Третье отделение. Наставления о браке и безбрачии (1Кор.7, 1–40)

From the seventh chapter, Saint Paul begins to respond to the message of the Corinthians to him and resolves various perplexities that arose among them, while giving them instructions about the order of Christian life. In the first place are his instructions: 1) about marriage and 2) about celibacy. “Having corrected three very important shortcomings, firstly, the division of the church, secondly, the vice of incest, and thirdly, covetousness (litigation), the Apostle now speaks more meekly, and first offers instruction and advice regarding marriage and virginity” (St. Chrysostom). 1. About marriage (1 Cor. 7: 1–24) Expounding the doctrine of marriage, the Apostle a) first establishes a general law about it; then gives b) instructions on the use of the marriage bed; c) advice to singles and widows; d) and a lesson about the indissolubility of marriage. a) General Law on Marriage (1 Cor. 7: 1–2) Briefly, it is this: it is better to be celibate, but to avoid fornication, get married. 1 Corinthians 7:1. And we write about them, it’s good for a man not to touch his wife. “And about them with pisastes” - there is no end to the speech; it is necessary to add: this is what I will say, or here is my answer! - “The Apostle makes it clear that he is writing answers to what they asked questions about” (Theodoret). - “It is good for a man not to touch his wife” not to touch at all, therefore not to enter into marriage. To think that this is what the Apostle says to those who are married, in the thought that it would be good for a husband to live with his wife, as brother and sister, the following words do not allow, where, in contrast to this place, it is said: let the man have a wife, and the woman a husband. In this very place, Saint Chrysostom says about non-touching his wife: “If you are looking for the highest good, then it is better not to marry a woman at all; if you are looking for a state that is safe and consistent with your weakness, then enter into marriage.” every man (and not just a priest, as some people incorrectly interpret) should not touch his wife at all, but for the weak, marriage is safer.” 1 Corinthians 7:2. But for the sake of fornication let every man have his own wife, and every wife have her own husband. To have a wife, to have a husband means to get married and get married, that is, to get married; and not so that those who have already entered into marriage can have fellowship. The Apostle says: let every weak man marry, and let every weak woman give in marriage. For what? - “Fornication for the sake of” - so as not to fall into fornication from intemperance. Marriage has other purposes as well; but the Apostle exposes the dangerous side of celibacy for morality. It is better, he says, to be free from marriage, but for those who cannot endure this state as they should, it is better to get married. He introduces two states into Christianity. In both ways one can please God and be saved; but in the first it is more convenient to do this, in the second it is less convenient. We can add to this that a married person cannot reach the same level of spiritual perfection as a celibate person. Marriage is for the weak. This weakness is physical and spiritual. There are body compositions that are more conducive to lust, and there are more sober (cold) compositions; Equally, there is a strong spirit of jealousy, and there is a weak jealousy. He who is very zealous for the salvation of the spirit and nature will overcome, with the grace of God, which grants that zeal, but he who is little zealous and will not cope with a sober constitution. The choice is up to prudence and self-knowledge. Others want to deduce from the words of the Apostle the obligation of marriage; but the opposite can be deduced if we let our own considerations decide the matter. Let us rather focus on the suggestion that St. Paul gives here to the newlyweds. “By the very reason for allowing marriage, he encourages married couples to abstinence” (St. Chrysostom). “If marriage is allowed for the sake of fornication, then those married should not come together unbridled, but keep themselves in possible sobriety” (Theophylact). Animals acting on instinct experience excitement once a year for the sake of which marriage is established for humans. b) Advice on the use of the marriage bed (1 Cor. 7:3-6) 1 Corinthians 7:3. Let the husband render due love to his wife; the same as a wife to her husband. “Proper love” - οφειλομενην ευνοιαν - can also be done this way: due fidelity, for ευνοια is actually prudence; Let each of the marital parties keep that good mind, so as not to know someone else. In other manuscripts, instead of the indicated word, there is οφειλην - duty, meaning marriage duty, that is, fidelity. This is what it says in the Sinaiticus and Vatican manuscripts. This is what Saint Chrysostom, it seems, read. The Apostle’s thought is that husband and wife remain mutually faithful, out of good will towards each other. Blessed Theodoret explains it this way: “The Apostle legitimizes this about chastity (marital - fidelity), commanding both husband and wife to equally bear the marital yoke (Ecumenius πιστιν - fidelity), and not to look at sides, not to break bonds, but to have proper love for each other. He first gave this law to the husband, because the husband is the head of the wife. Human laws require wives to be chaste (faithful) and punish those who violate this law, but husbands are not required to be equally chaste (faithful); because men, as makers of laws, did not care about equality, but indulged themselves. The Divine Apostle, inspired by God's grace, first prescribes chastity (fidelity) to husbands by law. And since it happened that either husbands or wives, having loved abstinence, and without the permission of those living with them in marriage, were kept from marital intercourse, then, as it should be, he gives a command about this too.” 1 Corinthians 7:4. The wife does not own her body, but the husband does; Likewise, the husband does not own his body, but the wife does. “Since the marital law made them one flesh, the Apostle rightly called the body of the wife belonging to the husband, and also the body of the husband - being under the power of the wife. But here the law was first spoken to the wives, because for the most part, especially before their husbands, it is the custom of wives to love abstinence” (Theodoret). “A wife, he says, has no power over her body, but is a slave and at the same time the mistress of her husband. He says the same thing to his husband, showing that neither spouse has power over himself, but that they are slaves to each other. Therefore, when you see that a harlot is tempting you, then say: my body does not belong to me, but to the wife. Let the wife say the same when someone tries to violate her chastity: my body does not belong to me, but to my husband. In some passages of Scripture the husband is given greater prerogative, but here the Apostle ascribes to both the same authority, neither more nor less. Why? - Because here he is talking about chastity. In other respects, he says, let the husband have the advantage, but in chastity not; the husband does not own his body, nor does the wife - perfect equality, and no advantage” (St. Chrysostom). 1 Corinthians 7:5. Do not deprive yourself of each other, only by agreement for the time being, but remain in fasting and prayer, and gather together again, so that Satan does not tempt you with your intemperance. "What does it mean? The wife should not, he says, abstain against the will of her husband, and the husband should not abstain against the will of his wife. Why? – Because great evil comes from such abstinence; This often resulted in adultery, fornication and domestic disorder. For if others, having their own wives, indulge in adultery, then they will indulge in it all the more if they are deprived of this consolation. Well said: “do not deprive yourself”; for to abstain to one against the will of another means to deprive, but according to the will - not. Thus, if you take something from me with my consent, it will not be a deprivation for me; he who takes against his will and by force deprives. Many wives do this, violating justice and thereby giving their husbands a reason for debauchery and leading everything into disorder. Unanimity should be preferred to everything; it is most important. If you want, we can prove it with experience. Of the two spouses, let the wife abstain, while the husband does not want it. What will happen? Will he then indulge in adultery, or if he does not commit adultery, will he not grieve, worry, be irritated, be angry and cause his wife a lot of trouble? What is the use of fasting and abstinence when love is violated? - None. How much grief will inevitably arise from this, how much trouble, how much discord! If a husband and wife do not agree with each other in the house, then their house is no better than a ship tossed by waves, on which the helmsman does not agree with the ruler of the helm. Therefore, the Apostle says: “Do not deprive yourself of each other, but by agreement for the time being, but continue in fasting and prayer.” Here he means prayer performed with special care, for if he forbade those who copulate to pray, then how could one fulfill the commandment of unceasing prayer? Therefore, you can have intercourse with your wife and pray, but with abstinence, prayer is more perfect. He didn’t just say, “Yes, pray,” but, “Let you remain in prayer,” because the marriage matter only distracts from this, and does not produce defilement. “And gather together again, so that Satan does not tempt you.” So that they do not think that this is a law, he also adds a reason. Which one? - “Let not Satan tempt you.” And so that they know that it is not the devil who is the culprit of adultery, he adds: “through your intemperance” (St. Chrysostom). He commands to abstain during fasting for the most fervent prayer: this may apply to all church fasts, especially to fasting. He advises stopping abstinence, “let Satan not tempt you.” Therefore, if there is no danger, then you can abstain and continue. It is clear that the Apostle would like abstinence to be kept as if it were a law, and to come together only by yielding to extreme necessity, which is determined not by desires, but by nature, and not even by nature, but by prudence. 