1 Corinthians 7:26

1Co 7:26. Διὰ τὴν ἐνεστῶσαν ἀνάγκην, for the present distress) The famine in the time of Claudius, Act 11:28. It was very long and severe, especially in Greece. Therefore this counsel of Paul was, partly at least, suited to the time.—ἀνθρώπῳ, for a man) This term is intended to apply to both sexes.—οὓτως, so) as he is [in the same state in which he is]: comp. 1Co 7:27.

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

1Co_7:26. In carrying out his theme de virginibus, Paul proceeds as follows: first, in the passage extending to 1Co_7:35 he gives a general recommendation of single life to both sexes, and only then deals with the subject of virgins exclusively on to 1Co_7:38.

οὖν] therefore, introduces now the γνώμη in accordance with what was said in 1Co_7:25.

ἀνθρώπῳ] refers, as the more detailed remarks in 1Co_7:27 ff. prove, not to virgins alone (Hofmann), as applied to whom, besides, it would be an awkward expression,[1192] but means: a person, including both sexes. It is otherwise in 1Co_7:1.

οὕτως] so, as he is, i.e. unmarried, which follows from τ. παρθένων, 1Co_7:25. To be so Paul esteems salutary (καλόν, as in 1Co_7:1), not absolutely and in itself, but because the Parousia is near, and still nearer, therefore, must be the general calamities which are to precede it, the dolores Messiae, חבלי משיח (see on Mat_24:3). These form the instant (1Co_3:23) distress, i.e. a distress which is impending and has already begun to set in. Comp Mat_24:19. The persecutions (Pott, Flatt, Hofmann, after older expositors) are only a part of it. Matrimonial cares and sufferings, again (Schulz, following Theophylact and others), are not meant at all. See 1Co_7:39 ff.

As little are we to understand impending constraint through marriage (Cropp in the Jahrb. f. Deutsche Theol. 1866, p. 103), against which θλῖψιν alone, in 1Co_7:28 and 1Co_7:31, testifies with sufficient clearness. Comp rather τῇ ἐνεστώσῃ ἀνάγκῃ, 3Ma_1:16, the distress having set in, and see generally on Gal_1:4.

The construction is anacoluthic, so that τοῦτο, which belongs to νομίζω, prepares for the following κακὸν ὑπάρχειν on to οὕτως εἶναι (comp on Rom_2:3 and Kühner, § 631. 2); but then ὅτι καλὸν κ.τ.λ[1196], which states the contents of the ΝΟΜΊΖΩ, instead of ending simply with ἈΝΘΡΏΠῼ ΤῸ ΟὝΤΩς ΕἾΝΑΙ, begins from the beginning again, and that with a ὍΤΙ, which comes in in place of the construction with the infinitive (Kühner, § 771. 5). A manifest confusion of expression, into which in dictation Paul might be especially likely to fall by forgetting, after the enunciation of the principal thought ΔΙᾺ Τ. ἘΝΕΣΤ. ἈΝΆΓΚ., that he had already said ΚΑΛῸΝ ὙΠΆΡΧΕΙΝ. Hence, too, it is more natural to connect ΔΙᾺ Τ. ἘΝΕΣΤ. ἈΝΆΓΚ. with what precedes it than hyperbatically with ὍΤΙ Κ.Τ.Λ[1197] (Ewald, Hofmann[1198]). Translate: My opinion, then, is this, that it is good on account of the impending distress,that it is good [I think] for a person to he in such a position. Heydenreich holds wronglyas the fact of there being no αὐταῖς added is enough of itself to showthat Ὅ ΤΙ should be read, so that Paul would say that what is good for the man is good for them, namely, single life. De Wette takes τοῦτο as equivalent to ΠΑΡΘΈΝΟΝ ΕἾΝΑΙ, and then renders ὍΤΙ by because: because it is in general good for a man to be unmarried.[1199] But this in general is not in the text, and yet of necessity it would have required to be there, for without it the argument emerges as an idem per idem; and in truth, even were the in general expressed, the main statement would be an inappropriate one, since it would contain nothing to establish the essential element διὰ τ. ἐνεστ. ἀνάγκην. The anacoluthon of the passage belongs to those in which celeritate quadam abrepti novam enuntiationem inchoamus priore nondum absoluta, Bremi, a[1200] Lys. Exc. V. p. 442.

