christ says in reference to practice is a command which men disobey at their peril. But the apostles, though they may often have authority to command, may be unable on occasion to arrive at a decision and, therefore rest content with the expression of an opinion, which Christians may, if they so judge, lay aside. The present passage is an instance of this. We need not discard the name counsels of perfection. There are undoubted cases in which celibacy is helpful to spiritual progress, and other cases in which marriage is essential to it. The apostle says, I give my advice, not frivolously nor as a wise man of this world, but with all the faithfulness and sincerity of one that has had the grace of salvation and apostleship. The advice is given with manifest reluctance. He is careful to prepare their minds for it by telling them that it is simply his own opinion, not the Lords command, and that, on the other hand, he has formed his judgment under a sense of responsibility attaching to his office. (Principal Edwards.)

How to judge in difficult matters

I. Modestly (1Co 7:25).

1. Not dogmatically as if we had a right to command.

2. Yet faithfully.

3. In dependence upon the mercy of God.

II. Wisely.

1. With delicacy and discrimination (1Co 7:26-28).

2. With a due knowledge of times, circumstances, &c.

III. In the fear and love of God (1Co 7:32-34).

1. Even in ordinary life earthly ends are not to be the rule of action.

2. The glory of God must be the supreme aim.

IV. Kindly (1Co 7:35-40).

1. Not assuming anything to ourselves.

2. But respecting the liberty of our neighbour. (J. Lyth, D. D.)

How to give advice

I. Modestly–not with an assumption of authority.

II. Humbly–as a matter of judgment, which must be tested by the Word of God.

III. In a Christian spirit–as those who have been forgiven.

IV. Faithfully–as the servants of God. (J. Lyth, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 25. Now concerning virgins] This was another subject on which the Church at Corinth had asked the advice of the apostle. The word , virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from 1Co 7:26; 1Co 7:27; 1Co 7:32-34, and from Re 14:4. The word , virgin, is frequently applied to men as well as to women. See Suidas, under the word . , He (Abel) was a virgin, and a righteous man. In 1Co 7:36 the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended.

I have no commandment of the Lord] There is nothing in the sacred writings that directly touches this point.

Yet I give my judgment] As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle’s words may be safely understood.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He had before spoken to married persons and widows, now he comes to speak

concerning virgins; and though he mentions only the female sex, yet the following words show that his advice extended to both. As to them he saith, he had no special direction from Christ, none that would suit the case of every virgin; but yet he would give his advice, what seemed to him best. And he would have them look upon him

as one that himself had received mercy from the Lord, and as he desired to be faithful in the discharge of his trust, so might and ought to have credit given him in what he said. In which sense we read in Scripture of a faithful saying, a faithful Creator, a faithful man, & c.

Fuente: English Annotations on the Holy Bible by Matthew Poole

25. no commandment of the Lord: yet. . . my judgmentI have no express revelation from theLord commanding it, but I give my judgment (opinion);namely, under the ordinary inspiration which accompanied the apostlesin all their canonical writings (compare 1Co 7:40;1Co 14:37; 1Th 4:15).The Lord inspires me in this case to give you only a recommendation,which you are free to adopt or rejectnot a positive command.In the second case (1Co 7:10;1Co 7:11) it was a positivecommand; for the Lord had already made known His will (Mal 2:14;Mal 2:15; Mat 5:31;Mat 5:32). In the third case (1Co7:12), the Old Testament commandment of God to put away strangewives (Ezr 10:3), Paul by theSpirit revokes.

mercy of the Lord (1Ti1:13). He attributes his apostleship and the gifts accompanyingit (including inspiration) to God’s grace alone.

faithfulin dispensingto you the inspired directions received by me from the Lord.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now concerning virgins,…. Whether they should continue in the same state or not, whether they should marry or not, was one of the cases put to the apostle, and which the Corinthians wrote to him about, and to which he returns this answer:

I have no commandment of the Lord: neither in the Old Testament, in the law of Moses, or writings of the prophets; nothing is therein enjoined concerning celibacy, or commanding persons to live a single life; but on the contrary there are many things directing and exciting to a marriage state; nor had the apostle any command from the Lord Jesus Christ, under the Gospel dispensation, obliging to virginity; nor any special orders, or peculiar revelation from the Spirit of God, fixing and settling this point:

yet I give my judgment, what will be most advisable, convenient, and prudent to be done, considering persons, times, and circumstances. The apostle does not make use of his power and authority, as such, to make decrees, and prescribe rules, binding on the consciences of men; only humbly and modestly gives his opinion, which if thought well of, might be followed by them: and the more to engage them to take his advice, he adds,

as one that hath obtained mercy of the Lord to be faithful; the meaning of which is, not that he, through the goodness and mercy of the Lord, had with great integrity preserved his virginity, and so proposes himself, as an instance and example of retaining it; for it is not certain, that though the apostle was now single, that he had never been married; it seems rather that he had, and therefore this cannot be his sense; nor does he refer to his faithfulness, to the Gospel committed to his trust, and the faithful discharge of his whole ministerial service, and which was owing to divine grace and mercy; but to that plainness, honesty, and integrity, which appeared in the whole course and conduct of his life, and in all his conversation with men; and particularly in giving advice about any matter, or declaring his sentiments on any subject: and when a man is free and faithful, and openly and honestly tells his mind, it greatly recommends him, and commands attention and regard to what he says; and faithfulness, it may be observed, considered in this sense, is not of nature, but of grace; it is obtained not by a man’s own power and strength, but by the grace and mercy of God; to which it is here ascribed.

Fuente: John Gill’s Exposition of the Entire Bible

Prudential Directions to Virgins.

A. D. 57.

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: “Now concerning virgins I have no commandment of the Lord, v. 25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful,” namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, ch. xv. 10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (1Co 7:33; 1Co 7:34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, “If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;” yet he adds, “If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it.” And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Prov. xxiii. 5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luk 14:18; Luk 14:19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, v. 31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men–when, instead of being oil to the wheels of our obedience, it is made fuel to lust–when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons:– 1. The time is short, v. 29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos synestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (v. 31), schema—the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Ps. xxxix. 6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, v. 32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, v. 35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, v. 33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, 1Co 7:32; 1Co 7:34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one’s discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.

Fuente: Matthew Henry’s Whole Bible Commentary

I have no commandment of the Lord ( ). A late word from , old Greek verb to enjoin, to give orders to. Paul did have (verse 10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Ac 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Co 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1Cor 7:25; 1Cor 7:28; 1Cor 7:34; 1Cor 7:36-38) and not as in Re 14:4 (metaphor). It is probable that in the letter (7:1) the Corinthians had asked about this problem.

But I give my judgment ( ). About mixed marriages (12-16) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no “command,” but only “a judgment,” a deliberately formed decision from knowledge (2Co 8:10), not a mere passing fancy.

As one that hath obtained mercy of the Lord to be faithful ( ). Perfect passive participle of , old verb to receive mercy (). is predicate nominative with infinitive . This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.

Fuente: Robertson’s Word Pictures in the New Testament

Virgins [] . Not the unmarried of both sexes, as Bengel. The use of the word by ecclesiastical writers for an unmarried man has no warrant in classical usage, and may have arisen from the misinterpretation of Rev 14:4, where it is employed adjectivally and metaphorically. In every other case in the New Testament the meaning is unquestionable.

Fuente: Vincent’s Word Studies in the New Testament

1) Now concerning virgins I have no commandment of the Lord:- have no commandment of the Lord. Concerning virgins, morally clean unmarried young women, Paul conceded that he had not a single precedent of command of the Lord. He thus had no previous command to validate anything he was to say.

2) Yet I give my judgement. (gnomen de didomi) Yet, of my own accord, or by unrestrained permission, I give my judgement – this too regarded a question of their inquiry. 1Co 7:1.

3) As one that hath obtained mercy of the Lord to be faithful. (hos eleemenos hupo kuriou pistos einai) as one having received mercy by the Lord to be faithful. Paul sought, without reservation or restraint to be faithful in all his advice or exhortations.

Fuente: Garner-Howes Baptist Commentary

25. Concerning virgins He now returns to treat of marriage, of which he had begun to speak in the commencement of the chapter. What he is now about to state he had previously touched upon, but briefly and somewhat obscurely. He accordingly intimates more explicitly what his views are respecting virginity; but as it is a matter that is liable to be misapprehended, and is full of difficulties, he always speaks, as we shall see, conditionally. Virgins here I understand as meaning virginity. As to this, he says he has no commandment of the Lord; because the Lord does not in any part of the Scriptures declare what persons ought to remain unmarried. Nay, on the contrary, inasmuch as the Scripture says, that

male and female were created together, (Gen 2:21,)

it seems as if it called every one equally and without exception to marriage: (414) at least celibacy is nowhere enjoined upon any one, or commended.

He says that he gives advice, not as if there were anything doubtful in it, and had little or no stability, but as being certain, and deserving to be maintained without any controversy. The word, too, that he employs, γνώμη, signifies not merely advice, but a decisive judgment. (415) Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says in Mat 5:32, and Mat 19:5; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing out who ought to marry, and who not

Having obtained mercy to be faithful. He secures authority for his decision, that no one may think himself at liberty to reject it, if he chooses. For he declares that he does not speak simply as a man, but as a faithful teacher of the Church, and an Apostle of Christ. According to his custom, he declares himself to be indebted for this to the mercy of God, (416) as it was no common honor, nay superior to all human merits. Hence it appears, that whatever things have been introduced into the Church by human authority, (417) have nothing in common with this advice of Paul. But faithful here means truthful — one who does not do what he does merely from pious zeal, but is also endowed with knowledge, so as to teach with purity and faithfulness For it is not enough for a teacher to be conscientious, if he has not also prudence and acquaintance with the truth.

(414) “ Appelle indifferemment et sans exception tous hommes et femmes a se marier;” — “Calls all men and women indiscriminately and without exception to marry.”

(415) Such is the view that Beza takes of the meaning of the term here — “ Sententiam in hac re meam dico;” — “I give you my authoritative decision as to this matter.” — Ed.

(416) The original word, ἠλεημένος, which has occasioned no inconsiderable difficulty to interpreters, is ingeniously supposed by Granville Penn, in his Supplemental Annotations, to be a dialectic variation of ηλημενος, for ειλημενος, bound, (from ειλεω, to bind,) in which case the meaning would be this: “as one bound by the Lord to be faithful.” Taking the word in this light, the expression is much similar to what we find employed by the Apostle in a subsequent chapter of this Epistle — ἀνάγκη γάρ μοι ἐπίκειται, necessity is laid upon me (1Co 9:16.) — Ed

(417) “ Du cerueau des hommes;” — “From man’s brain.”

Fuente: Calvin’s Complete Commentary

Appleburys Comments

Concerning the Unmarried (2540)

Commentary

Now concerning virgins.Up to this point Paul has answered the questions about the expediency of marriage and has given direction to those who are already married. His third topic deals with unmarried daughters who are still under the direction of their fathers. A closing statement on marriage gives his inspired advice to widows whose husbands are dead and who might want to remarry.

The term virgin is both masculine and feminine in Greek. It is used with reference to men in Rev. 14:4. The consensus of commentators is that the term in this context refers to unmarried daughters.

no command of the Lord.Once again he must remind his readers that the Lord had not spoken on this matter but that He is now doing so through His inspired apostle.

I give my judgment.The apostle expresses his inspired opinion based on accurate knowledge. He certainly does not set up his opinion as a mere man against the command of God. He is speaking as one who has obtained mercy of the Lord. It was by the mercy of the Lord that he received his apostleship (I Rim. 1Co. 1:12-14). The expressed opinion or judgment of the apostle is therefore equal in authority to the command of the Lord, since it is delivered by the Lord through His trustworthy servant.

by reason of the distress that is upon us.Many assume that Paul was thinking of the end of the world and the second coming of Christ when he wrote these verses, but there is no good reason to do so. It is a fact that the apostles along with the other disciples of Jesus thought that He was to set up a temporal kingdom while He was on earth. Some came to take Him by force and make Him their King after the feeding of the five thousand (Joh. 6:15). Even James and John who may have been cousins of Jesus sent their mother to ask that one of them might sit on the right hand and the other on the left in His kingdom (Mat. 20:20-28). They undoubtedly thought of the kingdom as an earthly one that would restore the glory to Israel which had been known in the days of David and Solomon. Jesus could not grant such a request for the position of honor in the kingdomthe spiritual onewas for those for whom it had been prepared by the Father, that is, the humble who like Jesus were great because they were servants. The Emmaus disciples had hoped that Jesus would redeem Israel from Roman bondage (Luk. 24:21). The apostles persisted in this concept of the kingdom until Jesus, after the resurrection, corrected their views (Act. 1:6). After Pentecost, when the kingdom had come in truth and Jesus had been declared to be at the right hand of God (Act. 2:33), no apostle is on record as assuming that Christ was to come in his life time. Despite this fact, commentators persist in saying that the apostles expected Him to return in their day. It is true that some of the church people had misunderstood Paul on the matter and that he had written to the Thessalonians to correct their misunderstanding (2Th. 2:1-5). To say that he wrote what was not true is to question his inspiration.

What then did Paul mean by the distress that was upon the Corinthians? The distress was not impending, but present. We know for one thing that Christian people were being subjected to persecution of various sorts. See the history of persecution in the book of Acts. Paul had met Priscilla and Aquila when he was at Corinth. They had recently come from Rome because Caludius had commanded all Jews to leave Rome (Act. 18:1-3). Wars, depressions, responsibilities of caring for a homeall these might have been in the apostles mind when he mentioned the distress that they faced. Our own history during times of war and depression proves the correctness of the point Paul was making, for many marriages failed that were entered into in those times of distress. Good sound advice is offered in these circumstances: If one is married, he is not to be loosed from the marriage bond; if one does not have a wife, he is not to seek one.

But shouldst thou marry.This is to men and unmarried women. If in face of distress they should marry, they have not sinned. The apostle is writing to spare them inevitable pressures that attend the establishment and maintenance of a home.

the time is short.Some read into this expression the assumption that Paul was speaking of the end of the world and second coming of Christ. I disagree. He is stating a fact that all of us should be aware of at all timeslife in this world is transitory. The time that anyone may have at any period is indeed brief. The whole concept of time as it relates to mans existence on this earth is limited. Peter reminds us that one day as the Lord looks upon it is as a thousand years and a thousand years as one day (2Pe. 3:8).

those that have wives may be as though they had none.Marriage is for this life, not for eternity. Jesus said, in the resurrection they neither marry, nor are given in marriage, but are as the angels in heaven (Mat. 22:30). The point is that the length of time that one is married is short at best, for it is temporal, limited to this life. The time in which we are to serve the Lord is also short, and one must not, in this brief time of service, love father or mother or wife or children more than the Lord (Luk. 14:26).

those that weep, as though they wept not.The apostle moves from the subject of marriage to other transitory situations of this life. Weeping and rejoicing will not go on forever for the child of God. In heaven there is no mourning nor crying nor pain any more (Rev. 22:4). One cannot use to the fullest the things he possesses in this lifefood, shelter, and things for bodily comfort are used on a day to day basis. See Jesus remarks about such things in Mat. 5:25-34.

the fashion of this world passeth away.Commentators in general assume that Paul is speaking about the second coming of our Lord. Not necessarily so. He is pointing to a well known fact that this world with its customs is transitory. Marriage is for this life. Why then be overly concerned about getting married? Not that marriage is wrong, but that Paul is concerned that the brethren who face some unusual distress be spared the added burden of family cares. Note what Jesus said about those with families at the time of the destruction of Jerusalem (24:19). All who know anything of the pressures of war or economic depression know how hard these situations are on those with families. The very young and the very old often suffer beyond measure in such times of distress. Pauls concern was that they be free from added cares.

unmarried, married.All that has been said on this subject is now applied to the two classes, whether the unmarried be unmarried men or unmarried women. The simple facts are that married people must give some time to family cares; the unmarried may have no such problems. They are free to give their time to the Lords work without distraction.

not that I may cast a snare upon you.Once again, the apostle is careful to remind the reader that marriage is not wrong even in times of distress. He is not setting it aside and thereby setting a snare to catch some in sin because of incontinency. This he had already explained (1Co. 7:2-5).

unseemly toward his virgin.The marriage of daughters was in that culture under the control of the father. This is, therefore, advice to fathers about letting their daughters marry. Any other construction of the meaning of the passage is open to serious question. Plummer reminds us that it is wholly improbable that this refers to the prospective bridegroom or to some kind of spiritual betrothal between unmarried persons (I. C. C., First Corinthians, p. 159).

the flower of her age.That is, if she is a mature young woman of marriageable age.

if need so requireth.There may have been many reasons why it might have been advisable for the father to grant his consent to the marriage of a grown daughter. It might well be that he was unable to support her and that she would, therefore, be happier if she were permitted to establish her own home. Under such circumstances it was not a sin for the father to let the young couple marry.

