1 Corinthians 7:35

1Co 7:35. Αὐτῶν, your own.—βρόχον, a snare) A snare, the fear of committing sin, where there is no sin, or even forced service. Men are unwillingly drawn into a snare, Pro 7:21, LXX. That is readily considered as a snare, which is most conducive to profit [σύμφερον].—εὔσχημον) an antithesis to ἀσχημονεῖν, in the following verse.—εὐπάρεδρον) akin to this is the verb προσεδρεύειν, in 1Co 9:13. An example is found in Luk 10:39.—τῷ Κυρίῳ, to the Lord) εὐπάρεδρον, as well as παρεδρεύω, governs the dative.—ἀπερισπάστως) This explains the word εὐπάρεδρον, for assiduous attendance upon the Lord, and distraction, are the reverse of each other. Sitting [involved in the εὐπάρεδρον] assists the devout mind. Comp. Luk 10:39-40. Paul says something similar of the widow, 1Ti 5:5.

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

1Co_7:35. Τοῦτο] refers to the recommendation of single life contained in 1Co_7:26-34.

πρὸς τὸ ὑμ. αὐτῶν συμφ.] for your own advantage. The genitive with συμφέρον used as a substantive, as in 1Co_10:33; see Stallbaum, a[1248] Plat. Rep. p. 338 C.

οὐχ ἵνα κ.τ.λ[1249]] explaining more in detail, negatively and positively, the ΠΡῸς … ΣΥΜΦΈΡΟΝ. To cast a noose upon one is a figurative expression, originally borrowed from the chase (less probably, from warfare), for the idea of depriving of freedom (bringing under binding and limiting relations). Comp Pro_7:21, and see Wetstein and Loesner in loc[1251] The sense of giving occasion to scruples (Billroth, comp Bengel) does not correspond so well with the figure and the connection.

ἈΛΛᾺ ΠΡῸς ΤῸ ΕὔΣΧ. Κ.Τ.Λ[1253]] but to promote the habit of comeliness and undivided waiting upon the Lord (in faithfulness to Christ). For this habit prevailed chiefly, according to the apostles experience, on the side of the ἄγαμοι; see 1Co_7:32-34, where, too, he makes it clear beyond doubt what comeliness he means herenamely, such a manifestation of the inner life in all outward embodiment, as corresponds with consecration to the Lord. It is not merely chastity in the narrower sense that is intended, but all moral purity and consecration in so far as these manifest themselves in demeanour, in speech, gesture, bearing, etc., as the comely form of Christian life, as the ethical decorum of the Christian. Its sacred nature and the foul contrasts to it are set forth in Rom_13:13-14.

The dative of appropriation, τῷ Κυρίῳ and ἀπερισπ., are conjoined with the εὐπάρ., used as a substantive, to make up the unity of the idea.

εὐπάρεδρος does not occur elsewhere. Hesychius explains it by καλῶς παραμένου.

ἀπερισπ.] absque distractione, i.e. ἄνευ τοῦ μεριμνᾶν τὰ τοῦ κόσμου, Kypke, II. p. 207. Comp περισπᾶσθαι, Luk_10:40. Regarding the connection of the word with the later Greek, see Lobeck, a[1255] Phryn. p. 415. Xenophon, Ages. i. 4, has ἀδιασπάστως. The adverb attaches itself to εὐπάρ., defining its meaning precisely. see on 1Co_12:28.

[1248] d refers to the note of the commentator or editor named on the particular passage.

[1249] .τ.λ. καὶ τὰ λοιπά.

[1251] n loc. refers to the note of the commentator or editor named on the particular passage.

[1253] .τ.λ. καὶ τὰ λοιπά.