[1192] ἂνθρωπος as a feminine usually answers in Greek writers, as is well known, to the German colloquial phrase: das Mensch.

[1196] .τ.λ. καὶ τὰ λοιπά.

[1197] .τ.λ. καὶ τὰ λοιπά.

[1198] Ewald, moreover, takes τὸ οὕτως εἶναι to mean that it should be so, referring to the following rule δέδεσαι, κ.τ.λ.

[1199] This rendering occurs in substance in Erasmus, Castalio, Calvin. Beza, too, agrees with it in his explanation of τοῦτο, but understands ὅτι καλὸν κ.τ.λ. as resumptive.

[1200] d refers to the note of the commentator or editor named on the particular passage.

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 7:26 . νομίζω οὖν τοῦτο κ . τ . λ .: “I consider therefore” the formula by which one gives a γνώμη (contrast the παραγγέλλω , διατάσσομαι of 1Co 7:10 ; 1Co 7:17 ) “this to be good because of the present straits”: καλὸν ὑπάρχειν , “good in principle” or “in nature” ( cf. 1Co 11:7 , 1Co 12:22 ); the existing situation is such as to make the course recommended entirely right and honourable (see note on καλόν , 1, also 1Co 7:8 ; 1Co 7:38 ). The ἀνάγκη narrowness, “pinching stress” (Ev [1111] ) belongs to the καιρὸς συνεσταλμένος (1Co 7:29 ), the brief earthly continuance visible for the Church, a period exposed to persecution (1Co 7:28 ) with its hardships and perils; this “might or might not be the beginning of the ἀνάγκη μεγάλη predicted by Jesus” in Luk 21:23 (Lt [1112] ). ἐνεστῶσαν signifies “present” rather than “impending” (see 1Co 3:22 , Gal 1:4 ); the distress of the time, which P. was feeling keenly at Ephesus (1Co 4:9 ff., 1Co 15:32 ), portended a speedy crisis. ὅτι καλὸν ἀνθρώπῳ τὸ οὔτως εἶναι is open to three constructions, as ὅτι is rendered that, because , or which ( ὅ , τι ): ( a ) makes the clause an expanded restatement of τοῦτο καλὸν ὑπάρχειν “I think then this to be good … that it is good (I say) for a man to remain as he is” (so Mr [1113] , Ed [1114] , El [1115] , and most); ( b ) makes it the ground , lying in the principle stated in 1Co 7:1 , for Paul’s specific advice in the matter of the παρθένοι “I think this to be good (in their case) … because it is good for one ( ἀνθρώπῳ ; see note on 1) to remain as one is,” sc. to continue single (Bz [1116] , D.W [1117] , Gd [1118] ); ( c ) by attaching ὅ , τι as relative to the antecedent τοῦτο , and defining it by the subsequent τ . οὕτως εἶναι , Hn [1119] gets another rendering “I think this to be good (in the case of maidens) because of the present straits, which is good (as I have said, 1) for one generally, viz. , to remain unmarried.” ( b ) and ( c ), yielding a like sense, avoid the anacoluthon the former at the expense of leaving τοῦτο undefined, the latter by an artificial arrangement of the words; both explanations are somewhat wide of the mark, for διὰ τ . ἐνεστ . ἀνάγκην supplies here the ground of advice, and 1Co 7:1 , on which they are based, is differently conceived (see note). In giving his advice “about the maidens,” P. suddenly bethinks himself to widen it to both sexes (see 1Co 7:27 f.). So he recasts his sentence, throwing the ὅτι καλόν κ . τ . λ ., with characteristic conversational freedom ( cf. 1Co 4:9 ), into apposition to the incomplete inf [1120] clause: “I think this to be good because of the present straits yes, that it is good ἀνθρώπῳ (for any one, not τ . παρθένοις only) not to change one’s state”. οὕτως εἶναι , “to be just as one is” (see parls.) a state defined by the context.

[1111] T. S. Evans in Speaker’s Commentary .

[1112] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[1113] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1114] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1115] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1116] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1117].W. De Wette’s Handbuch z. N. T.

