Commentary on 1 Corinthians 7:25-40

THE EXCELLENCE OF VIRGINITY OVER THE MARRIED STATE
A Summary of 1 Corinthians 7:25-40

What the Apostle had just said in the preceding verses, about remaining after conversion in the same condition of life as before, might cause much uncertainty and doubt in the minds of the Corinthians. Did he mean that young persons who were not yet married should remain single? And that widows should not remarry? It is true he had briefly touched on these questions in verses 8, 9; but after all that had been said in verses 17-24, regarding the advisability of continuing unchanged in one’s former state of life after receiving Baptism, it became quite necessary that the questions involved be more thoroughly discussed and elucidated. Accordingly, the Apostle now explains that, while virginity is only a counsel, it is far more excellent than married life. He then gives some practical advice to parents in regard to their daughters, and terminates with a few words of instruction for widows.

1 Cor 7:25. Now concerning virgins, I have no commandment of the Lord; but I give counsel, as having obtained mercy of the Lord, to be faithful.

Beginning to speak of virginity and its excellence, the Apostle observes in the first place that he has no precept from the Lord in the matter, as was otherwise in the question of matrimony (verse 10).

Virgins (παρθενων). Perhaps this term here embraces both sexes, as in Matt 19:12; Apoc 14:4, and as would seem probable from verses 28, 32, 33 of this chapter.

No commandment of the Lord. Our Lord extolled the excellence of virginity (Matt 19:12), but He did not command it as something necessary for salvation.

I give counsel (γνωμην δε διδωμ), i.e., he gives very serious advice, as one who has obtained mercy of the Lord, i.e., who has been called to the Apostolate by the divine mercy, and has been commanded to preach by Christ Himself (Gal 1:1).

To be faithful, i.e., he must speak as he does, and give counsel regarding virginity, otherwise he will not be faithful to his mission and to the grace that has been given him; he must counsel as one “worthy of belief, called by the Lord’s great mercy, and entrusted with the ministry of preaching (Theodoret).

1 Cor 7:26. I think therefore that this is good for the present necessity, that it is good for a man so to be.

The Apostle’s counsel regarding virginity is this, that it is good, i.e., excellent, more perfect than the married state (cf. on verse 1)

For the present necessity, i.e., on account of the trials, troubles and anxieties of this present life, to which married people are more exposed than those who remain single (Cornely, Fillion, and most of the older interpreters); or, on account of the near approach of the end of the world (Bisping, Toussaint, Prat in La Theolegie, etc., vol. 1, p. 154). This latter explanation is out of harmony with the teaching of St. Paul in a previous Epistle (2 Thess 2:2 ff.; 3:5 ff), and with the decisions of the Biblical Commission of June 18, 1915, on the Parousia. Whatever may have been St. Paul’s private opinions on this, or any other subject, we cannot admit that he ever taught or wrote anything which subsequent facts have proved to have been false.

1 Cor 7:27. Art thou bound to a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

Notwithstanding the excellence of virginity, those who are already married should stay with their wives. On the other hand, those who are unmarried should remain single.

Loosed from a wife could include widowers, but the context seems to restrict it to men who have never been married.

1 Cor 7:28. But if thou take a wife, thou hast not sinned. And if a virgin  marry, she hath not sinned: nevertheless, such shall have tribulation of  the flesh. But I spare you.

If thou take a wife (with D E F G). Better, “If thou marry” (with B), The Apostle wishes to say that what he has just counselled about not seeking a wife must not be understood as meaning that those who marry will thereby sin; for matrimony is good, having been instituted by God Himself in the garden of paradise (Cornely). The verbs hast not sinned (Vulg., non peccasti), hath not sinned (Vulg., non peccavit), although representing the Greek aorist, would better express the meaning here, if they were in the future tense. The aorist is thus at times correctly rendered by the future in the Vulgate (cf. John 15:6). Note: B, D, E, F and G are manuscript designations).

Tribulation of the flesh means the trials, anxieties and annoyances of life, which are more numerous for the married than for the single.

I spare you, i.e., I do not insist on your leading a life of virginity, which would be very difficult, if you have not the gift of continence. Others explain as follows: I recommend virginity to you in order to “spare you” from the difficulties and hardships of married life.

1 Cor 7:29. This therefore I say, brethren; the time is short; it remaineth, that they also who have wives, be as if they had none;

This therefore I say. Better, “But this I say.” The Apostle explains why it is better to remain unmarried.

The time is short, i.e., the days of this life are few and short, and so it is better to avoid the cares and anxieties inseparable from married life, in order to give ourselves more fervently to the service of God. Some interpret these words as referring to the nearness of the day of judgment, which cannot be allowed, since this would make the Apostle teach something which was not true. Of course it is a fact that each one’s particular judgment is never far off, and all uncertain to the individual whom, therefore, it behooves to keep as free as possible from distracting annoyances and to be ever watching for his Master’s coming.

It remaineth, etc. The conclusion which follows from the brevity of our life on earth is that we ought to keep our hearts detached from all temporal cares, solicitudes, joys and sorrows which may obscure the vision of our real purpose in life, namely, the service of God and the salvation of our souls.

1 Cor 7:30. And they that weep, as though they wept not; and they that rejoice, as if they rejoiced not; and they that buy, as though they possessed not;

The meaning is that we must not allow any of our earthly experiences, whether of sorrow, of joy, or of business, to absorb our attention and distract us from loving and serving God. We must rather turn all these things to our sanctification by regarding them in the light of faith.

