1 Corinthians 7:25

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, Co1 7:25. 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, Co1 15:10. 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 (Co1 15:33, Co1 15:34), 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 (Pro 23:5) 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, Co1 7:31. 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, Co1 7:29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos sunestalmenos. 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 (Co1 7:31), schēma - 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 (Psa 39:6), 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, Co1 7:32. 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, Co1 7:35. 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, Co1 7:33. 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, Co1 7:32, Co1 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 γνώμη 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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 7:25-26. Now concerning virgins — The word παρθενων, translated virgins, denotes persons of either sex, who never were married. For Elsner, after Suidas, tells us, that men were called παρθενοι, 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 νομιζω, 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, αναγκη, 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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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, ἀνθρωπῳ,] 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, κοιμηθῇ] 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 παρθένος, 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. 1861–4) 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 δέ 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.—Ἐπιταγή, 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 γνώμη and επιταγη, which the Vulgate translates “consilium” and “præceptum,” advice and command—the 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 γνώμη consult on 1Co_1:10. Here it means, best judgment, advice, counsel, (as in 1Co_7:6, συχγνώμη). But this advice he presents as something important and worthy of consideration, by adding—as 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).—Πιστός, 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 Rückert), 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 νομίζω [“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, οὕτως, 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 ὁίυ, to which he might have been prompted by the subject of the clause, τὸ οὕτως εῖναι, 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 ὅτι, because, and τοῦτο, 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:’—Κάλλον here designates that which is fitting, or advantageous, as may be seen in the ground alleged. [Ανθῤώπῳ—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 Mœhler, 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 Messiæ) 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 ἀνθρώπω, 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 γυναικί stands as in Rom_7:2, ἀνδρί: Dative of communion.—Δέλυσαί, ‘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 δέδεσαι, 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]. Γαμήσῃς lit.: ‘If thou shouldest have married.’ In like manner γήμῃ. The word γαμείν can be predicated also of the woman, if no accusative is appended. Otherwise the phrase is γαμεῖσθαί τινι, 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. Σάρξ, 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. Οἱ τοιοῦτοι, such people, i.e., such as marry—But I spare you.—Paul here expresses his paternal benevolence; q. d., ‘in giving you such advice, I would fain obviate all your troubles.’ Φέιδομαι stands here for φειδοίμην ἅν, 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 evils’—parallel to 2Co_12:6]. This seems to be confirmed by the following, τοῦτο δὲ φημι: ‘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.—Τοῦτο, this, might refer to what precedes, provided only the ὅτι, 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 opening—the time henceforth is shortened, in order that.—Here the punctuation and reading are contested. The reading best accredited is ἐστὶν τὸ λοιπόν. In this case, as in the reading το λοιπόν ἐστὶν, τὸ λοιπόν may be connected with what precedes, as well as with what follows. On the contrary, were ἐστίν repeated, it could only be joined with the latter; hence, we might suppose that this reading originated in the idea that τὸ λοιπόν 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 ἵνα. For even in Plato the article is found in such a mode of speaking: τὸ σὲ λοιπὸν ἥδη ἡμῖν ἐστι σκἑψαοθαι (Passow 2:1, 81). But the ἵνα 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: ὁ καιρὸς συνεσταλμένος ἐστίν. Some [Rosen., Rückert, Olshausen] explain it: ‘the time is full of straits—grievous.’ 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. [“Συστέλλεσθαι and συστόλη are the regular grammatical words used for the shortening of a syllable in prosody”]. In any case, however, ὁ καιρὸς 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 Christ’s second coming, which is to wind up the entire present condition of the world—the καιρὸς δεκτός: “the time accepted,” (2Co_6:2; comp. also Gal_6:10). In this case the predicate would suit still better, and also the adjunct τὸ λοιπόν: and we should render: ‘the time (the opportune period) is compressed, or shortened henceforth.’ The final clause—in 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 τὸ λοιπόν 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.” Ἵνα 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 καταχρώμενοι, expositors are divided; some take it as equivalent to χρώμενοι, κατά 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 κατά was, perhaps, suggested by that in κατέχοντες just preceding. Χρῆσδαι, 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. τῶ κοσμῷ 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.—(παράγει–τὸ σχῆμα.)—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 Christ—the 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 τούτου. But we are to regard this (1Co_7:32) as a new thought introduced—a still further reason assigned for recommending the single state. It is, however, directly joined to what precedes, in so far as Paul’s 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 ἀμέριμνοι, 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 Lord—can 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 God’s 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 ἄγαμοι, 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.—Μεμέρισται καὶ ἡ χυνὴ καὶ ἡ παρθένος.—We encounter, first, a great diversity of readings and punctuation. The first consists in the following variations:—1. On good authorities Lachmann reads καὶ μεμέρισται καὶ,—and after this, although on fewer authorities, ἡ γυνὴ ἡ ἅγαμος. 