On the other hand, the father who did not find it necessary to give such consent and who was able to exercise his will in the matter did well to keep his virgin daughter at home. This is in accord with what has been said about the advisability of remaining unmarried during times of great distress. It also assumes that the father had the right to exercise his will in the matter. Perhaps some were slaves and couldnt do so. We must read these instructions in the light of the culture under which they were given, not of our own. Paul put his approval on the one who gives his daughter in marriage, and adds that the one who does hot give his daughter in marriageunder the circumstances he has just describedshall do better.

A wife is bound for so long time as her husband liveth.Paul has discussed the unmarried man and the unmarried woman. He has also discussed the duties and responsibilities of the father of the unmarried daughter. There remains one more class, the woman whose husband had died and who might want to marry again. He now gives instruction to those in this situation. He reminds the reader that this applies to the one whose husband is dead since the marriage vow is in force while the husband lives. Dead means physically dead, not spiritually dead. Some have imagined that if the husband is not a Christian and therefore spiritually dead, the wife is freed from the marriage vow. This seems absurd in the light of 1Co. 7:14.

only in the Lord.This may mean that she is free to marry one who is in the Lord, that is, a baptized believer. Be not unequally yoked with unbelievers (2Co. 6:14) does not necessarily refer to marriage. Christian people will be far better off in their desire to serve the Lord if they do have Christian partners, but Paul has indicated that the believer who is married to the unbeliever may use that situation to win the unbeliever to Christ (1Co. 7:16).

A second possible meaning, though less likely, is that she is to remember that marriage is to be in accord with the regulations of the Lord for this sacred institution.

she is happier.Remarriage, even though one may have a Scriptural right, does not always solve the problems of loneliness or other issues that may cause one to seek remarriage. This seems to be particularly true of those who are older. The apostles advice is that greater happiness will accompany the unmarried state. The case of younger widows is different. When they have waxed wanton against Christ, they desire to marry (1Ti. 5:11). Some of these become not only idle but tattlers and busybodies. Paul adds, I desire therefore that younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling: for already some are turned aside after Satan (1Ti. 5:13-15).

I think I also have the Spirit of God.This does not imply any doubt in the apostles mind as to his inspiration. On the contrary, he is sure that he has the Spirit of God directing him. Others might have been claiming it, but the apostle of Christ could say, I think that I also have the Spirit of God.

Summary

In this chapter Paul begins to answer the questions which the Corinthians raised in their letter to him. The questions were about (1) marriage, (2) things sacrificed to idols, (3) matters of public worship, and perhaps (4) the other topics discussed in the rest of the letter: spiritual gifts, the resurrection, and the collection for the saints.
Paul approaches the problem of marriage from the background of the loose moral condition that prevailed in Corinth and from his discussion of the sins of fornication and abuse of the body in the preceding chapters. The unmarried state is excellent, or honorable. Nevertheless, because it may present temptation to those who do not have the gift of continence, he recommends the married state also. The mutual obligations of husbands and wife are not to be set aside except by mutual consent, and that only for a time, that Satan tempt them not. Paul wished that all had this gift, but he recognized that all are not alike in this respect. His instruction about marriage is to be considered in relation to the individual case. It applies equally to the unmarried and to widows. It does not set aside the law of marriage, although the unmarried state is recommended for those who are able to accept this advice because of the peculiar distress which the people of Corinth were facing.
Married couples are given specific instructions: They are to remember the command of the Lord that the wife is not to depart from her husband. In accord with the instruction which the Lord had given, she is reminded that if she should depart she is to remain unmarried or else be reconciled to her husband.
With the general statement about marriage, Paul turns to the case of a believer being married to an unbeliever. Is separation permitted in this case? The answer is clear: the believer is not to leave the unbeliever. The marriage is made holy in the believer, and there is no reason for dissolving it. If, however, the unbeliever should depart, he is to be allowed to do so. The law of marriage does not imply that the brother or sister is placed under obligation to go along with the one who leaves. Neither does it say that the believer is free to remarry. Such freedom is brought about by the death of husband or wife. But God called them in peace. Every effort should be made to preserve the home, but if the unbeliever insists he is to be allowed to leave. The believer must consider, however, the possibility of saving his unbelieving partner by refusing to take the initiative in breaking up the home. This may call for great Christian grace, but it is worth it if one soul can be saved.
Becoming a Christian is no reason for seeking separation from an unbelieving husband or wife. For example, the one who is called in circumcision or even in slavery is advised not to let his status as Jew or even slave matter. It is his relation to Christ that counts. Of course, if a slave can obtain freedom, it is well to do so, but it is not essential to his becoming a Christian.
The purpose of Pauls advice was to spare them unnecessary anxiety under the peculiar circumstances of their day. This should not be regarded as a great hardship since the fashion of the world is changing and will some day give place to the permanent state in eternity where they neither marry nor are given in marriage. This instruction was not intended to prevent marriage, but to make it possible for them to serve the Lord without distraction.
Two possible attitudes of a father toward his unmarried daughter are given. If the daughter is old enough to be married and he is disposed to consent to her marriage, let him so do; it is no sin. On the other hand, if he is in position to exercise his will in the mattersomething denied to many who were slavesand he is disposed to keep his daughter at home, let him do so. So the one who gives his daughter in marriage does well, but the one who does not give his daughter in marriage does better, for he spares her the anxiety of homemaking in troublous times.
Concluding the discussion, Paul says that a wife is bound to her husband as long as the husband lives, but if he should die she is free to marry, only in the Lord. The law of the Lord regulating marriage applies at all times. Some assume that this means she is free only to marry one who is in the Lord.
This instruction is so important that Paul closes it with the reminder to his readers that he has been directed by the Spirit of God in writing it.

Fuente: College Press Bible Study Textbook Series

(25) Wow concerning virgins . . .A new subject is here introducedviz., the duty of parents regarding their young unmarried daughters. Ought they to give them in marriage? The answer occupies to 1Co. 7:38. On this subject the Apostle states that he has no actual command from Christ. It was a point to which our Lord had not directly alluded in His teaching, and so the Apostle gives his opinion as one who has obtained mercy to be a faithful instructor. The contrast here is not between Paul inspired by the Lord and Paul not inspired, but, as in 1Co. 7:12, between Paul quoting the words of Christ and Paul himself instructing as an inspired Apostle.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. Response on marriage under pressure, especially of maiden daughters, 25-40.

The response of Paul concerning marriage thus far is applicable to the proper cases in all ages. Through the remainder of the chapter his advice is given in view of the present pressure; namely, the impending persecution, apparently apprehended from the increasingly cruel character of the Emperor Nero. To that persecution Paul himself fell a victim; but whether it really reached Corinth, so as to fulfil the gloomy anticipation, is not historically certain.

Fuente: Whedon’s Commentary on the Old and New Testaments

25. Virgins Unmarried females. Yet the advice given would, by analogy, be in some degree applicable to males.

No commandment of the Lord That is, no recorded or traditional words of Christ. Note 1Co 7:10.

My judgment Note 1Co 7:40.

Faithful Not only persevering, as a believer, but trusty, as God’s dispenser of inspired truth.

Fuente: Whedon’s Commentary on the Old and New Testaments

Further Instructions Concerning Marriage In View of the Urgency of the Times (7:25-40).

‘Now concerning virgins I have no commandment of the Lord, but I give my judgment as one who has obtained mercy of the Lord to be faithful.’

‘Concerning virgins’ here, in view of 1Co 7:26-27, probably means ‘concerning those who have not yet married’, whether men or women, whom he assumes to be pure (compare Rev 14:4). Although it may be that he was asked a question about virgin women and chose to answer it at first more generally, for in 1Co 7:28 and later the virgins are women.

It is clear that Paul had been asked whether ‘virgins’ should marry. In many pagan sects there were women who were called ‘virgins’ who did not marry. They were dedicated to the gods and offered their bodies to men so that the men might come into ‘communion’ with the god through sexual activity. It was typical of men’s deceitfulness in making what was disgraceful appear even a ‘good and pious’ thing.

While we must presume that the Corinthians were not thinking fully in these terms, yet the idea of pure virgins being separated to God, and to God alone, may well have seemed attractive, and may suggest they mainly had women in mind. Paul, however, answers in respect of both.

Paul gives his answer on the basis of His Apostleship, ‘as one who has obtained mercy of the Lord to be faithful’, as in 1Co 7:6; 1Co 7:12. There was nothing he knew of in the Scriptures or in the Lord’s teaching on such matters. Perpetual virginity was never considered a godly notion among the Jews, and Jephthah’s daughter bewailed the fact that she must die a virgin (Jdg 11:38), while for men the married state was seen as a necessity. (But compare Jesus’ words in Mat 19:12 of which Paul may have been unaware).

‘As one who has obtained mercy of the Lord to be faithful.’ He received His Apostleship by the Lord’s mercy, having been deliberately chosen in accordance with that mercy (1Ti 1:12-13; 1Ti 1:16). And as a chosen Apostle his responsibility was to be faithful in all things pertaining to God. Thus they can be sure that when he gives his guidance it is as one who is being faithful.

But even as Paul begins his reply about virgins he wants it clear that the principles do not just apply to virgin women but to all. Virgin women are not to be seen as particularly under pressure.

Fuente: Commentary Series on the Bible by Peter Pett

Advice to Virgins In 1Co 7:25-38 Paul addresses virgins on the topic of marriage. In this section Paul will explain that singleness is preferred over marriage, but not required by the Lord (1Co 7:25-28). He then lays out his argument for the advantage of the single lifestyle in that it allows a person to serve the Lord unhindered (1Co 7:29-35). He then returns to the option of marriage as something that can be done when someone feels it is needful (1Co 7:36-38).

The epistle of 1 Corinthians was most likely written around A.D. 55 to 57 while Paul was staying in Ephesus on his third missionary journey. Thus, the believers in Corinth were living in a time of increasing persecution from the Roman Empire. Paul advises them to not seek marriage during this stressful time (1Co 7:25-28). After telling the saints that marriage is good and acceptable in God’s eyes (1Co 7:28), he launches into a passage that helps us better understand how to balance our married life with our Christian life, to balance earthly issues with eternal issues (1Co 7:29-35). As saints we must live in this world and use its goods, especially for those who choose to marry, because marriage requires more earthly responsibility and attention (1Co 7:32-33). Paul is telling the saints in 1Co 7:29-33 that although we live in this world and marry as other do, we must not indulge in the things of this world (1Co 7:31). Even our marriages should reflect the pursuit of the kingdom of God (1Co 7:29). Paul is trying to teach them how to balance this properly in their lives. We are to live above the cares and pursuits of this life. We can tell if we are worldly-minded because we will rejoice in the things that the world rejoices in and we will weep when the world weeps (1Co 7:30). In 1Co 7:29-33 Paul describes the cares of this world, which are marriage, weeping and rejoicing in the things of this life, buying and possessing material things. Paul explains to them that they are not to indulge in the affairs of this world, simply because the time is short. That is, the time of the Lord’s Return is short. This passage is a clear indication that the early Church believed in Christ’s imminent return. Paul makes a similar statement to young Timothy when he said that no man who goes to war entangles himself in the affairs of this life (2Ti 2:4). However, the spiritual-minded will rejoice in the things of God. Paul ends this topic by saying if a believer feels the strong need to marry, then he is free to do so (1Co 7:36-38).

2Ti 2:4, “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.”

Outline – Note the proposed outline:

1. Paul Advises on Singleness 1Co 7:25-28

2. Paul Defends Singleness 1Co 7:29-35

3. Paul Allows for Marriage 1Co 7:36-38

1Co 7:27 “Are you loosed from a wife?” Comments – BDAG reads, “Are you free from a wife, i.e., not bound to a wife?” ( 2b), and the NIV, “Are you unmarried?”

1Co 7:30 “And they that weep, as though they wept not” Comments – God’s children need not weep anymore over the losses of this world, because of the glorious promise of God’s blessings. Note:

Isa 25:8, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.”

Isa 30:19, “For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.”

Luk 6:21, “Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.”

1Co 7:30 “and they that rejoice, as though they rejoiced not” – Comments – Lost people need to stop living in pleasure, and come to God with a broken hearts. Note:

Luk 6:25, “Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.”

Luk 16:25, “But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.”

Jas 5:1, “Go to now, ye rich men, weep and howl for your miseries that shall come upon you.”

1Co 7:31 Word Study on “fashion” Strong says the Greek word “fashion” ( ) (G4976) means, “a figure, a condition.” BDAG says it means, “form.”

1Co 7:31 “for the fashion of this world passeth away” Comments BDAG translates this phrase, “this world in its present form is passing away.” ( 2) We find a description of the form, or fashion, of this world in Gen 8:22 in which the characteristics of this present world are listed.

Gen 8:22, “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.”

Illustration We can imagine a theatre when its stage changes shape for a new scene. The new scene is judgment and then heaven or hell (Revelation 20-22).

1Co 7:35 Comments – The word comely conveys the idea of a good outward appearance.

1Co 7:36-38 Comments – Paul Allows for the Marriage of Virgins: Two Views of Interpretation In 1Co 7:36-38 Paul returns to the option of marriage as something that can be done when someone feels it is needful. There are two views, or interpretations, that are commonly given to this passage:

1. A father to virgin daughter

2. A boyfriend to girlfriend.

Word Study on “giveth her in marriage” – Strong says the word “giveth her in marriage” ( ) (G1547) means, “to marry off a daughter.” BDAG says it means, “marry, give in marriage.” The word is used 5 times in the New Testament (Mat 22:30; Mat 24:38, Luk 17:27; Luk 20:35, 1Co 7:38), always describing those who are given in marriage (by parents), and it is always placed beside (G1060), meaning, “to marry.” So this passage is most likely referring to a father giving his daughter in marriage.

Mat 22:30, “For in the resurrection they neither marry, nor are given in marriage , but are as the angels of God in heaven.”

Mat 24:38, “For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage , until the day that Noe entered into the ark,”

Luk 17:27, “They did eat, they drank, they married wives, they were given in marriage , until the day that Noe entered into the ark, and the flood came, and destroyed them all.”

Luk 20:35, “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage :”

Illustration – Perhaps a good illustration of the New Testament family structure is found in Act 21:8-9, concerning Philip the evangelist and his four virgin daughters.

Act 21:8-9, “And the next day we that were of Paul’s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The question of celibacy in general:

v. 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.

v. 26. I suppose, therefore, that this is good for the present distress; I say that it is good for a man so to be.

v. 27. Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.

v. 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.

In this section Paul again presupposes the general rule, based upon the institution of marriage and its blessing by God, that the normal adult will be found in this state. His words, therefore, again concern a peculiar exception, and he applies his judgment to the case as it exists, the difference between principle and individual case thus being upheld. Concerning the unmarried, especially the virgins, he had no command of the Lord which would be applicable at all times and under all circumstances, and so he offered his inspired suggestion to cover this exception, as he had received grace from the Lord to be faithful. Because the mercy of the Lord had been effectually shown in his case, making him a faithful servant of the Lord, therefore his advice also is trustworthy. And so he gives his opinion, as at the beginning of the chapter, to the effect that it is good, advantageous, praiseworthy, for a person to be so, that is, to remain unmarried. But note that he includes a restricting clause which throws a flood of light upon the entire chapter: On account of the distress now existing. The word distress, literally “narrowness, pinching stress,” signifies such straits and difficulties as are found at the time of oppressions and persecutions. Such a time was then upon the Christians, not only on account of the enmity of the Jews, but also on account of the increasing unfriendliness of the Gentiles. The tyrant Nero had but recently taken possession of the throne, and the first severe persecution of the Christians was instituted by him. With such present distresses and imminent perils, it is true indeed that the advantage was on the part of the unmarried. See Mat 24:10.

