Undivided Devotion to the Lord (1 Cor 7:32-35)

An Urgent Imperative for Singles (7:32-35)

Be free from concern/without anxiety (1 Cor 7:32a), meaning, "as long as you are in this present world." What particular concerns? It has been often explained as referring primarily to the "extra cares" of married life, which becomes a further exhortation--indeed warning--against marriage. But this is not what this opening sentence is about. Rather, it has to do with a state of being, not with "cares" as such. To whom is Paul addressing? The "you" may refer to the "unmarried" (7:25-28). Thus, the anxiety doesn't have to do with the worldly cares of marriage, but with concern over whether or not to get married, especially since the ascetics say that it is good not to touch [have sexual relations] a woman (1 Cor 7:1), implying that it is more holy and spiritual to be celibate if married, or celibate and single for life if unmarried.

Living in the present age as an eschatological person (7:29-31) is still Paul's most likely concern for those still unmarried. That is, because life is determined by one's new existence in Christ (already but not yet, with the "not yet" clearly in view), the Christian should be free from the anxiety-ridden existence of those who are determined by the world in its present form. The Christian still buys and marries, but he or she does so "as if not" (1 Cor 7:31). The ideologies, philosophies, politics and things of the present world do not determine one's existence, but a clear eschatological view of the future does. Thus, whatever happens or does not happen, a Christian is free from anxiety/concern (1 Cor 7:32a). Paul indeed does speak to the unmarried who are anxious about marriage. But Paul wants both married and unmarried to be this way. Their existence in the present scheme of things differ (7:32b-34), but both are to be without anxiety.

Paul then describes the 2 kinds of existence, married and unmarried (7:32b-33) in terms of their "anxiety" or "concern." He begins with the men, and what he says also applies to and is almost perfectly balanced with women (1 Cor 7:34). There's a play on the adjective: "I want you to be without 'concern' even as you must 'concern yourselves' with life in the present age (1 Cor 7:32-33). The married man "is divided" as he cares for both the Lord and his wife, but he should not be full of anxieties. The "division" may mean that he has less opportunity for service than is available to the unmarried, but it does not mean that the one is a superior existence, or that it is more full of anxiety. Paul could not have intended that, for if he did the married man would become anxious despite exhortations to the contrary. Thus, of the 2 kinds of existence, for Paul this means that celibacy is preferable, buit at the same time he is removing any anxiety that marriage might be wrong in itself. Different, yes; more involved in the present world, yes; but inferior or sinful, no. What is crucial is that either live without anxiety, even though they must continue to use the world while in the world, though not a part of it.

Paul makes some general statements about the nature of married and unmarried existence in the present age by repeating for women what he has just said about men (1 Cor 7:34), as he has done throughout ch. 7. "...to be devoted to the Lord in both body and spirit" means something like "holy in every way" or "completely," with "body and spirit" not to be thought of separately but together, as designating the whole person (1 Cor 5:5; 2 Cor 7:1; 1 Th 5:23). Paul is not saying that "body and spirit" means that "chaste" is superior to having sexual relations in marriage (7:2-6). Paul is clearly not moving in the direction of the Corinthain asceticism, which views sexual relations per se as unholy, or not good, or less spiritual. Neither celibacy nor chastity as part of one's "holiness" is the same thing as negating sexual relations as such in the name of holiness. A Christian can be holy whether married and having sexual relations or single and celibate.

"This I say" (1 Cor 7:29, 35) brackets 7:29-35, which refers to their eschatological existence as determining their life in the present world, including being without anxiety over the matter of whether to marry or not. Althought Paul obviously leans toward being celibate, either existence is all right in the present as long as one is nether determined by it nor anxious over it. The purpose of what has been said is stated in 3 parts:

1. Positively, "for your own good" [for your own advantage/benefit].
2. Negatively, "not to restrict you," which is a metaphor that literally means "not to throw a noose around your necks." "Benefits" is not a commandment. They are not to take his preferences, for any reason, as a burden around their necks. The betrothed are not bound by Paul's preference. Paul wants what has been said to be a liberating word, whichever direction they go. There are 2 kinds of existence in this present age, but those who have truly entered the new age live now "as if not" (1 Cor 7:31), and are thereby free from the anxiety that enshrouds all others, including the Corinthian ascetics.
3. Positively, "that you may live in a right way in undivided devotion to the Lord" ["but what what is seemly and constant to/for/before the Lord in an undistracted way."] Paul does not want to restrict them, as the ascetics would do, but to free them for whatever is appropriate in their case (either marriage or celibacy) so that they may have constant and unhindered devotion to the Lord. For the gifted celibate that would mean celibacy (1 Cor 7:7). But for the betrothed, whose gift is not celibacy but whose devotion to the Lord has been hindered by the ascetics' demanding that he be so, what is appropriate is marriage. Paul has not argued that celibacy is the way of life that is most appropriate or seemly. Rather, he gives eschatological reasons for preferring it. A betrothed person, who is anxious about whether or not to marry, is hardly living appropriately or with unhindered devotion. Though Paul, despite giving new grounds for preferring celibacy, he again sets that preference in a context that equally affirms the "rightness" of marriage, which he will once more spell out in detail in the conclusion that follows (7:36-38).

