Introductory remarks:
"Marriage prevents fornication and husbands and wives should not withhold their bodies from each other so they will not be tempted. Being single is better, but not everyone can stand celibacy, and being married is better than fighting it. Divorce is not right even if your spouse is an unbeliever, if they are willing to stay with you. Don't try and change your situation in life because it makes no difference to your relationship with God. But being married makes a person less free to serve God, so being single is better, but only by choice" (A Survey of 1 Corinthians - By Brenda). This chapter may be outlined as follows: Problems concerning marriage vv. 1-16; the life, which the Lord has assigned vv. 17-24; the unmarried and widows vv 25-40.
Problems Concerning Marriage
Verse 1, "Now concerning the things whereof ye wrote me: it is good for a man not to touch a woman."
LGT "But concerning the things ye wrote, [it is] good for a man not to touch a woman."
But concerning the things ye wrote me: the Corinthian church had written Paul concerning their confusion over marriage. Remember, Corinth was the hub of sexual sins in the Greek world. Corinth was renown for its temple to their goddess Diana. In the temple there were employed over one thousand priestesses that were nothing more than prostitutes. The men of Corinth could get food, drink, and satisfy their sexual appetites there, for it was all part of their idolatrous worship service. The home was not a man's castle, but a place for shelter, and a place to go home at night and get rest. Marriage had lost its significance, and was regarded with very little concern. It is believed by some expositors that Paul was a widower, and that he was married when he was Pharisee, and that his wife died and he did not remarry. One reason for this is that he belonged to the Sanhedrim, and a man had to be married to become a member. This all makes good sense in that Paul does not speak of marriage with mere speculation, but he speaks from experience. It is good for a man not to touch a woman: by touching, of course, Paul means getting married. When he says "good" he means in relation to his spiritual service. Paul knew what it meant to be married, and he knew what it was like to be single in the Lord's service. In his other epistles Paul commends marriage, so it is not that he is against married life, but in certain circumstances such as his, it was much better that he not marry again. "Have we not power to lead about a sister, a wife, as well as the other apostles, and as the brethren of the Lord, and Cephas?" (1 Cor. 9:5). I think Paul is saying, "I could marry again if I wanted to; I would be permitted to do that. But I'm not going to for the simple reason that I would not ask a woman to follow me around in the type of ministry God has given to me" (McGee).
Verse 2, "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."
LGT "But on account of fornication, let each have his own wife, and let each have her own husband."
But on account of fornication: but for this reason, that is, to avoid fornication. Of course this is not the only reason, but certainly is a good one. Today the meaning would be, do not live together unless you are married, otherwise, you will be living in a sinful situation. There are two reasons for marriage, (1.) Procreation, and (2) Recreation. God ordained marriage, and I for one, thank Him for it, for I would not want to have lived in any other way than the life I have had with my wife. Let each have his own wife: let each man have one wife. And let each have her own husband: let each woman have one husband. The Bible never sanctioned polygamy, yet in the Old Testament it was tolerated for a time, but was never blessed.
Verse 3, "Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband."
LGT "Let the husband render due benevolence to the wife, and likewise also the wife to the husband."
The word "benevolence" means compassion and kindness. This verse states exactly how God instituted marriage: the wife is the responder, and the husband the aggressor or the initiator of the action. If the husband shows kindness to the wife, she will react by showing kindness to the husband. The husband should never be ashamed of saying those three wonderful words, "I Love You." (And mean them).
Verse 4, "The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife."
LGT "The wife has not power over her own body, but the husband, and likewise the husband has not authority over his own body, but the wife."
The married men in Corinth were not to go to the temple of the goddess Diana for sex, but they were to look unto their own wives. Sex is never a motive for marriage, except it be dominated by agape love, that is, divine love of recognizing that she is a joint heir with Christ. Love is the great motivator, and sex is one of the benefits ordained by God. Sex between two who love each other can be most beautiful; but without love it is repulsive, and no better than the animal kingdom.
Verse 5, "Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency."
LGT "Defraud not one another, unless by consent for a season, in order that you may be at leisure for prayer, and again together may be, in order that Satan may not tempt you through your incontinence."
