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Translation
King James Version
¶ Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
Complete Jewish Bible
Now the question about the unmarried: I do not have a command from the Lord, but I offer an opinion as one who by the Lord’s mercy is worthy to be trusted.
Berean Standard Bible
Now about virgins, I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.
American Standard Version
Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.
World English Bible Messianic
Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy.
Geneva Bible (1599)
Nowe concerning virgines, I haue no commandement of the Lord: but I giue mine aduise, as one that hath obtained mercie of the Lord to be faithfull.
Young's Literal Translation
And concerning the virgins, a command of the Lord I have not; and I give judgment as having obtained kindness from the Lord to be faithful:
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Commentary on 1 Corinthians 7 verses 25–35
25 ¶ Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
31 And they that use this world, as not abusing it: for the fashion of this world passeth away.
32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
33 But he that is married careth for the things that are of the world, how he may please his wife.
34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,
I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, Co1 7:25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, Co1 15:10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.
II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (Co1 15:33, Co1 15:34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.
III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.
IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Pro 23:5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luk 14:18, Luk 14:19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, Co1 7:31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men - when, instead of being oil to the wheels of our obedience, it is made fuel to lust - when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.
V. He enforces these advices with two reasons: - 1. The time is short, Co1 7:29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos sunestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (Co1 7:31), schēma - the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Psa 39:6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?
VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, Co1 7:32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, Co1 7:35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. 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. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, Co1 7:33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, Co1 7:32, Co1 7:34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–35. Public domain.
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IrenaeusAD 202
Against Heresies Book IV
And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful."
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 3.39.2-6
Some rules are given as commandments of God, while others are more flexible and left by God to the decision of the individual. The first kind are those commandments which pertain to salvation. The others are better, because even if we do not keep them, we shall still be saved. There is no merit in doing what is obligatory, but there is in doing that which is optional.
Methodius of OlympusAD 311
Methodius Discourse III. Thaleia
I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity-if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus:
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book IV), Section 2, XIV
Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.
John ChrysostomAD 407
Homily on 1 Corinthians 19
"Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful."
Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, "I have no commandment, but I esteem it to be good." For what reason? For the self-same reason as he had mentioned respecting continence.
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
It is clear that Paul says this not because he has no command to teach about virginity but because God has not told him that these people should practice chastity themselves. That is why he writes to them giving his opinion and recommending chastity, without imposing it on them.
OecumeniusAD 990
PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul is coming here to a higher wisdom, but he is hesitant to impose it directly because that might show up the inadequacy of his hearers. Therefore he sets it out as an opinion rather than as a command.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 7:25, the Apostle Paul addresses the topic of virgins, or unmarried individuals, clarifying that his counsel on this matter does not come as a direct command from the Lord. Instead, he offers his reasoned judgment, grounding its reliability in his identity as one who has received God's mercy and has been made faithful by Him, thereby setting the stage for his subsequent detailed guidance on singleness and marriage within the Corinthian church.
CONTEXT
Literary Context: Chapter 7 of 1 Corinthians is a comprehensive response from Paul to specific questions posed by the Corinthian believers regarding marriage, celibacy, and sexual ethics. Prior to this verse, Paul has discussed the sanctity of marriage, marital duties, and the conditions under which temporary celibacy within marriage might be permissible, as seen in passages like 1 Corinthians 7:1-7. With 1 Corinthians 7:25, Paul transitions to addressing those who have never been married, distinguishing his forthcoming advice for them from direct divine commands he has previously given on other matters, such as divorce in 1 Corinthians 7:10. This verse serves as an introduction to his more extensive guidance on singleness that follows in 1 Corinthians 7:26-40.
Historical & Cultural Context: The city of Corinth was a bustling port renowned for its diverse population and rampant immorality, leading to the proverb "to Corinthianize" meaning to live a dissolute life. The Corinthian church, composed of both Jewish and Gentile converts, faced significant challenges in applying Christian ethics within this pagan environment. There were likely pressures from the surrounding culture to conform to its sexual norms, but also possibly ascetic tendencies within the church itself, where some might have viewed celibacy as inherently superior or even mandatory for spiritual devotion. Paul's counsel navigates these extremes, providing practical, Spirit-led wisdom for believers to live faithfully in a morally complex society, often under the shadow of eschatological urgency as hinted at in 1 Corinthians 7:26.