[1255] 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 7:35 . A third time P. declares that he is consulting for the welfare of his readers ( cf. 28 b , 32 a ), not insisting on his own preference nor laying down an absolute rule: “looking to ( πρός ) your advantage I say (it)”. τὸ σύμφορον is the abstract of συμφέρει (1Co 6:12 , 1Co 10:23 ). The βρόχος is the noose or lasso by which a wild creature is snared: P. does not wish by what he says to deprive the Cor [1200] of any liberty, to capture his readers and shut them up to celibacy “not that I may throw a snare over you”. He aims at what is socially εὔσχημον , “of honourable guise,” as belonging to the Christian decorum of life (see parls.); and at what is religiously εὐπάρεδρον τῷ Κυρίῳ , “promotive-of-fit-waiting on the Lord”. ἀπερισπάστως recalls the περιεσπᾶτο used of Martha in Luk 10:38-42 , and suggests that the Ap. had this story in his mind, esp. as μεριμνάω , his leading expression in this Section, is the word of reproof used by Jesus there. Epictetus’ dissuasive from marriage, in his Dissertt. , III., xxii., 67 ff., curiously resembles Paul’s: τοιαύτης οὔσης καταστάσεως οἵα νῦν ἐστιν , ὡς ἐν παρατάξει , μή ποτʼ ἀπερίσπαστον εἶναι δεῖ τ . Κυνικὸν ὅλον πρὸς τῇ διακονίᾳ τοῦ Θεοῦ , ἐπιφοιτᾶν ἀνθρώποις δυνάμενον , οὐ προσδεδεμένον καθήκουσιν ἰδιωτικοῖς οὐδʼ ἐμπεπλεγμένον ( cf. 2Ti 2:4 ) σχέσεσιν , ἃς παραβαίνων οὐκέτι σώσει τὸ τοῦ καλοῦ καὶ ἀγαθοῦ πρόσωπον , τηρῶν δʼ ἀπολεῖ τὸν ἄγγελον κ . κατάσκοπον κ . κήρυκα τῶν θεῶν ; (69).

[1200] Corinth, Corinthian or Corinthians.

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

1Co_7:35

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

The object of the apostle was their advantage. In urging them to remain single, he had no intention to cast a snare upon them, i.e. to restrain their liberty. Or the meaning of the figure is, I do not wish to raise scruples, to make you afraid to move lest you fall into a snare. The former explanation, however, is preferable. An animal ensnared was confined; it had no liberty of action. Paul did not wish to bring his readers into that state. They were perfectly free to do as they pleased. There was no moral obligation upon them to remain single; no superior holiness in celibacy. He was only saying what in his judgment would be most to their advantage under existing circumstances. That is, as he expresses it, his design was to promote what was becoming and proper in them; that is, to promote assiduous, undistracted devotion to the Lord. In other words, that they might be free from any thing to divert their minds from the service of the Lord. The literal translation is, For devotion to the Lord without distraction. Every where the apostle is careful to show that celibacy was preferred merely on the grounds of expediency, and not on the ground of its being a higher state of virtue. All assumption or imposition of vows of celibacy, is a restriction of the liberty which the apostle was solicitous not to invade. Such vows are a snare; and those who take them are like an animal in a net.

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

He meaneth that he will enforce no man either to marry or not to marry, but to show them barely what kind of life is most commodious.

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

for your own profit--not to display my apostolic authority.

not . . . cast a snare upon you--image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.

comely--befitting under present circumstances.

attend upon--literally, "assiduously wait on"; sitting down to the duty. Compare Luk 10:39, Mary; Luk 2:37, "Anna . . . a widow, who departed not from the temple, but served God with fastings and prayers night and day" (Ti1 5:5).

distraction--the same Greek as "cumbered" (Luk 10:40, Martha).

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 35. This I speak for your own profit] The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.

Not that I may cast a snare upon you] Ουχ ἱνα βροχον ὑμιν επιβαλω - Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavoured to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the [Arabic] camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop.

The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for.

For that which is comely, and that ye may attend upon the Lord without distraction,] The original αλλα προς το ευσχημον και ευπροσεδρον τῳ Κυριῳ απερισπαστως, of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.

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

35. And this for your benefit. Observe the Apostle’s moderation. Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ — It is good, therefore, so to be, (Matthew 19:10) — not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.

And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction — that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men’s consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God, (Acts 5:39,) while binding men’s consciences in a matter in which He designed that they should remain free unless, perhaps, He has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.

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.

(35) And this I speak for your own profit.—The reference is to the preceding passage, commencing with 1Co_7:32; and the writer explains that these instructions are given, not to please himself, but for (emphatically) your own advantage; not to entangle you in a noose, and so take away your liberty, but with a view to comeliness (or, honesty, Rom_13:13), and to your waiting upon the Lord without being cumbered with earthly things (as, in Luk_10:40, Martha was “cumbered”).