Paul now applies his advice in detail: Are you bound to a wife? Do not be seeking separation. Are you (as a bachelor or widower) without a wife? Do not be seeking a wife. In the former case the lawfully wedded person sins by trying to break the marriage-tie; in the latter case the one that does not accept the advice of Paul is making himself liable to many forms of unpleasantness. But Paul does not want to be misunderstood as coming into conflict with the general rule of God, so he hastens to add: But if indeed you have married, you have not sinned, and if a virgin marries, she has not sinned. The Corinthian Christians were not to set up a false ascetic ideal in forbidding marriage. There was no sin connected with entering into that state or with being in that state. The only thing was, as Paul states: But affliction for the flesh such will have; I, however, am seeking to spare you. He is not referring mainly to the special cross of the married woman, Gen 3:16, but to all forms of tribulation which are liable to strike the body, the physical life, in such times as were upon the Christians. Persecution was more bitter to endure for the married, because to the perils threatening the body and life there were added the cares and worries for the well-being of the members of the family. Very often, indeed, the alternative lay between duty to God and affection to wife and children. It is in that sense that Paul desires to spare them, to save them a good deal of temporal adversity by giving them his advice.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Co 7:25. Now, concerning virgins St. Paul by virgins evidently means those of both sexes who are in a state of celibacy. It is probable that he had formerly dissuaded them from marriage, in the present situation of the church. (See the next note.) It seems they were uneasy under this, (1Co 7:28; 1Co 7:35.) and therefore sent some questions to St. Paul about it: In answer to which, from 1Co 7:25-37 he gives directions to the unmarried about their marrying or not marrying: in 1Co 7:38 he addresses himself to parents about marrying their daughters; and then 1Co 7:39-40 speaks of widows. When he says, I have no commandment of the Lord, he means, “I have no express or positive commandment upon this subject in any of Christ’s discourses transmitted to us.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 7:25 . ] indicating the transition to a new section in the discussion on marriage.

] virgins . We are not to understand this (with Theodore of Mopsuestia, Bengel, Semler, Zachariae, Schleusner, Schulz, Rosenmller, Flatt, Pott, Olshausen, Ewald) of the unmarried of both sexes , young men and maidens, which is contrary to the ordinary usage of the language (see too, 1Co 7:34 ; 1Co 7:36-37 ); for in such passages as Rev 14:4 , Oecumenius, Quaest. Amphil. 188; Nonnus on Joh 19:26 ; Fabricius, Pseudepigr. V. T. II: pp. 92, 98; also Arist. Eq. 1302, the word is maidenly ; and that it ever with Greek writers means a single man in the proper sense, is at least very doubtful.

] view, opinion . As regards . (2Co 8:10 ), see the examples in Kypke, II. p. 205.

The sense most in accordance with the context for is that of reliable , i.e. trustworthy (1Ti 4:9 ). The more general faithful (in the service of Christ; so Billroth, Rckert, Ewald) is less suitable; and least of all the simple believing , as Hofmann would have it. Paul’s being an (Theodoret) he ascribes to the mercy of Christ; for he knows well in himself that that characteristic would not belong to him without Christ’s gracious call to the apostleship, and without enlightenment and aid from Him. Comp also 1Co 7:40 . Hence ( quippe ) . . [1191]

[ 1191] . . . .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

C.Apostolic counsel in reference to remaining single; a. for the unmarried generally, b. for maidens and their fathers, c. for widows

1Co 7:25-40

25Now 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. 26I suppose therefore that this is good for the present distress, I say, that it is good for a man [person, ,] so to be. 27Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28But and if thou marry, [But if also thou mayest have married]24 thou best not sinned; and if a virgin marry, she hath not sinned. Neverthe less such shall have trouble in the flesh: but I spare you. 29But this I say, brethren, the time [henceforth] is short [narrowed down]: it remaineth,25 [omit, it remaineth, insert, in order] that both they that have wives be as though they had none; 30And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; 31and they that buy, as though they possessed not; And they that use this world,26 as not abusing [overusing] it: for the fashion of this world passeth away. 32But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, and how he may please27 the Lord: 33But he that is married careth for the things that are of the world, and how he may please4 his wife. 34There is difference also between a wife and a virgin.28 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. 35And this I speak for your own profit;29 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.30 36But 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. 37Nevertheless he that standeth steadfast in his31 heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep32 [in order to keep] his virgin, doeth33 well. 38So then he that giveth her in marriage34 doeth well; but35 he that giveth her not in marriage doeth10 better. 39The wife is bound by the law36 [omit, the law] as long as her husband liveth; but if her husband be dead, [sleep, ] she is at liberty to be married to whom she will; only in the Lord. 40But she is happier [more blessed] if she so abide, after my judgment: and I think also [om. also] hat I [also] have the Spirit of God.

EXEGETICAL AND CRITICAL

1Co 7:25-28. But now concerning virgins.In what follows Paul speaks indeed of unmarried men also, but it by no means follows from this that the word , virgin, should be extended to both sexes.37 This would not suit with New Testament usage, for in Rev 14:4, it stands only as a predicate, and describes a state; [Hodge, on the contrary.].Virgins, properly so-called, are the ones to whom his counsel here applies. Yet a reference to other unmarried persons is also involved. Schott (in his studies upon the Epistles to the Corinthians, Luth. Zeit. 18614) supposes him to denote such single persons of both sexes as had chosen the celibate state to serve the Lord in, whether as Deacons or Deaconesses, or in the free exercise of their gifts; [similarly Bengel, Olsh. But Meyer, et al., limit the designation to the female sex.] The indicates an advance in the discussion, which now returns from its digression to its proper theme, and contemplates the same in a new aspect.I have no commandment of the Lord; but I give my judgment., commandment, just as in 1Co 7:10. We see here how important it was, in the view of the Apostle, to distinguish the positive commands of the Lord, from all others. This care of his presupposes with great probability the existence at that time of not merely an oral, but also a written tradition of the discourses of our Lord. Hero we have a sure fixed point against the theory of the mythical origin of the Gospels. Neander. [This passage has furnished the two words and , which the Vulgate translates consilium and prceptum, advice and commandthe origin of the famous distinction of later times, between counsels of perfection and precepts. In this passage the distinction lies only in the fact that one was a command of Christ, and the other his own opinion, although pronounced with Apostolical authority. Stanley.] Respecting consult on 1Co 1:10. Here it means, best judgment, advice, counsel, (as in 1Co 7:6, ). But this advice he presents as something important and worthy of consideration, by addingas one that hath obtained mercy of the Lord to be faithful.In this he, on the one hand, brings to view his Apostolic authority, showing that he is worthy of reliance, and that what he advised was something which ought to be accepted as agreeable to the mind of the Lord, even though it may not have been credibly handed down in any express precept of His, according to the saying of Christ, Whosoever heareth you heareth me. But, on the other hand, he speaks as in 2Co 4:1, in all humility giving honor to the grace of Christ, who had lifted him out of the depths of misery into this Apostolic office, and had given him the Spirit of truth, and had so revealed to him his own mind, that the advice he gave should merit perfect confidence (comp. 1Co 7:40)., as in 1Ti 1:12; 1Ti 1:15, Rev 1:5, not exactly in the sense of believing. (Olst., Meyer, de Wette), nor yet precisely as true (Billr. and Rckert), but, faithful [as a steward, and dispenser of the hidden things of God. Winer, sec. 1Co 4:2; and so Stanley. Bloom field says: as one worthy of credit, referring to 1Th 2:4. Faith makes a true casuist. Bengel].In 1Co 7:26 ff., he gives his advice, first, in reference to the unmarried in general, and comes to speak of virgins in particular, not until 1Co 7:36. The judgment is then introduced with a modest [which seldom, if ever, denotes in Scripture an absolute authority or decree, but a matter of opinion or private judgment, Mat 5:17; Mat 10:34; Mat 20:10; Luk 2:44; 1Ti 6:5, etc. Bloomfield].I suppose, therefore, this to be good on account of the present distress, that it is good for a person so to be.i.e., unmarried. [Perhaps better, , so i.e., as he is, married or single. This better suits the context; and the other is too far-fetched]. From the infinitive construction, he passes over into that, with , to which he might have been prompted by the subject of the clause, , so that we need not assume, with Meyer and others, an anacoluthon here. [Yet it is very like one, and is so regarded by Alford and Stanley]. De Wette renders , because, and , as referring to the being unmarried; and makes the sense: because it is, in general, good for men to be unmarried; but here, he inserts the words: in general, and his explanation by no means tallies with the clause: on account of the present distress: here designates that which is fitting, or advantageous, as may be seen in the ground alleged. [general term, including females, and might be rendered person]. By the present distress, he means either some then urgent necessity,according to some, the famine under Claudius, according to others, marital cares and sufferings (?), and, according to others, the oppressions and persecutions of Christians, according to Mhler, the eradication of the sexual impulse in marriage; or it were better to understand by it some impending catastrophe just on the point of occurring,it may be the fearful crisis and bitter conflicts just preceding the coming, of Christ (dolores Messi) which was anticipated as near. [So Alford and Stanley (comp. Mat 24:8; Mat 24:19; Mat 24:21). At all events, the reference must be to something extraordinary. This is implied in the epithet present. And it is nothing more than a Popish perversion, as Bloomfield says, to change this from a special to a general admonition]. This ground avails naturally also for the explanatory clause,Hast thou been bound to a wife? do not seek a separation. Hast thou been loosed from a wife? seek not a wife.In the latter clause, his advice to single persons already introduced by , in a general way, is more plainly brought out. This appears in the form of a contrast, as repeating the injunction of 1Co 7:11, evidently for the sake of avoiding a misconstruction by opposers, of what had been previously said. [So Meyer and de Wette; but Alford more plausibly questions this, and takes the conjunction to be simply explanatory of his so to be]. Here also, as in 1Co 7:18; 1Co 7:21, various grammatical constructions are possible. It is best to regard the introductory clauses as either hypothetical or declarative: If thou art bound, then, etc.; or: Thou art bound, seek not, etc., the sense is the same. The stands as in Rom 7:2, : Dative of communion., hast thou been loosed? implies primarily the dissolution of a connection before existing, whether by death, or otherwise. [If this be insisted on, the subsequent injunction of the Apostle must then be interpreted of a second marriage]. But in this connection the simple fact of being free or unmarried, in general is meant; and the expression is introduced simply for the sake of harmonizing with , hast thou been bound? [so Alford; and Bengel, who says that the latent participle here has the force of a noun. It is also remarked by Grotius and others, that passives in Heb. and Gr. are often used as neuters]. That the injunction: do not seek a wife, is to be taken merely as advice, is plain from what follows.but even if thou shouldest have married, thou hast not sinned.Not so, however, would it be in the other case. There would be sin in a married person seeking to be loosed. Hence it was only the last clause that was advice. [From these words it has been rightly inferred that there were among the Corinthians persons, like those spoken of (1Ti 4:3) forbidding marriage, as if it were sinful. Bloomfield]. lit.: If thou shouldest have married. In like manner . The word can be predicated also of the woman, if no accusative is appended. Otherwise the phrase is , to be married to some one.After quieting all doubts of conscience in the matter, he points to another consideration which was closely connected with the present distress.Tribulation in the flesh, however, will such people have.If with Calvin and others we here conceive an allusion to domestic troubles, these must be understood as intensified by the distress, since the relations entered into by the married people (their cares for husband, wife and children, and bodily needs) involve peculiar perplexity in times of persecution and of other troubles (comp. Luk 23:28; Mat 24:19). The words: in the flesh, are to be connected either with tribulation, or with shall have; the sense is the same. , flesh, denotes the lower sensuous life, with all its interests; here it refers to the domestic life, with its manifold solicitudes about food, and clothing, and the preservation of things appertaining to it from all injury, etc. , such people, i.e., such as marryBut I spare you.Paul here expresses his paternal benevolence; q. d., in giving you such advice, I would fain obviate all your troubles. stands here for , I desire to spare you. Paul is not here ascribing to the unmarried any greater moral excellence than to the married, as Romanists imagine; but is only contrasting the comparative outward ease of the one, with the burdens which will press on the other by reason of approaching troubles. [Another interpretation given by Augustine and the Latin Fathers, and preferred by Estius, Newemacher, and Bloomfield, is: I spare you the pain of dilating on those evilsparallel to 2Co 12:6]. This seems to be confirmed by the following, : but this I do say].

1Co 7:29-31. He now proceeds to confirm the advice above given, and to render his readers more inclined to follow it.But this I say, brethren., this, might refer to what precedes, provided only the , because, were genuine. But now it can serve only to introduce what follows, and that, too, in such a way as to exhibit the

importance of this openingthe time henceforth is shortened, in order that.Here the punctuation and reading are contested. The reading best accredited is . In this case, as in the reading , may be connected with what precedes, as well as with what follows. On the contrary, were repeated, it could only be joined with the latter; hence, we might suppose that this reading originated in the idea that must be connected with what follows. Then it would mean: it remains that, etc. [as in the E. version]. This would be opposed neither by the article, nor by the . For even in Plato the article is found in such a mode of speaking: (Passow 2:1, 81). But the shows that he is treating here about the solution of a moral problem: what remains is, that they may be, etc. But if we connect it with the foregoing, then it must be taken as a more exact qualification of the clause, q. d., henceforth, for the future. The decision in regard to this case depends upon which connection yields better sense. [Most commentators decide for the latter view. Among these Meyer, Alford, Bloomfield, Hodge. It certainly yields the best sense.] But what are we to understand by the declaration: . Some [Rosen., Rckert, Olshausen] explain it: the time is full of straitsgrievous. But in those passages from which this signification is attempted to be proved (Macc. 1Co 3:6; 1Co 10:3), the word is used only of persons, and then means humbled, cast down, which terms cannot be predicated of time. There remains, therefore, only the other interpretation, contracted, limited, shortened. [ and are the regular grammatical words used for the shortening of a syllable in prosody]. In any case, however, is not to be taken for the earthly life-time of individuals, [as Calvin and Estius]. The context rather points to the period of time from thence onward, until the second advent. But does it here denote the simple period of time in itself, or does it mean favorable time (opportunity)? i.e., the time in which one can yet ensure his salvation, or prepare himself for that great change concurrent with Christs second coming, which is to wind up the entire present condition of the worldthe : the time accepted, (2Co 6:2; comp. also Gal 6:10). In this case the predicate would suit still better, and also the adjunct : and we should render: the time (the opportune period) is compressed, or shortened henceforth. The final clausein order that those having wives, etc.may be either referred to: this I say, as if by declaring the time short, he arrived at the thing here stated; or, which is better, it may be taken as assigning the reason why the time is shortened, so that it indicated the Divine purpose in this curtailment. [So Hodge, Alford]. And this is confirmed by the subsequent declaration brought in as proof: for the fashion of this world passeth away, 1Co 7:31. In this way a good meaning is obtained. But the other mode of punctuating yields also good sense: it remains, i.e., no other choice is left, but that those having wives, etc. This, however, is somewhat harsh, and the other merits the preference. But, perhaps, a still better one is afforded by the connection of with what follows, maintained by Meyer (3 ed.) in the sense of: henceforth, implying that henceforth the relations should be regarded differently, from what they had been hitherto. is postscribed as in Gal 2:10, and elsewhere.may be as those not having them, and those weeping as though they wept not, and those rejoicing as though they rejoiced not, and those buying as those that possessed not, and those using the world as not using it.These clauses denote an internal loosing of the spirit from all bonds (even the closest), and from all circumstances, and from the possession and use of all earthly goods; in short, they enforce the maintenance of a personal independence of all external worldly relations (Meyer), the refusal to be fettered by these things in our communion with God and Christ, so that the sacrifice of all of them could be readily made when called for (comp. Luk 14:20). Accordingly, we are taught that no conjugal love, no sorrows over disasters and losses, no exultation over good fortune, should be allowed to possess the spirit, so as to impair that divine communion. And as Christians must ever be inwardly free from what is transient, in order to maintain that eternal blessing, so it becomes them to hold lightly by the earthly inheritance. They must ever remember that it is no abiding possession, and are not to cleave to it fondly; and finally, in reference to the use of the world, they should use as using not. The word buying comported well with the circumstances of the Corinthians. Corinth being a great emporium, the people were given to traffic, especially to buying. In regard to , expositors are divided; some take it as equivalent to , being only intensive; others translate it, abuse; but the latter meaning does not sustain the analogy with the foregoing clauses. [Alford renders it: using it in full, implying an extreme and greedy use, which turns a legitimate use into a fault]. The was, perhaps, suggested by that in just preceding. , to use, takes its object here in the accusative [the only instance of the kind in the New Testament], (comp. Passow No. 1Co 2:2, p. 2496). The Rec. is a change made in accordance with the more common construction. By the world, we are to understand the totality of the visible creation, of all objects, goods, relations, belonging to the present age. It comprises in one, all the objects expressed or implied in the previous clauses. Hence, the following sentence, also, extends to these,for the fashion of this world passeth away.( .)By this we are not to understand a mere change of scene (an image drawn from the theatre)a daily shifting of events belonging to the present; nor yet the transientness of earthly things in general; but the mighty revolution attendant upon the advent of Christthe entire vanishing or destruction of the form of this world, its outward appearance and mode of existence, of which mention is made in 1Jn 2:17; Rev 21:1. This great change presents itself to him as one close at hand, and, therefore, he speaks of it in the present. (Meyer: is on the point of passing away). The disposition which Paul here inculcates in view of the expected palingenesis of the world, is one demanded at all times. All earthly things are vanishing and in perpetual flux; we are ever approaching a new order of things. The woes which Paul saw, have often repeated themselves, and will often be repeated, until the final catastrophe breaks in. Neander. Since this sentence does not assign the reason for an exhortation, but is brought in to substantiate that which has been previously set forth as a Divine purpose, we cannot directly annex to it the following verse, putting a comma after . But we are to regard this (1Co 7:32) as a new thought introduceda still further reason assigned for recommending the single state. It is, however, directly joined to what precedes, in so far as Pauls will and wishes aim at having them free from the care which belongs to the things of this world, which is so fast hastening to its end.