1 Cor 7:31. And they that use this world, as if they used it not: for the fashion of this world passeth away.

Use this world, as if they used it not. Better, “Use the World, as not using it to the full.”

The fashion . . . passeth away, i.e., the show, the external appearance, of things, such as riches, honors, pleasures, sorrows and the like, are fleeting, and should not be permitted to take our hearts away with them. These external things of the present world shall be destroyed at the judgment; the substance of the world, though changed and purified, shall not be destroyed (Rom 8:19 ff.; 2 Peter 3:13; 1 John 2:17; Apoc 21:1).

1 Cor 7:32. But I would have you to be without solicitude. He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God.
1 Cor 7:33. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided.

St. Paul says that he prefers the Christians to be free from the cares and responsibilities of married life, in order that they may give their thoughts and affections more entirely to God. If one is unmarried, he can more easily give his undivided attention to his spiritual welfare; whereas, if married, one’s wife and family justly claim a part of his thoughts and affections, and thus he is divided.

God (Vulg., Deo) at the end of verse 32 ought to be “Lord” (Domino), as in the Greek.

1 Cor 7:34. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.

What was just said of the unmarried and of the married man is also true of the unmarried and of the married woman.

The beginning of this verse has two readings, namely, that of the Vulgate and our version, which is supported by some of the best MSS. and the majority of critics; and that of the Revised Version, Tischendorf and others, which makes the verse begin with the last words of verse 33, and he is divided. Those who follow this less probable reading translate the beginning of the present verse as follows: “And there is a difference also between the wife and the virgin.”

It is clear that the meaning is the same in either reading; for both proclaim the one thing, namely, the superior perfection of the unmarried over the married state.

1 Cor 7:35. And this I speak for your profit: not to cast a snare upon you; but for that which is decent, and which may give you power, to attend upon the Lord, without impediment.

After having extolled the superior excellence of virginity the Apostle tells the Christians that he has spoken only for their profit, for their greater advantage. He does not want to cast a snare upon them, i.e., to deprive them of their liberty to get married, if they want to, but only to encourage them to seek that which is decent, i.e., what is seemly, more perfect, so that they may be better able to serve the Lord, without impediment, i.e., without the distracting cares of wedded life.

1 Cor 7:36. But if any man think that he seemeth dishonoured, with regard to his virgin, for that she is above the age, and it must so be: let him do what he will; he sinneth not, if she marry.

This and the two following verses give practical rules to guide parents in marrying off their daughters. The Apostle addresses the father to whom, according to ancient custom among the Jews and the Greeks, it pertained in particular to direct the future choice of the daughters of the family.

If any man think, etc., i.e., if a father of a family thinks he is being disgraced in the eyes of his neighbors for not providing a husband for his virgin, i.e., his daughter, and allowing her to get married, since she is above the age, i.e., since she has reached, or already passed the flower of her age, and it must so be, i.e., and, either she is determined not to lead a life of virginity, or there is need to let her marry on account of the danger of immorality, let him do, etc., i.e., let the father permit his daughter to marry; he commits no sin thereby.

If she marry. Better, “Let them marry,” i.e., let the daughters get married; or, let the daughter and her suitor get married.

1 Cor 7:37. For he that hath determined being steadfast in his heart, having no necessity, but having power of his own will; and hath judged this in his heart, to keep his virgin, doth well.
For should be “But” (δέ). On the other hand, if he that hath determined, etc., i.e., if a father, being steadfast (ἵστημι) in his heart against the criticism and erroneous judgments of his neighbors, having no necessity, i.e., being under no necessity of giving his daughter in marriage, but being able to follow his own wishes and hers, hath judged, etc., i.e., has decided to keep his daughter from marriage, permitting her to follow a life of virginity—such a father doth well, literally, “shall do well.”

The statuit of the Vulgate should be stat, and facit should be faciei, to agree with the best Greek.

1 Cor 7:38. Therefore both he that giveth his virgin in marriage, doth well; and he that giveth her not, doth better.

Since, therefore, matrimony is good, a father does well to give his daughter in marriage; but he does better that keeps his daughter for a life of virginity. The Apostle’s teaching on this subject is decisive.  
Doth better (Vulg., melius facit) should be in the future tense.

1 Cor 7:39. A woman is bound by the law as long as her husband liveth;  but if her husband die, she is at liberty: let her marry to whom she  will; only in the Lord.

St. Paul now turns to the question regarding widows. In this verse he teaches three things: (a) The indissolubility of marriage; (b) that a widow has the right to remarry; (c) that she should marry a Christian.

The words, by the law (Vulg., legi) are not represented in the best MSS. here, and were probably inserted from Rom 7:2.

1 Cor 7:40. But more blessed shall she be, if she so remain, according to my counsel; and I think that I also have the spirit of God.

But a widow shall be more blessed, literally, “is more blessed,” if she continue in her widowhood, since the state of the unmarried is more perfect, giving greater freedom from the cares of life and enabling one to serve God more constantly and more fervently (verses 25, 26, 32-35).

I think that I also, etc. The Apostle had no doubt of his inspiration to counsel as well as teach, but he speaks modestly, saying less than he wishes to be understood (Estius). The “also” looks back to the other Apostles and leaders among the Corinthians who were so much admired by the faithful.