Exegetical and Hermeneutical Commentary of 1 Corinthians 7:26
I suppose therefore that this is good for the present distress, [I say], that [it is] good for a man so to be.
26. the present distress ] The literal rendering of the word here translated distress is necessity, and it is so translated in 1Co 7:37. But it frequently in the New Testament, as in the Septuagint, has the sense of distress, as in St Luk 21:23; 2Co 6:4; 2Co 12:10 ; 1Th 3:7. Here it means either (1) ‘the great tribulation’ which was to precede our Lord’s coming (see St Matthew 24.; St Mark 13.; St Luke 21.; Rev 7:14), or (2) the general distress and anxiety which attended the profession of Christianity in those times.
so to be ] “ thus to be,” as explained in the next verse.
Fuente: The Cambridge Bible for Schools and Colleges
I suppose – I think; I give the following advice.
For the present distress – In the present state of trial. The word distress ( anagken, necessity) denotes calamity, persecution, trial, etc.; see Luk 21:23. The word rendered present ( enestosan) denotes that which urges on, or that which at that time presses on, or afflicts. Here it is implied:
- That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and,
- That he by no means meant that this should be a permanent arrangement in the church, and of course it cannot be urged as an argument for the monastic system.
What the urgent distress of this time was, is not certainly known. If the Epistle was written about 59 a.d. (see the introduction), it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable.
It is good for a man so to be – The emphasis here is on the word so houtos; that is, it is best for a man to conduct in the following manner; the word so referring to the advice which follows. I advise that he conduct in the following manner, to wit. Most commentators suppose that it means as he is: that is, unmarried; but the interpretation proposed above best suits the connection. The advice given is in the following verses.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. This is good for the present distress] There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.
The word signifies, necessity, distress, tribulation, and calamity; as it does in Lu 21:23; 2Co 6:4; 2Co 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Good here signifieth convenient, (as before), if other circumstances of particular persons make it not sinful; or better with respect to
the present distress or necessity: by which, without doubt, the apostle meaneth, not the common necessities of all men that are born once to die, (which is the more easy the fewer relations we have to part from), nor yet of family troubles and concerns, for there is none who hath a family in this world to look after, but will have trouble in the flesh; but the continual troubles with which the church of God was disquieted, as the ark upon the waters, and the more special troubles of the primitive church; for though their great persecutions from the heathen were not, possibly, at that time begun, yet Christ had foretold them, and the apostles had them in a very near prospect (Paul is thought to have died the tenth or eleventh year of Nero). For this present necessity or distress, the apostle gives his opinion, that it was convenient and better, for those that could honestly abstain from marriage, to keep themselves in their single and unmarried condition.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. I suppose“Iconsider.”
thisnamely, “fora man so to be,” that is, in the same state in which he is (1Co7:27).
forby reason of.
the present distressthedistresses to which believers were then beginning to be subjected,making the married state less desirable than the single; and whichwould prevail throughout the world before the destruction ofJerusalem, according to Christ’s prophecy (Mt24:8-21; compare Ac 11:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I suppose, therefore, that this is good,…. The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows,
for the present necessity; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, c. which are common to all, and at all times more or less but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it,
, “because of the necessity of the time”, or season: using the very Greek word in text; as the Targumists q also have frequently adopted it into their language, and use the phrase
, “an hour, or time of necessity”, for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; see Mt 24:19 upon a like account, the Jewish doctors advise to the same the apostle here does r;
“from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, , not to marry, and beget children:”
I say it is good for a man so to be; to remain unmarried, to live a single life, to be a virgin; for the word “virgin”, as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, “even as I”; as he does in 1Co 7:8 which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.
q Targum Jon. & Hieros. in Gen. xxii. 14. & xxxviii. 25. & Targum Sheni in Esth. v. 1. r T. Bab. Bava Bathra, fol. 60. 2.
Fuente: John Gill’s Exposition of the Entire Bible
I think therefore ( ). Paul proceeds to express therefore the previously mentioned judgment () and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice.
