1 Coríntios 7:25-40

C.—Apostolic counsel in reference to remaining single; a. for the unmarried generally, b. for maidens and their fathers, c. for widows

1 Corinthians 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

1 Corinthians 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 Revelation 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 1 Corinthians 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 1 Corinthians 1:10. Here it means, best judgment, advice, counsel, (as in 1 Corinthians 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 2 Corinthians 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. 1 Corinthians 7:40).—Πιστός, as in 1 Timothy 1:12; 1 Timothy 1:15, Revelation 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. 1 Corinthians 4:2; and so Stanley. Bloom field says: “as one worthy of credit,” referring to 1 Thessalonians 2:4. “Faith makes a true casuist.” Bengel].—In 1 Corinthians 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 1 Corinthians 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, Matthew 5:17; Matthew 10:34; Matthew 20:10; Luke 2:44; 1 Timothy 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. Matthew 24:8; Matthew 24:19; Matthew 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 1 Corinthians 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 1 Corinthians 7:18; 1 Corinthians 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 Romans 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 (1 Timothy 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. Luke 23:28; Matthew 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 2 Corinthians 12:6]. This seems to be confirmed by the following, τοῦτο δὲ φημι: ‘but this I do say’].

1 Corinthians 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. 1 Corinthians 3:6; 1 Corinthians 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,” (2 Corinthians 6:2; comp. also Galatians 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,’ 1 Corinthians 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 Galatians 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. Luke 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. 1 Corinthians 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 1 John 2:17; Revelation 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 (1 Corinthians 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.

1 Corinthians 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. Matthew 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 (1 Corinthians 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, Matthew 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 (1 Corinthians 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 1 Corinthians 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 1 Corinthians 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.]

1 Corinthians 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 (1 Corinthians 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 Acts 15:10; Matthew 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 1 Corinthians 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. Romans 13:13; 1 Thessalonians 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” (Luke 10:41)—the practice of holiness (1 Corinthians 7:34). The whole is=εὐσχημονεῖν καὶ εὐπάρεδρον εἶναι (Meyer, Exodus 3:0. 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].

1 Corinthians 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 (1 Corinthians 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 1 Corinthians 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].

1 Corinthians 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 1 Corinthians 7:36 (ἑδραῖος, fast grounded, found also in 1 Corinthians 15:58 and in Colossians 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] (1 Corinthians 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.]

1 Corinthians 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 1 Corinthians 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.]

1 Corinthians 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 (2 Corinthians 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 1 Corinthians 7:29, Romans 7:2, excludes the idea of divorce and marriage with another.—but if her husband ‘sleep,’ i.e., is dead. Romans 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 (1 Corinthians 7:12 ff. refer to marriage before conversion). This only gives to this limitation its proper significance; μονον, as in Galatians 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. 1 Corinthians 7:34); not simply freedom from tribulation, nor yet higher blessedness in heaven.—if she so remain, i.e., unmarried (comp. 1 Corinthians 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 6:0). 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:

1 Corinthians 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.

1 Corinthians 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 (1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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

1 Corinthians 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!

1 Corinthians 7:33. Things of this world, in themselves allowable (1 Timothy 3:4-5; 1 Timothy 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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 (1 Timothy 5:5).

Berlenb. Bibel:

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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 (2 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 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.

1 Corinthians 7:38. Marriage stands between a better state in the spirit, and a worse one in the flesh.

1 Corinthians 7:39-40. If both parties are related in the Lord, then is their marriage sanctified.

Besser:

1 Corinthians 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.

1 Corinthians 7:35. God’s prohibitions are not snares for the Christian, but gentle bridlings of the Spirit, who expresses himself in the spiritual law (Romans 7:14); but man’s interdicts which forbid what God allows (1 Timothy 4:1-3), are snares by which the consciences of men are bound away from God and to other things in superstitious thraldom.

Footnotes:

1 Corinthians 7:12; 1 Corinthians 7:12.—The Rec. has ἐγὼ λὲγω [with D. F. K. L.]. The oldest authorities [A. B. C. Cod. Sin.] read λὲγω ἐγώ.

1 Corinthians 7:12-13; 1 Corinthians 7:12-13.—Αὕτη—οὖτος, [according to A. B. C. D.1 F. Cod. Sin.]. The Rec. has αὐτή—αὐτὸς.

1 Corinthians 7:13; 1 Corinthians 7:13.—Rec. has αὐτόν, to conform with 1 Corinthians 7:11. The great preponderance of authorities is in favor of τὸν ἄνδρα.

1 Corinthians 7:14; 1 Corinthians 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.

1 Corinthians 7:15; 1 Corinthians 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].

1 Corinthians 7:17; 1 Corinthians 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].

1 Corinthians 7:18; 1 Corinthians 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].

1 Corinthians 7:22; 1 Corinthians 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 1 Corinthians 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 1 Corinthians 7:10-11; 1 Corinthians 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 Matthew 5:31-32; Matthew 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,’ (Acts 16:37); and to the tribune at Jerusalem, ‘but I was free born’ (Acts 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 1 Corinthians 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 Philemon 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 1 Timothy 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.]

1 Corinthians 7:28; 1 Corinthians 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.].

1 Corinthians 7:29; 1 Corinthians 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.).

1 Corinthians 7:31; 1 Corinthians 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].

1 Corinthians 7:32-33; 1 Corinthians 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.]

1 Corinthians 7:34; 1 Corinthians 7:34.—Many readings and punctuations. See Exeget. and Crit.

1 Corinthians 7:35; 1 Corinthians 7:35.—Συμφορον. The Rec. συμφέρον. The former is supported by the older authorities [A. B. D.1]

1 Corinthians 7:35; 1 Corinthians 7:35.—Εὐπάρεδρον is better supported than the Rec. εὐπρόσεδρον, being found in [A. B. D. E. F. G.].

1 Corinthians 7:37; 1 Corinthians 7:37.—Αὑτοῦ is strongly supported, and is indeed original.

1 Corinthians 7:37; 1 Corinthians 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].

1 Corinthians 7:37-38; 1 Corinthians 7:37-38.—Lachmann reads ποιήσει with good, but not sufficiently adequate authorities.

1 Corinthians 7:38; 1 Corinthians 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.

1 Corinthians 7:38; 1 Corinthians 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.

1 Corinthians 7:39; 1 Corinthians 7:39.—The Rec. has νόμῳ taken from Romans 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].