Defraud not one another: do not separate or disengage yourselves from your sexual pleasure. Unless by consent for a season: both husband and wife must be in agreement, and that for a brief time. That you may be at leisure for prayer: The word fasting is not in the best manuscripts. In the Old Testament the Jews had special seasons of prayer and other religious observances, and they would abstain from sexual intercourse in order to exercise their leisure time in these religious practices. In the first Church, before the Bible was completed, they were still practicing a lot of the Old Testament virtues such as fasting and prayers, and other symbolic systems. Prayer is still our way of communicating with God; in the Bible God speaks to us, and we respond to Him with our prayers, that is, what we have received from Him we praise Him. And again together may be: this separation would not be but for a short time, otherwise it would defeat the purpose of marriage, and leave one of the party open to sinful lusts. In order that Satan may not tempt you through your incontinence: "That Satan take not advantage of you, and throw you into temptation, and fill you with thoughts and passions which the marriage compact was designed to remedy" (Barnes).
Verse 6, "But I speak this by permission, and not of commandment."
LGT "But this I say by way of concession, not by way of command."
Paul is saying that none of these things are a command, but he is exhorting, giving his sanctified opinion for them to be in agreement for marriage and for abstinence.
Verse 7, "For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that."
LGT "But I wish all men to be even as myself: but each his own gift has from God; one so, another so."
But I wish all men to be even as myself: Paul was not married at the time he wrote this epistle, and remained unmarried the rest of his life. Paul is not teaching against marriage, but those who wanted to be in full time ministry, he says, it is better that they remain unmarried. Paul knew that being an apostle, he had a special gift of celibacy, but not everyone has it, thank God. This was Paul's position under the present circumstances. Paul even taught that marriage was God's divine institution for the perpetuation of the human race, and the Church of God. But each his own gift from God; one so, another so: Remember in the apostolic church every member had a supernatural gift from the Holy Spirit, and not all could refrain from marriage in order to rightfully exercise their gift. "Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits" (Calvin). [I add to Calvin's comments: we do not have these supernatural gifts today; however, some men and women, I suppose, have natural gifts of continency, that is, they enjoy being unmarried, of which to me, is a mystery].
Vincent notes on the phrase, as myself:
"Not unmarried, but continent [self control]. It is not necessary to assume that Paul had never been married. Marriage was regarded as a duty among the Jews, so that a man was considered to have sinned if he had reached the age of twenty without marrying. The Mishna fixed the age of marriage at seventeen or eighteen, and the Babylonish Jews as early as fourteen. A rabbinical precept declared that a Jew who has no wife is not a man. It is not certain, but most probable, that Saul was a member of the Sanhedrim. If so, he must have been married, as marriage was a condition of membership. From verse 8 it is plausibly inferred that he classed himself among the widowers."
Verse 8, "I say therefore to the unmarried and widows, It is good for them if they abide even as I."
LGT "But I say to the unmarried and the widows, [it is] good for them if they remain as even I."
Paul does not say that it is better to be unmarried; he simply says that it is good. The next verse will clarify for us that Paul does not teach a person is better off not getting married.
Verse 9, "But if they cannot contain, let them marry: for it is better to marry than to burn."
LGT "But if they have not self control, let them marry: for it is better to marry than to burn."
But if they have not self-control: if they do not have the gift of celibacy. Let them marry: Paul does not say that being single is better, only it is for him. If a person cannot tolerate being single, they should by all means, marry. For it is better to marry than to burn: the Greek word for "burn" is puroo, which means, to be inflamed on with continued passion. A lot of damage has been done with men who force themselves into celibacy, such as the Roman Catholic priests, on a mistaken exposition of the Scriptures, that is, not rightly dividing the Word of God. The Roman Catholic Church uses the allegorical method of spiritualizing the Scriptures, and that is why they come up with such ridiculous rules and regulations that are not even in the Word of God.
Verse 10, "And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband."
LGT "But to the married I charge, not I, but the Lord, wife from husband not to be separated."
But to the married I charge: Paul addresses the married ones in the church and gives them the following command. Not I, but the Lord: Christ said, "What therefore God has joined together, let no man put asunder" (Matt. 19:6). Paul uses the words of Christ to assure them he is inspired, and that his command is not from himself. Wife from the husband not to be separated: Paul is assuring them that it should not be even in the mind of a Christian couple to separate, regardless of trumped up excuses. I realize, and so do you, that sometimes continuing in marriage is on shaky ground; but Paul says it should not be. Christian couples should be able to work through every situation, for we are all indwelt with the Holy Spirit. I believe what McGee said about divorce; he said, "The problem is not in the divorce, but the problem is that the couple should never had married in the first place." It is not that God does not forgive Christians when they divorce, but marriage should not be entered into lightly, without a proper perspective from the Word of God. We are not living in the Old Testament, and we are not under the Law, but if we are to appreciate God's grace, we will listen to Paul.