By reason of the present distress ( ). The participle is second perfect active of and means “standing on” or “present” (cf. Gal 1:4; Heb 9:9). It occurs in 2Th 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Mt 24:8ff.) though Paul had denied saying that the advent was right at hand (2Th 2:2). is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Lu 21:23) and also for Paul’s persecutions (1Thess 3:7; 2Cor 6:4; 2Cor 12:10). Perhaps there is a mingling of both ideas here.
Namely . This word is not in the Greek. The infinitive of indirect discourse () after is repeated with recitative , “That the being so is good for a man” ( ). The use of the article with compels this translation. Probably Paul means for one (, generic term for man or woman) to remain as he is whether married or unmarried. The copula is not expressed. He uses (good) as in 7:1.
Fuente: Robertson’s Word Pictures in the New Testament
The present distress [ ] . Enestwsan present may also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Rom 8:38. Anagkh means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes : “There falls on my ears the sound of one who creeps slow and painfully (kat’ ajnagkhn.” ” Philoctetes, “206); and again, of the same :” Stumbling he cries for pain (uJp’ ajnagkav, ” 215). In the Attic orators it occurs in the sense of blood – relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Mt 18:9 7; Luk 14:18; 2Co 9:7; Heb 9:16. For distress, Luk 21:23; 1Th 3:7. The distress is that which should precede Christ ‘s second coming, and which was predicted by the Lord himself, Mt 24:8 sqq. Compare Luk 21:23 – 28.
Fuente: Vincent’s Word Studies in the New Testament
1) I suppose that this is good for the present distress. (nomizo oun touto kalon huparchein) I suppose therefore this to be (the) ideal. (dia ten enestosan anagken) because of the present necessity.
2) I say, that it i s good for a man so to be. (hoti kalon anthropon to houtos einai) that (it is) ideal for a man so to be 0 say). The ideal for a virgin, morally pure, Christian man or woman, is do his or her best, giving Christ first place in their lives. Php_4:11.
Fuente: Garner-Howes Baptist Commentary
26. I think therefore that this is good. While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely a colon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the term necessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests, (418) so that their condition appears to be unsuitable for marriage. The phrase so to be, signifies to remain unmarried, or to abstain from marriage.
(418) “ Diuerses afflictions et orages;” — “Various afflictions and tempests.”
Fuente: Calvin’s Complete Commentary
(26) I suppose therefore that this is good for the present distress.Better, I think then that it is good because of the impending distressthat it is good for a person to be soi.e., to continue in the state in which he is, married or unmarried, as the case may be.
The construction of this sentence is strikingly characteristic of a writing which has been taken down from dictation. The speaker commences the sentence, and afterwards commences it over again: I think it is good, &c., and then, I say I think it is good.
From this verse to the end of 1Co. 7:35 the Apostle deals again with the general question of marriage, introducing a new element of considerationthe impending distress; and at 1Co. 7:36 he returns to the immediate subject with which he had started in 1Co. 7:25, viz., duty of parents regarding their young unmarried daughters. The impending distress is that foretold by Christ, Mat. 24:8 et seq. The Apostle regarded the coming of Christ as no distant event, and in the calamities already threatening the Church, such as the famine in the time of Claudius (Act. 11:28), and in the gathering persecutions, he heard the first mutterings of the storm which should burst upon the world before the sign of the Son of Man should appear in the heavens.
It is good for a man.It is most important to remember how much stress St. Paul lays upon this point as the ground of his preference for celibacy. As the reason for the preference has ceased to exist, so the advice, so far as it springs from that cause, is no longer of binding obligation (see 1Co. 7:29-31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. The present distress Present , compulsion. Necessities of the times compelling a caution against forming ties, for such ties would involve trouble, 1Co 7:28. Alford absurdly explains this distress as referring to the second advent, then imagined by Paul to be at hand. In refutation of which we esteem it sufficient at present to say, that the Greek word here rendered present is, in 2Th 2:2, the very word which is translated at hand, and is denied to be predicable of our Lord’s coming.