2. Tischendorf, with Griesbach and Scholz: μεμ. καὶ ἡ γυνὴ καί—supported by authorities, in part equally weighty, and in part more preponderant. 3. The received text drops the καί after μεμ., but without sufficient authority.—The punctuation, apart from the various untenable experiments of Griesb. and Scholz, may be twofold. Lachmann and Rückert attach the καί μεμ. to what precedes, making ὁ γαμήσας the subject of it; and read, ‘he that is married is divided, i.e., distracted with cares.’ Καὶ ἡ γῦνὴ 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 μεμ. ‘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 Rückert, given above, putting a period after καὶ μεμ.]. The difference, according to De Wette and Meyer, is to be explained from the fact that μεμ. was not understood (and therefore entirely left out), or was misunderstood (as meaning: ‘distracted with cares,’) and therefore was attached by καί to the foregoing; consequently, γυνή was necessarily taken to denote, a widow (Esth. vidua), and as the result, ἡ ἅγαμος, the unmarried, was either put before (Vulgate), or inserted after (comp. Reiche. Comm. Crit. Spec. III. Gött. 1839). But μεμέρισται, is divided, indicates the diversity between the woman and the virgin, in respect of care (μεριμνᾷν). They are divided, separated, in their interests. (Comp. μερίζεσθαι, Mat_12:25.) Theoph.: μεμερισμέναι εἰσὶ ταῖς σπουδαῖς. “The man is divided between the Lord and his wife.” Neander. Luther’s 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 καὶ before σώματι has the predominance of authorities in its favor; a few support Lachmann in reading τῷ σῴματι καὶ τῶ πνεύματι. [“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 motives—out 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—(βρόχον ἐπι βάλω) [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 phrase—but with a view to seemliness,—ἀλλὰ πρὸς το εὔσχημον. Προς 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 position—the 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 another’s influence. This is “the caring for the things of the Lord,” mentioned above, a life entirely devoted to the Lord and His cause—the opposite of being “troubled about many things” (Luk_10:41)—the practice of holiness (1Co_7:34). The whole is=εὐσχημονεῖν καὶ εὐπάρεδρον εἶναι (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” (παρακαθίσασα, comp. εὐπάρεδρον), and Martha, “who was cumbered (Περιεσπᾶτο) with much serving,” and “careful (μεριμνᾷς) 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 δέ introduces in contrast with the ‘seemliness’ above spoken of, an unseemliness (ἀσχημονεῖν). 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 ἐπὶ, which indicates the direction of an action [so Hodge, Robinson], towards, or in respect to [Jelf’s Gr. Gram., § 635, 3, 6, comp. § 905, 3, 6]. If it had the latter signification, we would rather expect ἀσχημονήσειν, 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.—Παρθένος ὑπέρακμος means one who has passed the years of her youth (according to Plato, the ακμή 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,—και οὕτως ὀφείλει γίνεσθαι. These words cannot be made dependent (Rückert) on the ἐάν preceding, on account of the indicative; neither can γένεσθαι ever be=μένειν, q. d., ‘so she should remain single.’ They depend rather on εἱ [understood]; and by οὕτωςγέν. he means that which is expressed in the following clause, viz., the marriage of the daughter. The ὀφεἰλει (=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 νομίζει.—let him do what he wishes—Ὅ θέλει denotes not mere caprice, the arbitrary wish of the father, but a purpose grounded upon his best judgment (νομίζει) [and here it will be seen that the whole authority in the premises rested with the father].—let them marry.—The subject of γαμείτωσαν is easily understood, viz., the virgin and her lover. “It can also be the plurality implied in the single subject ‘virgin,’ παρθένος, 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 who—Here 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 (ἑδραῖος, 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 ἔχει (instead of ἔχων)—over his own will—i.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’ (τοὐτο) he means, but doesn’t say: ‘to keep her unmarried.’—in order to preserve his virgin.—τοῦ τηρεῖν τὴν ἐαυτοῦ παρθένον. If it read, τηρεῖν, or, τὸ τηρεῖν, then we would simply have here the explanation of what goes before; but since the correct reading, τοῦ τηρεῖν is to be regarded as a final clause, this, according to all well established usage, cannot be. We are therefore to take τηρεῖν τὴν παρθένον 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 ἑαυτοῦ, and it must be regarded as a selfish motive, altogether inconsistent with the spirit of the Apostle’s 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 τὴν παρθένον εαυτοῦ. 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 κέκρικεν 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 prejudices—a 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 καί—καί, both—and, suit properly only to a repetition of the words, ‘doeth well,’ (hence the var. δέ, in which case the first καί 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 not’—‘he 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 woman’s 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 δέδεται, 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 καί before κοιμηθῇ, 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; μονον, 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 advice—Paul, 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. Δοκῶ, an ironical Litotes. “The κᾀγω, 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 Apostle’s 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 Apostle’s 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 children—especially 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 absolutely—‘only 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 on—the 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 other’s 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 God’s 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 one’s 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 God’s 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 child’s 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 Christ—that 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 person’s 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 man—in 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. God’s prohibitions are not snares for the Christian, but gentle bridlings of the Spirit, who expresses himself in the spiritual law (Rom_7:14); but man’s 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 ἐγὼ λὲγω [with D. F. K. L.]. The oldest authorities [A. B. C. Cod. Sin.] read λὲγω ἐγώ.

