Now concerning virgins I have no commandment of the Lord.
Concerning virgins and widows
The apostle advises--
I. The unmarried of both sexes. As he has argued against the disruption of the ties between slave and master, Christian and heathen, so Paul now advises the unmarried to remain as they are. Not that he disparages marriage, but special circumstances make it inadvisable.
1. The present distress (1 Corinthians 7:26). This may refer to the Neronian persecution already commenced (a.d. 64), or to the troubles which were to usher in the second advent (cf. Matthew 24:1-51.)
. The injunction will hold in all similar cases; as when the soldier is called to dangerous duty, or when a man is approaching death, or during the prevalence of famine or pestilence.
2. Tribulation in the flesh (1 Corinthians 7:28), i.e., distress which bears more hardly on the married than on the single.
3. The shortness of time (1 Corinthians 7:29).
4. The cares incident to the married state (1 Corinthians 7:32).
II. Fathers regarding unmarried daughters. In the East marriages are arranged by parents much more than with us: but how much even with us depends on the Christian wisdom of parents, who may sacrifice the highest interests for the sake of a union that offers worldly attractions. Faithful parental guidance may prevent an unholy alliance and lead to a happy union “in the Lord.” The point before the apostle is--
1. When permission to marry may be granted (1 Corinthians 7:36).
(1) Generally, when the refusal would lead to anything unseemly.
(2) In particular, if the girl is of marriageable age, and if she and her lover are bent on union, to enforce celibacy would be to put temptation in her way. The general advice not to marry because of present distress is overborne by stronger considerations (1 Corinthians 7:2); and in view of these the father will do well to put no barriers in the way.
2. When permission may be withheld. The elements determining judgment will be--
(1) The presence or absence of the considerations mentioned in the previous case.
(2) The temperament or inclination of the daughter in reference to marriage.
(3) Her fitness for Christ’s service in the single state.
(4) Her general well-being temporal and spiritual. If in view of these he judges it best for his daughter not to marry he may resist the solicitations of her suitors.
III. Widows. This proceeds on the same lines as the advice to the unmarried. She is free, but she must only marry “in the Lord.” Yet the apostle advises against a second marriage, on grounds already adduced in the case of virgins. A widow will be more free from care if she remain as she is. Conclusion:
1. The application of abiding principles is modified by changing circumstances. What is prudent in a Christian country may be imprudent elsewhere.
2. Christians should only marry “in the Lord.” (H. Bremner, B. D.)
Works of supererogation and counsels of perfection
Theologians have inferred that Christians have power not only to give adequate obedience to the moral law, but also to do works of supererogation. This doctrine rests upon two assumptions--
1. That God requires in His creatures, not perfect conformity with moral law, but only sincerity of endeavour.
2. That the actions supposed to be counselled but not commanded are moral, and not merely indifferent. But both assumptions destroy the essential nature of moral law, which must, in its very idea, be obligatory; and whatever is not obligatory is no part of morality, but belongs to the class of indifferent things. It follows that if the apostle imposes no command but simply gives advice in reference to abstention from marriage such abstention is not to be reckoned a work of supererogation. This distinction, however, between obligatory and supererogatory moral obedience must not be confounded with the distinction between precepts and counsels of perfection--the latter so called from the vulgate rendering of γνώμη in this verse.
Counsels of perfection differ from works of supererogation in two points--
1. They have always reference, not to actions in themselves moral, but to actions in themselves indifferent.
2. They are to be sought not in the words of Christ, but in the words of His apostles. Whatever Christ says in reference to practice is a command which men disobey at their peril. But the apostles, though they may often have authority to command, may be unable on occasion to arrive at a decision and, therefore rest content with the expression of an opinion, which Christians may, if they so judge, lay aside. The present passage is an instance of this. We need not discard the name “counsels of perfection.” There are undoubted cases in which celibacy is helpful to spiritual progress, and other cases in which marriage is essential to it. The apostle says, “I give my advice, not frivolously nor as a wise man of this world, but with all the faithfulness and sincerity of one that has had the grace of salvation and apostleship.” The advice is given with manifest reluctance. He is careful to prepare their minds for it by telling them that it is simply his own opinion, not the Lord’s command, and that, on the other hand, he has formed his judgment under a sense of responsibility attaching to his office. (Principal Edwards.)
How to judge in difficult matters
I. Modestly (1 Corinthians 7:25).
1. Not dogmatically as if we had a right to command.
2. Yet faithfully.
3. In dependence upon the mercy of God.
II. Wisely.
1. With delicacy and discrimination (1 Corinthians 7:26-28).
2. With a due knowledge of times, circumstances, &c.
III. In the fear and love of God (1 Corinthians 7:32-34).
1. Even in ordinary life earthly ends are not to be the rule of action.
2. The glory of God must be the supreme aim.
IV. Kindly (1 Corinthians 7:35-40).
1. Not assuming anything to ourselves.
2. But respecting the liberty of our neighbour. (J. Lyth, D. D.)
How to give advice
I. Modestly--not with an assumption of authority.
II. Humbly--as a matter of judgment, which must be tested by the Word of God.
III. In a Christian spirit--as those who have been forgiven.
IV. Faithfully--as the servants of God. (J. Lyth, D. D.)