So to be Just as he is.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I think therefore that this is good by reason of the present (or ‘impending’) necessity (distress, calamity, necessity, compulsion, means of compulsion) namely that it is good for a man to be as he is. Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But and if you marry you have not sinned.’
There are two words in this verse which are crucial to the interpretation of what follows, ’enestosan (present, impending) ’anagken (distress, calamity, necessity, compulsion, means of compulsion – compare its use in 1Co 7:37). The question is, does this refer to some current or impending distress or calamity facing only the Corinthians, or does it refer to the ‘present necessity’ or ‘impending distress’ resulting from the fact that it is the end of the age (1Co 10:11; 1Pe 1:20; 1Pe 4:7), together with the divine compulsion that such a situation applies, or to a general divine necessity.
In favour of the first would be the view that Paul is not describing a normal attitude but one dependent on the fact that the particular times are unusual, but will pass. In favour of the second is the language in the following verses which may be seen as suggesting the brevity of life and the final days of the age, and the fact that it is strange, if such a specific calamity were coming, why it is not more specifically mentioned elsewhere in the letter.
The New Testament certainly sees the people of God as living in ‘emergency times’. To the Romans Paul said, ‘And do this, knowing the time, that now it is high time for you to awaken from sleep, for now salvation is nearer to us than when we believed. The night is almost gone, and the day is at hand. Let us therefore throw off the works of darkness and let us put on the armour of light’ (Rom 13:11-12). And again he says, ‘they were written for our instruction, on whom the ends of the ages have come (1Co 10:11). While John also tells us, ‘Children, it is the last hour, and just as you heard that antichrist is coming, even now many antichrists have arisen. From this we know that it is the last hour’ (1Jn 2:17-18).
Whichever interpretation is right, he approaches his answer to the Corinthians’ question in terms of both men and women. He does not want the principle he is applying to be seen as something that only applies to virgin women. It applies to all. And that principle is that ‘in view of the present (or ‘impending’) necessity (or distress or divine compulsion)’, whatever it is, it is better for men not to change their married or unmarried state.
‘This is good.’ That is, remaining single.
‘The present distress.’ Using this translation it would suggest that, at the time, times were possibly hard, or were expected to be hard, either due to persecution or due to the threat of civil disturbance or even war. In such circumstances men had enough to cope with without a change of marital state and its possible repercussions. To be unmarried would be helpful in facing up to the crisis for they would have no one to consider but themselves. But such a situation was not a good grounds for seeking to break up a marriage. And if indeed they did decide to marry, he assures them that they will not have sinned.
So the idea then is that it is not marrying or not marrying that he is advising against but marrying under those particular unique circumstances.
If we translate ‘in view of the present (or impending) necessity’, meaning the divine compulsion of it being the end of the age, then his words here describe what should be a permanent attitude. In the light of the urgency of the situation and the imminence of the coming of Christ, says Paul, celibacy has great advantages.
But that, some say, would seem to make the advice contradictory to what has been said earlier in the chapter, where marriage has been recommended to those who have strong sexual desires. However, in answer to this we could argue that that recommendation was because of the recognised weakness of man and that here Paul is recommending what he sees as the more ideal position for those able to take it, giving a different slant on things, while at the same time also allowing for man’s weakness, as earlier, by pointing out that it would be no sin to marry. But he does point out the troubles that could ensue.
‘By reason of the present necessity.’ This might also be translated, ‘in view of the present (or impending) distress’, ‘in view of the impending Messianic woes’, ‘in view of the present necessity caused by our responsibilities to reach out to the world’, ‘in view of the present divine dispensation’, ‘in view of the present compulsion in the light of the second coming’ and ‘in view of the methods of compulsion presently available to the authorities’. So what may be in mind may either be a period of distress coming on the Corinthian church, a God impressed necessity, a present divine dispensation, an awareness of the imminence of the second coming or an expectation of the application of pressure, or even torture, by the authorities in a period of persecution. Pressure and torture is much harder to fight when loved ones are involved.