Verse, 11, "But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife."
LGT "(But if also she be separated, let her remain unmarried or to the husband be reconciled), and husband not to leave wife."
But if also she be separated: if after all the exhortation to remain together, she wants a separation. Let her remain unmarried: we must remember, Paul is stating the best scenario, that is, she should remain unmarried for the best for her. I don't believe anyone has ever been in the perfect will of God their entire life; however, Christ made allowances for our flesh, that is why we have 1 John 1:9. In order to have God's best for our lives, we must do things God's way. I'm thankful that he never leaves me, no matter how bad I botch things up. Or to the husband be reconciled: it is best if believers work through their troubles, but sometimes it's not possible, because of the frailty of our human natures. And husbands not to leave wife: women are usually the ones who call it quits in a marriage, not that it is their fault, but they are responders, and when they no longer can respond to the man, the beast, they give up. Paul also includes a man in his command to remain married.
Verse 12, "But to the rest speak I, not the Lord: if any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away."
LGT "But to the rest I say, not the Lord: if any brother has an unbelieving wife, and she consents to stay with him, let him not leave her."
But to the rest I say, not the Lord: The rest must mean the rest of the Gentiles that are married with an unbelieving Wife. Paul is not claiming that what he is about to say is not inspired of God, he says that he is not quoting from Jesus, because Jesus did not cover this issue at the time He was on earth. If any brother has an unbelieving wife, and she consents to stay with him, let him not leave her: If she is contented with her husband, let the husband stay married to her, even though he is not bound to.
Verse 13, "And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave."
LGT "And a woman has an unbelieving husband, and he consents to dwell with her, let her not leave the husband."
The same exhortation as given above, that is, if there is peace in the home, let them remain married. Paul adds this verse to show that it is not a one sided problem, and he is fair to both.
Verse 14, "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean: but now are they holy."
LGT "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else then are your children unclean, but now are holy"
Is sanctified: In this context sanctified means that they are regarded as holy, not holy in the sense of being saved, but regarded as morally proper to remain married. The marriage is legitimate. The unbelieving husband or wife could never be saved by the faith of believing partner. Sanctified in the brother means a Christian; the term brother is never to be interpreted, as ones neighbor that is not a believer. Else then are your children unclean, but now are holy: in the same sense of the husband being legitimized in the marriage, the children are not considered bastards, but legitimate children.
Verse 15, But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace."
LGT "But if the unbeliever separates himself, let him separate himself: the brother or sister is not under bondage in such [cases], but in peace God has called you."
But if the unbeliever separates himself, let him separate himself: Willful desertion sets the other party free. The brother or sister is not under bondage in such cases: The believing mate is not under obligation to make things work out, but they are now free from their vows. But in peace God has called us: It would be impossible for a believer to live in peace with a wife or a husband that did not want to be with them, for God has called us to live at peace with all. I personally believe that when it comes to divorce, each case has to be examined in its own context, and no one knows better than the couple involved; the Lord knows what a stress it is on the spirit when the flesh is involved. I believe it must depend on the maturity level of the couple involved, and of course, an unbelieving mate is something I know nothing about. The believer is cautioned in 2 Cor. 6:14: Be not yoked with unbelievers, for there is no agreement between Christ and Belial. If a couple gets married before one of them gets saved presents a completely different scenario for Paul.
Verse 16, "For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?"
LGT "For what knowest thou, O wife, if the husband thou shalt save? Or what knowest thou, O husband, if the wife thou shalt save?"
It is difficult to know if Paul is exhorting the believer to let them separate themselves 1Co 7:15, and in so doing deliver them from a bondage of an unhappy marriage, or is Paul actually telling them to stay together in order to win them over to peace? Paul could also mean that the behavior of the believer in the marriage may win the other to Christ, that is, if the word "save" here means deliverance from hell.
The Life Which the Lord Has Assigned
Verse 17, "But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
LGT "Only each as the Lord divided, each as God has called, so let him walk. And thus in all the assemblies I order."
