Exegetical and Hermeneutical Commentary of 1 Corinthians 7:35
And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
35. attend upon the Lord ] Literally, sit conveniently before ( or beside) Him. Dean Stanley refers to Martha and Mary in St Luk 10:39-41, as an exact illustration of this expression. Martha is ‘cumbered with much serving,’ Mary sits at Jesus’ feet.
Fuente: The Cambridge Bible for Schools and Colleges
For your own profit – That you may avail yourselves of all your advantages and privileges, and pursue such a course as shall tend most to advance your personal piety and salvation.
Not that I may cast a snare upon you – The word rendered snare ( brochon) means a cord, a rope, a bond; and the sense is, that Paul would not BinD them by any rule which God had not made; or that he would not restrain them from that which is lawful, and which the welfare of society usually requires. Paul means, that his object in his advice was their welfare; it was not by any means to bind, fetter, or restrain them from any course which would be for their real happiness, but to promote their real and permanent advantage. The idea which is here presented by the word snare, is usually conveyed by the use of the word yoke Mat 11:29; Act 15:10; Gal 5:1, and sometimes by the word burden; Mat 23:4; Act 15:28.
But for that which is comely – ( euschemon). Decorous, fit, proper, noble. For that which is best Fitted to your present condition, and which, on the whole, will be best, and most for your own advantage. There would be a fitness and propriety in their pursuing the course which he recommended.
That ye may attend on the Lord – That you may engage in religious duties and serve God.
Without distraction – Without being drawn away aperispastos; without care, interruption, and anxiety. That you may be free to engage with undivided interest in the service of the Lord.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. This I speak for your own profit] The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.
Not that I may cast a snare upon you] – Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavoured to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the [Arabic] camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop.
The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for.
For that which is comely, and that ye may attend upon the Lord without distraction,] The original , of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And this I speak for your own profit; for your advantage both as to your converse in the world, and also for your religious conversation, and the performance of those duties which you owe unto God; for those that are married must meet with more troubles and cares in this life, and cannot have so much time and leisure for religious duties, as others have that are not entangled in the domestic cares of a family.
Not that I may cast a snare upon you; yet I would not bring you under a snare, imposing what God hath not imposed, and obliging you where God hath not obliged you.
But for that which is comely; the word here is , it strictly signifies a thing of a good figure, and is translated in Scripture honourable, Mar 15:43; Act 13:50; 17:11; where it signifies what is of a fair and good repute in the eye of the world; which is also the sense of it, 1Co 12:24, where we read of the comely parts of mans body; but in this place the word signifies most largely, the same with profitable and convenient. For marriage is a state which neither is in itself indecent, nor ever was so reputed in the world by any nation, and the Scripture tells us, that marriage is honourable amongst all, Heb 13:4. The word therefore here is of the same significancy with , which in the beginning of the verse is translated profit, and 1Co 6:12, is translated expedient. And that you may attend upon the Lord without distraction; the phrase in the Greek is very difficult to be translated properly into our English language, word for word it is, to sit well to the Lord without distraction; our translators render it, attend upon the Lord. We have something like it in our language, when we express our diligent attendance to a thing, under the notion of sitting close to a business; which is opposed to such an attendance to business as we give when we have many avocations and callings away, so as we cannot sit close to it. The apostle saith, that this was the end of his advising those who could contain not to marry under that state of things in the world referring to the church, that they might with more ease and conveniency attend to the great concerns of their souls, without those distracting and dividing thoughts which they must have who were entangled with domestic businesses and relations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35. for your own profitnot todisplay my apostolic authority.
not . . . cast a snare uponyouimage from throwing a noose over an animal inhunting. Not that by hard injunctions I may entangle you with thefear of committing sin where there is no sin.
comelybefittingunder present circumstances.
attend uponliterally,”assiduously wait on”; sitting down to the duty.Compare Lu 10:39, Mary; Lu2:37, “Anna . . . a widow, who departed not from the temple,but served God with fastings and prayers night and day” (1Ti5:5).
