Married life in Judaism was considered, in effect, a kind of religious duty; in the minds of believers it was connected with fulfilling the command...
Married life in Judaism was considered, in effect, a kind of religious duty; in the minds of believers it was connected with fulfilling the command, "be fruitful and multiply," which was given to people at the very beginning, immediately after the creation of the human person and before the fall. Therefore, avoiding married life was considered inappropriate and unworthy of a person seeking to keep God's commandments. Of course, all kinds of things happen in life, and not everyone succeeds in starting a family, but those without families, unless they were without a family through no fault of their own, were viewed as people deserving only sympathy.
This applied equally to priests, Levites, rabbis, and teachers of the Torah. It was considered that no service to God in itself could become an obstacle to family life. As for Paul himself, at the moment of his meeting with the Risen One on the Damascus road, he apparently had not yet married and started a family: he was then a relatively young man who had only just completed his rabbinic education. Or perhaps he had not quite completed it; it is not known exactly whether Paul, then still Saul, was continuing his studies with Gamaliel at that time or not.
But once Saul, the former student of Gamaliel, became Paul and an apostle, he could no longer live his former life. His new life was so filled with journeys and travels, and travels often far from safe, that he considered it better not to have a family at all, so as not to expose his household to all the hardships of his own life. This, as can be seen, is what Paul has in mind when he says that a family man is forced to think about his family, while an unmarried man can devote himself wholly to service, distracted by nothing else and looking back at no one.
But the apostle understands that such a path cannot be universal, that it is conditioned by the specifics of a particular calling and a particular service. Speaking of himself as a person "having the Spirit of God," Paul defends his right, as well as the right of any other person, if God calls him precisely to such a path, to remain without a family. He urges people not to look at the unmarried as unhappy people whose lives have failed, affirming that there can also be a conscious choice of the corresponding path.
Such an affirmation of the dignity of celibacy against the background of traditional disdain for it was absolutely necessary then. But the apostle also draws attention to the fact that in the present time, when the Kingdom has already drawn near according to the Savior's own word, and His return in glory can be expected every day, one must not become attached to family any more than to anything else in this world. There is, after all, family as marriage, as the depth and fullness of relationships which, when speaking of Christians, are rooted in the life of the Kingdom; and there is family as a social and everyday phenomenon. This everyday life and the society that produces it will not enter the Kingdom, but will remain in this world. Therefore, even family life must be lived in such a way that everyday life and society do not prevail over its spiritual component, as Paul reminds us.
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7:25 Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had a particular revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.
7:26 This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urgethe present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.
7:27 See note Co1 7:26.
7:28 Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.
7:29 But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.
7:30 And they that weep, as if they wept not - "Thoughsorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear. They that buy, as if they possessed not - Knowing themselves to be only stewards, not proprietors.
7:31 And they that use this world, as not abusing it - Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.
7:32 Now I would have you - For this flying moment.Without carefulness - Without any incumbrance of your thoughts.The unmarried man - If he understand and use the advantage he enjoys - Careth only for the things of the Lord, how he may please the Lord.
7:33 But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian.How he may please his wife - And provide all things needful for her and his family.
7:34 There is a difference also between a wife and a virgin - Whether the church be under persecution or not. The unmarried woman - If she know and use her privilege. Careth only for the things of the Lord - All her time, care, and thoughts centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?
7:35 Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luk 10:39.Without distraction - Without having the mind drawn any way from its centre; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.
7:36 But if any parent think he should otherwise act indecently - Unbecoming his character. Toward his virgin daughter, if she be above age, (or of full age,) and need so require, Co1 7:9,let them marry - Her suitor and she.
7:37 Having no necessity - Where there is no such need.But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.
7:38 Doeth better - If there be no necessity.
7:39 Only in the Lord - That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.
7:40 I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, Co1 2:16, Co1 14:37, and the other. Co2 13:3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See Co1 10:12.