1 Corinthians 7:25-40

Applebury's Comments

Concerning the Unmarried (25-40)

Commentary

Now concerning virgins.Up to this point Paul has answered the questions about the expediency of marriage and has given direction to those who are already married. His third topic deals with unmarried daughters who are still under the direction of their fathers. A closing statement on marriage gives his inspired advice to widows whose husbands are dead and who might want to remarry.

The term virgin is both masculine and feminine in Greek. It is used with reference to men in Revelation 14:4. The consensus of commentators is that the term in this context refers to unmarried daughters.

no command of the Lord.Once again he must remind his readers that the Lord had not spoken on this matter but that He is now doing so through His inspired apostle.

I give my judgment.The apostle expresses his inspired opinion based on accurate knowledge. He certainly does not set up his opinion as a mere man against the command of God. He is speaking as one who has obtained mercy of the Lord. It was by the mercy of the Lord that he received his apostleship (I Rim. 1 Corinthians 1:12-14). The expressed opinion or judgment of the apostle is therefore equal in authority to the command of the Lord, since it is delivered by the Lord through His trustworthy servant.

by reason of the distress that is upon us.Many assume that Paul was thinking of the end of the world and the second coming of Christ when he wrote these verses, but there is no good reason to do so. It is a fact that the apostles along with the other disciples of Jesus thought that He was to set up a temporal kingdom while He was on earth. Some came to take Him by force and make Him their King after the feeding of the five thousand (John 6:15). Even James and John who may have been cousins of Jesus sent their mother to ask that one of them might sit on the right hand and the other on the left in His kingdom (Matthew 20:20-28). They undoubtedly thought of the kingdom as an earthly one that would restore the glory to Israel which had been known in the days of David and Solomon. Jesus could not grant such a request for the position of honor in the kingdomthe spiritual onewas for those for whom it had been prepared by the Father, that is, the humble who like Jesus were great because they were servants. The Emmaus disciples had hoped that Jesus would redeem Israel from Roman bondage (Luke 24:21). The apostles persisted in this concept of the kingdom until Jesus, after the resurrection, corrected their views (Acts 1:6). After Pentecost, when the kingdom had come in truth and Jesus had been declared to be at the right hand of God (Acts 2:33), no apostle is on record as assuming that Christ was to come in his life time. Despite this fact, commentators persist in saying that the apostles expected Him to return in their day. It is true that some of the church people had misunderstood Paul on the matter and that he had written to the Thessalonians to correct their misunderstanding (2 Thessalonians 2:1-5). To say that he wrote what was not true is to question his inspiration.

What then did Paul mean by the distress that was upon the Corinthians? The distress was not impending, but present. We know for one thing that Christian people were being subjected to persecution of various sorts. See the history of persecution in the book of Acts. Paul had met Priscilla and Aquila when he was at Corinth. They had recently come from Rome because Caludius had commanded all Jews to leave Rome (Acts 18:1-3). Wars, depressions, responsibilities of caring for a homeall these might have been in the apostle's mind when he mentioned the distress that they faced. Our own history during times of war and depression proves the correctness of the point Paul was making, for many marriages failed that were entered into in those times of distress. Good sound advice is offered in these circumstances: If one is married, he is not to be loosed from the marriage bond; if one does not have a wife, he is not to seek one.

But shouldst thou marry.This is to men and unmarried women. If in face of distress they should marry, they have not sinned. The apostle is writing to spare them inevitable pressures that attend the establishment and maintenance of a home.

the time is short.Some read into this expression the assumption that Paul was speaking of the end of the world and second coming of Christ. I disagree. He is stating a fact that all of us should be aware of at all timeslife in this world is transitory. The time that anyone may have at any period is indeed brief. The whole concept of time as it relates to man's existence on this earth is limited. Peter reminds us that one day as the Lord looks upon it is as a thousand years and a thousand years as one day (2 Peter 3:8).

those that have wives may be as though they had none.Marriage is for this life, not for eternity. Jesus said, in the resurrection they neither marry, nor are given in marriage, but are as the angels in heaven (Matthew 22:30). The point is that the length of time that one is married is short at best, for it is temporal, limited to this life. The time in which we are to serve the Lord is also short, and one must not, in this brief time of service, love father or mother or wife or children more than the Lord (Luke 14:26).