Even if it was present or impending distress that was in mind it may be suggested that the ‘distress’ was so severe, or expected to be so severe, that he took it as an indication of the possibility of the Lord’s imminent return, as one of those signs that should awaken men’s thoughts to such a possibility, for he speaks of time being shortened and seems to speak of the need for Christians to be ready and prepared as they live through difficult conditions (1Co 7:29-31). In that case his words would have general application. But it is equally possible that he had in mind some expected distress of some duration which was or would be peculiar to Corinth and its surrounding area, so that nothing major should be entered into until it was past. Then his words would apply to all such situations.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 7:26. For the present distress This must certainly refer to the prevalence of persecution at that time; for nothing (as we have before remarked) can be more absurd, than to imagine that an inspired Apostle would in the general discountenance marriage; considering that it was expressly agreeable to a divine institution, and of essential importance to the existence and happiness of all future generations. See Locke, and Doddridge.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 7:26 . In carrying out his theme de virginibus , Paul proceeds as follows: first, in the passage extending to 1Co 7:35 he gives a general recommendation of single life to both sexes , and only then deals with the subject of virgins exclusively on to 1Co 7:38 .
] therefore , introduces now the in accordance with what was said in 1Co 7:25 .
] refers, as the more detailed remarks in 1Co 7:27 ff. prove, not to virgins alone (Hofmann), as applied to whom, besides, it would be an awkward expression, [1192] but means: a person , including both sexes. It is otherwise in 1Co 7:1 .
] so, as he is , i.e. unmarried , which follows from . , 1Co 7:25 . To be so Paul esteems salutary ( , as in 1Co 7:1 ), not absolutely and in itself, but because the Parousia is near, and still nearer, therefore, must be the general calamities which are to precede it, the dolores Messiae , (see on Mat 24:3 ). These form the instant (1Co 3:23 ) distress, i.e. a distress which is impending and has already begun to set in. Comp Mat 24:19 . The persecutions (Pott, Flatt, Hofmann, after older expositors) are only a part of it. Matrimonial cares and sufferings, again (Schulz, following Theophylact and others), are not meant at all. See 1Co 7:39 ff.
As little are we to understand “impending constraint through marriage” (Cropp in the Jahrb. f. Deutsche Theol. 1866, p. 103), against which alone, in 1Co 7:28 and 1Co 7:31 , testifies with sufficient clearness. Comp rather , 3Ma 1:16 , the distress having set in , and see generally on Gal 1:4 .
The construction is anacoluthic, so that , which belongs to , prepares for the following on to (comp on Rom 2:3 and Khner, 631. 2); but then . . [1196] , which states the contents of the , instead of ending simply with , begins from the beginning again, and that with a , which comes in in place of the construction with the infinitive (Khner, 771. 5). A manifest confusion of expression, into which in dictation Paul might be especially likely to fall by forgetting, after the enunciation of the principal thought . . ., that he had already said . Hence, too, it is more natural to connect . . . with what precedes it than hyperbatically with . . [1197] (Ewald, Hofmann [1198] ). Translate: My opinion, then, is this, that it is good on account of the impending distress , that it is good [I think] for a person to he in such a position . Heydenreich holds wrongly as the fact of there being no added is enough of itself to show that should be read, so that Paul would say that what is good for the man is good for them , namely, single life. De Wette takes as equivalent to , and then renders by because : “because it is in general good for a man to be unmarried.” [1199] But this “ in general ” is not in the text, and yet of necessity it would have required to be there, for without it the argument emerges as an idem per idem ; and in truth, even were the “in general” expressed, the main statement would be an inappropriate one, since it would contain nothing to establish the essential element . . . The anacoluthon of the passage belongs to those in which “celeritate quadam abrepti novam enuntiationem inchoamus priore nondum absoluta,” Bremi, a [1200] Lys. Exc. V. p. 442.
[1192] as a feminine usually answers in Greek writers, as is well known, to the German colloquial phrase: “ das Mensch .”
[1196] . . . .
[1197] . . . .
[1198] Ewald, moreover, takes to mean “ that it should be so ,” referring to the following rule , . . .