Only each as the Lord divided: "Paul introduces this as a limitation to the statement in verse 15." "It states the general principle which determines these questions about marriage, and this afterwards illustrated by the case of circumcision and slavery. He has said that there is to be no compulsory slavery between the believer and the disbeliever the Christian and the pagan. But on the other hand there is to be no reckless abuse of this liberty, no license" (Robertson and Plummer). Each as God has called, so let him walk: whatever you were when you were converted don't try and change your station in life, if married to an unbeliever stay married. A man can be a testimony for God in whatever decent vocation he or she happens to be. And thus in all the assemblies I order: Paul recognizes his authority as the apostle to the Gentiles. What he says to them, he says to all the assemblies; this is a universal order for every church for all time.
Verses 18, 19, "Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God."
LGT "Was any one called having been circumcised? Let him not be uncircumcised. Was any one called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, But keeping all God's commandments."
Was any one called having been circumcised: has any one been saved as a practicing Jew? Let him not be uncircumcised: the Greek word for "uncircumcised" is epispastho: "The reference is to the process of restoring a circumcised person to his natural condition by surgical operation" (Vincent). Paul is saying that having been saved by God's grace, and being a Gentile, don't try and take on the ways of the Jews; and the Jew, having been saved, don't be ashamed and try and become a Gentile. When God saves a man, he is saved by the grace of God, and it makes no difference whether he was a Jew or a Greek. The legalistic Jews were trying to have the Gentiles circumcised in order to put the final seal on their salvation; and the Gentiles knew from Paul's teaching that it was not necessary, and that the only thing necessary was: But keeping all God's commandments: since circumcision was abolished with the Cross of Christ, they were to live under the precepts of the doctrines of grace Paul was teaching them. "Do not occupy yourselves to no purpose in things of no profit, but, on the contrary, exercise yourselves in duties [I say privileges] that are well pleasing to God. (A little addendum I offer to this verse: just as circumcision was abolished by the advent of Christ, so Baptism and the Lord Supper is abolished with the completion of the Word of God).
Verse 20, "Let every man abide in the same calling wherein he was called."
LGT "Each in the calling in which he was called, let him remain."
The calling of God in the N.T. always refers to conversion. Paul says don't try and change your station in life; you are now a saved Jew; a saved Gentile.
Verse 21, "Art thou called being a servant? Care not for it: but if thou mayest be made free, use it rather."
LGT "Were you called being a slave, let it not be a concern to you: but if you are able to become free, use [It] rather."
Were you called being a slave: did you become a Christian while being a slave? Let it not concern you: It really doesn't matter to the Lord. But if you are able to become free: if you are offered your freedom: use it rather: now, it may mean remain a slave, and use the fact that you are called as a testimony, or it may mean use the opportunity to take your freedom. We cannot let the modern view of slavery interfere with our exposition, for it is not the same as in N.T. times. Because of Paul telling the Jew to not desire to become a Gentile, and the Gentile not to desire to become a Jew, he is here saying, that just because a slave is called, he should not desire to be free, and that this should not be one of his concerns, but that if offered his freedom, he should naturally choose freedom.
Verse 22, "For he that is called in the Lord, being a servant, is the Lord's freeman: like wise also he that is called, being free, is Christ's servant."
LGT "For the one called in [the] Lord, [being] a slave, is a freeman of [the] Lord, likewise the one free being called, is a slave of Christ."
Whether bond or free when a man becomes a Christians he automatically becomes a bondservant, or slave, of the Lord Jesus Christ; you see, We all were purchased with Christ's blood from the slave market of sin [1Co 7:23], and then upon our conversion Christ owns us, that is, were are His slave; what a wonderful slavery that is!
Verse 23, "Ye are bought with a price; be not ye the servants of men."
LGT "Ye were bought with a price: do not become a slave of men."
This seems like a contradiction, but let me explain with the help of Vincent. Becoming a slave of Christ because He purchased us with His blood is spiritual mystery of God's grace that we accept because the Word of God says so, not because it is something we feel or experience. "Being the servants of men is not referring to the outward condition of bondage, but to spiritual subjection to the will and guidance of men as contrasted with Christ" (Vincent). [Following Christ through obedience to His Word]. As long as the master did not insist that the slave do that which is contrary to the Word of God, they were to remain a slave and do their service as unto the Lord.
Verse 24, "Brethren, let every man, wherein he is called, therein abide with God."
LGT "Each wherein he was called, brethren, in this let him remain with God."
I take this verse to be, "let him remain faithful to God", that is, stay in fellowship with the Lord the maximum amount of time, and do not let men persuade you otherwise. When we realize our position in Christ, and we adjust our lives to His doctrines, by allowing the Holy Spirit to work in and through us, we will have perfect fellowship.
The Unmarried and Widows
Verse 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."