those that weep, as though they wept not.The apostle moves from the subject of marriage to other transitory situations of this life. Weeping and rejoicing will not go on forever for the child of God. In heaven there is no mourning nor crying nor pain any more (Revelation 22:4). One cannot use to the fullest the things he possesses in this lifefood, shelter, and things for bodily comfort are used on a day to day basis. See Jesus-' remarks about such things in Matthew 5:25-34.

the fashion of this world passeth away.Commentators in general assume that Paul is speaking about the second coming of our Lord. Not necessarily so. He is pointing to a well known fact that this world with its customs is transitory. Marriage is for this life. Why then be overly concerned about getting married? Not that marriage is wrong, but that Paul is concerned that the brethren who face some unusual distress be spared the added burden of family cares. Note what Jesus said about those with families at the time of the destruction of Jerusalem (24:19). All who know anything of the pressures of war or economic depression know how hard these situations are on those with families. The very young and the very old often suffer beyond measure in such times of distress. Paul's concern was that they be free from added cares.

unmarried, married.All that has been said on this subject is now applied to the two classes, whether the unmarried be unmarried men or unmarried women. The simple facts are that married people must give some time to family cares; the unmarried may have no such problems. They are free to give their time to the Lord's work without distraction.

not that I may cast a snare upon you.Once again, the apostle is careful to remind the reader that marriage is not wrong even in times of distress. He is not setting it aside and thereby setting a snare to catch some in sin because of incontinency. This he had already explained (1 Corinthians 7:2-5).

unseemly toward his virgin.The marriage of daughters was in that culture under the control of the father. This is, therefore, advice to fathers about letting their daughters marry. Any other construction of the meaning of the passage is open to serious question. Plummer reminds us that it is wholly improbable that this refers to the prospective bridegroom or to some kind of spiritual betrothal between unmarried persons (I. C. C., First Corinthians, p. 159).

the flower of her age.That is, if she is a mature young woman of marriageable age.

if need so requireth.There may have been many reasons why it might have been advisable for the father to grant his consent to the marriage of a grown daughter. It might well be that he was unable to support her and that she would, therefore, be happier if she were permitted to establish her own home. Under such circumstances it was not a sin for the father to let the young couple marry.

On the other hand, the father who did not find it necessary to give such consent and who was able to exercise his will in the matter did well to keep his virgin daughter at home. This is in accord with what has been said about the advisability of remaining unmarried during times of great distress. It also assumes that the father had the right to exercise his will in the matter. Perhaps some were slaves and couldn-'t do so. We must read these instructions in the light of the culture under which they were given, not of our own. Paul put his approval on the one who gives his daughter in marriage, and adds that the one who does hot give his daughter in marriageunder the circumstances he has just describedshall do better.

A wife is bound for so long time as her husband liveth.Paul has discussed the unmarried man and the unmarried woman. He has also discussed the duties and responsibilities of the father of the unmarried daughter. There remains one more class, the woman whose husband had died and who might want to marry again. He now gives instruction to those in this situation. He reminds the reader that this applies to the one whose husband is dead since the marriage vow is in force while the husband lives. Dead means physically dead, not spiritually dead. Some have imagined that if the husband is not a Christian and therefore spiritually dead, the wife is freed from the marriage vow. This seems absurd in the light of 1 Corinthians 7:14.

only in the Lord.This may mean that she is free to marry one who is in the Lord, that is, a baptized believer. Be not unequally yoked with unbelievers (2 Corinthians 6:14) does not necessarily refer to marriage. Christian people will be far better off in their desire to serve the Lord if they do have Christian partners, but Paul has indicated that the believer who is married to the unbeliever may use that situation to win the unbeliever to Christ (1 Corinthians 7:16).