[1199] This rendering occurs in substance in Erasmus, Castalio, Calvin. Beza, too, agrees with it in his explanation of , but understands . . . as resumptive.
[1200] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 I suppose therefore that this is good for the present distress, I say , that it is good for a man so to be.
Ver. 26. I suppose therefore ] This is his judgment, his vote or verdict: the first part thereof we have here; the second, 1Co 7:28 ; the third,1Co 7:351Co 7:35 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 .] The question of the marriage of virgins is one involving the expediency of contracting marriage in general : this he deals with now, on grounds connected with the then pressing necessity.
, then , follows on . , and introduces the .
indicates what is coming, viz. .
, see note on 1Co 7:1 ; the best way.
. . ] the instant necessity : viz. that prophesied by the Lord, Mat 24:8 ; Mat 24:21 , &c.: which shall precede His coming: see especially 1Co 7:19 there: not, the cares of marriage , as Theophyl., , . : nor persecutions , as Photius in cum., al., which are only a part of the apprehended troubles. These the Apostle regards as instant, already begun : for this is the meaning of , not imminent, shortly to come : see reff. and Jos. Antt. xvi. 6. 2, , , , where all time future is evidently excluded. See note on 2Th 2:2 , where this distinction is very important.
. . ] De Wette takes as because , understanding above = , ‘ that this (virginity) is best on account of the instant necessity, because it is ( generally ) best for a man so to be (i.e. unmarried).’ But this seems constrained, and tautological, and the only rescue of it from the charge of tautology is found in the word ‘generally,’ which is not in the text. Far better, with Meyer and most interpreters, to view the sentence as an anacoluthon, begun with one construction, , and finished, without regard to this, when on account of the intervening words it became necessary to restate the , with another construction, , &c. Thus we shall have it, literally rendered: I think then this to be the best way on account of the instant necessity, that it is the best way for a man thus to be.
, not as in 1Co 7:1 (which in its outward form will not bear the wider meaning), but here purposely general, including those treated of, young females.
= as 1Co 7:8 ? or perhaps , which seems better on account of the following context, 1Co 7:27 . This, in the case of the unmarried , would amount to the other: and the case of virgins is now that especially under consideration.
Fuente: Henry Alford’s Greek Testament
1Co 7:26 . . . .: “I consider therefore” the formula by which one gives a (contrast the , of 1Co 7:10 ; 1Co 7:17 ) “this to be good because of the present straits”: , “good in principle” or “in nature” ( cf. 1Co 11:7 , 1Co 12:22 ); the existing situation is such as to make the course recommended entirely right and honourable (see note on , 1, also 1Co 7:8 ; 1Co 7:38 ). The narrowness, “pinching stress” (Ev [1111] ) belongs to the (1Co 7:29 ), the brief earthly continuance visible for the Church, a period exposed to persecution (1Co 7:28 ) with its hardships and perils; this “might or might not be the beginning of the predicted by Jesus” in Luk 21:23 (Lt [1112] ). signifies “present” rather than “impending” (see 1Co 3:22 , Gal 1:4 ); the distress of the time, which P. was feeling keenly at Ephesus (1Co 4:9 ff., 1Co 15:32 ), portended a speedy crisis. is open to three constructions, as is rendered that, because , or which ( , ): ( a ) makes the clause an expanded restatement of “I think then this to be good that it is good (I say) for a man to remain as he is” (so Mr [1113] , Ed [1114] , El [1115] , and most); ( b ) makes it the ground , lying in the principle stated in 1Co 7:1 , for Paul’s specific advice in the matter of the “I think this to be good (in their case) because it is good for one ( ; see note on 1) to remain as one is,” sc. to continue single (Bz [1116] , D.W [1117] , Gd [1118] ); ( c ) by attaching , as relative to the antecedent , and defining it by the subsequent . , Hn [1119] gets another rendering “I think this to be good (in the case of maidens) because of the present straits, which is good (as I have said, 1) for one generally, viz. , to remain unmarried.” ( b ) and ( c ), yielding a like sense, avoid the anacoluthon the former at the expense of leaving undefined, the latter by an artificial arrangement of the words; both explanations are somewhat wide of the mark, for . . supplies here the ground of advice, and 1Co 7:1 , on which they are based, is differently conceived (see note). In giving his advice “about the maidens,” P. suddenly bethinks himself to widen it to both sexes (see 1Co 7:27 f.). So he recasts his sentence, throwing the . . ., with characteristic conversational freedom ( cf. 1Co 4:9 ), into apposition to the incomplete inf [1120] clause: “I think this to be good because of the present straits yes, that it is good (for any one, not . only) not to change one’s state”. , “to be just as one is” (see parls.) a state defined by the context.