[13]1Co_7:12-13.—Αὕτη—οὖτος, [according to A. B. C. D.1 F. Cod. Sin.]. The Rec. has αὐτή—αὐτὸς.

[14]1Co_7:13.—Rec. has αὐτόν, to conform with 1Co_7:11. The great preponderance of authorities is in favor of τὸν ἄνδρα.

[15]1Co_7:14.—̓Αδελφῷ, according to the best and oldest authorities [and, as Alford says, has peculiar force here]. The Rec. has ἄνδρι, which is a gloss.

[16]1Co_7:15.—The Rec. has ἡμᾶς, according to weighty authorities; and so, Lachmann [and Alf., Stanley, et al.]. ὕμᾶς 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 ὁ κνρίος and θέος on very feeble authority. [A. B. C. D. F. Cod. Sin. Syr. read as above].

[18]1Co_7:18.—The Rec. has τὶς ἐκλἡθη, in conformity with the previous one. But the best authorities have the perfect: κἑκληται τις, and this is adopted by Lachmann, Tischendorf, Meyer, Alf., and Stanley].

[19]1Co_7:22.—The Rec. has και after ὁμοίως 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 other’s society is here allowed. Yet the use of the word δέδεται, is bound, in 1Co_7:39, where it evidently implies the marriage bond, seems to sustain Kling’s 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. 228–233, argues with great plausibility and force against the legitimacy of the inference. The whole controversy turns upon the meaning given to the words οὐ δεδούλωται, “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 ἐν is used for εἰς 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][Stanley’s comment is too important not to be given entire. “The question here is, whether to understand ἐλευθερίᾳ or δουλείᾳ after χρἤσαι: 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. χρῆσαι may either be ‘choose,’ or ‘make use of,’ although it leans rather to the former, and thus favors the first interpretation. 2. εἰ καί 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’ (ἀλλὰ μᾶλλον δουλευέτωσαν).” 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 one’s 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.—Γαμήσης, the Rec. has γῄμης in conformity with what follows; the former is better attested [and preferred by Alf., Stanley]. Others [D. E. F. G.] read λάβῃς γυναῖκα—a gloss [found in D. E. F. G.].

[25]1Co_7:29.—The various readings are ἐστίν before, or after τὸ λοιπόν; some repeat ἐστὶν λοιπόν with and without τό. The older authorities have το λοιπόν ἐστιν (see Exeget. and Crit.).

[26]1Co_7:31.—Tire Rec. τῷ κόσμῳa correction. The right text is τὸν κοσμόν (without τουτον, which originated in what follows). [So A. B. D. F. G. followed by all good editions].