distractionthe sameGreek as “cumbered” (Lu10:40, Martha).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this I speak for your own profit,…. The apostle suggests, that in giving the advice he did to unmarried persons to abide single, he had nothing else in view than their temporal and spiritual advantage; that they might be better able to meet and grapple with persecution for the sake of the Gospel; that they might be more free from the cares and encumbrances of life, and more at liberty to serve the Lord; whereby not only his glory, but their spiritual good, might be promoted; not that he thought that marriage was unlawful, or that the single life was a more honest, and a more chaste way of living, or that it was absolutely necessary, and an incumbent duty upon them to remain single, nor would he be so understood: all that he had said was by way of advice; he had very faithfully laid before them the advantages and disadvantages of both states, and now leaves them to their full liberty to do as they pleased to take his advice, or not:
not that I may cast a snare on you; as fowlers on birds: had he enjoined virginity as necessary, and insisted upon it, that it was absolutely their duty to live a single life; this would have been laying an obligation upon them, and an ensnaring and entangling of them: hereby some might have engaged in a single life, who had not the gift of continence, and so might have been drawn into the sin of fornication, or into unnatural lust, and such impurities as would be very scandalous unto, and highly reflect upon, the Gospel of Christ. But the apostle delivered himself on the subject with no such view, and in such a manner as is plain he meant not to ensnare any:
but for that which is comely, and that you may attend upon the Lord without distraction: all he aimed at, by advising them to a single life, was that they might more orderly and constantly, and without distraction of mind, through the cares of the world, wait upon the Lord, and serve him; which, in his opinion, was choosing the good part with Mary; whilst others, like Martha, were troubled, divided, and distracted with many things.
Fuente: John Gill’s Exposition of the Entire Bible
For your own profit ( ). Old adjective, advantageous, with neuter article here as substantive, from verb . In N.T. here only and 10:33. Note reflexive plural form .
Not that I may cast a snare upon you ( ). is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example “hanged by a noose.” is second aorist active subjunctive of , old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married.
For that which is seemly ( ). Old adjective (, well, , shapely, comely, from , figure). For the purpose of decorum.
Attend upon the Lord (). Adjective construed with , before, late word (Hesychius) from , well, and , sitting beside, “for the good position beside the Lord” (associative instrumental case of ). Cf. Mary sitting at the feet of Jesus (Lu 10:39).
Without distraction (). Late adverb (Polybius, Plutarch, LXX) from the adjective (common in the papyri) from privative and , to draw around (Lu 10:40).
Fuente: Robertson’s Word Pictures in the New Testament
Snare [] . Lit., a noose or slip – knot for hanging or strangling. Thus Homer of Jocasta : “She went to Hades having suspended a noose on high from the lofty roof” (” Odyssey, ” 11, 278). Sophocles, of Antigone :
“We descried her hanging by the neck, slung by a thread – wrought halter of fine linen” (” Antigone, ” 1222). Also a snare for birds; the meshes of a net. That ye may attend [ – ] . Only here in the New Testament. From euj well, paredrov setting beside. That ye may attend is a kind of circumlocution. The Greek reads literally : for that which is seemly and for that which is assiduous. Assiduous conveys the sense of the word as nearly as possible, since etymologically it means sitting close at. One is reminded of Mary at Bethany sitting at Jesus ‘ feet, Luk 10:39.
Without distraction [] See on Luk 10:40. The same word compounded here with aj not, is used of Martha ‘s being cumbered or distracted with much serving.
Fuente: Vincent’s Word Studies in the New Testament
1) And this I speak for your own profit. (touto de pros to humon auton sumphoron lego) and this position I state for your own advantage or prosperity (in the Lord). Luk 10:38-42.
2) Not that I may cast a snare upon you. (ouch hina broschon humin epibalo) Not in order that I may cast a restraint halter or snare upon you.
3) But for that which is comely, (alla pros to euschemon) But for the thing that is comely, or simply best for you. Paul simply instructs for the best possible spiritual welfare of the readers, not to limit their liberty.
4) And that they may attend upon the Lord without distraction. (kai eupardron to kurio aperispastos) And waiting on the Lord undistractedly or without distraction.
Fuente: Garner-Howes Baptist Commentary
35. And this for your benefit. Observe the Apostle’s moderation. (436) Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ — It is good, therefore, so to be, (Mat 19:10) (437) — not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.
And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction — that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men’s consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God, (Act 5:39,) while binding men’s consciences in a matter in which He designed that they should remain free unless, perhaps, He (438) has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.
(436) “ La prudence et moderation de l’Apostre;” — “The prudence and moderation of the Apostle.”
(437) Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26 verse of this chapter. — Ed.
(438) “ Le Sainct Esprit;” — “The Holy Spirit.”