[1118] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1119] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[1120] infinitive mood.

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

1Co_7:26

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

I suppose therefore, (νομίζω οὖν), i.e. I think then, The being so, i.e. as you are, unmarried, is good, in the sense of expedient. There is a slight grammatical inaccuracy, or change of construction, in this verse. I think then this to be expedient on account of the coming necessity; that is, I think that it is expedient for a man so to be. Paul here expressly states the ground of his opinion that it was inexpedient for his readers to marry. It was on account of the present distress, (ἐνεστῶσαν ἀνάγκην), the distress standing near, whether actually present, or impending, depends on the context, Luk_21:23; 2Co_6:4; 2Co_10:12; 1Th_3:7. In the present case it was probably not so much the troubles in which Christians were then actually involved, as those which the apostle saw to be hanging over them, which he refers to. The Scriptures clearly predicted that the coming of Christ was to be preceded and attended by great commotions and calamities. These predictions had reference both to his first and second advent. The insight even of inspired men into the future was very imperfect. The ancient prophets searched diligently into the meaning of their own predictions, 1Pe_1:10-12 and the apostles knew little of the times and seasons, Act_1:7. They knew that great calamities were to come on the earth, but how or when it was not given to them clearly to see. The awful desolation which was soon to fall upon Jerusalem and on the whole Jewish race, and which could not but involve more or less the Christians also, and the inevitable struggles and persecution which, according to our Lords predictions, his followers were to encounter, were surely enough to create a deep impression on the apostles mind, and to make him solicitous to prepare his brethren for the coming storm. It is not necessary, therefore, to assume, as is so often done, that the apostle anticipated the second advent of Christ during that generation, and that he refers to the calamities which were to precede that event. Such expectation would not, indeed, be incompatible with his inspiration. It was revealed to him that Christ was to come the second time; and that he was to come as a thief in the night. He might, therefore, naturally look for it at any time. We know, however, that in the case of Paul at least, it was revealed, that the second advent was not to occur before the national conversion of the Jews, Rom_11:25; or before the great apostasy and rise of the man of sin, 2Th_2:2, 2Th_2:3. Still, he knew not when those events might occur, and therefore he knew not when Christ would come. It was not, however, to the calamities which are to precede the second advent, to which Paul here refers, but rather to those which it was predicted should attend the introduction of the gospel.

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

To remain a virgin.

For the necessity which the Saints are daily subject unto, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh enforced them to it.

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

I suppose--"I consider."

this--namely, "for a man so to be," that is, in the same state in which he is (Co1 7:27).

for--by reason of.

the present distress--the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Mat 24:8-21; compare Act 11:28).

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 26. This is good for the present distress] There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.

The word αναγκη signifies, necessity, distress, tribulation, and calamity; as it does in Lu 21:23; 2Co 6:4; 2Co 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.

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

26. I think therefore that this is good. While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely a colon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the term necessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests, so that their condition appears to be unsuitable for marriage. The phrase so to be, signifies to remain unmarried, or to abstain from marriage.

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.

(26) I suppose therefore that this is good for the present distress.—Better, I think then that it is good because of the impending distress—that it is good for a person to be so—i.e., to continue in the state in which he is, married or unmarried, as the case may be.

The construction of this sentence is strikingly characteristic of a writing which has been taken down from dictation. The speaker commences the sentence, and afterwards commences it over again: “I think it is good,” &c., and then, “I say I think it is good.”

From this verse to the end of 1Co_7:35 the Apostle deals again with the general question of marriage, introducing a new element of consideration—“the impending distress”; and at 1Co_7:36 he returns to the immediate subject with which he had started in 1Co_7:25, viz., duty of parents regarding their young unmarried daughters. The “impending distress” is that foretold by Christ, Mat_24:8 et seq. The Apostle regarded the coming of Christ as no distant event, and in the calamities already threatening the Church, such as the famine in the time of Claudius (Act_11:28), and in the gathering persecutions, he heard the first mutterings of the storm which should burst upon the world before the sign of the Son of Man should appear in the heavens.

