SEV Biblia, Chapter 7:25
¶ Pero de las vírgenes no tengo mandamiento del Seor; mas doy mi parecer, como hombre que ha alcanzado misericordia del Seor para ser fiel.
Clarke's Bible Commentary - 1 Corinthians 7:25
Verse 25. Now concerning virgins] This was another subject on which the Church at Corinth had asked the advice of the apostle. The word parqenov, virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from 1 Cor. vii. 26, 27, 32-34, and from Rev. xiv. 4. The word parqenov, virgin, is frequently applied to men as well as to women. See Suidas, under the word Hebel? outov parqenov kai di kaiov uphrce, He (Hebel) was a virgin, and a righteous man. In 1 Cor. vii. 36 the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended. I have no commandment of the Lord] There is nothing in the sacred writings that directly touches this point.
Yet I give my judgment] As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle's words may be safely understood.
John Gill's Bible Commentary
Ver. 25. Now concerning virgins , etc.] Whether they should continue in the same state or not, whether they should marry or not, was one of the cases put to the apostle, and which the Corinthians wrote to him about, and to which he returns this answer: I have no commandment of the Lord : neither in the Old Testament, in the law of Moses, or writings of the prophets; nothing is therein enjoined concerning celibacy, or commanding persons to live a single life; but on the contrary there are many things directing and exciting to a marriage state; nor had the apostle any command from the Lord Jesus Christ, under the Gospel dispensation, obliging to virginity; nor any special orders, or peculiar revelation from the Spirit of God, fixing and settling this point: yet I give my judgment , what will be most advisable, convenient, and prudent to be done, considering persons, times, and circumstances. The apostle does not make use of his power and authority, as such, to make decrees, and prescribe rules, binding on the consciences of men; only humbly and modestly gives his opinion, which if thought well of, might be followed by them: and the more to engage them to take his advice, he adds, as one that hath obtained mercy of the Lord to be faithful ; the meaning of which is, not that he, through the goodness and mercy of the Lord, had with great integrity preserved his virginity, and so proposes himself, as an instance and example of retaining it; for it is not certain, that though the apostle was now single, that he had never been married; it seems rather that he had, and therefore this cannot be his sense; nor does he refer to his faithfulness, to the Gospel committed to his trust, and the faithful discharge of his whole ministerial service, and which was owing to divine grace and mercy; but to that plainness, honesty, and integrity, which appeared in the whole course and conduct of his life, and in all his conversation with men; and particularly in giving advice about any matter, or declaring his sentiments on any subject: and when a man is free and faithful, and openly and honestly tells his mind, it greatly recommends him, and commands attention and regard to what he says; and faithfulness, it may be observed, considered in this sense, is not of nature, but of grace; it is obtained not by a mans own power and strength, but by the grace and mercy of God; to which it is here ascribed.
Matthew Henry Commentary
Verses 25-35 - Considering the distress of those times, the unmarried state was best Notwithstanding, the apostle does not condemn marriage. How opposit are those to the apostle Paul who forbid many to marry, and entangl 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: eve 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 the held them not. As to all worldly concerns; they must keep the world ou 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 quickl 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. Tha 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 u reflect on the advantages and snares of our own condition in life; tha 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.
Greek Textus Receptus
περι 4012 PREP δε 1161 CONJ των 3588 T-GPF παρθενων 3933 N-GPF επιταγην 2003 N-ASF κυριου 2962 N-GSM ουκ 3756 PRT-N εχω 2192 5719 V-PAI-1S γνωμην 1106 N-ASF δε 1161 CONJ διδωμι 1325 5719 V-PAI-1S ως 5613 ADV ηλεημενος 1653 5772 V-RPP-NSM υπο 5259 PREP κυριου 2962 N-GSM πιστος 4103 A-NSM ειναι 1511 5750 V-PXN
Vincent's NT Word Studies
25. Virgins (parqenwn). Not the unmarried of both sexes, as Bengel. The use of the word by ecclesiastical writers for an unmarried man has no warrant in classical usage, and may have arisen from the misinterpretation of Apoc. xiv. 4, where it is employed adjectivally and metaphorically. In every other case in the New Testament the meaning is unquestionable.
Robertson's NT Word Studies
7:25 {I have no commandment of the Lord} (epitagen kuriou ouk ecw). A late word from epitassw, old Greek verb to enjoin, to give orders to. Paul did have (verse #10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (#Ac 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (#1Co 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (#7:25,28,34,36-38) and not as in #Re 14:4 (metaphor). It is probable that in the letter (#7:1) the Corinthians had asked about this problem. {But I give my judgment} (gnwmen de didwmi). About mixed marriages (#12-16) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (#2Co 8:10), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (hws eleemenos hupo kuriou pistos einai). Perfect passive participle of eleew, old verb to receive mercy (eleos). pistos is predicate nominative with infinitive einai. this language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