Fuente: Calvin’s Complete Commentary
(35) And this I speak for your own profit.The reference is to the preceding passage, commencing with 1Co. 7:32; and the writer explains that these instructions are given, not to please himself, but for (emphatically) your own advantage; not to entangle you in a noose, and so take away your liberty, but with a view to comeliness (or, honesty, Rom. 13:13), and to your waiting upon the Lord without being cumbered with earthly things (as, in Luk. 10:40, Martha was cumbered).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35. A snare A lasso by which, being thrown, an animal is caught in its noose; figuratively, a fetter by which one is hampered and burdened. Paul would not lay fetters upon the Corinthians by these injunctions, requiring them to be celibates against their will. His object is their profit. The apostle’s condensed Greek is difficult to be given in exact parallel English, and so our translators have paraphrased it. We translate: I speak not that I may throw a lasso upon you, but in behalf of the becoming, and well-beside-sitting to the Lord, undistractedly. And now our English will need translating about as much as St. Paul’s Greek.
He alludes, we think, to Luk 10:38-42, where see our notes upon the relation between outward and inner piety. Both passages have several of the same peculiar Greek words, and the comparison conclusively proves to our own mind that Paul had read Luke. The word which we literally render well-beside-sitting, has a close parallel with the Greek of Mary’s sat at Jesus’ feet. But among manuscript critics there was a curious contest (see Bloomfield’s Recensio Synoptica) whether the true reading is , well-beside-sitting, or , well-toward-sitting. Anciently the suppliant was accustomed to sit , with face toward the altar, and the pupil with face toward the rabbi or sophos; and so we should have expected that Luke would make Mary sit (as our English translation really does) facing Jesus; whereas his real words are , beside-sitting.
Without distraction Produced by worldly cares.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And this I say for your own profit, not that I may cast a noose on you, but for that which is noble (or ‘proper’) and that you may attend on the Lord without distraction.’
Paul emphasises that he is not trying to restrict them or trap them. He has their own advantage in mind. He wants them to lead noble lives (compare Mar 15:43 – ‘ a noble councillor’, same word, one well thought of and highly respected). He wants them, like himself, to attend on the Lord without distraction.
But he is well aware that many younger women are just as sexually motivated as men, and often need the tie of marriage, and what it involves, to motivate them in the right direction, and that is why in Timothy he enjoined that in general younger widows should remarry (1Ti 5:11; 1Ti 5:14). He recognised that he was dealing with the vast complexities of human nature (in its best sense) and gave his advice but left them to consider it accordingly. What he did want to bring home was that, contrary to much thought on the subject, remaining single was not wrong, and could be beneficial.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 7:35 . ] refers to the recommendation of single life contained in 1Co 7:26-34 .
. .] for your own advantage . The genitive with used as a substantive, as in 1Co 10:33 ; see Stallbaum, a [1248] Plat. Rep. p. 338 C.
. . [1249] ] explaining more in detail, negatively and positively, the . To cast a noose upon one is a figurative expression, originally borrowed from the chase (less probably, from warfare), for the idea of depriving of freedom (bringing under binding and limiting relations). Comp Pro 7:21 , and see Wetstein and Loesner in loc [1251] The sense of “giving occasion to scruples” (Billroth, comp Bengel) does not correspond so well with the figure and the connection.
. . . [1253] ] but to promote the habit of comeliness and undivided waiting upon the Lord (in faithfulness to Christ). For this habit prevailed chiefly, according to the apostle’s experience, on the side of the ; see 1Co 7:32-34 , where, too, he makes it clear beyond doubt what comeliness he means here namely, such a manifestation of the inner life in all outward embodiment, as corresponds with consecration to the Lord. It is not merely chastity in the narrower sense that is intended, but all moral purity and consecration in so far as these manifest themselves in demeanour, in speech, gesture, bearing, etc., as the comely form of Christian life, as the ethical “ decorum ” of the Christian. Its sacred nature and the foul contrasts to it are set forth in Rom 13:13-14 .
The dative of appropriation, and ., are conjoined with the ., used as a substantive, to make up the unity of the idea.
does not occur elsewhere. Hesychius explains it by .
.] “absque distractione, i.e. ,” Kypke, II. p. 207. Comp , Luk 10:40 . Regarding the connection of the word with the later Greek, see Lobeck, a [1255] Phryn. p. 415. Xenophon, Ages. i. 4, has . The adverb attaches itself to ., defining its meaning precisely. see on 1Co 12:28 .
[1248] d refers to the note of the commentator or editor named on the particular passage.
[1249] . . . .