It is good for a man.—It is most important to remember how much stress St. Paul lays upon this point as the ground of his preference for celibacy. As the reason for the preference has ceased to exist, so the advice, so far as it springs from that cause, is no longer of binding obligation (see 1Co_7:29-31).

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

26. the present distress] The literal rendering of the word here translated distress is necessity, and it is so translated in 1Co_7:37. But it frequently in the New Testament, as in the Septuagint, has the sense of distress, as in St Luk_21:23; 2Co_6:4; 2Co_12:10; 1Th_3:7. Here it means either (1) ‘the great tribulation’ which was to precede our Lord’s coming (see St Matthew 24.; St Mark 13.; St Luke 21.; Rev_7:14), or (2) the general distress and anxiety which attended the profession of Christianity in those times.

so to be] “thus to be,” as explained in the next verse.

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.

I suppose, therefore, that this is good,.... The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows,

for the present necessity; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, &c. which are common to all, and at all times more or less; but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it, , "because of the necessity of the time", or season: using the very Greek word in text; as the Targumists (q) also have frequently adopted it into their language, and use the phrase , "an hour, or time of necessity", for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; see Mat 24:19 upon a like account, the Jewish doctors advise to the same the apostle here does (r);

"from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, , not to marry, and beget children:''

I say it is good for a man so to be; to remain unmarried, to live a single life, to be a virgin; for the word "virgin", as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, "even as I"; as he does in Co1 7:8 which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.

(q) Targum Jon. & Hieros. in Gen. xxii. 14. & xxxviii. 25. & Targum Sheni in Esth. v. 1. (r) T. Bab. Bava Bathra, fol. 60. 2.

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

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

Ver. 26. I suppose therefore] This is his judgment, his vote or verdict: the first part thereof we have here; the second, 1Co 7:28; the third, 1Co 7:35.

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.

I suppose - I think; I give the following advice.

For the present distress - In the present state of trial. The word “distress” (ἀνάγκην anagkēn, necessity) denotes calamity, persecution, trial, etc.; see Luk 21:23. The word rendered “present” (ἐνεστῶσαν enestōsan) denotes that which “urges on,” or that which at that time presses on, or afflicts. Here it is implied:

That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and, That he by no means meant that this should be a “permanent arrangement” in the church, and of course it cannot be urged as an argument for the monastic system.

What the “urgent distress” of this time was, is not certainly known. If the Epistle was written about 59 a.d. (see the introduction), it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable.

It is good for a man so to be - The emphasis here is on the word “so” οὕτως houtōs; that is, it is best for a man to conduct “in the following manner;” the word so referring to the advice which follows. “I advise that he conduct in the following manner, to wit.” Most commentators suppose that it means “as he is:” that is, unmarried; but the interpretation proposed above best suits the connection. The advice given is in the following verses.

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

Good here signifieth convenient, (as before), if other circumstances of particular persons make it not sinful; or better with respect to

the present distress or necessity: by which, without doubt, the apostle meaneth, not the common necessities of all men that are born once to die, (which is the more easy the fewer relations we have to part from), nor yet of family troubles and concerns, for there is none who hath a family in this world to look after, but will have trouble in the flesh; but the continual troubles with which the church of God was disquieted, as the ark upon the waters, and the more special troubles of the primitive church; for though their great persecutions from the heathen were not, possibly, at that time begun, yet Christ had foretold them, and the apostles had them in a very near prospect (Paul is thought to have died the tenth or eleventh year of Nero). For this present necessity or distress, the apostle gives his opinion, that it was convenient and better, for those that could honestly abstain from marriage, to keep themselves in their single and unmarried condition.

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

26. The present distress—Present αναγκην, compulsion. Necessities of the times compelling a caution against forming ties, for such ties would involve trouble, 1Co_7:28. Alford absurdly explains this distress as referring to the second advent, then imagined by Paul to be at hand. In refutation of which we esteem it sufficient at present to say, that the Greek word here rendered present is, in 2Th_2:2, the very word which is translated at hand, and is denied to be predicable of our Lord’s coming.

So to be—Just as he is.