LGT "But concerning the virgins, I have not a commandment of [the] Lord: but I give judgment as having received mercy from [the] Lord, to be faithful."
Now concerning virgins: concerning the unmarried daughters. I have no commandment of the Lord: Paul has no recollection of any command of Christ regarding virgins. But I give judgment as having received mercy from the Lord: this is not a disclaimer of inspiration; Paul is just saying that it had not been revealed to him previously. To be faithful: as long as Paul was writing this epistle, the Holy Spirit inspired him. Remember that Paul gave the doctrines of the church to Jews and Gentiles, and Christ dealt with the Jews before the church was instituted.
Verse 26, "I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be."
LGT "I think then this is good because of the present necessity, that [it is] good for a man so to be."
I think then this is good: that is, the following advice is good, that is, convenient. Because of the present necessity: the persecutions that the church was going through, and would continue to experience during the apostolic period. "It is believed that Paul was killed in the tenth year of Nero's reign" (Poole). That it is good for a man so to be: that is like Paul, unmarried. In light of what was taking place in the Western Empire at that time, Paul says it is more convenient if the unmarried could remain if possible, it that state.
Verse 27, "Art though bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife."
LGT "Have you been bound to a wife, seek not to be loosed: have you been loosed from a wife, seek not a wife."
Paul says that if your present state is that your married, stay married, and if you are not married, don't get married, under these stressful time of distress (1Co 7:26); this is Paul's sanctified judgment (opinion) not a direct command of the Lord.
Verse 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."
LGT "But if also you may have married, you did not sin, and if the virgin married, she did not sin: but such shall have tribulation in the flesh, but I would spare you."
But if thou may have married: contrary to Paul's recommendation, better judgment given in 1Co 7:17. You did not sin: it was not a sin because Paul was just giving them his sanctified advice. And if the virgin married, she did not sin: same condition as the first clause. But such shall have tribulation in the flesh: marriage always presents a certain amount of tribulation even in the best of times; but Paul says these times of distress are going to be extra trying on your marriage. But I would spare you: The reason I gave my judgment in the first place was to spare you these tribulations, but what you do is between you and the Lord in your marriage.
Verse 29, "But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none."
LGT "But this I say, brethren, the time is shortened: for the future, that the ones having wives, be as not having:"
But I say, brethren: this is what I mean by saying what I have been saying. The time is shortened: this can only mean the time before the Lord returns. I believe Paul believed the Lord was coming in his lifetime, just as we do today; and I believe this is good, because it shows that we are looking for Him to come and deliver us from this veil of tears. For the future: looking ahead. That the ones having wives, be as not having: they were not to be so attached to their wives that they neglect their fellowship with the Lord. Paul is not talking of the love relationship as much as the demands married life puts on both husband and wife together. This admonition is for the wife as well as the husband.
Verse 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."
LGT "And the ones weeping, as not weeping, and the ones rejoicing as not rejoicing, and the ones buying as not possessing."
Paul is saying that all earthly cares should pale in comparison to our looking for the Second Coming of Christ. "The general idea in all these expressions is, that in whatever situation Christians are, they should be dead to the world, and not be improperly affected by passing events" (Barnes).
Verse 31, "And they that use this world, as not abusing it: for the fashion of this world passeth away."
LGT "And the one using the world, as not abusing it: for the external show of this world is passing away."
And the ones that use this world: this a proper use of the world. This means the ones who use this world for food and raiment, and the necessities of life. As not abusing it: this means that they were not to use the world to excess. They were not to be known for their conspicuous consumption. They were to use the world but not to use it up. For the external show of this world is passing away: the world is temporary and we should not become too attached to it. I could give examples, but I don't think that's necessary, for you all know what I mean by temporary. John the apostle says the same thing when he wrote: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away. And the lust of it; but he that doeth the will of God abideth (remains) forever" (1 John 2:15-17).
Verse 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."
LGT "But I wish you to be free from cares. The unmarried cares for the things of the Lord, how he shall please the Lord:"
The married man has to be concerned about the needs of his wife and family, but the unmarried man can dedicate his entire life to serving the lord. We must not get confused; a married man can be dedicated to the Lord, but simply on a different plane then what the apostle was on.
Verse 33, "But he that is married careth for the things that are of this world, how he may please his wife."
LGT "But the one who is married cares for the things of this world, how he shall please the wife:"
The married man naturally tries to please his wife, if he is a good husband, because he loves her. Paul is not saying this is wrong, he is just stating the facts of life.