[1251] n loc. refers to the note of the commentator or editor named on the particular passage.
[1253] . . . .
[1255] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
Ver. 35. That you may attend, &c. ] Gr. . That you may sit close to him, as Mary did, Luk 10:40 , while Martha was distracted about much service. Let every man bend himself to banish and beat away distractions,
” Nam neque chorda sonum reddit, quem vult manus et mens
Poscentique gravem persaepe remittit acutum.
Hor. de Art. Poet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35 .] Caution against mistaking what has been said for an imperative order , whereas it was only a suggestion for their best interest .
] 1Co 7:32-34 .
. . .] For your own (emph.) profit , i.e. not for my own purposes not to exercise my apostolic authority: not that I may cast a snare (lit. ‘a noose;’ the metaphor is from throwing the noose in hunting, or in war; so Herod. vii. 85, . , , , . See other examples in Wetst.) over you (i.e. entangle and encumber you with difficult precepts), but with a view to seemliness (cf. Rom 13:13 ) and waiting upon the Lord without distraction . De W. remarks, that . . would be the easier construction. Stanley draws out the parallel to the story in ref. Luke.
Fuente: Henry Alford’s Greek Testament
1Co 7:35 . A third time P. declares that he is consulting for the welfare of his readers ( cf. 28 b , 32 a ), not insisting on his own preference nor laying down an absolute rule: “looking to ( ) your advantage I say (it)”. is the abstract of (1Co 6:12 , 1Co 10:23 ). The is the noose or lasso by which a wild creature is snared: P. does not wish by what he says to deprive the Cor [1200] of any liberty, to capture his readers and shut them up to celibacy “not that I may throw a snare over you”. He aims at what is socially , “of honourable guise,” as belonging to the Christian decorum of life (see parls.); and at what is religiously , “promotive-of-fit-waiting on the Lord”. recalls the used of Martha in Luk 10:38-42 , and suggests that the Ap. had this story in his mind, esp. as , his leading expression in this Section, is the word of reproof used by Jesus there. Epictetus’ dissuasive from marriage, in his Dissertt. , III., xxii., 67 ff., curiously resembles Paul’s: , , . , , ( cf. 2Ti 2:4 ) , , . . ; (69).
[1200] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
profit. Greek. sumphero. Same as “expedient” (1Co 6:12).
snare. Greek. brochos. Only here. Something to hamper or fetter.
that which is comely = decorum or propriety. Greek. euschemon. See Act 13:50.
that ye may attend = for devoted attention. Greek. euprosedros. The texts read euparedros, with the same meaning. Only here.
without distraction. Greek. aperispastos. Only here. The verb penspaomai is used in Luk 10:40 (cumber).
Fuente: Companion Bible Notes, Appendices and Graphics
35.] Caution against mistaking what has been said for an imperative order, whereas it was only a suggestion for their best interest.
] 1Co 7:32-34.
. . .] For your own (emph.) profit,-i.e. not for my own purposes-not to exercise my apostolic authority: not that I may cast a snare (lit. a noose; the metaphor is from throwing the noose in hunting, or in war; so Herod. vii. 85, . , , , . See other examples in Wetst.) over you (i.e. entangle and encumber you with difficult precepts), but with a view to seemliness (cf. Rom 13:13) and waiting upon the Lord without distraction. De W. remarks, that . . would be the easier construction. Stanley draws out the parallel to the story in ref. Luke.
Fuente: The Greek Testament
1Co 7:35. , your own.-, a snare) A snare, the fear of committing sin, where there is no sin, or even forced service. Men are unwillingly drawn into a snare, Pro 7:21, LXX. That is readily considered as a snare, which is most conducive to profit [].-) an antithesis to , in the following verse.-) akin to this is the verb , in 1Co 9:13. An example is found in Luk 10:39.- , to the Lord) , as well as , governs the dative.-) This explains the word , for assiduous attendance upon the Lord, and distraction, are the reverse of each other. Sitting [involved in the ] assists the devout mind. Comp. Luk 10:39-40. Paul says something similar of the widow, 1Ti 5:5.
Fuente: Gnomon of the New Testament
1Co 7:35
1Co 7:35
And this I say for your own profit;-[The advice was given that they might avail themselves of all their advantages and privileges, and pursue such a course as would tend to advance their personal piety and spiritual growth. Nothing here was ever designed to be of general application; it concerned the church at Corinth alone; or churches in similar circumstances.]
not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.-He did not wish to lead them into temptation which they could not withstand, so become ensnared to sin; but he spoke it that they might do that which was for their well-being and what would leave them time to serve the Lord without the care and distractions which a family would impose upon them.