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

I suppose. St. Paul only states this modestly, and somewhat hesitatingly, as his personal opinion. For the present distress; rather, on account of the pressing necessity; in the urgent and trying conditions which at the present moment surround the Christian"s life, and which were the prophesied "woes of the Messiah". (Mat_24:3, etc.) For a man; rather, for a person whether man or woman. Be to be; that is, unmarried. The words are not improbably a quotation from the Corinthian letter. Otherwise we might explain the "so" to mean as he is whether married or unmarried."

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

This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.

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

I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is .

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.

26. I suppose … for the present distress. The critical condition in which Christians were placed by the spirit of persecution which then prevailed. Good for a man so to be. To remain in the state he already is.

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.

26. καλόν. See 1Co 7:1.

διὰ τὴν ἐνεστῶσαν ἀνάγκην. On account of the immediate necessity, or perhaps distress, ἀνάγκη is translated necessity in 1Co 7:37, and this is its literal meaning. But it frequently in the New Testament, as in the Septuagint, has the sense of distress, as in Luk 21:23; 2Co 6:4; 2Co 12:10; 1Th 3:7. Here it means either (1) ‘the great tribulation’ which was to precede our Lord’s coming (see Matthew 24; Mark 13; Luke 21; Rev 7:14), or (2) the general distress and anxiety which was sure to attend the profession of Christianity in those times, or (3) the necessity of the believers’ present position.

τὸ οὕτως εἶναι, thus to be, as explained in the next verse.

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.

26.] The question of the marriage of virgins is one involving the expediency of contracting marriage in general: this he deals with now, on grounds connected with the then pressing necessity.

οὖν, then, follows on γνώμ. δίδωμι, and introduces the γνώμη.

τοῦτο indicates what is coming, viz. τὸ οὕτως εἶναι.

καλόν, see note on ver. 1: the best way.

τὴν ἐνεστῶς. ἀνάγκ.] the instant necessity: viz. that prophesied by the Lord, Mat 24:8, Mat 24:21, &c.: which shall precede His coming: see especially ver. 19 there: not, the cares of marriage, as Theophyl., διὰ τὰς ἐν αὐτῷ δυσκολίας, κ. τὰ τοῦ γάμου ὀχληρὰ: nor persecutions, as Photius in Œcum., al., which are only a part of the apprehended troubles. These the Apostle regards as instant, already begun: for this is the meaning of ἐνεστῶσαν, not imminent, shortly to come: see reff. and Jos. Antt. xvi. 6. 2, τὸ ἔθνος τῶν Ἱουδαίων εὐχάριστον εὑρέθη, οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ, ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ,—where all time future is evidently excluded. See note on 2Th 2:2, where this distinction is very important.

ὅτι καλ. ἀνθ.…] De Wette takes ὅτι as because, understanding τοῦτο above = τὸ παρθένον εἶναι, ‘that this (virginity) is best on account of the instant necessity, because it is (generally) best for a man so to be (i.e. unmarried).’ But this seems constrained, and tautological, and the only rescue of it from the charge of tautology is found in the word ‘generally,’ which is not in the text. Far better, with Meyer and most interpreters, to view the sentence as an anacoluthon, begun with one construction, τοῦτο καλὸν ὑπάρχειν, and finished, without regard to this, when on account of the intervening words it became necessary to restate the καλόν, with another construction, ὅτι, &c. Thus we shall have it, literally rendered: I think then this to be the best way on account of the instant necessity, that it is the best way for a man thus to be.

ἀνθρώπῳ, not as in ver. 1 (which in its outward form will not bear the wider meaning), but here purposely general, including those treated of, young females.

οὕτως = ὡς κἀγώ as ver. 8? or perhaps ὡς ἐστίν, which seems better on account of the following context, ver. 27. This, in the case of the unmarried, would amount to the other: and the case of virgins is now that especially under consideration.

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

26. νομίζω οὖν. ‘I think therefore.’ He does not mean that he is not sure: what is stated in v. 25 shows that οὖν introduces a decided conviction; and perhaps the use of ὑπάρχειν rather than εἶναι shows that the conviction is of long standing. He holds that this is a sound axiom to start from; it is good in principle.