To Paul, everything must be seen in light of his eschatological perspective.

1. Paul really does prefer celibacy. Both the nature of eschatological existence itself--in light of the present distress--and the divided nature of one's caring when married speak in favor of it.
2. But celibacy is not the only existence itself, nor is it to be preferred on moral grounds, only eschatological. All must live as eschatological people, free from anxiety. This is especially true for the betrothed, whose anxiety would have stemmed not from worldly cares but from the Corinthian ascetics. If the present distress and shortened time (1 Cor 7:26, 29) make celibacy preferable, they do not make marriage wrong (1 Cor 7:28, 36). Rather, the married in particular must learn to live as truly eschatological people in a world whose present expression is passing away (1 Cor 7:31).

Why should single people remain unmarried? "those who marry will experience distress in the flesh, and I would spare you that" (1 Cor 7:28b). What does Paul have in mind here? Pain in childbearing for the woman? The cares and sorrows of raising a family? Was Paul speaking here from some sad personal experience? Paul offers no information about what he means. But he thinks that marriage will bring complications and responsibilities that will prevent believers from serving the Lord without distraction. At best, marriage will produce divided interests, because the married Christian (rightly) must consider how to please the spouse rather than concentrating single mindedly on pleasing God (1 Cor 7:32–35). Thus, Paul tells his readers, his advice is not designed "to keep [them] on a tight rein" (NEB, literally "to throw a noose upon you") but to set them free for unhindered service to God. This argument bears a striking similarity to a passage in which Epictetus argues that the Cynic philosopher should avoid marriage: "But in such an order of things as the present, which is like that of a battle-field, it is a question, perhaps, if the Cynic ought not to be free from distraction, wholly devoted to the service of God, free to go about among men, not tied down by the private duties of men, nor involved in relationships which he cannot violate and still maintain his role as a good and excellent man, whereas, on the other hand, if he observes them, he will destroy the scout and messenger of the gods, that he is." Paul's thinking is similar. The potential danger of marriage is that it will hinder the Christian's single minded devotion to the mission of the church--"the affairs of the Lord." This concern about freedom for mission motivates Paul's hesitation about the advisability of marriage.

"I think that, in view of the present necessity, it is well for you to remain as you are" (1 Cor 7:26) [Hay's translation]. This refers to the eschatological sufferings that Paul expects to come upon the church. Another meaning fits the context better. The translation "impending crisis" (NRSV) is wrong. It refers to present, not future, events (1 Cor 3:22, the same word refers to "things present" in contrast to "things to come"). The noun is usually interpreted to refer to some sort of suffering or "crisis" (NRSV). The meaning of the word is "necessity" or "urgency." Paul uses the same word just a few paragraphs later: "[N]ecessity is laid upon me; yea, woe is unto me if I do not preach the gospel!" (1 Cor 9:16, KJV). It seems probable that the "present necessity" (1 Cor 7:26) is the urgent imperative of proclaiming the gospel and doing the work of the Lord in the short time that remains (7:32–35). This explains more clearly why Paul regards celibacy as preferable to marriage: It frees the time and attention and energy of believers for the crucial work that is to be done in the precious short time before the parousia.

The dignity and value of singleness. One of the most important messages of this text for the church is that the single life has dignity and value before God. Most Protestant churches, historically in reaction against the Catholic imposition of mandatory clerical celibacy, have come to regard the unmarried state as aberrant and unhealthy. This tendency has been reinforced by powerful forces in popular culture that insinuate the idea that human wholeness is possible only through sexual relationships. But 1 Corinthians 7 insists that we take a serious look at it. Paul argues that for many it's better to remain unmarried—not because sex is dirty or wrong, but because the single life allows Christians the freedom and flexibility to serve God without distraction. This merits sustained reflection. Can Christians learn to think about their choices between marriage and singleness within the framework of the church's mission to carry the gospel to the world? Our conversation in the church about these matters would begin to pose a serious challenge to Western culture's frantic idolatry of sexual gratification as a primary end of human existence.