[1111] T. S. Evans in Speaker’s Commentary .
[1112] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[1113] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[1114] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[1115] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
[1116] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[1117].W. De Wette’s Handbuch z. N. T.
[1118]
[1119] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[1120] infinitive mood.
Fuente: The Expositors Greek Testament by Robertson
suppose = reckon. Greek. nomizo. See Luk 3:23. Act 14:19.
is. Greek. huparcho. See Luk 9:48.
present. Greek. enistemi. See Rom 8:38.
distress = need. Greek. anangke. Compare Luk 21:23.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] The question of the marriage of virgins is one involving the expediency of contracting marriage in general: this he deals with now, on grounds connected with the then pressing necessity.
, then, follows on . , and introduces the .
indicates what is coming, viz. .
, see note on 1Co 7:1; the best way.
. .] the instant necessity: viz. that prophesied by the Lord, Mat 24:8; Mat 24:21, &c.: which shall precede His coming: see especially 1Co 7:19 there: not, the cares of marriage, as Theophyl., , . : nor persecutions, as Photius in cum., al., which are only a part of the apprehended troubles. These the Apostle regards as instant, already begun: for this is the meaning of , not imminent, shortly to come: see reff. and Jos. Antt. xvi. 6. 2, , , ,-where all time future is evidently excluded. See note on 2Th 2:2, where this distinction is very important.
. .] De Wette takes as because, understanding above = , that this (virginity) is best on account of the instant necessity, because it is (generally) best for a man so to be (i.e. unmarried). But this seems constrained, and tautological, and the only rescue of it from the charge of tautology is found in the word generally, which is not in the text. Far better, with Meyer and most interpreters, to view the sentence as an anacoluthon, begun with one construction, , and finished, without regard to this, when on account of the intervening words it became necessary to restate the , with another construction, , &c. Thus we shall have it, literally rendered: I think then this to be the best way on account of the instant necessity, that it is the best way for a man thus to be.
, not as in 1Co 7:1 (which in its outward form will not bear the wider meaning), but here purposely general, including those treated of, young females.
= as 1Co 7:8? or perhaps , which seems better on account of the following context, 1Co 7:27. This, in the case of the unmarried, would amount to the other: and the case of virgins is now that especially under consideration.
Fuente: The Greek Testament
1Co 7:26. , for the present distress) The famine in the time of Claudius, Act 11:28. It was very long and severe, especially in Greece. Therefore this counsel of Paul was, partly at least, suited to the time.-, for a man) This term is intended to apply to both sexes.-, so) as he is [in the same state in which he is]: comp. 1Co 7:27.
Fuente: Gnomon of the New Testament
1Co 7:26
1Co 7:26
I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.-He says again, on account of the present distress, that it is good for every man to remain as he is, whether married or unmarried. (See note on verse 1).
Fuente: Old and New Testaments Restoration Commentary
that: 1Co 7:1, 1Co 7:8, 1Co 7:28, 1Co 7:35-38, Jer 16:2-4, Mat 24:19, Luk 21:23, Luk 23:28, Luk 23:29, 1Pe 4:17
distress: or, necessity
Reciprocal: Jer 35:6 – Ye shall Jer 45:5 – seekest Hos 9:14 – what Mat 19:10 – General 1Co 7:7 – I would 1Co 7:38 – doeth better 1Co 7:40 – she Eph 5:16 – the days Rev 14:4 – for
Fuente: The Treasury of Scripture Knowledge
1Co 7:26. So to be means for him to remain just as he is, on account of the present distress. (See the paragraph at the beginning of the chapter.