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

35. attend upon the Lord] Literally, sit conveniently before (or beside) Him. Dean Stanley refers to Martha and Mary in St Luk_10:39-41, as an exact illustration of this expression. Martha is ‘cumbered with much serving,’ Mary sits at Jesus’ feet.

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.

And this I speak for your own profit,.... The apostle suggests, that in giving the advice he did to unmarried persons to abide single, he had nothing else in view than their temporal and spiritual advantage; that they might be better able to meet and grapple with persecution for the sake of the Gospel; that they might be more free from the cares and encumbrances of life, and more at liberty to serve the Lord; whereby not only his glory, but their spiritual good, might be promoted; not that he thought that marriage was unlawful, or that the single life was a more honest, and a more chaste way of living, or that it was absolutely necessary, and an incumbent duty upon them to remain single, nor would he be so understood: all that he had said was by way of advice; he had very faithfully laid before them the advantages and disadvantages of both states, and now leaves them to their full liberty to do as they pleased to take his advice, or not:

not that I may cast a snare on you; as fowlers on birds: had he enjoined virginity as necessary, and insisted upon it, that it was absolutely their duty to live a single life; this would have been laying an obligation upon them, and an ensnaring and entangling of them: hereby some might have engaged in a single life, who had not the gift of continence, and so might have been drawn into the sin of fornication, or into unnatural lust, and such impurities as would be very scandalous unto, and highly reflect upon, the Gospel of Christ. But the apostle delivered himself on the subject with no such view, and in such a manner as is plain he meant not to ensnare any:

but for that which is comely, and that you may attend upon the Lord without distraction: all he aimed at, by advising them to a single life, was that they might more orderly and constantly, and without distraction of mind, through the cares of the world, wait upon the Lord, and serve him; which, in his opinion, was choosing the good part with Mary; whilst others, like Martha, were troubled, divided, and distracted with many things.

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

35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

Ver. 35. That you may attend, &c.] Gr. ευπροσεδρον. That you may sit close to him, as Mary did, Luk 10:40, while Martha was distracted about much service. Let every man bend himself to banish and beat away distractions,

" Nam neque chorda sonum reddit, quem vult manus et mens

Poscentique gravem persaepe remittit acutum."

Hor. de Art. Poet.

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.

For your own profit - That you may avail yourselves of all your advantages and privileges, and pursue such a course as shall tend most to advance your personal piety and salvation.

Not that I may cast a snare upon you - The word rendered “snare” (βρόχον brochon) means a cord, a rope, a bond; and the sense is, that Paul would not BinD them by any rule which God had not made; or that he would not restrain them from that which is lawful, and which the welfare of society usually requires. Paul means, that his object in his advice was their welfare; it was not by any means to bind, fetter, or restrain them from any course which would be for their real happiness, but to promote their real and permanent advantage. The idea which is here presented by the word “snare,” is usually conveyed by the use of the word “yoke” Mat 11:29; Act 15:10; Gal 5:1, and sometimes by the word “burden;” Mat 23:4; Act 15:28.

But for that which is comely - (εὔσχημον euschēmon). Decorous, fit, proper, noble. For that which is best Fitted to your present condition, and which, on the whole, will be best, and most for your own advantage. There would be a fitness and propriety in their pursuing the course which he recommended.

That ye may attend on the Lord - That you may engage in religious duties and serve God.

Without distraction - Without being drawn away ἀπερισπάστως aperispastōs; without care, interruption, and anxiety. That you may be free to engage with undivided interest in the service of the Lord.

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

And this I speak for your own profit; for your advantage both as to your converse in the world, and also for your religious conversation, and the performance of those duties which you owe unto God; for those that are married must meet with more troubles and cares in this life, and cannot have so much time and leisure for religious duties, as others have that are not entangled in the domestic cares of a family.

Not that I may cast a snare upon you; yet I would not bring you under a snare, imposing what God hath not imposed, and obliging you where God hath not obliged you.