διὰ τὴν ἐνεστῶσαν ἀνάγκην. These words are an important qualification. The Apostle’s opinion is determined by ‘the present necessity,’ ‘the straitness now upon us’ (Heb 9:9), owing to the disturbances and dangers which he saw; and also by the Advent which he believed to be very near (16:22), although not yet present (2Th 2:2). We cannot assume that his opinion would have been the same in a more peaceful period, and after experience had proved that the Advent might be long delayed. For ἀνάγκη of external distress see Luk 21:23, where the meaning is very similar to the meaning here; 2Co 6:4, 2Co 6:12:10; 1Th 3:7; Ps. Son 5:8; Testament of Joseph ii. 4. Thackeray (St Paul and Jewish Thought, pp. 105 f.) thinks that this passage may reflect Jewish beliefs in the “Woes of the Messiah,” the birth-pangs which were to precede His Advent (2 Esdr. 5:1-12, 6:18-24, 9:1-9; Jubilees xxiii. 11-25; Assump. of Moses x. 3-6; Apoc. of Baruch xxvii. 1 f., where see Charles, xlviii. 31-39, lxx. 3-10). Lightfoot (on Gal 1:4) contends that ἐνεστῶσαν means‘present’ rather than ‘imminent,’ but the difference is not great. A trouble which is believed to be near and certain is already a present distress.

ὂτι καλὸν ἀνθρώπῳ τὸ οὒτως εἶναι. ‘That it is good, I say, for a person so to be.’ The construction of the verse is not regular, but quite intelligible: ὅτι is ‘that,’ not ‘because,’ and the second καλόν picks up and continues the first. But doubt arises as to the meaning of τὸ οὕτως εἶναι. ‘To be thus’ is vague, and ‘thus’ may have three meanings: (1) ‘as he is,’ i.e. he is to remain without change of condition; (2) ‘as I am,’ or as αἱ παρθένοι are, i.e. unmarried; (3) ‘as I now tell you,’ referring to what follows. The first is probably right; it is a repetition of the principle already given in v. 24, of which principle v. 27 is an illustration. The οὕτως in v. 40 and Rom 9:20 is similar. There is not much difference in effect between (1) and (3) Origen prefers (2), and points out that this is the fourth time (vv. 1, 8, 26 bis) that the Apostle has used καλόν of, celibacy, whereas all that he says of marriage is that it is not sin.

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

The present distress [την ενεστωσαν αναγκην] . Enestwsan present may also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Rom 8:38. Anagkh means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes : "There falls on my ears the sound of one who creeps slow and painfully (kat' ajnagkhn." " Philoctetes, "206); and again, of the same :" Stumbling he cries for pain (uJp' ajnagkav, " 215). In the Attic orators it occurs in the sense of blood - relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Mt 18:9 7; Luk 14:18; 2Co 9:7; Heb 9:16. For distress, Luk 21:23; 1Th 3:7. The distress is that which should precede Christ 's second coming, and which was predicted by the Lord himself, Mt 24:8 sqq. Compare Luk 21:23 - 28.

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

Vv. 26. “I think therefore that this state is good for the present distress, seeing that it is good for man so to be.”

This verse has been translated in a multitude of ways. As Paul seems to say two things at the same time, Rückert, Meyer, Edwards hold some incorrectness. After dictating the words: “I think this, that it is good because of the present distress,” Paul, they say, forgot that he had already expressed the idea: that this is good, and repeated it by mistake, saying, “that it is good for man so to be.” This is to hold a strange idea of the way in which Paul composed; and besides, did he not read over his letters before despatching them? Nor would it be possible to understand why in the second proposition he added the word ἀνθρώπῳ, for man, and substituted the verb εἶναι for ὑπάρχειν. Reuss holds an explanatory repetition: “My advice is, that this is good because of the difficult times which are coming; that it is good for man so to live.” But to what purpose this repetition? and why the two changes which we have indicated? Holsten sees in τοῦτο, this, a pronoun representing by anticipation the idea of the second part of the verse: “I think that this (τοῦτο), [to wit] that it is good for man so to be, is good on account of the present necessity.” Heydenreich and Heinrici take the ὅτι as a pronoun (ὅ τι), which leads to this meaning: “I think this, that [for virgins], on account of the present necessity, all that is good for man [to wit] so to be (to remain virgin) is good.” The construction proposed by Hofmann surpasses, if possible, even these violences: “I think this: that it is good—because on account of the present necessity, it is good for man—so to be (to remain virgin).” There is, in my view, only one construction admissible, that proposed by de Wette; it is as simple in form as suitable in sense: “I think therefore that this (the state of virginity) is good on account of the present difficulties, seeing that in itself it is good for man so to be.” The idea is this: “If, in general, celibacy is a state good for man (ἄνθρωπος, man or woman), now is the time for applying this principle, especially in regard to virgins, on account of the difficulties of the present time.”