1Co 7:32-34. But I would that you were without care.By , he means, freedom from care about the things of this world, as set forth in the 33d verse; for the care which he first speaks of,he that is unmarried careth for the things of the Lordcan only be something which must command approval. It is perfectly right for a person (with undivided heart) to be solicitous for that which belongs to his Lord. And in what way, he explains further by the expression,how he may please the Lord.To the unmarried, i.e., to him who has the gift of continence, and who remains single, in order to devote himself to the interests of Gods kingdom, untrammelled by earthly bonds (comp. Mat 19:12), it belongs to occupy himself in the concerns of his Lord, and that with the simple desire of pleasing Him.While the Apostle here has in his mind, those who, like himself, were in the true sense , unmarried, in what follows, on the other hand, he exhibits to view the ordinary experience of mankind, [and explains the nature of the care from which he would have them relieved].But he that is married careth for the things of this world, etc.Here he shows that on entering the married life, they have at once a divided heart, become entangled in the occupations of the earthly life, and exhibit a tendency to consider how one party may please the other, how the one (even in these worldly interests), may do right by the other, etc.Yet in this Paul does not intend to set forth the evils which are necessarily involved in the very nature of marriage, but only to state what is usually found to be the case in actual experience. He does not mean to disparage the divine ordinance, as though it was necessarily calculated to promote estrangement from God, (Burger.)In carrying out of this thought in reference to the wife (1Co 7:34) Paul continues:Divided also is the woman and the virgin. .We encounter, first, a great diversity of readings and punctuation. The first consists in the following variations:1. On good authorities Lachmann reads ,and after this, although on fewer authorities, . 2. Tischendorf, with Griesbach and Scholz: . supported by authorities, in part equally weighty, and in part more preponderant. 3. The received text drops the after ., but without sufficient authority.The punctuation, apart from the various untenable experiments of Griesb. and Scholz, may be twofold. Lachmann and Rckert attach the . to what precedes, making the subject of it; and read, he that is married is divided, i.e., distracted with cares. then begins a new sentence, translated thus: both the unmarried wife (=widow) and the unmarried virgin cares, etc. On the contrary, Tisch. and Meyer begin a new sentence with . And there is a difference between the wife and the virgin; the unmarried careth, etc. [In his edition of the Codex Sinaiticus, Tisch. follows the punctuation of Lach. and Rckert, given above, putting a period after .]. The difference, according to De Wette and Meyer, is to be explained from the fact that . was not understood (and therefore entirely left out), or was misunderstood (as meaning: distracted with cares,) and therefore was attached by to the foregoing; consequently, was necessarily taken to denote, a widow (Esth. vidua), and as the result, , the unmarried, was either put before (Vulgate), or inserted after (comp. Reiche. Comm. Crit. Spec. III. Gtt. 1839). But , is divided, indicates the diversity between the woman and the virgin, in respect of care (). They are divided, separated, in their interests. (Comp. , Mat 12:25.) Theoph.: . The man is divided between the Lord and his wife. Neander. Luthers translation: there is a difference, is not sufficiently definite. The use of the singular is to be explained from the position of the verb, and because the whole female sex is here embraced as one idea (Meyer.)The unmarried cares for the things of the Lord, that she may be holy in both body and spirit.For virgin, he now says the unmarried; and instead of how she may please the Lord, he now puts, that which leads to this, that she may be holy, i.e., entirely devoted to the Lord, to serve Him with her whole person, and all her powers. First, he specifies in body, because the marriage state primarily obligates the body in an earthly or worldly relation, and involves power of the man over the body of his wife (1Co 7:4), and easily occasions a defilement of the physical life. But the sanctity of the body, if it is of the right sort, is rooted in the sanctity of the spirit (comp. Osiander). The before has the predominance of authorities in its favor; a few support Lachmann in reading . [The word holy has the sense that it has in 1Co 7:14, and so often elsewhere. It is not in purity and spirituality that the virgin is said to have advantage of the wife; but in freedom from distracting cares. In 1Co 7:14, even the unbelieving husband or wife is said to be sanctified, or made holy. And it is in the same general sense of consecration, that holiness is here predicated of virgins, as distinguished from wives. It would be to impugn a divine ordinance, and to contradict all experience, to say that married women, because married, are less holy than the unmarried. Paul advances no such idea. Hodge.]But she that is married careth for the things of the world, how she may please her husband.[This is not charged upon her as sin, but it is a part of her obligation of marriage, and is therefore expected of her. And if she has married in the Lord, then even this very effort to please her husband may be a part of the service she renders unto the Lord. Yet while this is so, the obligation to the husband, it must be confessed, not unfrequently presents a temptation to a divided service, and in her endeavors to gratify his wishes, especially if he is of a worldly, or even partially sanctified spirit, is often betrayed into acts which militate against her piety, and interfere with her higher obligations. This is how it happens that many a Christian woman comes to be found absenting herself from the place of prayer, frequenting the ball-room and theatre, giving parties on the Sabbath, and in other ways compromising her conscience to her own spiritual injury and the discredit of her profession. And it is to the danger of such evils, incurred by marriage, that the Apostle points.]

1Co 7:35. And this I speak for your own profit.Here he obviates misapprehension, and assures them that his commendation of the single state, did not flow from any selfish motivesout of a desire to rule their conscience, or to obtain honor by enforcing upon them his own celibate condition; but only out of regard to their own advantage, whether it be to spare them trouble (1Co 7:28), or, as the following context would indicate, to render the maintenance of their Christian profession at that particular crisis a little easier. This is the profit which he now develops antithetically:not that I may cast a snare over you( ) [a figure borrowed from hunting, and means lit., to fling a noose]. Here he applies it to mean the ensnaring of their conscience, and binding them to his opinion. In like manner we have the expressions to put a yoke, to lay a burden, in Act 15:10; Mat 23:4. Less plausible is the explanation: to awaken scruples of conscience, or, to endanger your purity by withholding you from marriage. And just as little may we connect either of these interpretations with the first. The profit above spoken of is more fully explained by the phrasebut with a view to seemliness, . here denotes the final end, as in 1Co 10:11, etc.,=for the furtherance of what is comely; that is, honestum, the worthier, more independent positionthe one free from worldly cares (comp. Rom 13:13; 1Th 4:12).As a further definition of this, he proceeds,and that ye may attend upon the Lord without distraction.By this he means a perpetual engagedness with him, without being diverted hither and thither by anothers influence. This is the caring for the things of the Lord, mentioned above, a life entirely devoted to the Lord and His causethe opposite of being troubled about many things (Luk 10:41)the practice of holiness (1Co 7:34). The whole is= (Meyer, Ed. 3. The exhibition of the inner life in its entire outward manifestation in a mode corresponding to this devotion to the Lord; the whole moral consecration and self-discipline, so far as it expresses itself in demeanor, in speech, posture, behavior, as the true outward type of the Christian life). [The image here conveyed is exactly expressed by the story in Luke, of Mary sitting by the side of Jesus feet (, comp. ), and Martha, who was cumbered () with much serving, and careful () about many things. Stanley].

1Co 7:36. But if any man think that he behaveth himself unseemly towards his virgin,He now comes to speak particularly of virgins [and addresses himself especially to fathers, since, according to the custom of Jews and Greeks, and most oriental nations at this day, the disposal of daughters in marriage rested with them]. The introduces in contrast with the seemliness above spoken of, an unseemliness (). This word means to act unsuitably, unbecomingly (1Co 13:5). It may also mean [see Wetstein], to suffer something unbecoming, to be disgraced. [And so most of the Gr. fathers, and Grotius interpret the word here. The disgrace, which, according to the opinions of the East, female celibacy involved, extended from the virgin to the father (comp. Sir 13:9). Hence their desire to marry their daughters as speedily as possible (Bloomfield)]. But only the former meaning suits with , which indicates the direction of an action [so Hodge, Robinson], towards, or in respect to [Jelfs Gr. Gram., 635, 3, 6, comp. 905, 3, 6]. If it had the latter signification, we would rather expect , that he will suffer disgrace, etc. Both significations, however, lead to the same thing; for he does not here allude to the disgrace of living unmarried, and so becoming an old maid, which would be brought upon the virgin, but to the disgrace of the temptation which would be occasioned by refusing her marriage; [so Alford, Hodge]. His virgin=his daughter,if she be of full age. means one who has passed the years of her youth (according to Plato, the of a woman was at twenty years of age), an age when, by the refusal of marriage on the part of the father, a surrender to her lover on her part was more to be feared than in earlier years.and it must needs so be, . These words cannot be made dependent (Rckert) on the preceding, on account of the indicative; neither can ever be=, q. d., so she should remain single. They depend rather on [understood]; and by . he means that which is expressed in the following clause, viz., the marriage of the daughter. The (=oportet, Passow 1Co 2:2, p. 1029) implies that the temperament of the daughter, [or some other equally cogent circumstance for the phrase, may include those of every kind, whether existing in the father or in the daughter] makes marriage necessary. It introduces a further objective element, in addition to the subjective one, expressed in .let him do what he wishes denotes not mere caprice, the arbitrary wish of the father, but a purpose grounded upon his best judgment () [and here it will be seen that the whole authority in the premises rested with the father].let them marry.The subject of is easily understood, viz., the virgin and her lover. It can also be the plurality implied in the single subject virgin, , q. d., let the virgins marry. Neander. [Freedom of opinion and action is wisely allowed in matters morally indifferent. As to what is the specific duty each person must decide for himself].

1Co 7:37. But he whoHere he introduces a case directly the opposite, and with unmistakable approval, as is shown by the last clause. In contrast with the previous one, who has the negative virtue of sinning not, this one doeth well. The same may be inferred from the imperatives, which are to be construed as permissive. First, he brings prominently to view the steadfastness and independence of conviction and resolve shown,hath stood steadfast in his heart,in contrast with the weakness and dependence of the other, in 1Co 7:36 (, fast grounded, found also in 1Co 15:58 and in Col 1:24). [This allusion here is to a statue standing firm on its pedestal. Bloomfield]. The points in which this firmness is shown are more fully defined in the two following clauses, which are to be considered as the positive and negative explanation of the first.having no necessity,in contrast with the necessity occasioned by the temperament of the daughter, [or any other constraining circumstances] (1Co 7:26)but has power.There is an anacoluthon here (instead of )over his own willi.e., to do as he chooses. [Often the will is one thing, and the power is another. Bengel]. And what this will is he next states,and has resolved this in his heart.By this () he means, but doesnt say: to keep her unmarried.in order to preserve his virgin. . If it read, , or, , then we would simply have here the explanation of what goes before; but since the correct reading, is to be regarded as a final clause, this, according to all well established usage, cannot be. We are therefore to take not as a periphrasis for: to keep her unmarried; but it means: to preserve her in her virgin state, so that she may be holy both in body and in spirit. [Hence we might render it: in order to keep her as a virgin]. Not, however, for the sake of his own paternal interests, as Meyer assumes. This by no means follows from the , and it must be regarded as a selfish motive, altogether inconsistent with the spirit of the Apostles exposition. The whole matter rests upon the paternal authority acknowledged not simply among Jews and Greeks, but also in the sphere of Christian life. And to this also the words . refer. But the very manner in which the Apostle treats the affair, indicates that it is not a despotic, reckless rule, but the exercise of an authority which is considerate of the nature, the circumstances and the well being of the daughter, so that the resolve expressed in is to be regarded as a well considered one. The exclusive action of the father in this case, however, indicates a distinction between the customs of antiquity and those of our modern times (comp. Grot. in hoc loco.)doeth well.[An approval which went right in the face of Jewish and Gentile opinions and prejudicesa commendation of a course of conduct, which in view of the exigencies of the times, and probabilities of good it involved, might seem desirable; but yet might not be adopted, because of the prevailing views of marriage; and which therefore required the special sanction of the Apostle to strengthen persons in the adoption of it.]

1Co 7:38. So then both he that giveth her in marriage doeth well, and he that giveth her not in marriage doeth better.Here he reaches the result of his discussion. The , bothand, suit properly only to a repetition of the words, doeth well, (hence the var. , in which case the first might be translated, also). It appears as if Paul intended originally to repeat the words, doeth well; but then found it more suitable to the relation previously expressed (he sinneth nothe doeth well), to put the second clause in the comparative. The former is well done, as being in accordance with the circumstances, and avoiding disgrace; [indeed, the man would have done wrong, had he acted otherwise]; the latter is better, according to what is said in 1Co 7:34,[better, not in moral worth, as the Romanists pretend, but in point of advantage, considering the times, and the duties to be performed.]