But for that which is comely; the word here is ευσχημον, it strictly signifies a thing of a good figure, and is translated in Scripture honourable, Mar 15:43; Act 13:50; 17:11; where it signifies what is of a fair and good repute in the eye of the world; which is also the sense of it, 1Co 12:24, where we read of the comely parts of man’s body; but in this place the word signifies most largely, the same with profitable and convenient. For marriage is a state which neither is in itself indecent, nor ever was so reputed in the world by any nation, and the Scripture tells us, that marriage is honourable amongst all, Heb 13:4. The word therefore here is of the same significancy with συμφερον, which in the beginning of the verse is translated profit, and 1Co 6:12, is translated expedient. And that you may attend upon the Lord without distraction; the phrase in the Greek is very difficult to be translated properly into our English language, word for word it is, to sit well to the Lord without distraction; our translators render it, attend upon the Lord. We have something like it in our language, when we express our diligent attendance to a thing, under the notion of sitting close to a business; which is opposed to such an attendance to business as we give when we have many avocations and callings away, so as we cannot sit close to it. The apostle saith, that this was the end of his advising those who could contain not to marry under that state of things in the world referring to the church, that they might with more ease and conveniency attend to the great concerns of their souls, without those distracting and dividing thoughts which they must have who were entangled with domestic businesses and relations.

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

35. A snare—A lasso by which, being thrown, an animal is caught in its noose; figuratively, a fetter by which one is hampered and burdened. Paul would not lay fetters upon the Corinthians by these injunctions, requiring them to be celibates against their will. His object is their profit. The apostle’s condensed Greek is difficult to be given in exact parallel English, and so our translators have paraphrased it. We translate: I speak not that I may throw a lasso upon you, but in behalf of the becoming, and well-beside-sitting to the Lord, undistractedly. And now our English will need translating about as much as St. Paul’s Greek.

He alludes, we think, to Luk_10:38-42, where see our notes upon the relation between outward and inner piety. Both passages have several of the same peculiar Greek words, and the comparison conclusively proves to our own mind that Paul had read Luke. The word which we literally render well-beside-sitting, has a close parallel with the Greek of Mary’s sat at Jesus’ feet. But among manuscript critics there was a curious contest (see Bloomfield’s Recensio Synoptica) whether the true reading is ευπαρεδρον, well-beside-sitting, or ευπροσεδρον, well-toward-sitting. Anciently the suppliant was accustomed to sit ευπροσεδρον, with face toward the altar, and the pupil with face toward the rabbi or sophos; and so we should have expected that Luke would make Mary sit (as our English translation really does) facing Jesus; whereas his real words are παρκαθεσθεισα, beside-sitting.

Without distraction—Produced by worldly cares.

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

For your own profit. My advice turns simply on questions of expedience. Not that I may cast a snare upon you. He does not wish to "fling a noose" over them to win them over to his own private views, and entangle them in rules which they might not be able to bear. That which is comely. Seemliness; "the beauty of holiness". (Rom_13:13) Without distraction. The phrases used in this clause make it probable that St. Paul had heard how Martha was "anxious" and distracted (periespato) about much serving, while Mary sat at Jesus" feet. (Luk_10:39-41)

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

Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke x, 39. Without distraction - Without having the mind drawn any way from its center; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.

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

35. He here certifies that he is going to lay no restriction on their liberties in the light of God’s Word, Spirit and Providence to pursue the course which is “profitable and well pleasing to the Lord” without disharmony.

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

And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction . [The less the Christian is entangled with social ties, the freer he is to perform the Lord's service. Those who have no desire to marry have larger liberty to do church work if they remain single. But the apostle warns us not to turn his counsel into a snare by construing it as a prohibition of marriage. Paul saw no peculiar holiness in celibacy, for with him marriage was holy ( 1Co_11:13 ; Eph_5:25-32 ; comp. Rev_4:4 ; Rev_21:2 ). He merely states that unmarried people are less encumbered.]

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.

35. This I speak … not that I may cast a snare. Not to interfere with your freedom to marry. A snare thrown over the head made the victim helpless. Paul merely advises what, under the circumstances of that period, seemed most prudent.

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.

constraint

restriction

may be devoted to

"can concentrate on"

translationWords

lord

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

35. σύμφορον אABD.

εὐπάρεδρον אABDEFG.

35. βρόχον. ‘Snare,’ A.V. Better noose.