[27]1Co_7:32-33.—Ἀρέσει; Lachmann ἀρἑσῃ: less probable, because more common. [Yet it is found in A. B. D. E. F. G., and is preferred by Stanley. Alford reads ἀρἔσει.]

[28]1Co_7:34.—Many readings and punctuations. See Exeget. and Crit.

[29]1Co_7:35.—Συμφορον. The Rec. συμφέρον. The former is supported by the older authorities [A. B. D.1]

[30]1Co_7:35.—Εὐπάρεδρον is better supported than the Rec. εὐπρόσεδρον, being found in [A. B. D. E. F. G.].

[31]1Co_7:37.—Αὑτοῦ is strongly supported, and is indeed original.

[32]1Co_7:37.—The τοῦ before τηρεῖν 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 ποιήσει with good, but not sufficiently adequate authorities.

[34]1Co_7:38.—Ὁ ἐκγαμίζων. So Tisch., Meyer, Lachmann [Alford] and others [after A. B. D. E.]. The reading γαμίζων τὴν παρθένων ἑαυτοῦ, though indeed sustained by important authorities, is nevertheless perhaps a Gloss.

[35]1Co_7:38.—Καὶ ὁ. The Rec. ὁ δὲ. 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 νόμῳ 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].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

7:25-35 Paul gives three reasons why it is generally preferable for single people to remain unmarried. First, single people have fewer everyday problems than married people. Second, because the end is near, Christians ought not let marriage and the things of the world be their dominant concerns. Their primary concern should be Christ and eternity. Third, because marriage brings earthly responsibilities and divided interests, those who choose to remain single can devote their lives more fully to serving Christ.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 7:25. Παρθένων, virgins) of both sexes: See the following verses. So the word, virgin, Rev 14:4.—οὐκ ἔχω, I have not) He does not say, we have not. The Corinthians expected a special commandment by revelation, which Paul was to receive.—γνώμην δὲ) A word used with deliberate choice here and at 1Co 7:40, as presently νομίζω. Aristotle, carefully pointing out the propriety of Greek words, especially in his Ethics, makes the following observations: ἡ καλουμένη γνώμη ἡ τοῦ ἐπιεικοῦς ἐστὶ κρίσις ὀρθή, “that which is termed γνωμη, opinion, is the right judgment of the equitable man:” and again, ἡ δὲ συγγνώμη, γνώμη ἐστὶ κριτικὴ τοῦ ἐπιεικοῦς ὀρθὴ. ὀρθὴ δὲ ἡ τοῦ ἀληθοῦς, “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 ΓΝΏΜΗ and ΣΥΓΓΝΏΜΗ are. ἘΠΙΤΑΓΉ implies command: ΓΝΏΜΗ relates to opinion, and has ΣΥΓΓΝΏΜΗ [a common sentiment, fellow-feeling, and so indulgence] closely connected with it, which is a γνώμη, 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 Τῇ ἘΠΙΤΑΓῇ. Each has regard to ΤῸ ΣΥΜΦΈΡΟΝ, 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 ἐπιταγὴν, and partly under ΓΝΏΜΗΝ and ΣΥΓΓΝΏΜΗΝ. But it was becoming, that ἘΠΙΤΑΓῊ should be throughout written in the name of the Lord, ΓΝΏΜΗ and ΣΝΓΓΝΏΜΗ, in the name of the apostle. Therefore on that point, which falls under ἘΠΙΤΑΓῊΝ, the Lord had expressly suggested to the apostle what he should write, but on this point, which falls under ΓΝΏΜΗΝ, it was not necessary to make any suggestion; for, the apostles wrote nothing, which was not inspired, ΘΕΌΠΝΕΥΣΤΟΝ; 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 Lord’s 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 ΝΟΜΊΖΩ, and not ΛΈΓΩ, 1Co 7:26; 1Co 7:12. He therefore here also, though without ἘΠΙΤΑΓῊΝ, wrote those things, which nevertheless exactly agreed with the mind of the Lord, who willed it, that this ΓΝΏΜΗ, 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.—ὡς ἠλεημένος, as having obtained mercy) The mercy of the Lord makes men faithful; faith makes a man a true casuist.—ὑπὸ Κυρίου, from the Lord) Christ.—πιστὸς, faithful) having faith in the Lord; evincing that faith both to Him and to men.

[59] Taylor’s 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.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:25. Δέ] indicating the transition to a new section in the discussion on marriage.