Fuente: Old and New Testaments Restoration Commentary
not: This is an allusion to the Retiarius among the Romans, who carried a small casting net, rete which he endeavoured to throw over his adversary’s head. 1Co 7:2, 1Co 7:5-9, 1Co 7:28, 1Co 7:36, Mat 19:12
comely: 1Co 7:36, Eph 5:3, Phi 4:8, 1Ti 1:10, Tit 2:3
and that: 1Co 7:33, 1Co 7:34, Luk 8:14, Luk 10:40-42, Luk 21:34
Reciprocal: Exo 10:7 – snare Mat 19:11 – General 1Co 7:8 – General 1Co 7:26 – that 1Co 7:40 – she
Fuente: The Treasury of Scripture Knowledge
Vv. 35. And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
Paul feels the need of defending himself from the charge which might be brought against him of giving scope to an individual preference, and of letting his private position influence his directions as an apostle. In all that he has just said, he has had in view nothing but the real advantage of those who have consulted him: the simplest and easiest possible consecration of their whole life to the Lord, without any concern to divert them from it.
The word denotes the noose thrown in the chase to capture game. Some have thought that Paul meant that while thus recommending celibacy, he did not seek to make them fall into impurity. But would he have needed to set aside such a suspicion? The figure of throwing a net over them contains a wholly different idea: I do not claim to make slaves of you, to hamper your liberty by forcing you to live to my taste, and according to my personal sympathies; but this is what I have in view. And he then expounds the ideal of Christian celibacy in the elevated and pure light in which he contemplates it, that is to say, as a state of supreme comeliness through the consecration of body and spirit to the Lord.
denotes perfect fitness. Natural innocence raised to heavenly saintship through union with Christ, such, in the eyes of the apostle, is the incomparable adornment of the virgin. This first term refers to state; the second rather to action. The reading by far most widely spread is , a term compounded of three words: , I seat myself; , by the side of, and , well, honourably. The word therefore calls up the figure of a person nobly seated at the Lord’s side. But two Byz. documents read,the one , the other , an expression if possible still more beautiful, the preposition adding to the idea of , beside, that of being turned toward (Joh 1:1): the state, that is, of a person seated beside the Lord, with his eye turned to Him. Of the two adjectives and , the most frequently used is ; it is translated by assessor, colleague, disciple, etc. The word scarcely figures in Greek literature; a reason for giving it the preference, all the more that to the idea of assiduity it adds a notion of tenderness which is foreign to the other. Let us add that in Hellenistic Greek, which must have been especially familiar to the apostle, the use of the word is established to denote assiduity (3Ma 4:15). These reasons will have some weight with those who think that in view of the different texts they ought to preserve their liberty of judgment.
The neuter of the two adjectives may be regarded as the equivalent of the verb in the infinitive (with the article); only by the form which the apostle chooses the act becomes in a sense a quality inherent in the subject.
The , well, in the two adjectives, expresses the propriety, the dignity, the moral beauty of this position, and of the activity of the Christian virgin; here is the excellence, the , of celibacy, the utility, the of which has been described in 1Co 7:34-35. Finally, the adverb so full of gravity, , literally, without dragging in different directions, without distractions, closes this development with a last word which sums it up in its entirety; comp. the , 1Co 4:13. The term reminds us of the double solicitude which divides the heart of the married woman: on the one side, concern for the will of the Lord; on the other, concern about the will of her husband and the exigencies of the world.
It is difficult to think that Paul, in writing these exquisite lines on the position of the young Christian, had not in view the picture drawn, Luk 10:39-42, of Mary of Bethany seated at the Saviour’s feet and hearing His words. As has been pointed out, the of Paul (1Co 7:34) corresponds to the of Luke, the to the , and the to the and the .
The apostle has concluded the exposition of his reasons. The present excellence of celibacy for the virgin arises from the greater facility of life which it will procure for her; and to this advantage another is added, which belongs to the state of celibacy in general: the perfect simplicity of the task for which the unmarried Christian lives.
From these considerations Paul finally draws the practical conclusion. He puts two cases, as he had done in regard to married Christians, 1Co 7:12; 1Co 7:15, and gives his decision as to the one (1Co 7:36), and as to the other (1Co 7:37); after which he sums up his judgment (1Co 7:38).
