(32) But I would have you.--These words seem to take up again the form of expression in 1 Corinthians 7:28. I would spare you trouble; I also wish to have you free from anxious care. That is my reason for so advising you. And here the Apostle returns to the subject immediately under consideration, and shows here what he has been saying bears upon it. This element of anxious care must be borne in mind in considering the desirability or otherwise of marriage.
There are some important variations in the readings of these verses (1 Corinthians 7:32-34) in the Greek MSS. The emendations required in the Greek text, from which the Authorised version is translated, are, I think, as follows:--Omit the full-stop after 1 Corinthians 7:33, connecting it with 1 Corinthians 7:34 by the insertion of the word "and." Insert "and" in 1 Corinthians 7:34 before "a wife," and the word "unmarried" after a wife." The whole passage will then stand thus (rendering the Greek verb as it is in 1 Corinthians 1:13, "divided," and, not, as in the English version here, "a difference between"): The unmarried man careth for the things of the Lord, how he may please the Lord. But the married man careth for the things of the world, how he may please his wife, and is divided in his interests (i.e., distracted). Also the wife that is unmarried (i.e., a widow, or divorced), and the unmarried virgin (i.e., the maid who is free from any contract of marriage), cares for the things of the Lord, that she may be holy both in body and spirit. But she that is married careth for the things of the world, how she may please her husband.
The whole force of the passage is that married persons have, in the fulfilment of their obligations to each other, an additional interest and concern from which the unmarried are free. It must ever be distinctly borne in mind that this advice was given solely under the impression that the end of all earthly things was impending, and that the great trial and desolation was beginning to darken over the world. The Apostle who wrote these words of warning himself expressly condemns those who applied them as involving general moral obligations, and not as suited merely to temporary requirements (1 Timothy 4:1; 1 Timothy 4:3). He had himself at this time a strong personal inclination for a celibate life; but still he could enjoy and show a preference for the companionship of those who were evidently otherwise minded--he abode and wrought with Aquila and Priscilla his wife, at Corinth (Acts 18:3). We can still imagine circumstances arising in individual cases to which the principle enforced by the Apostle would apply. A man might feel it his duty to devote his life to some missionary enterprise, in which marriage would hamper his movements and impede his usefulness. Such an exceptional case would hence only establish the general rule. "It may not be out of place to recall" (writes Stanley, in his Exposition of St. Paul's View of Celibacy) "a celebrated instance of a similarly emphatic preference for celibacy on precisely similar grounds--not of abstract right, but of special expediency--in the well-known speech of our great Protestant Queen, when she declared that England was her husband and all Englishmen her children, and that she desired no higher character or fairer remembrance of her to be transmitted to posterity than this inscription engraved upon her tombstone: 'Here lies Elizabeth, who lived and died a maiden queen.'"
Verse 32. - But I would have you without carefulness. In these words he reverts to ver. 28, after the digression about the transiency of earthly relations. If they were "overcharged... with cares of this life," the day of the Lord might easily "come upon them unawares" (Luke 21:34).
7:25-35 Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
But I would have you without carefulness,.... This is another reason, by which the apostle confirms the advice he gives to virgins to remain such, because the married state is full of cares, whereas the single life is no more free from them; and therefore he wishes them to continue in such a state, that they might be without anxious and distracting cares of temporal things, things relating to the good decorum and sustenance of a family, and so be more free and at leisure for the service of God; which he illustrates, by showing the different cares that married and unmarried persons are involved in:
he that is unmarried, careth for the things that belong to the Lord; such as hearing the word, reading it, meditating upon it, praying to God and attending upon all ordinances, taking every opportunity to glorify God, and do good to others; but this is not to be understood as matter of fact, that unmarried persons are so studiously concerned for these things, or that this is the case of all of them; there are many unmarried persons think nothing about them; and are not at all concerned with them; but the meaning is, that such persons are more at leisure, and can more conveniently attend to these things, and ought so to do; and they that have the grace of God will be more or less solicitous to observe them:
how he may please the Lord; for when these things are attended to in faith and fear, from a principle of love, and with a view to the glory of God, the good of their own souls and others, they are well pleasing to the Lord; and though they are not meritorious of eternal life, yet they are acceptable to God through Jesus Christ, and will be taken notice of with approbation, and followed with a reward of grace another day.
There are some important variations in the readings of these verses (1 Corinthians 7:32-34) in the Greek MSS. The emendations required in the Greek text, from which the Authorised version is translated, are, I think, as follows:--Omit the full-stop after 1 Corinthians 7:33, connecting it with 1 Corinthians 7:34 by the insertion of the word "and." Insert "and" in 1 Corinthians 7:34 before "a wife," and the word "unmarried" after a wife." The whole passage will then stand thus (rendering the Greek verb as it is in 1 Corinthians 1:13, "divided," and, not, as in the English version here, "a difference between"): The unmarried man careth for the things of the Lord, how he may please the Lord. But the married man careth for the things of the world, how he may please his wife, and is divided in his interests (i.e., distracted). Also the wife that is unmarried (i.e., a widow, or divorced), and the unmarried virgin (i.e., the maid who is free from any contract of marriage), cares for the things of the Lord, that she may be holy both in body and spirit. But she that is married careth for the things of the world, how she may please her husband.
The whole force of the passage is that married persons have, in the fulfilment of their obligations to each other, an additional interest and concern from which the unmarried are free. It must ever be distinctly borne in mind that this advice was given solely under the impression that the end of all earthly things was impending, and that the great trial and desolation was beginning to darken over the world. The Apostle who wrote these words of warning himself expressly condemns those who applied them as involving general moral obligations, and not as suited merely to temporary requirements (1 Timothy 4:1; 1 Timothy 4:3). He had himself at this time a strong personal inclination for a celibate life; but still he could enjoy and show a preference for the companionship of those who were evidently otherwise minded--he abode and wrought with Aquila and Priscilla his wife, at Corinth (Acts 18:3). We can still imagine circumstances arising in individual cases to which the principle enforced by the Apostle would apply. A man might feel it his duty to devote his life to some missionary enterprise, in which marriage would hamper his movements and impede his usefulness. Such an exceptional case would hence only establish the general rule. "It may not be out of place to recall" (writes Stanley, in his Exposition of St. Paul's View of Celibacy) "a celebrated instance of a similarly emphatic preference for celibacy on precisely similar grounds--not of abstract right, but of special expediency--in the well-known speech of our great Protestant Queen, when she declared that England was her husband and all Englishmen her children, and that she desired no higher character or fairer remembrance of her to be transmitted to posterity than this inscription engraved upon her tombstone: 'Here lies Elizabeth, who lived and died a maiden queen.'"
he that is unmarried, careth for the things that belong to the Lord; such as hearing the word, reading it, meditating upon it, praying to God and attending upon all ordinances, taking every opportunity to glorify God, and do good to others; but this is not to be understood as matter of fact, that unmarried persons are so studiously concerned for these things, or that this is the case of all of them; there are many unmarried persons think nothing about them; and are not at all concerned with them; but the meaning is, that such persons are more at leisure, and can more conveniently attend to these things, and ought so to do; and they that have the grace of God will be more or less solicitous to observe them:
how he may please the Lord; for when these things are attended to in faith and fear, from a principle of love, and with a view to the glory of God, the good of their own souls and others, they are well pleasing to the Lord; and though they are not meritorious of eternal life, yet they are acceptable to God through Jesus Christ, and will be taken notice of with approbation, and followed with a reward of grace another day.