(26) I suppose therefore that this is good for the present distress.--Better, I think then that it is good because of the impending distress--that it is good for a person to be so--i.e., to continue in the state in which he is, married or unmarried, as the case may be.

The construction of this sentence is strikingly characteristic of a writing which has been taken down from dictation. The speaker commences the sentence, and afterwards commences it over again: "I think it is good," &c., and then, "I say I think it is good."

From this verse to the end of 1Corinthians 7:35 the Apostle deals again with the general question of marriage, introducing a new element of consideration--"the impending distress"; and at 1Corinthians 7:36 he returns to the immediate subject with which he had started in 1Corinthians 7:25, viz., duty of parents regarding their young unmarried daughters. The "impending distress" is that foretold by Christ, Matthew 24:8 et seq. The Apostle regarded the coming of Christ as no distant event, and in the calamities already threatening the Church, such as the famine in the time of Claudius (Acts 11:28), and in the gathering persecutions, he heard the first mutterings of the storm which should burst upon the world before the sign of the Son of Man should appear in the heavens.

It is good for a man.--It is most important to remember how much stress St. Paul lays upon this point as the ground of his preference for celibacy. As the reason for the preference has ceased to exist, so the advice, so far as it springs from that cause, is no longer of binding obligation (see 1Corinthians 7:29-31).

Verse 26. - I suppose. St. Paul only states this modestly, and somewhat hesitatingly, as his personal opinion. For the present distress; rather, on account of the pressing necessity; in the urgent and trying conditions which at the present moment surround the Christian's life, and which were the prophesied "woes of the Messiah" (Matthew 24:3, etc.). For a man; rather, for a person - whether man or woman. Be to be; that is, unmarried. The words are not improbably a quotation from the Corinthian letter. Otherwise we might explain the "so" to mean "as he is - whether married or unmarried."

7:25-35 Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. 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. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.I suppose, therefore, that this is good,.... The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows,

for the present necessity; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, &c. which are common to all, and at all times more or less; but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it, , "because of the necessity of the time", or season: using the very Greek word in text; as the Targumists (q) also have frequently adopted it into their language, and use the phrase , "an hour, or time of necessity", for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; see Matthew 24:19 upon a like account, the Jewish doctors advise to the same the apostle here does (r);

"from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, , not to marry, and beget children:''

I say it is good for a man so to be; to remain unmarried, to live a single life, to be a virgin; for the word "virgin", as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, "even as I"; as he does in 1 Corinthians 7:8 which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.

(q) Targum Jon. & Hieros. in Genesis 22.14. & xxxviii. 25. & Targum Sheni in Esth. v. 1.((r) T. Bab. Bava Bathra, fol. 60. 2.