The first case:
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction. [The less the Christian is entangled with social ties, the freer he is to perform the Lord’s service. Those who have no desire to marry have larger liberty to do church work if they remain single. But the apostle warns us not to turn his counsel into a snare by construing it as a prohibition of marriage. Paul saw no peculiar holiness in celibacy, for with him marriage was holy (1Co 11:13; Eph 5:25-32; comp. Rev 4:4; Rev 21:2). He merely states that unmarried people are less encumbered.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
35. He here certifies that he is going to lay no restriction on their liberties in the light of Gods Word, Spirit and Providence to pursue the course which is profitable and well pleasing to the Lord without disharmony.
Fuente: William Godbey’s Commentary on the New Testament
Verse 35
Not that I may cast a snare upon you; expose you to temptation by constraining you to live unmarried.
Fuente: Abbott’s Illustrated New Testament
1Co 7:35. Parallel with I spare you, 1Co 7:28.
Put a rein: fling a noose over you to catch you as animals are caught, in order to deprive you of your liberty. To immature Christians, God’s commands often seem like a bridle pulling them back from the way they wish to go. But this was not Paul’s purpose in writing this letter.
Becoming: that your conduct may be worthy of the dignity of your position. Of this, anxiety is unworthy. It is therefore forbidden, Php 4:6; Mat 6:25-34.
Without-disturbance: literally, without-being-pulled-about.
Waiting before the Lord etc.: a second purpose of Paul’s advice, viz. that, free from worldly anxiety, not only may their outward conduct be worthy of the gospel but that they may in their inner life present themselves undisturbed by distracting cares before Christ, to hear His voice and feel to the full His life-giving power. All worldly anxiety hinders spiritual communion with God.
We now see Paul’s reason for dissuading the unmarried from marriage. The perils of the early Christians tended to create in them great anxiety. But all such was, however excusable, unworthy of the Christian name and obstructive to communion with God. Now, the possession of wife and family increased immensely this anxiety; and gave rise, in many cases, to (1Co 7:28) severe hardship. Therefore, without wishing to restrict their Christian liberty, but seeking only their benefit, Paul advises his readers not to marry. This advice does not contradict the great truth (Php 4:6) that it is the Christian’s glorious privilege to be free under all circumstances, married or unmarried, from all anxiety. For we cannot claim the peace of God if by our choice we go deliberately into needless peril. We are bound to avoid peril (cp. Mat 10:23) so far as is consistent with absolute loyalty to Christ. But when, using our best judgment and for the work of God, we go into danger, we may claim, and we shall have, deliverance from fear.
Although the distress which prompted Paul’s advice has passed away, there are even now cases in which it is rightly adopted in spirit and even in the letter. There are men in the vanguard of the missionary army who, in view of their constant peril, have preferred to forego the happiness of family life, lest care for the safety of wife and children should fetter their daring enterprise as pioneers of the cross. In view of the shortness of time they are content to wait for domestic joys till that Day when they will take their place, their place of honor, in the glorified family of God.
1Co 7:32-35 contain also a principle of abiding validity, viz. not needlessly to increase our anxieties. In choosing a path in life, and in the conduct of business, it is well to avoid, if practicable, those positions which are likely to give us unseemly care and thus hinder our spiritual life. This has been often forgotten, even by Christians, merely for greater gain; and with terrible results.
Fuente: Beet’s Commentary on Selected Books of the New Testament
7:35 And this I speak for your own {g} profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
(g) He means that he will force no man either to marry or not to marry, but to show them plainly what type of life is most advantageous.
Fuente: Geneva Bible Notes
Paul did not want his readers to regard his preceding comments as an attempt to build too strong a case for celibacy, as ascetics do. He wanted to help his readers appreciate the realities of the single and married states so they could express unhindered devotion to the Lord. Christians have genuine freedom under the Lord to choose to be single or married. Similarly we have freedom to choose how many children to have and when to have them, assuming we can have them. There is no New Covenant legislation in this regard. However, we need to view life in view of the "present distress" and the "shortened times" as we consider our options.
Paul counseled, not commanded, single women to remain unmarried for three reasons: the present difficult time for Christians (1Co 7:26-28), the imminent return of Christ (1Co 7:29-31), and the opportunity to serve Christ undistracted (1Co 7:32-35). Nevertheless, single women have freedom to choose whether they want to get married, as do single men. Yet the realities of life in Christ that Paul outlined in this pericope need to inform that decision.