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25. Concerning virgins He now returns to treat of marriage, of which he had begun to speak in the commencement of the chapter. What he is now about to state he had previously touched upon, but briefly and somewhat obscurely. He accordingly intimates more explicitly what his views are respecting virginity; but as it is a matter that is liable to be misapprehended, and is full of difficulties, he always speaks, as we shall see, conditionally. Virgins here I understand as meaning virginity. As to this, he says he has no commandment of the Lord; because the Lord does not in any part of the Scriptures declare what persons ought to remain unmarried. Nay, on the contrary, inasmuch as the Scripture says, that

male and female were created together, (Genesis 2:21,)

it seems as if it called every one equally and without exception to marriage: ⁴¹⁴⁴¹⁴     “Appelle indifferemment et sans exception tous hommes et femmes a se marier;” — “Calls all men and women indiscriminately and without exception to marry.” at least celibacy is nowhere enjoined upon any one, or commended.

He says that he gives advice, not as if there were anything doubtful in it, and had little or no stability, but as being certain, and deserving to be maintained without any controversy. The word, too, that he employs, γνώμη, signifies not merely advice, but a decisive judgment. ⁴¹⁵⁴¹⁵     Such is the view that Beza takes of the meaning of the term here — “Sententiam in hac re meam dico;” — “I give you my authoritative decision as to this matter.” — Ed. Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says in Matthew 5:32, and Matthew 19:5; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing out who ought to marry, and who not

Having obtained mercy to be faithful. He secures authority for his decision, that no one may think himself at liberty to reject it, if he chooses. For he declares that he does not speak simply as a man, but as a faithful teacher of the Church, and an Apostle of Christ. According to his custom, he declares himself to be indebted for this to the mercy of God, ⁴¹⁶⁴¹⁶     The original word, ἠλεημένος, which has occasioned no inconsiderable difficulty to interpreters, is ingeniously supposed by Granville Penn, in his Supplemental Annotations, to be a dialectic variation of ηλημενος, for ειλημενος, bound, (from ειλεω, to bind,) in which case the meaning would be this: “as one bound by the Lord to be faithful.” Taking the word in this light, the expression is much similar to what we find employed by the Apostle in a subsequent chapter of this Epistle — ἀνάγκη γάρ μοι ἐπίκειται, necessity is laid upon me (1 Corinthians 9:16.) — Ed as it was no common honor, nay superior to all human merits. Hence it appears, that whatever things have been introduced into the Church by human authority, ⁴¹⁷⁴¹⁷     “Du cerueau des hommes;” — “From man’s brain.” have nothing in common with this advice of Paul. But faithful here means truthful — one who does not do what he does merely from pious zeal, but is also endowed with knowledge, so as to teach with purity and faithfulness For it is not enough for a teacher to be conscientious, if he has not also prudence and acquaintance with the truth.

26. I think therefore that this is good. While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely a colon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the term necessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests, ⁴¹⁸⁴¹⁸     “Diuerses afflictions et orages;” — “Various afflictions and tempests.” so that their condition appears to be unsuitable for marriage. The phrase so to be, signifies to remain unmarried, or to abstain from marriage.

27. Art thou bound to a wife? Having stated what would be most advantageous, he adds at the same time, that we ought not to be so much influenced by the advantages of celibacy, that one that is bound by the tie of marriage should shake off the connection. It is therefore a restriction upon the preceding statement, lest any one, influenced by his commendation of celibacy, should turn his thoughts to it, and despise marriage, forgetful of his necessity or of his calling Now in these words he does not merely forbid the breaking up of the connection of marriage, but also represses the dislikes that are wont to creep in, that every one may continue to live with his wife willingly and cheerfully.

Art thou loosed from a wife? This second clause must be taken with a reservation, as is manifest from the entire context. He does not, then, allow to all the choice of perpetual celibacy, but only to those to whom it is given. Let no one, therefore, who is not constrained by any necessity, rashly ensnare himself, for liberty ought not to be lightly thrown away. ⁴¹⁹⁴¹⁹     “Car il ne faut pas quitter legerement sa liberte sans y bien penser;” — “For he ought not to abandon his liberty lightly, without thinking much as to it.”

28. But if thou shouldest even marry. As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The word even also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit.

And if a virgin marry Whether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity ⁴²⁰⁴²⁰     In accordance with this, Univira, (the wife of one husband,) is often found in ancient inscriptions as an epithet of honor. — Ed. — an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius, ⁴²¹⁴²¹     “Autheur aneien;” — “An ancient author.” that “it betokens a legitimate excess ⁴²²⁴²²     “C’est a dire, coloree et reglee par les lois;” — “That is to say, colored over and regulated by the laws.” when a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage.