παρθένων] virgins. We are not to understand this (with Theodore of Mopsuestia, Bengel, Semler, Zachariae, Schleusner, Schulz, Rosenmüller, 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.

γνώμην] view, opinion. As regards γνώμ. δίδωμι (2Co_8:10), see the examples in Kypke, II. p. 205.

The sense most in accordance with the context for πιστός is that of reliable, i.e. trustworthy (1Ti_4:9). The more general faithful (in the service of Christ; so Billroth, Rückert, Ewald) is less suitable; and least of all the simple believing, as Hofmann would have it. Pauls being an ἀξιόχρεως σύμβουλος (Theodoret) he ascribes to the mercy of Christ; for he knows well in himself that that characteristic would not belong to him without Christs gracious call to the apostleship, and without enlightenment and aid from Him. Comp also 1Co_7:40. Hence ὡς (quippe) ἐλεημένος κ.τ.λ[1191]

[1191] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 περὶ τῶν παρθένων .

1Co 7:25 . Περὶ δὲ τῶν παρθένων : a topic pointedly included in the περὶ ὧν ἐγράψατε 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 γνώμη , his settled and responsible “opinion”. He pronounces “as ( i.e. , feeling myself to be; cf. 29 ff., 1Co 4:7 ; 1Co 4:18 ) one ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶναι ” 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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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).

Vers. 25-31: The present state of things.

Vv. 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.”

The form of transition used by the apostle would lead us to suppose that he is replying to a special article of the letter of the Corinthians (comp. 1Co 7:1); questions had certainly been put to him on the subject which he proceeds to treat.

If we compare 1Co 7:27-29, where the apostle addresses young men, a reason might be found for applying the word παρθένος, virgin, with Bengel, to bachelors as well as to spinsters. Rev 14:4 has been quoted for this wide meaning. But the uniform use of the word in classic and sacred literature does not authorize this meaning. In the passage of the Apocalypse it is an adjective, and ought probably to be taken in a moral sense. The entire sequel, 1Co 7:32-38, proves that it is of maidens Paul meant to speak, and that if he says a word about young men, it is only in passing and to show that radically he makes no difference, in what he says here, between the two sexes. The principle which guides him is and remains this: to abide in the position where the Divine call found us.

The expression commandment of the Lord cannot denote, as in 1Co 7:10, an order that proceeded from the mouth of Jesus during His earthly life. The form οὐκ ἔχω, I have not, would not be suitable in this sense, a commandment of Jesus not being Paul’s personal property, but belonging to the whole Church. Paul therefore does not possess, either by way of tradition or of revelation, an order emanating from Jesus on this point.

But, as the Corinthians may desire to know his personal opinion, he does not refuse to communicate it to them. He rests the value of his counsel on the mercy of which he has been the object, a mercy which has made him a man worthy to be believed. The word πιστός, faithful, has, as we have seen, 1Co 4:17, two closely connected meanings: one who believes firmly, and one who may be trusted. The second meaning appears in the context the more natural: “I have no infallible direction, coming from the Lord, to give you. But through the grace shown to me, I find myself in a position to give you a good advice.” Comp. 1Co 7:40.

Hence it follows that Paul does not give the counsel immediately to be mentioned in virtue of his apostolic authority, but as a simple Christian. The words are very instructive, as showing with what precision he distinguished apostolical inspiration from Christian inspiration in general, making the former not only the highest degree, but something specifically different from the second. He thus, with a consciousness perfectly assured, traced the limit between what he had directly received by way of revelation, with a view to his apostolic teaching, and what he himself deduced from Christian premisses by his own reflections, as any believer may do under the guidance of the Spirit. We thus see what is implied in his view by the title of apostle, under the guarantee of which he places the contents of his Epistles. He was not of the mind—as is sought to persuade the Church in our day—that his gospel was only the result of his meditations and researches.