Be eschatological people. This text has been burdensome for the young. It's hard to perceive that Paul's preference for celibacy does not also make it a superior existence. Yet our real failure is to take the main point seriously enough, namely that we are to live out our lives in the present age, whether married or not, as those who have been determined by the "foreshortened time" (1 Cor 7:29). Being eschatological people is to free us from the grip of the world and its values. We are to live "as if not" (1 Cor 7:31), i.e., as fully in the world but not controlled by its systems or values. Such freedom, which comes only from Christ, removes from one the anxiety about which existence is better. Whichever one is called to is better, as long as it is appropriate and allows one unhindered devotion to the Lord. Paul insisting that his own preference, including his reasons for it, should not be taken as a noose around anyone's neck. Roman Catholicism has insisted on celibacy for its clergy even though not all are gifted to be so (1 Cor 7:7). On the other hand, many Protestant groups will not ordain the single because marriage is the norm, and the single are not quite trusted. The answer again lies in our becoming eschatological people who live in the present with such a clear vision of our certain future that we are free from anxiety, and therefore also free from placing such strictures on others as well as on ourselves.

Reference:

1. Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
2. Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987.
   
3. Richard B. Hays. The Moral Vision of the N.T. A Contemporary Introduction to N.T. Ethics. 1996.

Sermon Divisions: 

1. 7/12/20: Always Thank God (1:1-9) [1 Cor 1:4].  Cosmic Epic Calling [1 Cor 1:2].
2. 7/19/20: The Devil Divides, God Unites (1:10-17) [1 Cor 1:10]. All Agree. No Divisions. Perfect Unity.
3. 7/26/20: The Cross--God's Way--is Dumb (1:18-25) [1 Cor 1:18]. The Cross Stumbles. The Cross is like a Cop Out. Foolish Cross.
4. 8/2/20: What You Were, Who Christ Is (1:26-31) [1 Cor 1:26, 30]. The Necessity of Lack. No Boasting  [1 Cor 1:31].
5. 8/9/20: Nothing but Jesus (2:1-5) [1 Cor 2:2]. 
6. 8/16/20: Wise vs. Stupid (2:6-16) [1 Cor 2:6]. True Wisdom is Only for the Mature. The Mind of Christ [1 Cor 2:16].
7. 8/23/20: You're NOT Spiritual (3:1-4) [1 Cor 3:1].  Spiritual, Yet Not Spiritual.
8. 8/30/20: Merely Servants (3:5-9) [1 Cor 3:5]. Field Laborers.
9. 9/6/20: Build with Care or Be Destroyed (3:10-15, 16-17) [1 Cor 3:10-11]. God's Temple.   
10. 9/13/20: Deceived by Wisdom (3:18-23). All Belongs to Christ and God. Wisdom doesn't boast.
11. 9/20/20: When You Are Judged (4:1-5) [1 Cor 4:4]. Go Ahead...Judge Me!  Judged Only by God; Accountable Only to God.  Judging Others Blinds You.
12. 9/27/20: When You Are Scum (4:6-13) [1 Cor 4:13]. Become Scum. Puffed up Corinthians and Suffering Apostle amid Others' Boasting.
13. 10/4/20: Imitate Me (4:14-21) [1 Cor 4:19]. Fatherly Admonition. Final Warning to Boasters. Fatherly Admonition to Paul's Corinthian Children.
14. 10/11/20: Expel the Wicked Man (5:1-13) [1 Cor 5:13]. Drive out the wicked person from among you. [David, Daniel]
15. 10/18/20: You Were Washed in the Name (6:1-11) [1 Cor 6:11]. You will Judge the World [1 Cor 6:2]. I Say this to shame you [1 Cor 6:5]. [Christy Peace]
16. 10/25/20: Your Body is NOT Yours (6:12-20) [1 Cor 6:13]. Glorify God with Your Body. [Adrien]
17. 11/1/20: Sex in Marriage is a Good Thing (7:1-7). [Yohan] [Women, Wives, Wise West Loop Elders and Singles]
18. 11/8/20: No Divorce (7:8-16). [Angie]
19. 11/15/20: Remain as You Are (7:17-24). [Taniesha]
20. 11/22/20: An Eschatological Reason to Stay Single (7:25-31). [David, Daniel]
21. 11/29/20: An Urgent Imperative for Singles (7:32-35). [Sarah, Josh]
22. 12/6/20: Stay Single or Marry (7:36-40). [Noah, Jim]
23. 12/13/20: (8:1-13). [Rhoel, Chris]