1Co 7:39-40. The wife is bound by the law so long as her husband liveth.That which he has said in reference to the marriage of virgins, he now applies to the remarrying of widows. [There seems to be no doubt entertained respecting the second marriage of the man, probably because in the case of widowers a new marriage was generally of pressing importance, on account of the motherless children; therefore the question here is only touching the woman. The limitation, only in the Lord, moreover, must be regarded as referring also to the man (2Co 6:14-15.) Olshausen]. After that he has expressed the womans release from obligation to her husband in case of his death, and her liberty to marry again according to her pleasure, on the sole condition that it be a Christian union, he points to the higher satisfaction of remaining in widowhood. But he sets this forth as his own view; which, however, is to be regarded as the view of one who has the spirit of the Lord. The word , is bound, as in 1Co 7:29, Rom 7:2, excludes the idea of divorce and marriage with another.but if her husband sleep, i.e., is dead. Rom 7:3. The before , which Tischendorf has accepted, is not sufficiently well attested. In that case it would necessarily be translated: but in case the man should even die.only in the Lord.These words do not simply mean: in a Christian spirit, but they teach that the marriage should be in fellowship with the Lord,hence a marriage with a Christian (1Co 7:12 ff. refer to marriage before conversion). This only gives to this limitation its proper significance; , as in Gal 2:10.But she is more blessed.He presupposes the possibility of an undisturbed devotion to the Lord and His cause, such as shall insure to a Christian woman higher contentment (comp. 1Co 7:34); not simply freedom from tribulation, nor yet higher blessedness in heaven.if she so remain, i.e., unmarried (comp. 1Co 7:26); it being supposed that she can preserve herself pure. Bloomfield.according to my judgment.[Is this a modest way of uttering what should be deemed by us authoritative, as coming from one who was inspired by the Spirit; or is it simply the expression of an opinion, which, though coming from an inspired Apostle, was not intended to bind the conscience? In short, is this advice which we are at liberty to set aside, or is it obligatory precept? This question, one would suppose, ought to be decided by the consideration of the source whence it comes. If it proceeds from a person who, however sound in judgment, is still fallible, and has no authority over us, then there would be in us the liberty to differ. But if it comes from the all-wise God, advice at once partakes of the character of a command; for not to follow the best light, not to do the best thing, is certainly sin. Who, then, is the author of the advicePaul, as a counsellor or friend? or Paul, as an inspired Apostle? This depends on how we interpret the next clause.]I think also, etc.There is here a polemic side-glance cast at his opponents, who disparaged him, and refused to recognize him as an Apostle endowed with the Spirit of God equally with the others. , an ironical Litotes. The , and I, presents an antagonism against those who ascribed to themselves alone the possession of the Spirit; we detect in these words a side-glance at the Judaizers who refused to acknowledge the authority of the Apostle, and especially contemned the single life so much esteemed by him. Neander.[If this construction be correct, then the expression: I think I have, is not to be taken as implying any distrust on the Apostles part as to his actual possession of the Spirit. On the contrary, there is here, as most commentators concede, an emphatic meiosis expressive of full persuasion and certainty. The inference then is, that the judgment issuing from this high source, is entitled not only to deference, but to obedience. When it is God that advises, who will venture, or has the liberty to say, Nay?]

[Obs.:The arguments by which the Apostle here recommended celibacy to the Corinthians, have been urged by the Papists in support of the rulers of their Church, who oblige the clergy and the monastic orders to live unmarried. And it must be acknowledged, that at first sight, these arguments seem to be properly applied by them. Nevertheless, when it is considered, that the Apostles advices were suited to Christians in the then persecuted state of the Church, and were addressed only to such as could live chastely unmarried, it may fairly be presumed, that the Papists have stretched his advices farther than the Apostle intended, when they represent them as binding in all ages and countries, on those who wish to live piously. Macknight.]

DOCTRINAL AND ETHICAL

1. Duties of parents towards their children in the matter of marriage. Among the most delicate problems of human life, calling for the exercise of firmness no less than of consideration, of wisdom no less than love, is the right conduct of parents in reference to the marriage of their childrenespecially of daughters. To insist upon their settlement unconditionally, is, without doubt, unworthy of a Christian, and must be looked upon as the token of a worldly, unbelieving, or, at least, little-believing temper. At all events, regard should be had to this, that a Christian should marry one like-minded. Here, that which is inculcated upon widows in v. 40, holds good absolutelyonly in the Lord. Matrimonial connections between believers and children of this world, entered into out of mere carnal complacency, or with an eye to property and brilliant position in society, and in the hope that some saving influence may at the same time be exerted, are, to say the least, exceedingly hazardous; and they more commonly result in a way directly the opposite of the one counted onthe secularization of the believing party (comp. Genesis 6). All such connections Christian parents should aim to hinder, rather than help; yea, they should endeavor, by all the means in their power, to restrain and hold back their children from them, even though it be at the cost of much pain and bitter struggle. Cases may indeed occur, when yielding will be unavoidable; but, at all events, consent should not be granted without giving earnest warning of the sad mistake committed, and of the great responsibility and danger incurred.Again, if it be seen that a daughter has little or no inclination to marry, and that she is endowed with special gifts for the service of the Lord in her virgin state, and that she takes delight in such service, then does it become the parent to stand fast against all solicitation on the part of suitors and relatives, and to sustain their child in her endeavors to devote herself to the Divine calling. But the deliberation in the case must be a comprehensive one, weighing well all circumstances, and attended with earnest prayer for that Divine wisdom, which will enable the parents to examine the inward and outward condition of their daughter, and to distinguish clearly between caprice and prudery and carnal desire to consult her own convenience on the one hand, and a true spiritual firmness and proper regard for the service of the Lord on the other; and also for that simplicity of heart which shall exclude all selfish interests, and leave no room for after regrets to come up and harass when it is too late.

2. [Marriage being a Divine institution, and designed to subserve the highest moral and spiritual interests of mankind, and being then most truly blessed when occurring in the Lord, it is eminently fitting that the solemnization should be a religious act, performed by a minister, and under the sanction of the Church. The custom of thus making it an ecclesiastical ceremonial, says Besser, is as certainly in harmony with its character as a union in the Lord, as the popular cry for civil marriage accords with the declaration: We will not have this man to reign over us.]
3. [The practice of the highest duties of Christianity is compatible with every station and condition of life that is not in itself unlawful. If even the degraded state of slavery be consistent with the cultivation of the true spirit of Christian liberty, if even the great religious divisions of Jew and Gentile may be regarded as alike compatible with the service of God, then in all other states in life equally the spirit of the Apostolic injunctions may be observed where, in the letter, they seem most disregarded. Freedom from worldly cares may be maintained in the married as well as in the single state; indifference to worldly gain may exist in riches, no less than in poverty. Our nearness to God depends not on our desertion of one religious community for another, but on our keeping His commandments in whatever religious community His providence has placed us. Stanley].

4. [Right and wrong, though absolute in their essential principles, yet, as determinable in the forms of human conduct, can seldom be defined and enforced by specific rules. Much here depends on the peculiarities of personal condition and circumstance. What may be proper and beneficial for one, may prove equally unseemly and hurtful for another. Yea, the particular duty of a person in reference to the same thing, is often modified or even reversed by changes of time and place. Hence, in relation to the details of conduct, the best course to be pursued, is simply to state the general principles which should govern, to prescribe the ultimate ends to be sought, and then leave it for each one to ascertain and decide for himself upon the proper methods to be adopted by him in the discharge of his own specific obligations. To aid in discovering what the specific duty is, the advice of judicious friends and of Gospel ministers may, and ought to be, both sought and given. But when, instead of advice, there are imposed the prescripts of unwarranted authority, then the inevitable result is injury and ruin to the very cause these were unwisely intended to further. Either the morality secured is that of a legal, slavish obedience that crushes out the joy of a true divine service, or the natures thus put under bondage rebel in secret, and thus fall into grosser sins, and incur the greater guilt. An instructive illustration of these disastrous consequences is seen in the history of Romish monasticism. And similar mistakes are constantly made in the measures resorted to for the promotion of temperance, and the maintenance of the Sabbath, and the suppression of many sorts of public amusements, and the regulation of other departments of morals. Too great reliance is placed on law, and too little upon moral religious instruction and advice. Sound morality can only be established and furthered by the enlightenment of the conscience, and the instruction of the understanding as to the best means by which behests of conscience can be fulfilled; and it can coexist only with a degree of liberty of judgment and action in things indifferent. What are the proper functions, bearings, and limitations of law in this direction, is a question too broad to be discussed here].

HOMILETICAL AND PRACTICAL

Starke:

1Co 7:25. In all matters and questions which are not expressly decided by the written word, it is the part of a true and well-qualified teacher to understand how to counsel the conscience according to those fundamental principles which are found in the Scriptures. Hence, he must be able to comprehend and apply these principles in a divine light.

1Co 7:26. Even now, in consequence of the corrupt state of the Church, the domestic peace of Christians is often embittered by the influences of an evil world. Hence, we may infer that Paul would still give many the same advice which he gave of old, provided they were endowed with the gift of continence, and could preserve a virgin modesty by prayer and self-restraint (1Co 7:7 ff.) (Hed). The constraints arising from persecution are one thing, and the constraints of a cloister entered into by an inconsiderate vow are another thing.

1Co 7:27 (Spener). He who has received the gift of chastity, may abide by it or not, according as he may judge it serviceable to the greater honor of God and the better performance of that to which he has been called by God.

1Co 7:28. Marriage is, in itself, a sacred ordinance, and no one must accuse himself of sin in having married, unless he did so from impure motives. Many a person neither learns nor surmises the burden of the married life; experience makes them rue it when too late. Let those who will be married, make up their mind for all chances. But if the married parties are united in love and in fear of God, they will be able to lighten each others burdens.

1Co 7:29. Husbands should, indeed, love their wives with peculiar affection, but this affection should be tempered with self-denial, and not allowed to grow inordinate. Yea, they must hold themselves prepared for, and resigned to, a separation when God calls.

1Co 7:30. Creature enjoyments should be received as from God. In this way, they may be assimilated to our spiritual enjoyments. The fear of God, and regard for His will, loosens our hold on the earthly, moderates our temporal pleasures, makes us submissive amid losses (Job 1:21), consoles us in trouble, comforts us in our tears, and causes us to cleave lightly to all our possessions.

1Co 7:31. Believers here are as upon a journey; one is at liberty to use every thing at the inn; but further than this he takes no interest in it, and he is content if he has some good to expect at the end of the journey. Augustine: Boni ad hoc utuntur mundo, ut fruantur Deo; mali contra, ut fruantur mundo, uti volunt Deo.38

1Co 7:32 (Hed.). The statement here must be taken generally. Marriage is not absolutely, and without exception, a hinderance to Christianity, nor is a single life equally a help to it. Many a one finds more hinderance to good in a single than in married life; and marriage is, in itself, a God-service, for it is Gods holy ordinance, and the duties therein are commanded by Him, and, therefore, are a holy work, just as much as prayer. Let him who would please God acceptably in a single state, refrain from all self-complacency, and especially from the false notion that he is the more acceptable to God on this account.Spener:Marriage furnishes numerous occasions for other exercises of godliness, for the acknowledgment of the Divine goodness, etc. And God often blesses more effectually the few quarters of an hour devoted to Him amid its cares, than whole hours of monastic vigils. Ah! how many persons remain single only that they may serve the world better, and indulge more freely in personal luxuries!

1Co 7:33. Things of this world, in themselves allowable (1Ti 3:4-5; 1Ti 3:8), such as nourishment, clothing, habitation, and the like, often so absorb the entire regard, as to keep a person from diligent attention to spiritual things. In this respect the unmarried have less of a hinderance, provided they have the gifts and calling requisite for celibacy. Between the two extremes of excessive severity towards the wife in imposing on her the whole burden of domestic cares, and of excessive indulgence in allowing her to rule, there runs the middle course, that of controlling ones wife wisely, by a manifestation of affection and the exercise of patience.

1Co 7:34. Spener:Even the love which the wife cherishes towards her husband, and the obedience she owes to him, often constrain her, for the sake of avoiding displeasure, and creating disturbance, to interfere in some way, either by commission or omission, with the engagements in which she would otherwise seek to please the Lord.

1Co 7:35. No preacher is lord over the conscience; but lie should be indulgent and not make a point of conscience where there is none to be made. In single life a person can often devote himself systematically to the study of Gods Word, for his own personal edification, while in married life there is much to prevent this. A mother, for example, having a child either on her bosom or perpetually around her, cannot concentrate her mind in devotion. Yet, what she does is none the less acceptable to God.

1Co 7:36. Hedinger:The authority of parents over their children is, indeed, great; but woe to those who would constrain them to an unwilling marriage, only for the sake of money or honor. And woe to those, also, who allow them in all manner of foolery for the sake of catching husbands. But what does watching avail, if the fear of God in the child does not guard the door.

1Co 7:37. If the childs desire to remain unmarried agrees with the will of the parents, such a child is blessed in its release from many cares in the life she has chosen.

1Co 7:39. He who would do or suffer anything for the Lord, must first be in the Lord, and hold communion with Him by faith.

1Co 7:40. It is not mere solitude that makes the widow blessed; she is so, provided only that she places her hope in God, and continues day and night in prayer and supplication (1Ti 5:5).

Berlenb. Bibel:

1Co 7:27. Men would often gladly part from that they have, and seek that they have not. Let each one take heed to his own spirit.

1Co 7:28. Great confusions arise from affirming that to be sin which is not. Married people may have more troubles in the flesh; but single people also have their own temptations, which may easily choke the Word. Watchfulness is the best safeguard. A pious man is cautious and self-distrustful.

1Co 7:29. With Christians of the present day, time often hangs heavy; hence pastimes and amusements are sought for. Let us rather work while the day lasts, ore the night comes, for time is short. Therefore hasten, O Soul! See to it that thou lovest God! We have no hundred years leisure for keeping vigils with God.Even in marriage we have opportunities for self-denial, and, when occasion calls, we can let all its good things go in obedience to the Divine will. But such self-denial can neither be undertaken arbitrarily, nor for the parade of holiness, nor in self-wrought labor, but only in dependence on the mercy of God, into whose hands alone those should yield themselves, who have long become ashamed, despairing of their own strength, and feel their need of higher aid. And this aid comes with earnest prayer, and strenuous struggles against sin, and with fervent desires for the love of God in Jesus Christ. His urgent entreaties, and winning attractions draw the heart away and beyond itself, to live in the light and under the sight of God, so that all it does, however trivial, shall be done in God. So should it be with all things in this world; we should learn to lay them all down for God, and so restrain ourselves that the heart may be freely lifted heavenward. Even whatsoever is most seemly and innocent, should be held and used as if we had it not. Our aim should be to strengthen the weak senses by becoming earnestness, and in sorrow to be always rejoicing (2Co 6:10); not to carry out our enjoyments into the flesh, but to rejoice with trembling; and to cleave to nothing which may be taken from us at any hour. In this we can succeed only through prayer. Prayer, while it knits us to God, severs us from self. He who cleaves to himself easily clings to things which may yet enhance his suffering. But he who is free cleaves only to God, and whatever is not in God, appears foreign to him. Ah, then, cast aside everything which hinders communion with Christ.

1Co 7:31. What is transient is the fashion and the quality, the show and the glitter, the outward form, or, as it now appears, the present quiet peaceful state, of this world which is spared unto Christians. How all this will pass away we need not care to know; but only that we pass not away with it.

1Co 7:32. God forbids only the care which distracts and torments. It is not His intention that we should be entirely free from all cares. Cares will come; only we must take heed and not be absorbed in them.The celibacy of such pure souls only as are indifferent, and unconcerned about all events, who have nothing which pleases them aside from Jesus, who entirely renounce the friendships of the world, and everything which is sweet, and dear, and pleasant to the flesh, is properly sanctified; they alone are fit to walk confidingly with God.

1Co 7:33. A married man often finds himself constrained, or is of himself inclined to consider how he may please his wife, who is frequently exacting even when she has enough. But so is the progress heavenward hindered, if the man becomes ensnared in earthly occupations. Yet God can aid such in other ways; and so also believers when married, can and should attend to Divine things as well even in the midst of their work.

1Co 7:34. She only is the true virgin who cares solely for the work of the Lord, and does the will of her bridegroom.A married woman often sticks fast under the burden of worldly things, and is obliged to endeavor to suit her husband. In such a relation what chances may not befall!Think on this, how thou art pleasing Christthat husband who has delivered thee from the service of sin; and take heed that thou wanderest not from Him with a roving heart. This heart must be wholly devoted to thy true bridegroom, who would fain possess thee wholly.