After this preface, he states the advice he has to give.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Of Virgins and Widows 1 Corinthians 7:25-40

In this portion of the chapter the apostle treats principally of the marriage of virgins including, however, the young of both sexes. On this subject he says he was not authorized to speak with authority, but simply to advise, 1Co_7:25. His advice was, on account of the impending troubles, that they should not marry, 1Co_7:26, 1Co_7:27. It was not wrong to marry, but it would expose them to greater suffering, 1Co_7:28. Besides, they should consider the transitory nature of all earthly ties. The fashion of the world was passing away, 1Co_7:29-31. Still further, a single life was freer from worldly cares. The unmarried could consecrate themselves without distraction to the service of the Lord, 1Co_7:32-35. To parents he says, that, if circumstances render it desirable, they might without hesitation give their daughters in marriage, 1Co_7:36. But if they were free to act on their own judgment, his advice was to keep them unmarried, 1Co_7:37, 1Co_7:38. Marriage can only be dissolved by death. After the death of her husband, a woman is at liberty to marry again; but she should intermarry only with a Christian; and in Pauls judgment, her happiness would be promoted by remaining single, 1Co_7:39, 1Co_7:40.

1Co_7:25

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.

Now (δέ, but,) serves to resume the connection broken off by the preceding digression. But to resume my subject, which in this chapter is marriage. Concerning virgins, (παρθένοι). The word properly means maidens, though as an adjective it is used of both sexes, Revalation 1Co_14:4. I have no commandment of the Lord. That is, neither Christ himself, nor the Spirit of Christ, by whom Paul was guided, had commissioned him to do any thing more than to counsel these persons. He was inspired, or led by the Spirit, in this matter, not to command, but to advise. His advice, however, was worthy of great deference. It was not merely the counsel of a wise and experienced man; but of one who had obtained mercy of the Lord to be faithful, i.e. worthy of confidence, one who could be trusted. This is a sense the word; (πιστός) often has, as in the expressions, faithful saying, faithful witness. Paul felt himself indebted to the mercy of Christ for those inward graces and qualities which entitled him to the confidence of his readers. He recognized Christ as the giver of those gifts, and himself as undeserving of them. Had he been left to himself, instead of being the wise, disinterested, and faithful counselor of Christians, he would have been a blaspheming persecutor. Philosophy would teach us that moral excellence must be self-acquired. The Bible teaches us that it is the gift of God; and being the gift of Christ, Christ must be God. As such, Paul blessed him for having been so merciful to him as to convert him, and bring him to the knowledge and obedience of the truth.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

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

He enjoineth virginity to no man, yet he persuadeth and praiseth it for another respect, to wit, 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, and therefore such as were not troubled with families, might be the readier: and also for the cares of this life, which marriage draweth with it necessity, so that they cannot but have their minds distracteth: and this hath place in women especially.

The circumstances considered, this I counsel you.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

no commandment of the Lord: yet . . . my judgment--I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare Co1 7:40; Co1 14:37; Th1 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (Co1 7:10-11) it was a positive command; for the Lord had already made known His will (Mal 2:14-15; Mat 5:31-32). In the third case (Co1 7:12), the Old Testament commandment of God to put away strange wives (Ezr 10:3), Paul by the Spirit revokes.

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

faithful--in dispensing to you the inspired directions received by me from the Lord.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. Now concerning virgins] This was another subject on which the Church at Corinth had asked the advice of the apostle. The word παρθενος, 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 παρθενος, virgin, is frequently applied to men as well as to women. See Suidas, under the word αβελ. ουτοςπαρθενοςκαι δικαιοςυπηρχε, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (Genesis 2:21,)

it seems as if it called every one equally and without exception to marriage: 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. 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 Matthew 5:32, and Matthew 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, 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, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) Wow concerning virgins . . .—A new subject is here introduced—viz., 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 γνωμην 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Now concerning virgins, &c. He turns his discourse again to the unmarried, who (if they have made no vow) may lawfully marry, though he is far from commanding every one to marry, as when he says, seek not a wife. And such shall have tribulation of the flesh, cares, troubles, vexations in the state of marriage, but I spare you, I leave you to your liberty of marrying, or not marrying, and will not discourage you be setting forth the crosses of a married life. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 25-40. Advice respecting the unmarried.

Now concerning virgins. This is doubtless another reference to questions contained in the letter from Corinth. No commandment of the Lord. Christ had never directly dealt with this subject. I give my judgment. The word "commandment" is rendered in the Vulgate consillum, and the word "judgment" praeceptum; and thus, as Stanley points out, has originated the modern Romish distinction between "precepts" and "counsels of perfection," which, however, have clearly no connection with the real meaning of the passage. To be faithful. As a steward of his Word, which is the first essential of true ministry. (1Ti_1:12) "Faith makes a true casuist" (Bengel).