Key Themes: This verse contributes to several overarching themes in 1 Corinthians. Firstly, it highlights Apostolic Authority and Discernment, as Paul carefully delineates between a direct "commandment of the Lord" and his own "judgment," demonstrating a nuanced understanding of how divine truth is communicated and applied. This distinction is crucial for understanding the nature of biblical authority and inspired counsel. Secondly, the phrase "as one that hath obtained mercy of the Lord to be faithful" underscores the theme of Faithfulness as a Gift of Mercy. Paul's reliability and qualification to offer such counsel are not self-derived but are a direct result of God's undeserved grace, a theme echoed in Paul's own testimony of God's grace in his life (e.g., 1 Timothy 1:12-16). Finally, the verse introduces the broader theme of Guidance for Unmarried Believers, setting the stage for Paul's practical advice aimed at helping single believers live lives of undivided devotion to the Lord, as he elaborates in 1 Corinthians 7:32-35.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its message effectively. Apostolic Self-Attestation is prominent, as Paul validates his counsel by appealing to his own spiritual standing and experience of God's grace, thereby establishing his ethos or credibility. There is a clear Distinction/Contrast drawn between "commandment of the Lord" and "my judgment," which highlights the nuanced nature of apostolic authority and the different levels of counsel being offered. This juxtaposition clarifies the scope and binding nature of his advice. Furthermore, the phrase "as one that hath obtained mercy of the Lord to be faithful" functions as a Parenthetical Clause, offering an immediate justification and foundation for his "judgment," adding depth and weight to his statement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's careful distinction between a divine command and his apostolic judgment in 1 Corinthians 7:25 reveals a profound theological understanding of biblical authority. While all Scripture is divinely inspired and authoritative, not every statement carries the same force as a direct, universal divine injunction for all times and places. This allows for Spirit-led wisdom to address specific contextual needs and questions, while still being entirely grounded in the apostle's God-given faithfulness and insight. It underscores that God's guidance comes in various forms—direct commands, principles, and Spirit-informed counsel—all intended to lead believers into greater devotion and faithfulness to Him. This approach encourages discernment, valuing both explicit commands and the wise counsel of those made faithful by God's mercy.
REFLECTION AND APPLICATION
1 Corinthians 7:25 offers valuable insights for contemporary believers concerning the nature of spiritual guidance and the source of true authority. It challenges us to cultivate discernment, distinguishing between universal biblical commands that apply to all believers in all contexts, and Spirit-led wisdom that addresses specific situations or cultural nuances. While Paul clearly states his advice on virgins is not a direct command, he presents it as trustworthy counsel from an apostle made faithful by God's mercy. This encourages us to prayerfully consider and value the guidance offered by mature, God-fearing spiritual leaders in our own lives, understanding that their wisdom is often a product of God's transformative grace and faithfulness in their lives. Ultimately, this verse calls us to live with integrity and devotion in whatever state we find ourselves, recognizing that our capacity for faithfulness, whether in singleness or marriage, is a gift from the Lord, enabling us to serve Him without distraction.
Questions for Reflection
FAQ
What does "concerning virgins" mean in this context?
Answer: In 1 Corinthians 7:25, "virgins" (Greek: parthénos) refers to unmarried individuals, encompassing both men and women who have not yet entered into marriage. Paul uses this term to address a specific demographic within the Corinthian church who were seeking guidance on their marital status and how it related to their spiritual devotion. His subsequent advice in the chapter (e.g., 1 Corinthians 7:26-40) is directed towards these individuals, offering practical wisdom for living a life consecrated to the Lord in their unmarried state.
Why does Paul distinguish between "commandment of the Lord" and "my judgment"?
Answer: Paul makes this crucial distinction to clarify the source and nature of his counsel. For certain matters, such as the prohibition of divorce, he explicitly states that he is delivering a direct "commandment of the Lord" (1 Corinthians 7:10). However, regarding the specific issue of virgins and singleness, he indicates that he has no such explicit, direct command from Jesus. Instead, he offers his "judgment" (Greek: gnṓmē), which is a Spirit-informed, well-reasoned opinion or counsel from an apostle. This demonstrates Paul's integrity and spiritual discernment, showing that while all apostolic teaching is inspired and authoritative, not every piece of advice carries the same force as a universal, binding decree for all times and places. It highlights the Holy Spirit's guidance in applying timeless principles to specific, contextual situations.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:25 directly addresses the practicalities of singleness and apostolic authority, its underlying truth points profoundly to Christ as the ultimate source of all wisdom, mercy, and faithfulness. Paul's capacity to give sound "judgment" is not inherent but is a direct result of "mercy of the Lord"—a mercy supremely embodied and extended to humanity through the person and work of Jesus Christ. Christ Himself is the perfect example of faithfulness (Hebrews 3:2) and the very "commandment" of God to humanity, calling all to believe in Him and love one another (John 13:34). Paul, as an apostle, functions as an instrument of Christ's ongoing work, empowered by the Spirit to build up the church (Ephesians 4:11-12). Thus, even in his nuanced advice, Paul's ultimate aim is to guide believers to live lives of undivided devotion to the Lord Jesus Christ, who is the sum and substance of all Christian faithfulness and the ultimate goal of all spiritual counsel (Colossians 3:17). The "faithfulness" Paul exhibits and calls others to is a reflection of Christ's own unwavering faithfulness to His people.