Nevertheless such shall have trouble in the flesh. He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will have trouble of the flesh, or in the flesh, he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. The flesh, therefore, is taken here to mean the outward man. To spare means to indulge, or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin.

29. Because the time is short, etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: “This life,” says he, “which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Let those accordingly who have wives, be as though they had none.” Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particle because, to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come.

As though they had none All things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought to use all the things of this world, as if we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another’s — that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. By weeping and rejoicing, he means adversity and prosperity; for it is customary to denote causes by their effects. ⁴²⁴⁴²⁴     “Or de prosperite s’ensuit ioye, comme d’aduersitez pleurs;” — “Now joy is attendant on prosperity, as tears are on adversities.” The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions. ⁴²⁵⁴²⁵     “Enterrez en icelles;” — “Buried in them.”

31. And they that use this world In the first clause there is the participle χρώμενοι (using,) in the second, there is a compound of it — καταχρώμενοι (abusing.) Now the preposition κατα in a compound state is generally taken in a bad sense, or at least denotes intensity. ⁴²⁶⁴²⁶     “Tellement que le mot signifie yci, Abusans, ou Vsans trop;” — “So that the word means here abusing, or using too much.” The verb καταχράομαι, is frequently made use of by classical writers to mean using to the uttermost, using up, or misusing See Dem 430, 10, and Lys 153, 46. — Ed Paul, therefore, directs us to a sober and frugal use of things, such as may not impede or retard our course, but may allow of our always hastening forward toward the goal.

For the fashion of this world passeth away By the term here used, the Apostle has elegantly expressed the vanity of the world. “There is nothing,” says he, “that is firm or solid; ⁴²⁷⁴²⁷     “En ce monde;” — “In this world.” for it is a mere show or outward appearance, as they speak.” He seems, however, to have had an allusion to theatrical representations, in which, on the curtain being drawn up in a single moment, a new appearance is presented, and those things that held the eyes of the spectators in astonishment, are immediately withdrawn from their view. I do not see why it is that Erasmus has preferred the term habitus (form.) He certainly, in my opinion, obscures Paul’s doctrine; for the term fashion is tacitly opposed to substance. ⁴²⁸⁴²⁸     “Comme s’il disoit, que ce monde n’ha point vn estre, mais seulement vne monstre et vaine apparence;” — “As if he had said, that this world has not an existence, but only a show and mere appearance.”

32. But I would wish you. He returns to the advice which he had spoken of, (1 Corinthians 7:25,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however, without good reason that he returns so frequently to proclaim the advantages of celibacy, for he saw that the burdens of matrimony were far from light. The man who can exempt himself from them, ought not to refuse such a benefit, and it is of advantage for those who resolve to marry, to be forewarned of those inconveniences, that they may not afterwards, on meeting with them unexpectedly, give way to despondency. This we see happens to many, for having promised themselves unmixed honey, on being disappointed in that expectation, they are very readily cast down by the slightest mishap. ⁴²⁹⁴²⁹     “Qu’ils puissent rencontrer;” — “That they may meet with.” Let them know, therefore, in good time, what they have to expect, that they may be prepared to endure everything patiently. The meaning is this: “Marriage brings along with it hindrances, from which I should wish you to be free and exempt.”

As, however, he has previously made use of the term trouble, (1 Corinthians 7:28,) and now makes mention of cares or anxieties, it may admit of doubt whether they have a different signification, or not. I am of opinion that the trouble referred to is what arises from things of a distressing nature, such as loss of children, widowhood, quarrels, and little differences, (as lawyers speak,) ⁴³⁰⁴³⁰     “Qui sourdent entre le man et la femme;” — “that arise between a husband and wife.” many occasions of dislike, faults of children, difficulty in bringing up a family, and the like. The anxieties, on the other hand, are, in my opinion, connected with things that are joyful, as for example marriage fooleries, jests, and other things with which married persons are taken up. ⁴³¹⁴³¹     Our Author’s meaning is, that while θλιψις (trouble) invariably relates to what is of a distressing nature, μεριμνα (care) is applied to anything that takes up the attention of the mind. — Ed

He that is unmarried careth for the things of the Lord. Mark the kind of exemption from anxieties that he desires in behalf of Christians — that they may devote to the Lord all their thoughts and aims. This, he says, belongs to celibacy; and therefore he desires all to enjoy this liberty. He does not mean, however, that it is invariably so in unmarried life, as experience shows it to be quite otherwise in priests, monks, and nuns, than whose celibacy nothing can be conceived to be farther from God. Add to this the many base fornicators who abstain from marriage for the very purpose of having greater liberty for the indulgence of lust, and that their vice may not appear. Where there is burning, (1 Corinthians 7:9,) no love of God can exist. But Paul’s meaning is this — that an unmarried person is free, and is not hindered from thinking of the things of God. The pious make use of this liberty. Others turn everything to their own destruction.