Vers. 25-40.

Concerning virgins and widows.

Paul now passes to another question referred to him, viz. the marriage of virgins and widows. This has been briefly touched upon already (ver. 8), and is now dealt with more in detail. Here also the apostle has no express commandment of the Lord to adduce, and he therefore proceeds to give his own inspired judgment on the matter, "as one that hath obtained mercy of the Lord to be faithful." This judgment is not in the form of explicit injunction, but of an advice given in view of existing circumstances.

I ADVICE TO THE UNMARRIED OF BOTH SEXES. In the previous sections the apostle has argued against the disrupting of social ties, even when these are of so unpleasant a character as being bound to a heathen spouse or subject to the yoke of slavery. Here he gives similar counsel, advising against a change of condition. This applies to married persons, who are not to seek a dissolution of the bond; but especially to the unmarried, whom he advises to remain as they are. This advice does not proceed from a disparagement of marriage in itself or from an absolute preference of celibacy (comp. homily on vers. 1-9, above), but is based upon special reasons which are afterwards mentioned.

1. The present distress. (Ver. 26.) This may refer to persecution already commenced, as that under Nero (A.D. 64), or to the troubles which were to usher in the second advent. (comp. Mt 24) In view of this impending crisis, it is better not to marry. The apostolic advice will hold in all similar cases; as when a soldier is called to dangerous military duty, or a man is approaching death, or during the prevalence of famine and pestilence.

2. Tribulation in the flesh. (Ver. 28.) This arises out of the external distress, which bears more hardly upon the married than the single. It is to spare them this affliction that Paul advises the unmarried to remain as they are.

3. The shortness of the time. (Ver. 29.) Here again the apostle has in view the advent, which seemed to be drawing near. Marriage belongs to a transitory condition of things the passing fashion of this world. Life is short, just that our affections may not be set on earthly things. They that have wives must soon leave them, and the remembrance of this should render marriage or celibacy a matter of comparatively little moment.

4. The cares incident to the married slate. (Ver. 32.) The husband is bound to protect and provide for his family, and in troubled times this causes much anxiety. Husband and wife, moreover, have to consult each other"s wishes, considering how they may please each other. From these cares the unmarried are free, and can therefore consider "the things of the Lord" with less division of heart. This does not mean that marriage is less favourable to holiness than celibacy: experience warrants no such statement. The apostle compares the two conditions only in respect of their freedom from worldly care, and in this the unmarried have the advantage. It does not lie in his way to indicate counterbalancing benefits belonging to the married state. His aim is to deliver us from distraction in attending upon the Lord (ver. 35). We are not to be like Martha, "cumbered about much serving," "anxious and troubled about many things;" but like Mary, sitting with undivided heart at the Lord"s feet. (Luk_10:38-42)

II ADVICE TO FATHERS REGARDING THEIR UNMARRIED DAUGHTERS. In the East, marriages are arranged by parents much more exclusively than with us, and hence the obligation here laid on the father of judging when it is becoming for his daughter to marry. Very much depends upon the Christian wisdom of parents in this matter. How often are the highest interests sacrificed for the sake of a union that offers worldly attractions! Faithful and prudent parental guidance may prevent an unholy alliance and lead to a happy union "in the Lord." The point before the apostle now is the direction of fathers as to when they may grant, and when withhold, permission for their daughters to marry.

1. When permission to marry should be granted. (Ver. 36.) Generally, when the refusal would lead to anything unseemly. In particular, if the daughter has come to full marriageable age, if she and her lover are bent upon the union; in that case, for the father to enforce celibacy would be to put temptation in his daughter"s way. The general advice not to marry because of present distress, is overborne by stronger considerations (see ver. 2); and in view of these the father will do well to put no barrier in the way.

2. When permission may be withheld. The father is required to look at all the circumstances of the case, and judge accordingly. The elements determining his judgment will be such as these:

(1) The presence or absence of such considerations as have been mentioned in the previous case;

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

(3) her fitness for the service of the Lord in the single state;

(4) her general well being, both temporal and spiritual. If in view of these elements he judges it best for his daughter not to marry, he may properly resist the solicitations of suitors who desire to have her to wife. That is, he is at liberty to give effect to the apostolic preference of celibacy in respect of the necessities of the time.