Fuente: Combined Bible Commentary
Vv. 26. I think therefore that this state is good for the present distress, seeing that it is good for man so to be.
This verse has been translated in a multitude of ways. As Paul seems to say two things at the same time, Rckert, Meyer, Edwards hold some incorrectness. After dictating the words: I think this, that it is good because of the present distress, Paul, they say, forgot that he had already expressed the idea: that this is good, and repeated it by mistake, saying, that it is good for man so to be. This is to hold a strange idea of the way in which Paul composed; and besides, did he not read over his letters before despatching them? Nor would it be possible to understand why in the second proposition he added the word , for man, and substituted the verb for . Reuss holds an explanatory repetition: My advice is, that this is good because of the difficult times which are coming; that it is good for man so to live. But to what purpose this repetition? and why the two changes which we have indicated? Holsten sees in , this, a pronoun representing by anticipation the idea of the second part of the verse: I think that this (), [to wit] that it is good for man so to be, is good on account of the present necessity. Heydenreich and Heinrici take the as a pronoun ( ), which leads to this meaning: I think this, that [for virgins], on account of the present necessity, all that is good for man [to wit] so to be (to remain virgin) is good. The construction proposed by Hofmann surpasses, if possible, even these violences: I think this: that it is goodbecause on account of the present necessity, it is good for manso to be (to remain virgin). There is, in my view, only one construction admissible, that proposed by de Wette; it is as simple in form as suitable in sense: I think therefore that this (the state of virginity) is good on account of the present difficulties, seeing that in itself it is good for man so to be. The idea is this: If, in general, celibacy is a state good for man (, man or woman), now is the time for applying this principle, especially in regard to virgins, on account of the difficulties of the present time.
The pronoun , this, is not the object of , I think, but the subject of the infinitive ; it relates to the state of celibacy, the idea of which was contained in the term , virgins, 1Co 7:25.
The verb denotes a goodness in point of fact, while , in the following proposition, denotes goodness of essence. The difference of expression is explained by the regimen , on account of the necessity, of the present, or imminent, distress; an expression which gives to the of celibacy the character of suitableness. Hofmann has carried this regimen to the following proposition, beginning with , because. But the idea of distress belongs rather to the first proposition, which is intended to characterize the present time as particularly inviting to celibacy.
The word strictly signifies imminent (comp. 2Th 2:2), or present (1Co 3:22; Rom 8:38; Gal 1:4). The imminent tribulation denotes, it is held, the time of distress which is to precede the end of the world (Luk 21:25-27), what Jewish theology called dolores Messiae, the crisis of the painful birth-pangs of the Messianic kingdom, the reign of the man of sin (2 Thessalonians 2). Such is the meaning held by Meyer, Osiander, Edwards, etc. Others give the meaning of present; so Calvin and Grotius, who apply present distress, the former to the troubles inseparable from married life; the latter to the sufferings of this earthly life in general. But the phrase the present distress is too precise to admit of such vague explanations. While holding the sense of present, which is the most common, it seems to me that we must apply the term necessity, or distress, to the whole state of things between the first and second coming of Christ. In Paul’s view the last times began with Pentecost. From that date the character of human existence is one of incessant and painful tension, of struggle between the new life, which sprang up with the appearing of Christ, and the life of the old world, which is departing, but which will not pass away till the Lord’s return. On the painful character of this whole period, comp. Luk 12:51 : I am come, not to give peace on earth, but war; and so Luk 17:22. And how much more acute will the crisis be when persecution will emerge on this ground of trouble and suffering! It seems to me that 1Co 7:28 speaks in favour of this explanation. No doubt in using the expression present distress to characterize the earthly future of the Church, the apostle had no idea that there could be a time when the world would be outwardly Christianized and Christianity secularized. Like the author of the Apocalypse, he saw the struggle of the two hostile principles going on increasing in intensity till the final crisis. If history has followed another course, and if the war already kindled in the apostolic time has given place to a false peace, this is due in great measure to the weakening of the heavenly virtues of the Church. As it always is in the human domain, which is that of liberty, the Divine plan has been realized in this respect only in an abnormal way.
