With some apparent reluctance, Paul offers the advice which he has been requested to give as an apostle who possesses the Spirit (7:40), although he concedes that he has no command of the Lord to which he may appeal (7:25).
Certain governing principles are set out which make it beneficial not to enter on marriage. It is a moot point how far these conditions are still valid today—and we must always remember Paul’s own qualifications (7:28). Can you detect the principles?
The acute “time of stress” in which apostolic Christianity was being established (7:26), with no clear future, mainly because a clash with state (leading to persecution and death by martyrdom) could be discerned by any with eyes to see.
The uncertainty of society’s continued existence, bounded (as the church has always believed) by the prospect of the Lord’s return and the winding up of history (7:29,31).
The need to live as those who recognize themselves as pilgrims and strangers in the world (7:26-31; Hebrews 11:13; 1 Peter 2:11), and so to be set free from the anxiety which comes with the ownership of property—and the domestic responsibility of a wife, children and home life (7:32-34). Again, Paul inserts a proviso, in no way wishing to hold his converts back (7:35), but concerned only that they may “wait on the Lord without distraction.” A missionary situation required a stringent ethic; the question is how far, with the coming of Christian civilization and culture, these prescriptions remain valid.
We have assumed that normal marriage opportunities and arrangements are in Paul’s mind (as, eg in 7:27). The next section (7:36-38), however, envisages the problem confronting an engaged couple. 7:39 gives two ideals for Christian marriage: marriage is a life-long commitment and Christians should only marry Christians.
Two facts are clear from this chapter: celibacy and marriage are both natural, and a person must make his or her choice.