1Co 7:35. Even the best doctrines closely resemble fetters upon the conscience. Conscience is a very tender thing. If a man is to return to God and become one with Him in highest blessedness, he must cleave to God without reserve, and learn to abide in Him with all his powers. Can we enjoy perfect communion if one-half of us clings to the creature? The best and nearest way to perfect blessedness, is to free ourselves, more and more from the stains of our shameful apostacy; and it is a part of this work to withdraw the body also from the filth of the world, that it may be presented as an offering to the eternal Creator, in all holy service. If a person is bound in spirit to a creature, much energy of will, and much precious time is withdrawn from God. Yet the Good Spirit would not hereby intimate either that the marriage state was damnable, nor the single state alone beatific. But this is the meaning: that God wishes to have the entire man unto Himself, for His possession and enjoyment, and that we must wholly offer up, and surrender ourselves to Him, body, soul, and spirit, to be by Him sanctified and preserved. And then he tells us how well such persons should live, and how such an inward independence of all outward things, is yet possible, so that those who are married should be, and remain, as if they were not; and finally, what great happiness would arise among married people, who in their earnest conflict with the flesh, with mutual accord learn to refrain from all things in order to please the Lord and His pure Spirit.

1Co 7:36. Everything must, at all events, turn upon the persons will, that nothing be done in a legal spirit. Christ wants our will for a bride, not for a slave. Our nature furnishes material for good, and for evil, but grace must prepare it.Reason is not to be deified, and neither also is it to be contemned.

1Co 7:37. If the will of man is armed with the Gospel, it can accomplish more than the severest vows made under the law. An indescribably kingly power lies in the will of manin his will disenthralled and endowed with the energies of the Gospel, when he comes to exercise confidence and courage in God, so that he is able resolutely to determine on anything he deems to be for the glory of God and the good of others.

1Co 7:38. Marriage stands between a better state in the spirit, and a worse one in the flesh.

1Co 7:39-40. If both parties are related in the Lord, then is their marriage sanctified.

Besser:

1Co 7:29-31. This is the true virginity common to all Christians, that what they have during their short lives here does not sunder them from their heavenly possessions, or detain them on their journey.

1Co 7:35. Gods prohibitions are not snares for the Christian, but gentle bridlings of the Spirit, who expresses himself in the spiritual law (Rom 7:14); but mans interdicts which forbid what God allows (1Ti 4:1-3), are snares by which the consciences of men are bound away from God and to other things in superstitious thraldom.

Footnotes:

[12]1Co 7:12.The Rec. has [with D. F. K. L.]. The oldest authorities [A. B. C. Cod. Sin.] read .

[13]1Co 7:12-13., [according to A. B. C. D.1 F. Cod. Sin.]. The Rec. has .

[14]1Co 7:13.Rec. has , to conform with 1Co 7:11. The great preponderance of authorities is in favor of .

[15]1Co 7:14., according to the best and oldest authorities [and, as Alford says, has peculiar force here]. The Rec. has , which is a gloss.

[16]1Co 7:15.The Rec. has , according to weighty authorities; and so, Lachmann [and Alf., Stanley, et al.]. is internally the more probable, [and is found in A. C. K. Cod. Sin.1].

[17]1Co 7:17.The Rec. has transposed the proper order of and on very feeble authority. [A. B. C. D. F. Cod. Sin. Syr. read as above].

[18]1Co 7:18.The Rec. has , in conformity with the previous one. But the best authorities have the perfect: , and this is adopted by Lachmann, Tischendorf, Meyer, Alf., and Stanley].

[19]1Co 7:22.The Rec. has after with K. L. It is omitted in A. B. Cod. Sin. Syr., and by Alf., Stanley].

[20]Here it will be seen that Neander does not find in the expression, is not bound, all that Kling does, i.e., an absolute release from marital obligation. And in this he coincides with Hammond, Whitby, Bloomtield and others, who suppose that nothing more than a separation from each others society is here allowed. Yet the use of the word , is bound, in 1Co 7:39, where it evidently implies the marriage bond, seems to sustain Klings view. The desertion of the unbelieving party leaves the believing free. If any restriction upon this freedom was intended, we find it only in the context (see 1Co 7:10-11; 1Co 7:30). This passage, says Hodge, is of great importance, because it is the foundation of the Protestant doctrine, that wilful desertion is a legitimate ground of divorce. President Wolsey, however, in his Article on Divorce, in the New Englander, April, 1867, pp. 228233, argues with great plausibility and force against the legitimacy of the inference. The whole controversy turns upon the meaning given to the words , is not bound. Does this phrase imply absolute release from the marriage obligation, and permission to marry again? or does it simply give permission to the deserted party to live apart without feeling constrained to enforce cohabitation? Persons interpret variously, according to their predilections. In fault of any deciding element in the text, it will perhaps be best to abide by the injunctions of Christ, in Mat 5:31-32; Mat 19:3-9.]

[21][Winer says that is used for after verbs of motion, for the purpose of briefly expressing at once the motion itself, and the result of it, viz.. rest. An instance of this breviloquence he finds here. The peace is the abiding condition in, which those who have been called unto it are to rest. Nor must the use of the perfect here be overlooked.]

[22][Stanleys comment is too important not to be given entire. The question here is, whether to understand or after : whether the sense is, Take advantage of the offer of freedom; or Remain in slavery, though the offer is made. It is one of the most evenly balanced questions in the interpretation of the New Testament. 1. may either be choose, or make use of, although it leans rather to the former, and thus favors the first interpretation. 2. may either be, If, besides, thou hast the offer; or Even if thou hast the offer, although it leans rather to the latter, and thus favors the second interpretation. The sense of this particular verse favors the first: for, unless the Apostle meant to make an exception to the rule which he was laying down, why should he introduce this clause at all? The sense of the general context is in favor of the second; for why should the Apostle needlessly point out an exception to the principle of acquiescence in existing conditions of life, which he is so strongly recommending? The language and practice of the Apostle himself, as described in the Acts, favor the first interpretation; e. g.. his answer at Philippi, they have beaten us without a trial, and imprisoned us, being Roman citizens;….nay, let them come themselves and take us out, (Act 16:37); and to the tribune at Jerusalem, but I was free born (Act 22:28). The general feeling of the Church, as implied in the Epistles and in this passage, favors the second interpretation: it would hardly have seemed worth while to grasp at freedom in the presence of the approaching dissolution of all things; and the apparent preference thus given to slavery may be explained on the same grounds (see 1Co 7:29-30) as the apparent preference given to celibacy. The commentators before the Reformation have chiefly been in favor of the second; since, in favor of the first; but Chrysostom observes that, in his time, there were some who adopted the view favorable to liberty; as, there have been some Protestant divines (e. g., Luther) who have adopted the view favorable to slavery. On the whole, the probability seems slightly to incline to the second; and the whole passage is then expressive of comfort to the slave under his hard lot, with which the Apostle sympathizes, and which he tenderly alleviates (as in Phm 1:16-17), though not wishing him to leave it. And if, as is possible, the prospect of liberty, to which the Apostle alludes, arose from the fact of the master being a Christian, this sense of the passage would be still further illustrated and confirmed by 1Ti 6:2 : Let not [the slaves] that have believing masters despise them, because they are brethren, but rather serve them ( ). Calvin, Beza, Grotius, Hammond, Hodge, Barnes, and most English commentators, declare decidedly for the first view; but the best modern German Exeretes, de Wette, Meyer and others, follow the early Greek Fathers in adopting the second].

[23][The practice of selling ones self was frequent in great slave markets, such as must have been at Corinth. Stanley. But this plainly could not be the thing referred to here. Though Hammond, A. Clarke and others so construe the passage.]

[24]1Co 7:28., the Rec. has in conformity with what follows; the former is better attested [and preferred by Alf., Stanley]. Others [D. E. F. G.] read a gloss [found in D. E. F. G.].

[25]1Co 7:29.The various readings are before, or after ; some repeat with and without . The older authorities have (see Exeget. and Crit.).

[26]1Co 7:31.Tire Rec. a correction. The right text is (without , which originated in what follows). [So A. B. D. F. G. followed by all good editions].

[27]1Co 7:32-33.; Lachmann : less probable, because more common. [Yet it is found in A. B. D. E. F. G., and is preferred by Stanley. Alford reads .]

[28]1Co 7:34.Many readings and punctuations. See Exeget. and Crit.

[29]1Co 7:35.. The Rec. . The former is supported by the older authorities [A. B. D.1]

[30]1Co 7:35. is better supported than the Rec. , being found in [A. B. D. E. F. G.].

[31]1Co 7:37. is strongly supported, and is indeed original.

[32]1Co 7:37.The before is indeed omitted by good authorities, but is nevertheless strongly supported [A. B. D. E. F. G.], and besides is the more difficult reading [Meyer, de Wette, Alf., have it; Stanley rejects it].

[33]1Co 7:37-38.Lachmann reads with good, but not sufficiently adequate authorities.

[34]1Co 7:38. . So Tisch., Meyer, Lachmann [Alford] and others [after A. B. D. E.]. The reading , though indeed sustained by important authorities, is nevertheless perhaps a Gloss.

[35]1Co 7:38. . The Rec. . The former is the original [found in A. B. D. E. F. G.], the latter was substituted by reason of the contrast implied.

[36]1Co 7:39.The Rec. has taken from Rom 8:2 [omitted in A. B. D. F.], and by Alford, Stanley, and other critics.

[37]Bloomfield says, Crit. Dig.: The most eminent modern commentators are agreed that it must refer to both sexes, and thus be equivalent to our single persons; a sense not only recognized by the ancient Lexicographers, but occurring also in the Classical writers. So Krause, Lampe, Schleusner.

[38][Good men use the world that they may enjoy God; the bad, on the contrary, wish to use God that they may enjoy the world].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

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.

Ver. 25. I give my judgment ] The Rhemists (after Erasmus) render it counsel, and thereupon ground a distinction between Divine commands and counsels. But the word betokens viri boni rectum et verum iudicium, saith Magirus, the right and sound judgment of some good man. (In Arist. Ethic.) And surely if the apostle had no express command from Christ, neither had he any counsel from him concerning this business.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

25 38 .] Advice (with some digressions connected with the subject) concerning the MARRIAGE OF VIRGINS.

Fuente: Henry Alford’s Greek Testament

25 .] is not, as Theodor-mops [29] , Bengel, Olsh., al., unmarried persons of both sexes , a meaning which, though apparently found in Rev 14:4 (see note there), is perfectly unnecessary here, and appears to have been introduced from a mistaken view of 1Co 7:26-28 .

[29] Theodore, Bp. of Mopsuestia, 399 428

The emphasis is on command of the Lord have I none , i.e. no expressed precept : so that, as before, there is no marked comparison between and .

] to be faithful , as in ref., as a steward and dispenser of the hidden things of God, and, among them, of such directions as you cannot make for yourselves, but require one so entrusted to impart to you. This sense, which has occurred in the estimate given of himself in this very Epistle, is better than the more general ones of true (Billroth, Rckert) or believing (Olsh., Meyer, De Wette).

Fuente: Henry Alford’s Greek Testament

1Co 7:25-35 . 23. ADVANTAGES OF THE SINGLE STATE. Paul’s opinion had been asked particularly, in this connexion, about the case of marriageable daughters (1Co 7:25 ): was it wise for fathers, as things were, to settle their daughters in marriage? He delivers his judgment on this delicate matter, turning aside in 1Co 7:29-31 to a general reflexion upon the posture of Christians towards the perishing world around them; then returning to point out the freedom from care and material engrossment enjoyed by the unwedded (1Co 7:32 ff.), he restates in 1Co 7:36 his advice .

Fuente: The Expositors Greek Testament by Robertson

1Co 7:25 . : a topic pointedly included in the of the Church Letter (1). In 1Co 7:1-16 P. had spoken of the conduct of self-directing men and women in regard to marriage; there remains the case of daughters at home , for whose disposal the father was responsible (1Co 7:36 f.). On this point Paul has no “command” to give, whether proceeding immediately (1Co 7:10 , 1Co 9:14 ) or mediately (1Co 14:37 ) from “the Lord”; he “gives” his , his settled and responsible “opinion”. He pronounces “as ( i.e. , feeling myself to be; cf. 29 ff., 1Co 4:7 ; 1Co 4:18 ) one ” conscious that he is “faithful through the mercy effectually shown” him (pf. pass [1109] ptp [1110] ; cf. 1Ti 1:13 ; 1Ti 1:16 ) “by the Lord,” faithful in this pronouncement to his stewardship under Christ (see 1Co 4:1 f., and 1Co 2:16 ). His advice is therefore to be trusted. The distinction made is not between higher and lower grades of inspiration or authority ( cf. note on 1Co 7:12 ); but between peremptory rule , and conditional advice requiring the concurrence of those advised. Paul’s opinion, qua opinion, as much as his injunction, is that of the Lord’s steward and mouthpiece.

[1109] passive voice.

[1110] participle

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Co 7:25-31

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. 26I think then that this is good in view of the present distress, that it is good for a man to remain as he is. 27Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. 28But 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. 29But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none; 30and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; 31and those who use the world, as though they did not make full use of it; for the form of this world is passing away.

1Co 7:25 “Now concerning” This is a textual marker showing that Paul is moving on to another written question which he received from the Corinthian church (cf. 1Co 7:1; 1Co 7:25; 1Co 8:1; 1Co 12:1; 1Co 16:1; 1Co 16:12).

NASB, NKJV,

NRSV, NIV”virgins”

TEV”unmarried people”

NJB”people remaining virgin”

The major question about this term is how its use in 1Co 7:25 is related to its use in 1Co 7:36 (see note at 1Co 7:36). The context of 1Co 7:25-35 seems to relate to singleness vs. marriage as the preferred state in light of the current situation, which could refer to

1. the imminent Second Coming

2. governmental persecution

3. area-wide famine

4. the single person’s ability to focus on serving Christ

“I have no command of the Lord, but I give an opinion” Some have tried to use Paul’s statement in 1Co 7:6; 1Co 7:25 to lower his authority as an Apostle or make this a disclaimer of inspiration. It is neither. This is an idiomatic way of admitting that he does not know whether Jesus ever addressed this issue specifically. 1Co 7:25; 1Co 7:40 show that Paul felt his apostleship and call gave him the authority to address issues that a rose in the life of the early Gentile church.

“as on who by the mercy of the Lord is trustworthy” This is a perfect passive participle. This is an idiomatic way of asserting his apostolic authority and Spirit-led insight.

1Co 7:26

NASB, NKJV,

TEV”the present distress”

NRSV”the impending crisis”

NJB”because of the stress which is weighing upon us”

This has been interpreted in several ways, but it is very important to see that the majority of statements in chapter 7 are not universal principles, but are Paul’s reactions to local, temporal situations. Some have seen this phrase as referring to

1. the crisis of pagan culture

2. the specific local situation in Corinth

3. a famine in the whole Mediterranean area

4. the nearness of the Second Coming (cf. 1Co 7:29)

“that it is good for a man to remain as he is” There is a play on the word “good” (cf. 1Co 7:1; 1Co 7:18; 1Co 7:26), meaning “advantageous.” The recurrent theme of “stay in the same condition as when you were saved” (cf. 1Co 7:8; 1Co 7:12-13; 1Co 7:18; 1Co 7:21; 1Co 7:24; 1Co 7:26-27; 1Co 7:37; 1Co 7:40) is Paul’s theological standard in this letter.

1Co 7:27 “Are you bound to a wife” This is a perfect passive indicative from the tern do, which means to tie or bind. It is used in a metaphorical sense for marriage (cf. 1Co 7:27; 1Co 7:39; Rom 7:2). There is a parallel to this phrase in the same verse, which is also a perfect passive indicative, “Are you released from a wife?” Paul wants his hearers to stay as they are.

“Do not seek to be released. . .Do not seek a wife” These are both present active imperatives with the negative particle, which usually means stop an act in process. Here again one wonders whether different factions were advocating different family patterns (celibacy, marriage, promiscuity) or if Paul’s purpose is maximum service to Christ. This is a recurrent issue. Paul seems to assert that

1. all should remain as they are

2. if single, focus on serving Christ

3. if there is a desire for marriage, no problem, but use your marriage to serve Christ!

Believers remain single to serve, marry to serve, live in persecution to serve, live in freedom to serve, live in theological conviction to serve! Believers are saved to serve!

1Co 7:28 “if. . .if” These are both third class conditional sentences, which mean potential action.

“you have not sinned” Paul is addressing a unique situation, not making universal statements. Marriage is the God-given norm (cf. Gen 1:28).