33. He that is married careth for the things of the world. By the things of the world you must understand the things that belong to the present life; for the world is taken here to mean the condition of this earthly life. But from this someone will infer, that all, therefore, who are married are strangers to the kingdom of God, ⁴³²⁴³²     “Forclos du royaume de Dieu;” — “Shut out from the kingdom of God.” as thinking of nothing but this earth. I answer, that the Apostle speaks only of a portion of the thoughts, as though he had said: “They have one eye directed to the Lord, but in such a way as to have the other directed to their wife; for marriage is like a burden, by which the mind of a pious man is weighed down, so that he does not move God-ward with so much alacrity.” Let us always, however, bear in mind, that these evils do not belong to marriage, but proceed from the depravity of men. Hence the calumnies of Jerome, ⁴³³⁴³³     See Harmony, volume 2. who scrapes together all these things for the purpose of bringing marriages into disrepute, fall. For, were any one to condemn agriculture, merchandise, and other modes of life, on this ground, that amidst so many corruption’s of the world, there is not one of them that is exempt from certain evils, who is there that would not smile at his folly? Observe, then, that whatever evil there is in marriage, has its origin somewhere else; for at this day a man would not have been turned away from the Lord by the society of his wife, if he had remained in a state of innocence, and had not corrupted the holy institution of God; but a wife would have been a help-meet to him in everything good, as she was created for that end. (Genesis 2:18.)

But some one will say: “If anxieties that are faulty and blameworthy are invariably connected with marriage, how is it possible for married persons to call upon God, and serve him, with a pure conscience?” I answer, that there are three kinds of anxieties. There are some that are evil and wicked in themselves, because they spring from distrust. Of these Christ speaks in Matthew 6:25: There are others that are necessary, and are not displeasing to God; as, for example, it becomes the father of a family to be concerned for his wife and children, and God does not mean that we should be mere stumps, so as to have no concern as to ourselves. The third class are a mixture of the two former; when we are anxious respecting those things as to which we ought to feel anxiety, but feel too keenly excited, in consequence of that excess which is natural to us. Such anxieties, therefore, are not by any means wrong in themselves, but they are corrupt, in consequence of αταξια, that is to say, undue excess. And the Apostle did not intend merely to condemn here those vices by which we contract guilt in the sight of God, but he desires in a general way, that we may be freed from all impediments, so as to be wholly at leisure for the service of God.

And is divided. It is surprising how there has come to be so much diversity upon this passage. For the common Greek version is so widely different from the old Latin translation, that the diversity cannot be ascribed to mistake or inadvertence, in the way in which a mistake often happens in a single letter or a single word. Now the Greeks commonly read it literally, “He that is married thinks of the things of the world, how he may please his wife: a married woman and a virgin are divided: She that is unmarried, thinketh of the things of the Lord,” etc. And being divided they understand as meaning to differ, as if it had been said: “There is a great difference between a married woman and a virgin; for the one is at leisure to attend to the things of God exclusively, while the other is taken up with various matters.” But as this interpretation is somewhat at variance with the simple meaning of the word, I do not approve of it, especially as the meaning of the other reading (which is found also in some Greek manuscripts) is more suitable and less forced. We may, accordingly, understand it in this manner — that a man who is married is divided, ⁴³⁴⁴³⁴     Kypke (in his Observationes Sacrae) renders the original word μεμέπισται, as Calvin does — divided or perplexed, and brings forward a passage from Achilles Tatius, in which εμεμεριστο is used in a similar sense. In the Syriac version, on the other hand, the rendering is as follows: Discrimen autem est inter mulierem et virginem — There is a difference between a wife and a virgin The Greek commentators interpret the clause thus: — Μεμέρισται, τουτ ᾿ εστιν, διαφερουσιν αλληλων, και ου την αὐτην εχουσι φροντιδὰ — They differ from one another and have not the same care Bloomfield considers divided or distracted to be a harsh interpretation, and not agreeable to the context, and renders the clause — “There is a difference between.” — Ed inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God’s.