The pronoun τοῦτο, this, is not the object of νομίζω, I think, but the subject of the infinitive ὑπάρχειν; it relates to the state of celibacy, the idea of which was contained in the term παρθένων, virgins, 1Co 7:25.

The verb καλὸν ὑπάρχειν denotes a goodness in point of fact, while καλὸν εἶναι, in the following proposition, denotes goodness of essence. The difference of expression is explained by the regimen διὰ τὴν ἐνεστῶσαν ἀνάγκην, on account of the necessity, of the present, or imminent, distress; an expression which gives to the καλόν of celibacy the character of suitableness. Hofmann has carried this regimen to the following proposition, beginning with ὅτι, because. But the idea of distress belongs rather to the first proposition, which is intended to characterize the present time as particularly inviting to celibacy.

The word ἐνεστώς strictly signifies imminent (comp. 2Th 2:2), or present (1Co 3:22; Rom 8:38; Gal 1:4). The imminent tribulation denotes, it is held, the time of distress which is to precede the end of the world (Luk 21:25-27), what Jewish theology called dolores Messiae, the crisis of the painful birth-pangs of the Messianic kingdom, the reign of the man of sin (2 Thessalonians 2). Such is the meaning held by Meyer, Osiander, Edwards, etc. Others give ἐνεστῶσα the meaning of present; so Calvin and Grotius, who apply present distress, — the former to the troubles inseparable from married life; the latter to the sufferings of this earthly life in general. But the phrase the present distress is too precise to admit of such vague explanations. While holding the sense of present, which is the most common, it seems to me that we must apply the term necessity, or distress, to the whole state of things between the first and second coming of Christ. In Paul’s view the last times began with Pentecost. From that date the character of human existence is one of incessant and painful tension, of struggle between the new life, which sprang up with the appearing of Christ, and the life of the old world, which is departing, but which will not pass away till the Lord’s return. On the painful character of this whole period, comp. Luk 12:51 : “I am come, not to give peace on earth, but war;” and so Luk 17:22. And how much more acute will the crisis be when persecution will emerge on this ground of trouble and suffering! It seems to me that 1Co 7:28 speaks in favour of this explanation. No doubt in using the expression present distress to characterize the earthly future of the Church, the apostle had no idea that there could be a time when the world would be outwardly Christianized and Christianity secularized. Like the author of the Apocalypse, he saw the struggle of the two hostile principles going on increasing in intensity till the final crisis. If history has followed another course, and if the war already kindled in the apostolic time has given place to a false peace, this is due in great measure to the weakening of the heavenly virtues of the Church. As it always is in the human domain, which is that of liberty, the Divine plan has been realized in this respect only in an abnormal way.

Under those conditions which were already difficult at the time when the apostle wrote, and which were to become always more so, the unmarried maiden would have, according to him, a much easier path than the woman burdened with a family. The second proposition adds to the reason drawn from the present situation a more general reason, which is no other than the opinion already given on celibacy, 1Co 7:1; 1Co 7:7 a. The ὅτι, because, signifies, “celibacy is preferable at this time for virgins, because in general it is preferable for man.” The permanent (εἶναι) and general (ἄνθρωπος) judgment forms the basis of the present (ὑπάρχειν) and particular (παρθένοι) counsel.

The so to be may denote either the state of virginity (τοῦτο) or the state in which man naturally finds himself. The second sense agrees better with the term ἄνθρωπος, which includes the two sexes.

Vv. 26 therefore embraces two propositions, the first of which contains the particular counsel called for by the circumstances, the second the indication of the general preference to be given to celibacy. It is these two propositions which are taken up again and developed in the sequel, the first in 1Co 7:27-31, the second in 1Co 7:32-38.

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.