“if you. . .if a virgin” The question is to whom do these refer? The first relates to 1Co 7:27. If so, then this refers to remarriage. The second relates to 1Co 7:25, those who have never married. Both categories are addressed again in 1Co 7:34.

“Yet such will have trouble in this life, and I am trying to spare you” This does not relate to marriage in general, but to the present crisis (cf. 1Co 7:26). 1Co 7:32-34 do address marriage as a general principle.

“trouble” See Special Topic: Tribulation at 2Co 1:4.

“in this life” This is literally “flesh.” See Special Topic at 1Co 1:26.

1Co 7:29 “the time has been shortened” This is a perfect passive periphrastic. There have been several interpretations of this phrase; it seems contextually to relate to 1Co 7:26 (“the present distress”). Calvin believed it referred to the brevity of human life; others along the same line believe it refers to the shortness of the opportunity of our Christian service. I believe it refers to the Second Coming (cf. 1Co 7:31; Rom 13:11-12).

Did Paul expect an imminent return of Jesus or a delayed return? There are texts on both sides. I do not think Paul’s theology changed (or matured). In one of his first letters he teaches a delayed Second Coming (cf. 2 Thessalonians 2). Paul (as all NT authors) used the hope of the certain return of the Lord as an impetus to godly living and active service. The return of Christ is an expectation of every generation of believers, but the reality of only one! See Special Topic at 1Co 6:14.

For an interesting discussion on Apocalyptic eschatology and Paul’s comments in 1Co 7:26; 1Co 7:28-29, see Hard Sayings of the Bible, pp. 593-595.

1Co 7:29-30 “those who” These parallel phrases are describing normal daily human life. Believers are to remain focused on their ministry tasks, according to their spiritual giftedness (cf. 1Co 7:32; 1Co 7:35).

Believers are citizens of two realms, the spiritual and the physical or the church and the world. The physical is not evil but transitory. Believers must be service-minded, gospel-minded. We use the world and its resources to serve the Kingdom. Otherwise, physical thing, worldly things, use us!

Do not let marriage act as a release from spiritual priorities! Live in both worlds with godly wisdom.

1Co 7:30 “as though they did not possess” See Special Topic following.

SPECIAL TOPIC: WEALTH

1Co 7:31 “for the form of this world is passing away” The OT prophets (esp. Isaiah 56-66) reveal a new heaven and a new earth. The new age will be like the old, but purified, redeemed (cf. 2Pe 3:10-13). Heaven will be a transformed garden of Eden-God, mankind, and the animals-perfect fellowship and order restored; Genesis 1-2 parallels Revelation 21-22.

Every generation of believers experiences the passing of this world’s order (i.e., schma) as they mature into Christlikeness. As we see Christ in clearer and clearer ways, the things of this life become duller and duller. We are in the world, but not of the world. We use the things of this world for evangelistic purposes, not personal purposes.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

no = not. Greek. ou. App-105.

judgment = opinion. App-177.

obtained mercy. See 1Ti 1:13, 1Ti 1:16.

of = by. App-104.

faithful. App-150and App-175:4.

Fuente: Companion Bible Notes, Appendices and Graphics

25-38.] Advice (with some digressions connected with the subject) concerning the MARRIAGE OF VIRGINS.

Fuente: The Greek Testament

1Co 7:25. , virgins) of both sexes: See the following verses. So the word, virgin, Rev 14:4.- , I have not) He does not say, we have not. The Corinthians expected a special commandment by revelation, which Paul was to receive.- ) A word used with deliberate choice here and at 1Co 7:40, as presently . Aristotle, carefully pointing out the propriety of Greek words, especially in his Ethics, makes the following observations: , that which is termed , opinion, is the right judgment of the equitable man: and again, , . , and indulgence [concession] is the upright judicious opinion of what is equitable; and the indulgence of the truthful man is right, Lib. 6, Eth. Nic. c. 11.[59] There the discussion is more extended, and when we read it all, we shall more clearly understand, what and are. implies command: relates to opinion, and has [a common sentiment, fellow-feeling, and so indulgence] closely connected with it, which is a , accommodated to the state or mind of another, as in regard to a thing done, so also in case of a thing to be done. See 1Co 7:6, and 2Co 8:10; 2Co 8:8, where both of these words, are opposed to . Each has regard to , the profit of him, whose advantage is consulted; in the same verse 10, and here 1Co 7:35. Such is the nature of those things which are treated of in this chapter, that they partly fall under , and partly under and . But it was becoming, that should be throughout written in the name of the Lord, and , in the name of the apostle. Therefore on that point, which falls under , the Lord had expressly suggested to the apostle what he should write, but on this point, which falls under , it was not necessary to make any suggestion; for, the apostles wrote nothing, which was not inspired, ; but they sometimes had a special revelation and command, 1Co 14:37; 1Th 4:15 : they derived the rest from the habitual faith, which had taken its rise within them from their experience of the Lords mercy; as in this verse; and also from the treasury of the Spirit of God [which they possessed], 1Co 7:40 : and consequently in cases like this, they might very freely apply various methods according to the variety of circumstances and persons, as their holy feelings [affections of mind] allowed, and they might give up their own right, humble or reprove themselves, prefer others to themselves, beg, entreat, exhort (2Co 6:1; 2Co 7:8; 2Co 11:17, note), at one time treat with greater severity, at another with greater mildness; and hence Paul, for example, uses the softer word , and not , 1Co 7:26; 1Co 7:12. He therefore here also, though without , wrote those things, which nevertheless exactly agreed with the mind of the Lord, who willed it, that this , opinion, alone should be given. But at the same time, the apostle faithfully informs us, according to what principle every thing was written (a modesty from which how far I would ask, has the style of the Pope departed?) and furnishes a proof, that those, who have already sufficient assistance [safeguard] from the word and Spirit of God, should not demand anything extraordinary.- , as having obtained mercy) The mercy of the Lord makes men faithful; faith makes a man a true casuist.- , from the Lord) Christ.-, faithful) having faith in the Lord; evincing that faith both to Him and to men.

[59] Taylors translation of this passage is as follows: What is called upright decision is the right judgment of the equitable man; but pardon is an upright judiciary decision of the equitable man, and the decision is right which is made by a man observant of truth.

Fuente: Gnomon of the New Testament

1Co 7:25

Now concerning virgins-Paul here introduces a different, but kindred, subject to that which he has been discussing. He had been discussing the relation of husband and wife. He now turns to that of those not yet given in marriage.

I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.-[Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, but he had the command of Jesus concerning divorce to guide him. So he gives no command, but only a judgment, a deliberately formed decision from knowledge (2Co 8:10), not a mere passing fancy. The language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in forming this duly considered judgment.] From his familiarity with the teaching of the Lord he gives his judgment as one who has obtained mercy of the Lord to be trustworthy.

Fuente: Old and New Testaments Restoration Commentary

Counsel for Times of Emergency

1Co 7:25-40

The virgin here referred to is probably the young woman who was engaged to be married, and the counsel is expressly defined to be advice, and given only under the pressure of the times, when the dissolution of all things seemed at hand. It seemed wiser not to enter upon matrimony because everything was in flux, but no sin was contracted if marriage took place, so long as it was only in the Lord, 1Co 7:39. As pilgrims we should hold all earthly things but lightly, 1Co 7:30.

The allusion of 1Co 7:31 is to the shifting scenery of a theater. The fashion of the age is like the ever-changing moving-picture films that flash before the audience and cannot be arrested or recalled. Surely the unmarried among us should ponder carefully the recommendations of 1Co 7:32-34, the first of which refers to the man and the second to the wife. Where both are Christians, however, surely there may be union in caring for the things of the Lord, that the great cause of His Kingdom may be expedited rather than hindered. But everything in this chapter, as well as the general New Testament teaching, emphasizes the absolute importance of marriage being only in the Lord, 1Co 7:39.

Fuente: F.B. Meyer’s Through the Bible Commentary

concerning: 1Co 7:28, 1Co 7:34, 1Co 7:36-38, Psa 78:63

virgins: The word [Strong’s G3933], as well as the Latin virgo “a virgin,” though it generally signifies a maid, frequently denotes unmarried persons of both sexes; in which sense it is evidently used here by the apostle.

have: 1Co 7:6, 1Co 7:10, 1Co 7:12, 1Co 7:40, 2Co 8:8-10, 2Co 11:17

obtained: 1Co 4:2, 1Co 15:10, 2Co 2:17, 2Co 4:1, 2Co 4:2, 1Ti 1:12-16

Reciprocal: Job 32:10 – General Mat 5:7 – for Act 15:28 – it Act 21:9 – virgins Rom 11:30 – obtained 1Co 4:17 – faithful 1Co 14:37 – let 2Co 8:10 – I give Col 1:7 – a 1Th 2:4 – as we 1Pe 2:10 – obtained Rev 14:4 – for

Fuente: The Treasury of Scripture Knowledge

1Co 7:25. No commandment in the same sense as 1Co 7:6. Give my judgment under the permission of the verse just cited. Paul had shown himself faithful to the Lord, and hence he was given the permission to use his judgment in the case.

Fuente: Combined Bible Commentary

Answers to Corinthian Questions regarding Marriage, 25-40.

1Co 7:25. Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be faithful. When the apostle thus sharply distinguishes between what he utters by authorityunder immediate inspirationand what, in the exercise of his own Christian wisdom, he judges to be right and recommends to be done, we may be sure that wherever no such intimation as this is given, he is to be understood as speaking authoritatively, both in the expression of truth and in the giving of commands.

1Co 7:26. I think . . . this is good for the present distress.[2] What was that? Some say, the great dearth in the reign of Claudius (Act 11:28); others, the existing troubles in Corinth; others still, the calamities that were to usher in the destruction of Jerusalem, on the Lords Second Advent. To us the reference seems rather to be to that breaking up of all social ties which Christianity was occasioning (Luk 12:31-33; Act 17:5), and the imminent convulsive overthrow of the whole Jewish state.

[2] In classical Greek the word here used () more frequently denotes necessity; but it is very often used in the sense of calamity, straits, distress, in the LXX. and in Josephus.

it is good for a man to be as he isif married, to remain so; if single, single to remain, as is expressly said in 1Co 7:27.

1Co 7:28. . . if thou marry, then hast not sinned . . . Yet such shall have tribulation. . . and I would spare youspare you this tribulation.

The next three verses are a digression, or rather a parenthetical episode, consisting of general counsels suggested by the unsettled and shifting condition of all things at that time, which may be summed up in weanedness from all present objects, ties, affections, and pursuitsafter which he returns to his details.

1Co 7:29. But this I say, brethren, the time is shortened. It is not the general shortness of time which is here expressed, but the great fact that since all preparatory economies have passed away, and the final one has comethere being nothing now between but the work preparatory to the second coming of Christwe should now, more than ever, sit loose to earthly things.that henceforth they that have wives may be as though they had none, etc.

1Co 7:31. and those that use the world, as not abusing it. The word here used signifies either using it down, that is, using it to the full, or the uttermost, or misusing or misapplying it. This last is the most natural sense here.

After this digression the apostle now continues his answers to the inquiries of the Corinthians regarding marriage.

1Co 7:32. But I would have you to be free from caresthat is, from the causes of them.

He that is unmarried is careful for the things of the Lord. . . .

1Co 7:33. but he that is married. . . how he may please his wife. In other words, the married have one care more than the single.

1Co 7:35. And this I say. . . not that I may cast a snare (Gr. noose) upon younot to interfere with your liberty to marry or remain single.

but for that which is seemlysuitable in present circumstances and most conducive to the ends of your Christian calling.

The next three versesas they stand in our version, or any version strictly literalare very liable to be misunderstood. The directions which they give are given to the Christian father with respect to his unmarried daughter. In the matter of marriage, the fatheraccording to the custom of those timeshad supreme control over his daughter. The supplement of one word to the translationthe word daughterwill make the real sense quite clear.

1Co 7:36. But if any man thinketh that he behaveth himself uncomely towards his virgin daughter, if she be past the flower of her agepast the usual age of marriage.and if need so requirethif there is any good reason for not delaying her marriage (such as in a vicious community may be easily conjectured).

let him do what he will, he sinneth not (in giving his consent): let them marry.

1Co 7:37. But he that . . . having no necessity (to carry out the marriage) hath determined… to keep his own virgin daughter, shall do well.

1Co 7:38. So then (to sum up) both he that giveth his own virgin daughter in marriage doeth well, and he that giveth her not. . . shall do better. To give her away would not be wrong, but in the trying circumstances supposed throughout this chapter, to keep her at home would, for many reasons, be better.

On one point morethe re-marriage of widowsa question would seem to have been asked, and is here answered.

1Co 7:39. A wife is bound[1] for so long time as her husband liveth; but if he be deadGr. fallen asleepa phrase used in the New Testament only of believers, who, therefore, were no doubt here in view. And it is worthy of notice that in Rom 7:2, where the same statement is made, but of husband and wife in general, the word is not that used here, but the naked term dead (if the husband be dead).

[1] The words by the law in the received text have scarcely any authority, and have manifestly crept in from Rom 7:2, where the same statement about the married occurs of life, that your prayers (joint prayers) be not hindered. (1Pe 3:7). Disregard of this law of the Christian life has contributed more to blight the most promising appearances of living Christianity, and render sickly the real Christianity of the married, than almost any other cause.

she is free to be married to whom she will; only in the Lordonly to a believer.

This is a fundamental principle in the Christian life, having its ground in the necessity of entire sympathy in spiritual things, if the Christian life in the married is to be realized at all. So much was this in view, that some of the instructions given to the married presuppose and derive their emphasis from this. Thus: Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife as unto the weaker vessel, and as being joint heirs of the grace.

1Co 7:40. But she is happier if she abide as she isin her widowhood.

after my judgment: and I think that I also have the Spirit of GodWhile others make high pretensions to Divine authority, I think it no presumption in me at least to claim if; a mode of expression, the half irony of which only marks the more strongly his consciousness of possessing it.

Note.While here the re-marriage of widows is discouraged, the reverse seems to be counselled in 1Ti 5:14. But the difference lies in the circumstances. Here the advice to remain as they were is general; there the advice that younger widows should marry is grounded on certain things said about them in the preceding verses, in the light of which, viewed as a question of expediency in such circumstances, the advice would commend itself to every one.

Fuente: A Popular Commentary on the New Testament

The next case, which our apostle comes to resolve, is concerning virgins; whether they, being at their own disposal, should marry or keep themselves single? He tells them, first, that he had no special command whereby the state of virginity was either enjoined or prohibited, but he would faithfully give his advice according to the best of his judgment. And this he doth in two particulars:

First, That by reason of the present distress, and danger of persecution, which threatened the church, it was most convenient, that such as were single should continue so, if it might lawfully be done.

Yet, secondly, He declares, that if they marry, they do not sin; only they will be exposed to more troubles as the church’s troubles do increase.

Here note, 1. That the apostle pronounces marriage lawful in all persons of both sexes, and not sinful at any time, or in any state or condition whatsoever.

Note, 2. That he signifies to all persons, That the troubles of a married life are more than those which attend a single state: Such shall have trouble in the flesh.

Marriage plunges men into an excess of worldly cares; it multiplies their business, and usually their wants; and their wants are far hardlier borne than in a single life.

Note, 3. That besides the ordinary inconveniences of a married life, which all persons are to expect, such as enter the married condition, when the church is under persecution must prepare to meet with more than ordinary troubles.

Such, that is, in those times of persection, shall have trouble, that is, more trouble in the flesh. But I spare you; that is, “I forbear to speak any more of that matter, lest I should seem to dissuade you from marriage, which is the ordinance of God, more than is fit, and be thought by any to lay the yoke of celibacy, or a single life, upon you. I only tell you, that when Christians are under persecution and distress, it is much more for their ease and quiet to be single, than to have a wife and children to care for in poverty or flight.”

Fuente: Expository Notes with Practical Observations on the New Testament

Is Celibacy Preferable To Marriage?

McGarvey thinks the third question must have been, “Is celibacy or virginity perferable to marriage?” Paul was inspired in his judgment (7:40; 14:37), so we can rely on his answer. The basic rule to be followed was to stay the same. Because of the distress Christians found themselves in at that time, married or unmarried were to seek no change ( 1Co 7:25-27 ).