Verse 34, "There is difference also between a wife and a virgin. The unmarried 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."
LGT "And has become divided: Also the wife and the unmarried woman. The virgin cares for the things of the Lord, in order that she may be holy both in body and in spirit: but she that is married cares for the things of the world, how she shall please her husband."
And has become divided: this clause goes with the last verse as well as this verse. To be married has made a division in how the married and unmarried are able to serve the Lord. I remember when I went to a missionary Bible School, how parents would leave their children with the school and go off to some foreign country and pretend they were in God's will. I got into very much trouble over my outspoken negative comments about how raising children is the first responsibility of the natural parents, and not some school, no matter how righteous they believed they were. Paul is not condemning marriage, he is just making a spiritual comparison; only the Lord knows our motives in our service, whether married or unmarried.
Verse 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."
LGT "But I say this for your own profit, not that I may cast a noose upon you, but for what is seemly, and waiting on the Lord without distraction."
But I say this for your own profit: if they follow his advice it will be a benefit to them. Not that I may cast a noose upon you: I am not trying to burden you with a yoke you are unable to bear. The Greek word for a "snare" is a noose with a slip not used to capture animals. Paul is saying that he is not trying to lasso them and corral them into not getting married. But for what is seemly: The word "seemly" means appropriate or fitting to his suggestions. And waiting on the Lord without distraction: serve the Lord without distraction. "Paul is making it very clear that the important thing is to put God first. That should be the determining factor for every person in a marriage relationship. I don't care who you are or how spiritual you think you may be, if you are not putting God first in your marriage, then your marriage, my friend, is not the ideal Christian marriage" (McGee).
Verse 36, "But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will he sinneth not: let them marry."
LGT "But if any one thinks [he] behaves unseemly towards his virgin, if she be beyond her prime, and so it ought to be, what he wills let him do, he does not sin, let them marry."
But if anyone thinks he behaves unseemly towards his virgin: if a father misunderstands Paul's reasoning for celibacy, and forbids his daughter to marry. If she be beyond her prime: she is at the marriageable age, and is now growing older. And so it ought to be: that is, if she cannot restrain from wanting to marry. What he wills let him do it: the father should not keep the daughter from marrying. He does not sin: the father should not feel as though he is sinning by letting her marry, his concern should be for his daughter's happiness. Let them marry: he uses the plural here because it takes two to marry.
Verse 37, "Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart he will keep his virgin, doeth well."
LGT "But the one who stands firm in his heart, not having necessity, but has power over his own will, and this has judged in his own heart, to keep his own virgin, he does well."
But the one who stands firm in his heart: Paul is describing a stable man who does not vascillate but stands firm in his convictions. Not having necessity: his daughter is not engaged or some other reason she needs to marry. But has power over his own will: he has power to make a right decision because there is nothing standing in his way. And this has judged in his own heart: he has determined and made a resolution to act. To keep his own virgin: he has resolved with a clear mind to keep his daughter in an unmarried state. He does well: either case; if he decides to keep her unmarried, or she decides to marry, he does agree with a clear and adjusted mind.
Verse 38, "So then, he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better."
LGT "So that, the one who gives in marriage does well, and the one who gives not in marriage does better."
Paul is simply saying that allowing a daughter to marry, or if she does not it is all right. He is simply saying under the present circumstances of the persecution the church is going through, and the shortness of the time when Christ will return (1Co 7:26,29), it is better she does not marry. Remember Paul is not giving commands; he is simply giving his sanctified opinion.
Verse 39, "The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord."
LGT "A wife is bound for as long time as her husband lives: but if her husband has fallen asleep, she is free to be married to whom she wills, only in [the] Lord."
Paul continues with his doctrine of marriage and divorce. The last clause "only in the Lord" says it all. When a couple decide to marry, this should be the very center of their thinking that they both should be believers. After a husband dies, a widow may marry, but only in the Lord.
Verse 40, "But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God."
LGT "But she is more blessed if she should so remain, according to my judgment: and I think I also have the Spirit of God."
But she is more blessed if she should so remain: that is, if a widow would remain unmarried, she would find more happiness. According to my judgment: Paul assures them that this is his sanctified opinion on this tangled problem of marriage and divorce. And I think I also have the spirit of God: this is not just Paul's reasoning on this complex issue; he says: I have the Holy Spirit as my guide, and he was giving Bible Doctrine to the Church. Now that the Bible is complete, we all have the Holy Spirit indwelling us.
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