εὐπάρεδρον. Literally, sitting conveniently before (or beside). Dean Stanley refers to Martha and Mary in Luk 10:39-41, as an exact illustration of this expression. Martha is ‘cumbered with much serving,’ Mary sits at Jesus’ feet.

ἀπερισπάστως. The word περισπάω is a very expressive one and is precisely equivalent in Luk 10:40 to our distracted. Here the meaning is, not drawn in different directions by various considerations.

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.

35.] Caution against mistaking what has been said for an imperative order, whereas it was only a suggestion for their best interest.

τοῦτο] vv. 32-34.

πρὸς τὸ ὑμ. αὐτ. σύμ.] For your own (emph.) profit,—i.e. not for my own purposes—not to exercise my apostolic authority: not that I may cast a snare (lit. ‘a noose;’ the metaphor is from throwing the noose in hunting, or in war; so Herod. vii. 85, ἡ δὲ μάχη τούτεων τῶν ἀνδρῶν ἥδε. ἐπεὰν συμμίσγωσι τοῖς πολεμίοις, βάλλουσι τὰς σειρὰς ἐπʼ ἄκρῳ βρόχους ἔχουσας, ὅτευ δʼ ἂν τύχῃ ἤντε ἵππου ἤντε ἀνθρώπου, ἐπʼ ἑωϋτὸν ἕλκει· οἱ δὲ ἐν ἕρκεσι ἐμπαλασσόμενοι διαφθείρονται. See other examples in Wetst.) over you (i.e. entangle and encumber you with difficult precepts), but with a view to seemliness (cf. Rom 13:13) and waiting upon the Lord without distraction. De W. remarks, that πρὸς τὸ παρεδρεύειν τῷ κ. ἀπερ. would be the easier construction. Stanley draws out the parallel to the story in ref. Luke.

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

35. πρός τὸ ὑμῶν αὐτῶν σύμφορον. His aim is not to glorify his ministry as Apostle of the Gentiles (Rom 11:13), but to keep them free from cares (v. 32). Cf. 10:33, the only other place in N.T. in which σύμφορος occurs. The reading συμφέρον is probably wrong, as in 10:33.

βρόχον ὑμῖν ἐπιβάλω. ‘Cast a snare upon you’ (AV., RV.) gives a wrong idea: βρόχος is a halter or lasso, not a trap (here only, in N.T.). He has no wish to curtail their freedom, as one throws a rope over an animal that is loose, or a person that is to be arrested: accesserat lictor injiciebatque laqueum (Livy i. 26). Cf. Phm 1:14; Pro 6:5. Laqueo trahuntur inviti (Beng.).

ἀλλὰ ρὸς τὸ κ.τ.λ. ‘On the contrary, with a view to’: what follows is an expansion of ἀμερίμνους: cf. Rom 13:13.

εὐπάρεδρον. Cf. παρεδρεύοντες in 9:13, and ‘Give me wisdom, that sitteth by Thy throne,’ τὴν τῶν σῶν θρόνων πάρεδρον (Wisd. 9:4). The word occurs nowhere else in N.T. or LXX. Combined with ἀπερισπάστως it suggests the contrast between Mary sitting at the Lord’s feet and Martha distracted by much serving, περιεσπᾶτο περὶ πολλὴν διακονίαν (Luk 10:40). Cf. ἵνα ἀπερίσπαστοι γένωνται τῆς σῆς εὐεργεσίας, ‘that they might never be distracted from Thy goodness’ (Wisd. 16:11); and see Ecclus. 40:1, 2. The reading εὐπρόσεδρον has hardly any authority.*

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

Snare [βροχον] . Lit., a noose or slip - knot for hanging or strangling. Thus Homer of Jocasta : "She went to Hades having suspended a noose on high from the lofty roof" (" Odyssey, " 11, 278). Sophocles, of Antigone :

"We descried her hanging by the neck, slung by a thread - wrought halter of fine linen" (" Antigone, " 1222). Also a snare for birds; the meshes of a net. That ye may attend [προς - ευπαρεδρον] . Only here in the New Testament. From euj well, paredrov setting beside. That ye may attend is a kind of circumlocution. The Greek reads literally : for that which is seemly and for that which is assiduous. Assiduous conveys the sense of the word as nearly as possible, since etymologically it means sitting close at. One is reminded of Mary at Bethany sitting at Jesus ' feet, Luk 10:39.