Remember, the statements above were statements of inspired judgment, not commands. If one could not control himself, marriage was not a sin. It would simply increase the number of problems to be handled and Paul would have liked to help them avoid that ( 1Co 7:28 ). Paul digressed into a discussion of the shortness of our time upon the earth. The suffering of this life is limited.

When this life is over, even if one used life’s pleasures to the fullest, it was going to seem as if he had not used life’s pleasures fully. You may recall, the pleasures of sin are short lived ( Heb 11:24-25 ; 1Jn 2:17 ). When the distress came, Paul wanted them to be free of the extra cares of marriage. The unmarried can center his whole attention on the Lord’s work. In contrast, the married man has to watch for the needs of his family and divide his attention. This, of course, was stressed because of the pressures (distress) they were to face. A woman is like a man in respect to this issue. All this advice was for their good at that time. He did not mean to place them in the path of undue temptation, only to help them avoid an extra load of cares. This, then, should not be used to substantiate a marital prohibition ( 1Co 7:29-35 ).

Fuente: Gary Hampton Commentary on Selected Books

1Co 7:25-26. Now concerning virgins The word , translated virgins, denotes persons of either sex, who never were married. For Elsner, after Suidas, tells us, that men were called , virgins, as well as women; of which Rev 14:4 is an undoubted example; these are they which were not defiled with women, for they are virgins. The apostle seems here to speak of such single persons as were in their fathers families. I have no commandment of the Lord Namely, delivered during his ministry, or communicated by any particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired, but with this difference, sometimes they delivered what Christ had expressly declared or enjoined during his personal ministry, or what was made known to them by a particular revelation, and a special commandment; at other times they wrote from the divine light, which abode with them, the standing treasure of the Spirit of God. And this also was not their own private opinion, but a divine rule of faith and practice to the Christians, or a directory to them in cases of difficulty. See note on 1Co 7:6. Yet I give my judgment Guided by the Holy Spirit, not only to deliver sound doctrine, but faithful and wholesome advice, 1Co 7:40; 1Th 4:8. As one that hath obtained mercy to be faithful As one whom God hath in mercy made faithful in my apostolic office, who therefore faithfully deliver what I receive from him. The apostle, in other passages, ascribes his inspiration and supernatural gifts to divine mercy, (2Co 4:1,) and grace; (Gal 2:9 🙂 wherefore, as by this mercy and grace he was enabled to be a faithful apostle and steward of the mysteries of God, his judgment, in all cases, must be considered as being dictated by inspiration. I suppose therefore The word , thus rendered, might, with propriety, have been translated I determine, or I establish by law; (see Park. Dict.;) for the apostle does not give a simple opinion, such as any wise man might give, but an inspired decision: that this is good Is right and proper, and ought to be observed; for the present distress Or exigency; that is, while any church is under persecution. The same word, , is used for affliction arising from outward circumstances, Luk 21:23. By mentioning the present distress as the chief, or only thing which rendered a single state proper, the apostle hath prevented us from fancying that celibacy is a more holy or perfect state than matrimony. The one or the other, as Macknight justly observes, is proper, according to the circumstances in which persons are placed. I say that it is good for a man so to be Though the English word man, like its corresponding word in Greek and Latin, denotes both sexes, the Greek word here might have been translated a person, better to agree with the signification of the word virgin, which, as we have just observed, denotes an unmarried person of either sex.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vers. 25-40.

In this third part of the chapter, the apostle discusses the question of marriage as it relates to virgins (1Co 7:25-38), adding at the end a word in regard to widows (1Co 7:39-40). No doubt in the first part of the chapter (1Co 7:1-9) he was occupied with the formation of the marriagebond, and it might appear that the question of the marriage of virgins comes under this head. But the grounds which he had made good in this passage, as to celibates, widowers, and widows, did not altogether apply to virgins; and then, according to ancient custom, it was the father who decided the lot of these last. Hence Paul reserved to himself the opportunity of addressing parents on this subject in a separate passage. The advice which he gives, and then develops, is this: Parents, if circumstances allow it, will be right in preferring celibacy for their daughters (1Co 7:25-26), and that for these two reasons: the difficulties of the present situation (1Co 7:27-31); the advantage which will accrue from it to their Christian activity (1Co 7:32-38).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

25-31. Pauls prophetic eye sees rivers of blood rolling right before him in the great outbreak of the imperial persecution in which he lost his head, and his amanuensis was hung on an olive-tree in Greece, and a general slaughter of all the Christians in the Roman Empire, which then belted the globe, broke out, under the edict of Nero, only ten years from this writing. Hence, responsive to their questions on matrimony, he advises them to turn their attention away to things more important, each one in his or her respective situation, content for the present, and all energies concentrated in the preparation and outlook for their returning Lord.

Fuente: William Godbey’s Commentary on the New Testament

1Co 7:25-40. Paul now passes to the case of virgins, on which the church had invited his judgment. The section is one of peculiar difficulty. It is generally thought that Paul is dealing with the relations of a father (or guardian) to the marriage of his daughter (or ward). The decision whether the maiden should be married, and if so to whom, rested with the father. In that case his general principle holds good that in view of the impending distress it is better for no new ties to be created. But if any father (or guardian) thinks that he is acting in an unseemly way towards his daughter (or ward), she being of an age to marry and her nature imperiously demanding it, he is at liberty to carry out his desire, he does not sin in doing so, let the maiden and her suitor marry. But if there be no such compulsion in the case, and he has made up his mind not to give her in marriage, his decision is to be commended. He does well if he gives her in marriage, but better if he does not. But this interpretation is exposed to serious objections. (a) Paul is dealing with the case of virgins; but he begins by saying what is good for a man (1Co 7:26-28 a), and reverts to this in 1Co 7:32 f. (b) It is curious that he should twice assert that the marriage is not sinful (1Co 7:28; 1Co 7:36): since marriage was not regarded as sinful in itself, the case in question seems to have had exceptional features which made the view that sin was involved plausible. But on the usual interpretation the marriage was quite normal. (c) If Paul had in mind the relationship of a father to his daughter, it is strange that he does not speak of father and daughter. This difficulty is mitigated but not removed by the reply that his language is indefinite because he wishes to include the relationship of guardian and ward. Since the father was the usual guardian, it would have been proper to speak simply of that relationship, leaving the other case to be understood. (d) The phrase act unseemly, while possible, is not a natural one to use of the fathers conduct. (e) If Paul has been speaking of father and daughter, let them marry is harsh, since the antecedent has to be supplied. (f) Daughter is not expressed in the Gr., which is literally his virgin in 1Co 7:36, his own virgin in 1Co 7:37 and 1Co 7:38. The former is a remarkable, the latter an amazing, expression for his unmarried daughter. These difficulties disappear if Paul is dealing with a spiritual marriage in which a man and woman united in taking a vow of continence. This practice is known as far back as the second century, and at a later period gave rise to serious scandal, since the man and woman often lived in the same house. Paul favours the fulfilment of the vow, but advises marriage in case the mans weakness in self-control is likely to precipitate moral disaster. This gives a coherent interpretation of the passage. It is exposed to two difficulties. One is that it requires the rendering marry instead of give in marriage in 1Co 7:38. Achelis accepts the usual rendering, but supposes Paul to advise that the man in the condition described in 1Co 7:36 should determine the situation by giving the virgin in marriage to someone else. This is wholly unnatural; the obvious and proper advice would be that the man and his virgin should marry, which is indeed suggested by 1Co 7:36. If the usual rendering is necessary, we must either set aside altogether the reference to a spiritual marriage, or suppose that 1Co 7:38 is a later insertion, for which we have no warrant. But it is not improbable that the rendering marry is legitimate. The other objection is of a more general character. We have no evidence that the custom originated so early, and, if it had, would Paul have sanctioned a relationship so fraught with possibilities of moral peril? Our ignorance as to the origin of many things should make us chary of pressing the former point. As to the latter, we must beware of viewing the institution through the scandals which later discredited it. With Pauls strong preference tor celibacy, pledges to observe it might seem praiseworthy, and that a man and woman should combine for mutual encouragement in such a pledge would seem perhaps not unfitting. The moral peril would be met by the possibility of marriage in case the strain on continence became too severe. And we must not underrate the elemental force of primitive enthusiasm, or too hastily apply to the church of the first century our own standards of what is fitting.

Paul has no word of Jesus to settle the matter, but gives his opinion as one endowed through Christs mercy with a judgment worthy of trust. The impending trouble, the woes of the Messiah which are to usher in the new era, makes any change of state undesirable. Let the married and the single remain as they are. It is accordingly best that the intention to continue in the relationship in question should be carried out. Still, if the man marries, he has not sinned, nor yet the virgin. They will suffer in the troubles that are coming, and he would guard them from this. The interval that will elapse before the Second Coming is cut short, so that all human ties and relationships should be held with indifferencemarriage, mourning, merriment, purchase; the world must be used, but not to the full, for it is a fleeting show. In such a situation they should be free from distractions. In the unmarried state interest can be concentrated on the Lords affairs, but the married man is preoccupied with secular matters and consideration for his wife and is distracted. The unmarried woman and the virgin are preoccupied with the things of the Lord, to maintain body and spirit holy alike; the wife is preoccupied with secular affairs and the pleasing of her husband. Paul says this for their advantage, not to put constraint (mg.) upon them, but to secure what is seemly, and undistracted concentration on service for the Lord. However, if in any instance the man feels that he may be guilty of an offence against the virgins chastity, if he is troubled with excess of virility and his nature demands marriage, he may carry out the desire without sin, let them get married (1Co 7:36). But if he is firm in purpose and driven by no such necessity, and is gifted with self-control and resolved to keep his virgin partner intact, he will do well (1Co 7:37). If he marries her he will do well, if he refrains from marriage he will do better still (1Co 7:38). Finally, a word as to widows. A woman cannot marry a second husband till her present husband is dead; then she may marry any man she likes, provided that he is a Christian. His judgment, however, as one who possesses the Spirit (as much as those who lay claim to it) is that she would do better to remain as she is.

1Co 7:33 f. The text is very uncertain. Probably we should accept the second mg.; divided means distracted between the two claims. The unmarried woman is distinguished from the virgin, the latter meaning one dedicated to the celibate life.

Fuente: Peake’s Commentary on the Bible

SECTION 13 COUNSELS TO THE UNMARRIED CH. 7:25-40

About the maidens, a command of the Lord I have not: but an opinion I give as one to whom mercy has been shown by the Lord to be trustworthy. I think this then to be good because of the present necessity, that it is good for a man to be thus. Bound to a wife art thou? Do not seek to be loosed. Loosed from a wife? Do not seek a wife. But if even thou marry, thou hast not sinned. And if the maiden marry, she has not sinned. But, affliction for the flesh such will have. But you I, for my part, am sparing.

And this I assert, brothers, The season is cut short; in order that henceforth they having wives be as though not having them, and the weeping ones as though not weeping, and the rejoicing ones as though not rejoicing, and those buying as though not retaining, and those using the world as though not using it to the full. For the form of this world is passing away.

And I wish you to be without anxiety. The unmarried man is anxious about the things of the Lord, how he may please the Lord: but he who has got married is anxious about the things of the world, how he may please his wife. And divided also are the wife and the maiden. She that is unmarried is anxious about the things of the Lord, that she may be holy in her body and her spirit. But she that has got married is anxious about the things of the world, how she may please her husband. But this I say with a view to your own profit; not that I may put a rein upon you, but with a view to that which is becoming and to waiting before the Lord without disturbance.

But if any one thinks that is acting unseemly towards his maiden, if she be beyond her bloom, and if it ought so to be, what he wishes let him do; he commits no sin: let the affianced ones marry. But he who stands firm in his heart, not having necessity, but has authority about his own will, and has determined this in his heart, to keep his own maiden, will do well. So that both he who gives in marriage his own maiden does well, and he who does not give in marriage does better.

A woman is bound for so long time as her husband lives. But, if her husband fall asleep, she is free to be married to whom she wishes, only in the Lord. But happier she is if she remain thus, according to my opinion, And I think that I also have the Spirit of God.

Paul will now deal fully with the matter touched for a moment in 1Co 7:8. He gives his opinion, 1Co 7:25-28; states a great principle which is broader and better than this opinion, 1Co 7:29-31; gives a reason for his opinion, 1Co 7:32-35; deals with an exception, 1Co 7:36-38; and gives special advice to widows, 1Co 7:39-40.

1Co 7:25. Maidens: women never married, as is evident from 1Co 7:34; 1Co 7:36. So always, Rev 14:4 is figurative. This verse suggests that about the maidens advice had been specially sought in the letter to Paul. He replies in words applicable to both sexes. That Paul knew that the Lord had given no command reveals his full acquaintance with the teaching of Christ. Whether he learned it by written documents or by report of those who heard Christ, we do not know. That no word of Christ about the marriage of maidens is found in our Gospels, indicates their agreement with the teaching reported to Paul.

I give an opinion: refusing to speak with apostolic authority. This by no means proves that when he claims this authority, as in 1Co 7:17; 1Co 14:37, his words are not absolutely binding. It rather proves that he could measure the degree to which he was enlightened by the Spirit.

Mercy: kindness to the helpless. Compare carefully 2Co 4:1; 1Ti 1:13; 1Ti 1:16; Rom 9:15.

Trustworthy: same word as faithful. See 1Co 4:17. In giving his opinion Paul remembers with humility that whatever claim he has to his readers’ confidence, and he has such a claim, he owes entirely to the compassion of God.

Fuente: Beet’s Commentary on Selected Books of the New Testament

7:25 {16} Now concerning virgins I have no commandment of the Lord: yet I give my {s} judgment, as {t} one that hath obtained mercy of the Lord to be faithful.

(16) He commands virginity to no man, yet he persuades and praised it for another reason, that is, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life because of persecution. And therefore those who were not troubled with families, might be the readier, and also for the cares of this life, which marriage necessarily draws with it, so that they cannot but have their minds distracted: and this has place in women especially.

(s) The circumstances considered, this I counsel you.

(t) It is I that speak this which I am minded to speak: and the truth is I am a man, but yet of worthy credit, for I have obtained from the Lord to be such a one.

Fuente: Geneva Bible Notes

3. Advice concerning virgins 7:25-40

The second occurrence of the phrase peri de ("now concerning") occurs in 1Co 7:25 and indicates another subject about which the Corinthians had written Paul (cf. 1Co 7:1). This was the subject of single women. This section belongs with the rest of chapter 7 because this subject relates closely to what immediately precedes. Paul continued to deal with questions about marriage that the Corinthians’ asceticism raised.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The advantage of the single state 7:25-28

In view of the verses in this section it seems that the question the Corinthians had asked Paul was whether an engaged girl should get married or remain single. One might understand 1Co 7:17-24 as saying no unmarried person should change her situation and get married (cf. 1Co 7:8), but this was not what Paul advocated necessarily.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The "virgins" (Gr. parthenoi) were a group within the "unmarried" (agamoi) of 1Co 7:8. Paul used the feminine gender in five out of the six uses of this noun in 1Co 7:25-38. Consequently it seems clear that he was speaking of female virgins in particular.

There are three major views about the identity of these virgins. One view is that they were the virgin daughters of men in the Corinthian church and that these fathers had questions about giving their daughters in marriage. A second view is that the virgins were both men and women who were living together in a "spiritual marriage" (i.e., without sexual relations). A third view is that the virgins were females who were engaged, or thinking of becoming engaged, but were experiencing pressure from the "spiritual" in the church to forgo marriage. I believe the text supports the third view best.

The Lord Jesus had not addressed this problem during His earthly ministry as far as Paul knew (cf. 1Co 7:12). Paul gave his inspired opinion as a trustworthy (wise) steward of the Lord who had received mercy to be such (1Co 4:2). Note that Paul appealed to the Lord’s mercy, not His command. As in the first part of this chapter, Paul was offering good advice, but he was not commanding that everyone do the same thing. Thus to choose not to follow Paul’s advice did not amount to sinning.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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