A second possible meaning, though less likely, is that she is to remember that marriage is to be in accord with the regulations of the Lord for this sacred institution.

she is happier.Remarriage, even though one may have a Scriptural right, does not always solve the problems of loneliness or other issues that may cause one to seek remarriage. This seems to be particularly true of those who are older. The apostle's advice is that greater happiness will accompany the unmarried state. The case of younger widows is different. When they have waxed wanton against Christ, they desire to marry (1 Timothy 5:11). Some of these become not only idle but tattlers and busybodies. Paul adds, I desire therefore that younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling: for already some are turned aside after Satan (1 Timothy 5:13-15).

I think I also have the Spirit of God.This does not imply any doubt in the apostles mind as to his inspiration. On the contrary, he is sure that he has the Spirit of God directing him. Others might have been claiming it, but the apostle of Christ could say, I think that I also have the Spirit of God.

Summary

In this chapter Paul begins to answer the questions which the Corinthians raised in their letter to him. The questions were about (1) marriage, (2) things sacrificed to idols, (3) matters of public worship, and perhaps (4) the other topics discussed in the rest of the letter: spiritual gifts, the resurrection, and the collection for the saints.
Paul approaches the problem of marriage from the background of the loose moral condition that prevailed in Corinth and from his discussion of the sins of fornication and abuse of the body in the preceding Chapter s. The unmarried state is excellent, or honorable. Nevertheless, because it may present temptation to those who do not have the gift of continence, he recommends the married state also. The mutual obligations of husbands and wife are not to be set aside except by mutual consent, and that only for a time, that Satan tempt them not. Paul wished that all had this gift, but he recognized that all are not alike in this respect. His instruction about marriage is to be considered in relation to the individual case. It applies equally to the unmarried and to widows. It does not set aside the law of marriage, although the unmarried state is recommended for those who are able to accept this advice because of the peculiar distress which the people of Corinth were facing.
Married couples are given specific instructions: They are to remember the command of the Lord that the wife is not to depart from her husband. In accord with the instruction which the Lord had given, she is reminded that if she should depart she is to remain unmarried or else be reconciled to her husband.
With the general statement about marriage, Paul turns to the case of a believer being married to an unbeliever. Is separation permitted in this case? The answer is clear: the believer is not to leave the unbeliever. The marriage is made holy in the believer, and there is no reason for dissolving it. If, however, the unbeliever should depart, he is to be allowed to do so. The law of marriage does not imply that the brother or sister is placed under obligation to go along with the one who leaves. Neither does it say that the believer is free to remarry. Such freedom is brought about by the death of husband or wife. But God called them in peace. Every effort should be made to preserve the home, but if the unbeliever insists he is to be allowed to leave. The believer must consider, however, the possibility of saving his unbelieving partner by refusing to take the initiative in breaking up the home. This may call for great Christian grace, but it is worth it if one soul can be saved.
Becoming a Christian is no reason for seeking separation from an unbelieving husband or wife. For example, the one who is called in circumcision or even in slavery is advised not to let his status as Jew or even slave matter. It is his relation to Christ that counts. Of course, if a slave can obtain freedom, it is well to do so, but it is not essential to his becoming a Christian.
The purpose of Paul's advice was to spare them unnecessary anxiety under the peculiar circumstances of their day. This should not be regarded as a great hardship since the fashion of the world is changing and will some day give place to the permanent state in eternity where they neither marry nor are given in marriage. This instruction was not intended to prevent marriage, but to make it possible for them to serve the Lord without distraction.
Two possible attitudes of a father toward his unmarried daughter are given. If the daughter is old enough to be married and he is disposed to consent to her marriage, let him so do; it is no sin. On the other hand, if he is in position to exercise his will in the mattersomething denied to many who were slavesand he is disposed to keep his daughter at home, let him do so. So the one who gives his daughter in marriage does well, but the one who does not give his daughter in marriage does better, for he spares her the anxiety of homemaking in troublous times.
Concluding the discussion, Paul says that a wife is bound to her husband as long as the husband lives, but if he should die she is free to marry, only in the Lord. The law of the Lord regulating marriage applies at all times. Some assume that this means she is free only to marry one who is in the Lord.
This instruction is so important that Paul closes it with the reminder to his readers that he has been directed by the Spirit of God in writing it.