Under those conditions which were already difficult at the time when the apostle wrote, and which were to become always more so, the unmarried maiden would have, according to him, a much easier path than the woman burdened with a family. The second proposition adds to the reason drawn from the present situation a more general reason, which is no other than the opinion already given on celibacy, 1Co 7:1; 1Co 7:7 a. The , because, signifies, celibacy is preferable at this time for virgins, because in general it is preferable for man. The permanent () and general () judgment forms the basis of the present () and particular () counsel.
The so to be may denote either the state of virginity () or the state in which man naturally finds himself. The second sense agrees better with the term , which includes the two sexes.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 26
The present distress; time of distress, that is, of impending persecution and calamity. This expression indicates that the inclination of the apostle’s mind towards a preference for celibacy, manifest in this chapter, had reference to the circumstances of danger and persecution peculiar to those times.–So to be; to be single.
Fuente: Abbott’s Illustrated New Testament
1Co 7:26-27. That this is good; repeats 1Co 7:1; 1Co 7:8.
Present: either already existing, as usually, 1Co 3:22; Rom 8:38; or now beginning; or just going to begin, 2Th 2:2.
Necessity: 1Co 7:37 : the existing pressure of outward circumstances, which compels men to do what otherwise they would not. Cp. 2Co 6:4; 2Co 12:10; 1Th 3:7; Luk 21:23. Cp. 3Ma 1:16, to give help for the present necessity;
Gal 1:4. This makes it undesirable for a man to change his state; e.g. for the unmarried to marry. Meyer, Alford, and Stanley suppose that Paul refers to the calamities immediately preceding the coming of Christ, which they think he supposed to be near. But of this there is no hint whatever. The already existing perils of the early Christians were sufficient reason for the advice here given.
Man: a human being of whatever age or sex, (cp. Joh 16:21,) like the Latin homo and the German mensch. But 1Co 7:27-28 a show that here Paul thinks of men. This is not inconsistent with 1Co 7:25 : for Paul’s advice is good for both sexes.
Thus: expounded in 1Co 7:27.
Do not seek do not seek: on the principle of 1Co 7:17; 1Co 7:20; 1Co 7:24, and according to the advice already given in 1Co 7:8-13. The married are mentioned first to make it prominent that the advice to the unmarried is but an application of a general principle applicable to all.
Loosed; includes, as the whole section proves, even those never married. Else, to these no advice is given. It is more graphic than loose. Those who received the Gospel while unmarried may look upon themselves as made free by the providence of God from the anxieties (1Co 7:32) of married life.
Fuente: Beet’s Commentary on Selected Books of the New Testament
7:26 I suppose therefore that {u} this is good for the {x} present distress, [I say], that [it is] good for a man so to be.
(u) To remain a virgin.
(x) For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.
Fuente: Geneva Bible Notes
What is the present distress or crisis (Gr. anagke) to which the apostle referred? It may have been a crisis in the Corinthian church or in Corinth, about which we have no more specific information. However in view of Paul’s description of this distress (1Co 7:29-31) it seems as though he was speaking of the fact that we live in the last days. [Note: Barrett, p. 175; Barclay, The Letters . . ., p. 77; et al.] They are last days because the Lord’s return for us could end them at any time.
If this is correct, we live in the same present distress as the Corinthian believers did. It is a time of distress because of the hostility of unbelievers and increasing apostasy (cf. 1 Timothy 4; 2 Timothy 3). Committed Christians constantly face opposition, antagonism, and stress because we hold values, morals, and priorities that the world rejects. The Apostle Paul consistently viewed the inter-advent age as a time of crisis and distress.
The last part of the verse restates Paul’s basic principle of abiding in one’s calling (1Co 7:17; 1Co 7:20; 1Co 7:24). "Man" (NASB) or "you" (NIV) is anthropos, meaning "person."