1 Corinthians 7:32

Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. […]

The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand. "For," says the apostle, "such shall have trouble in the flesh. But I spare you. For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."

If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication.

How is it, Paul, that while desiring us to be free from care and for this reason commending celibacy to us, you again say: "the unmarried man cares for the things of the Lord"? For behold, here too there are cares. But not such cares, …

And in what way could we be without cares? If we were to remain unmarried. Therefore he adds the following.

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.

But I would have you without carefulness,....

without carefulness--I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek). careth--if he uses aright the advantages of his condition.

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AT the time when Paul wrote these words he was giving judgment as to whether it was expedient for Christians in those days to marry. The question was whether they were likely to be better Christians married or unmarried. This was a question of much delicacy and Paul answered it with remarkable discretion and fidelity. And, in so doing, he laid down a great general principle which is of much more value to the Church, today, than Paul's private opinion about the matter of marriage or non-marriage.

AT the time when Paul wrote these words he was giving judgment as to whether it was expedient for Christians in those days to marry. The question was whether they were likely to be better Christians married or unmarried. This was a question of much delicacy and Paul answered it with remarkable discretion and fidelity. And, in so doing, he laid down a great general principle which is of much more value to the Church, today, than Paul's private opinion about the matter of marriage or non-marriage. Paul tells us that concerning virgins, he had no commandment of the Lord, but gave his judgment as one that had obtained mercy of the Lord to be faithful—he did not speak, in this case, as under Divine Inspiration, but as an experienced and consecrated man giving his judgment for the good of others—and for the benefit of the great work so dear to him. In that capacity, Paul's words are, by no means, to be despised. I had far rather follow the uninspired advice of Paul than that of any other man. In mental clearness none ever excelled that consecrated man. But he spoke under Inspiration, beyond all question, when he gave this as his reason for desiring that they would remain unmarried—"I would have you without carefulness," or as the Revised Version reads it, "I would have you to be free from cares." This is the mind of the Holy Spirit as well as the mind of the Apostle Paul. This is a text, not for Paul's time, alone, but for our time and for all time. The general principle in our text I will endeavor to open up before you. We who have believed are the servants of Christ and are no longer at our own disposal. We are not our own, for we are bought with a price. If you look back in the chapter, at the 23rd verse, you find a statement to that effect. Hence our business in life is to serve Him who has redeemed us. This one occupation should entirely absorb and engross us.

Without carefulness - Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remainder of it he shall restrain, and none can harm you if ye be followers of that which is good.

But I would have you - I would advise you to such a course of life as should leave you without carefulness My advice is regulated by that wish, and that wish guides me in giving it. Without carefulness - (ἀμερίμνους amerimnous). Without anxiety, solicitude, care; without such a necessary attention to the things of this life as to take off your thoughts and affections from heavenly objects; see the notes on Mat 6:25-31. careth for the things that belong to the Lord - Margin, “The things of the Lord;” the things of religion. His attention is not distracted by the cares of this life; his time is not engrossed, and his affections alienated by an attendance on the concerns of a family, and especially by solicitude for them in times of trial and persecution. He can give his main attention to the things of religion. He is at leisure to give his chief thoughts and anxieties to the advancement of the Redeemer’s kingdom. Paul’s own example showed that this was the course which he preferred; and showed also that in some instances it was lawful and proper for a man to remain unmarried, and to give himself entirely to the work of the Lord. But the divine commandment Gen 1:28, and the commendation everywhere bestowed upon marriage in the Scriptures, as well as the nature of the case, show that it was not designed that celibacy should be general.