Without distraction [απερισπαστως] See on Luk 10:40. The same word compounded here with aj not, is used of Martha 's being cumbered or distracted with much serving.

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

Vv. 35. “And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.”

Paul feels the need of defending himself from the charge which might be brought against him of giving scope to an individual preference, and of letting his private position influence his directions as an apostle. In all that he has just said, he has had in view nothing but the real advantage of those who have consulted him: the simplest and easiest possible consecration of their whole life to the Lord, without any concern to divert them from it.

The word βρόχος denotes the noose thrown in the chase to capture game. Some have thought that Paul meant that while thus recommending celibacy, he did not seek to make them fall into impurity. But would he have needed to set aside such a suspicion? The figure of throwing a net over them contains a wholly different idea: “I do not claim to make slaves of you, to hamper your liberty by forcing you to live to my taste, and according to my personal sympathies; but this is what I have in view.” And he then expounds the ideal of Christian celibacy in the elevated and pure light in which he contemplates it, that is to say, as a state of supreme comeliness through the consecration of body and spirit to the Lord.

Τὸ εὔσχημον denotes perfect fitness. Natural innocence raised to heavenly saintship through union with Christ, such, in the eyes of the apostle, is the incomparable adornment of the virgin. This first term refers to state; the second rather to action. The reading by far most widely spread is εὐπάρεδρον, a term compounded of three words: ἕζομαι, I seat myself; παρά, by the side of, and εὖ, well, honourably. The word therefore calls up the figure of a person nobly seated at the Lord’s side. But two Byz. documents read,—the one εὐπρόσεδρον, the other πρόσεδρον, an expression if possible still more beautiful, the preposition πρός adding to the idea of παρά, beside, that of being turned toward (Joh 1:1): the state, that is, of a person seated beside the Lord, with his eye turned to Him. Of the two adjectives πάρεδρος and πρόσεδρος, the most frequently used is πάρεδρος; it is translated by assessor, colleague, disciple, etc. The word πρόσεδρος scarcely figures in Greek literature; a reason for giving it the preference, all the more that to the idea of assiduity it adds a notion of tenderness which is foreign to the other. Let us add that in Hellenistic Greek, which must have been especially familiar to the apostle, the use of the word προσεδρία is established to denote assiduity (3Ma 4:15). These reasons will have some weight with those who think that in view of the different texts they ought to preserve their liberty of judgment.

The neuter of the two adjectives may be regarded as the equivalent of the verb in the infinitive (with the article); only by the form which the apostle chooses the act becomes in a sense a quality inherent in the subject.

The εὖ, well, in the two adjectives, expresses the propriety, the dignity, the moral beauty of this position, and of the activity of the Christian virgin; here is the excellence, the καλόν, of celibacy, the utility, the συμφέρον of which has been described in 1Co 7:34-35. Finally, the adverb so full of gravity, ἀπερισπάστως, literally, without dragging in different directions, without distractions, closes this development with a last word which sums it up in its entirety; comp. the ἕως ἄρτι, 1Co 4:13. The term reminds us of the double solicitude which divides the heart of the married woman: on the one side, concern for the will of the Lord; on the other, concern about the will of her husband and the exigencies of the world.

It is difficult to think that Paul, in writing these exquisite lines on the position of the young Christian, had not in view the picture drawn, Luk 10:39-42, of Mary of Bethany seated at the Saviour’s feet and hearing His words. As has been pointed out, the μεριμνᾷ of Paul (1Co 7:34) corresponds to the μεριμνᾷς of Luke, the εὐπρόσεδρον to the παρακαθίσασα, and the ἀπερισπάστως to the περιεσπᾶτο and the τυρβάζῃ.

The apostle has concluded the exposition of his reasons. The present excellence of celibacy for the virgin arises from the greater facility of life which it will procure for her; and to this advantage another is added, which belongs to the state of celibacy in general: the perfect simplicity of the task for which the unmarried Christian lives.

From these considerations Paul finally draws the practical conclusion. He puts two cases, as he had done in regard to married Christians, 1Co 7:12; 1Co 7:15, and gives his decision as to the one (1Co 7:36), and as to the other (1Co 7:37); after which he sums up his judgment (1Co 7:38).

The first case:

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.