1 Corinthians 7:26Meaning & Commentary from the Church Fathers

Thus, having purified and elevated the minds of his hearers, he says further: "Concerning virginity I have no commandment from the Lord, but I give counsel, as one who has obtained mercy from the Lord to be faithful" (1 Cor 7:25). Continuing his discourse, he gradually comes at last to virginity. After teaching and admonishing the Corinthians by speaking about continence, he passes to a higher subject and says: "I have no commandment, but I consider it better" (1 Cor 7:25-26). Why? For the same reason that he gave when speaking about continence.

In my judgment, he says, it is best for a man to abstain from marriage because of the inconveniences and troubles joined to it, not because marriage is impure.

"I think, therefore, that this is good because of the present necessity." What is this necessity which, by dissolving the marriage bond, requires the freedom of virginity? "Woe to those who are with child and to those who nurse infants in those days" (Mt 24:19; Mk 13:17; Lk 21:23). Here neither fornication nor dissipation is condemned, for their condemnation is beyond doubt. Rather, conception in the womb, the crying of infants, and the fruits and works of marriage are in view. "It is good for a man to be so." If it is good for a man to be so, then consequently it is worse, and bad for a man, not to be so.

The Lord Himself did not lay down a commandment, but only stirred free will toward the struggle. In the same way, the Apostle did not establish a commandment, but only gave counsel (1 Cor 7:25). This counsel is not human, as though measured by human strength. The Apostle confesses that the gift of divine mercy was planted in him. He also declares that he knew with certainty how to prefer the former and to order the latter. Therefore he says, "I judge," not, "I command." He says, "I judge this to be good because of the present necessity" (1 Cor 7:26). Therefore one must not flee the marriage bond as a transgression. At the same time, one must avoid it as a necessary burden.

The Apostle Paul says that it is good for a man to remain a virgin. To show this with absolute clarity, he speaks of the present necessity, for what is better is better in comparison with what is good. Nothing is so beautiful and useful as virginity. Paul sets virginity forth as most pleasing not only to God, but also for the present life. Virginity does not know what conditions of this age marriage must endure. It does not know sorrow, childbirth, or the loss of children.

He added, "I think," not because he doubts that virginity is good and the best of goods. Rather, lest counsel be turned into law, he expressed himself with hesitation. For law is accompanied by observance, transgression, and punishment of transgressors. Therefore he does not make this great thing a law, but offers it as counsel. After saying, "Do not seek a wife," he added:

"Because of the present necessity," that is, because of the difficulties and sorrows of the married state, as Theophylact says, "I judge it better that it is good for a person, whether man or woman, to remain so," that is, alone. Yet the married "will have afflictions in the flesh, and I spare you." Since the words "afflictions in the flesh" correspond to the words "because of the present necessity," perhaps the Apostle also had in mind what blessed Photius saw in the present necessity. These were the persecutions and oppressions for the faith that were always ready to rise against the Corinthians. It is easier for the unmarried to endure them, or to hide from them (Bishop Theophan).

In setting forth at length his view of celibacy, the Apostle again first presents the general teaching related to this view. Then he gives certain particular rules. The Apostle's first general point is that virgins should remain in their state, just as those in the marriage bond should remain, and likewise widows, or those who have renounced marriage. The Apostle's other fundamental thought is that it is better to be celibate than married. He proves this first by his personal conviction, which he regards as sound because he was called by the Lord Himself to proclaim right life. Second, he proves it from the fact that married life, difficult in general, was especially difficult during the founding of the Church.

"What, then, do you counsel us? I think, therefore, that this is good, that it is good for a man to be so." He says, "I think," not because he doubts that virginity is good and the best of good things. Rather, he expressed himself as though in doubt so that counsel should not turn into law. For law is attended by observance, transgression, and the punishment of transgressors. Therefore he does not make the great thing a law, but proposes it as counsel (Theodoret). "Because of the present necessity" may mean the necessity already present and oppressive, or the necessity now impending. It is not yet here, but is ready to fall upon our heads. In the first case, these are necessities arising either from a convergence of constraining circumstances, or from the married state itself.