III ADVICE TO WIDOWS. This proceeds on the same lines as the advice to unmarried persons. The wife whose husband has "fallen asleep" (koimhqh, ver. 39; comp. 1Th_4:13, 1Th_4:14, and our cemetery) is no longer bound, (comp. Rom_7:1-3) but is free to remarry if she chooses. The only restriction is that she marry "in the Lord," i.e. that she marry a Christian, and that her whole conduct in the matter be in keeping with her profession. Yet here also the apostle advises against a second marriage, on grounds already adduced in the case of virgins. A widow may marry again, but she will be more free from care and trouble if she remain as she is.

REMARKS.

1. The application of abiding principles is modified by changing circumstances. This must be remembered in considering how far the advice given here is generally applicable. What is prudent in a Christian country, with a settled government, and at peace, may be imprudent where the conditions are the reverse. There is a wide sphere for the exercise of true wisdom in the practical conduct of such matters.

2. Christians should marry "only in the Lord. On its lower side, marriage is the same to all men, irrespective of creed and character; but the Christian is called to consider the interests of his higher life. He is to enter upon this relationship as a follower of Christ, and seeking therein the glory of God. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular Revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had 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 private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

25-31. Paul’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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 .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

25–28. Now concerning virgins. No doubt in the letter from Corinth it was asked whether a father should place his virgin daughters in marriage. In the East to this day the marriage arrangements are made by the parents. I have no commandment. He had no revelation upon the subject, but could give his Christian judgment.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Now concerning those who never married, I have no commandment from the Lord

Paul knows no teaching of Jesus that speaks about this situation. AT: "The Lord has not commanded me to say anything to people who have never married"

I give my opinion

"I tell you what I think"

as one who, by the Lord's mercy, is trustworthy

"because, by the Lord's mercy, I am trustworthy"

translationWords

command

lord

mercy

trust

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25–38. GENERAL INSTRUCTIONS CONCERNING THE MARRIAGE OF VIRGINS.

25. παρθένων. 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.

ἐπιταγὴν κυρίου οὐκ ἔχω. See 1Co 7:10, note.

γνώμην δὲ δίδωμι. But I give my opinion. See 2Co 8:10. The form of the expression is unusual in classical Greek. In later Greek, however, it occurs not unfrequently, as in Diod. Sic. Biblioth. Hist. XX. 16 τὴν ἐναντίαν δοὺς γνώμην.

πιστός. The word means in the N.T. (1) trustworthy, (2) believing. See ch. 1Co 4:2 for (1) and for (2) 2Co 6:15. Here (1) is preferable.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25-38.] Advice (with some digressions connected with the subject) concerning the marriage of virgins.

25.] παρθένων is not, as Theodor-, 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 vv. 26-28.

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

πιστὸς εἶναι] 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, Rückert) or believing (Olsh., Meyer, De Wette).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. Περὶ δὲ τῶν παρθένων. It is clear from the use of παρθένος in vv. 28, 34, 36, 37, 38, that the word here applies to women only; contrast Rev 14:4. On this subject no traditional teaching of Christ had reached the Apostle (v. 10); he could not frame a judgment partly based upon His teaching (v. 12); nor did he feel justified in giving an independent Apostolic decision (v. 17), for the responsibility of deciding must rest with the father. He is willing, however, to state his own opinion; and he intimates that his wonderful conversion and call are strong evidence that the opinion of one who has been so divinely favoured is worthy of trust. As in 1Pe 2:10 (see Hort), ήλεημένος is used “in reference to the signal mercy of the gift of the Gospel”; and this in his case included the call to be an Apostle. We have a similar use of ἠλεήθημεν in 2Co 4:1, and of ἠλεήθην in 1Ti 1:13, 1Ti 1:16. Here πιστός, ‘trustworthy,’ is used as in 4:2 and 1Ti 1:12; cf. ἡ μαρτυρὶα Κυρίου πιστή (Psa 19:8); not as in 2Co 6:15 and 1Ti 4:10.

We have the same contrast between ἐπιταγή and γνώμη in 2Co 8:8, 2Co 8:10. Here the Vulgate has Praeceptum and consilium to distinguish the words, which led to the later distinction between ‘precepts’ and ‘counsels of perfection’ (Stanley).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Virgins [παρθενων] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.