1 Cor.7:6. I say this by advice, and not by command. What spouses must abstain from at certain times is the law and nature. The law of pleasing God also has its own requirement attached to this. But how to settle and organize all this cannot be determined by regulations. This is left to the mutual consent and prudence of the spouses. – “On advice” as advice, I offer as advice; “not by command,” I give not as a command; my word does not have the force of a law. c) Advice to singles and widows (1 Cor. 7:7-9) 1 Cor.7:7. I want all people to be like me; but everyone has their own talent from God, in the same way, in the same way. Intending to propose something difficult and not easy to implement, he sets himself up as an example as the beginning of a leader in overcoming difficulties. “I want,” out of a desire for the essential good of all, “that all men may be as I am,” that is, celibate, because this is the best path to Christian perfection, a serene life, to an unhindered approach to the Lord. An example is stronger than teaching alone, no matter how convincing it may be. This is what the Apostle does: he offers the best to choose from and, in order to incite him to be chosen, “presents himself as a model, being forced to reveal to us the wealth of his own purity” (Theodoret). He says: would anyone like to go this way? - Go, without making excuses for impossibility, for here I am coming. I really wish you were all like me. “But everyone has their own talent from God, first and foremost.” I would like to, but I don’t force it, but everyone can see for himself what’s best. To each there is a gift from God. Gifting here is not a natural disposition, but a measure of grace-filled awakening and excitement of spiritual life, although not without its relation to nature. Some people’s spirit is so excited and strengthened by grace that it immediately silences all mental and physical demands; in another, although the demands of the spirit are strongly pronounced, lower needs also make their voice heard, and he still has to fight in order to completely surrender to spiritual life; For others, both are no less strong, and he can only arrange himself in such a way that the demands of the spirit come first and rule everything, allowing for his own measure of satisfaction between the soul and the body. And as a result of this, those two live celibate in God, and this one in marriage seeks to please God: “Ov sitsa, ov sitsa.” And the latter way of life does not block the path to God. Blessed Theodoret writes: “The Apostle consoled those living in marriage, calling marriage a gift of God. Helped by the grace of God, a person also succeeds in chastity (and all virtues) in married life; grace helps everyone who brings good zeal from themselves; for it is said: “Ask and it will be given to you, seek and you will find” (Matthew 7:7).” 1 Cor.7:8. I say to the unmarried and to widows: it is good for them, if they remain, as I did. “Having established decent laws for those living in marriage, the Apostle writes what should be done by those who did not accept the marital yoke, or who did, but then these bonds were broken by death, and they mourn widowhood” (Theodoret). That is, “celibates and widows.” Others say that in relation to widows, “celibates” should mean widowers. Isn’t it better to include celibate women in the case of celibate men, and widowers and widowers? The purpose of the Apostle’s speech is to give instructions to those who are outside the marital union, after he has spoken to those who are in it; and there are two classes of these: some did not get married at all, while others were widowed after marriage. What does he tell them? It is good for them to remain as I did - that is, for some not to get married at all, and for others not to marry after widowhood. “The Apostle again makes it clear that he is one of those who have not married, for there was no reason to include himself among the number of widowers for someone who was still a youth when he was worthy of the call (to the Apostleship). Let no one think that he legitimizes celibacy for husbands and abstinence after marriage for only wives. For he teaches both sexes” (Theodoret). 1 Cor.7:9. If they cannot resist, they will encroach; It’s better to get married than to get liquid. “The apostle does not call the kindling of temporary uprisings of lust, but the enslavement of the soul and its inclination to the worse. What he said means: both you, who were not involved in marital intercourse, and you, who were married, but then separated from the marriage bond by death, it is better to prefer abstinence. But if you cannot endure the attacks of lust, and our soul is weak for this feat, because there is no fiery zeal for good in it, then no law forbids you to marry” (Theodoret). “Do you see the prudence of Paul, how he both shows the superiority of abstinence, and does not force anyone who cannot abstain, lest some sin should occur? “It’s better to get married than to get thin.” Expresses how great the power of lust is. And the meaning of his words is as follows: if you feel a strong attraction and degeneration, then deliver yourself from the yoke of abstinence, so that you do not become corrupted” (St. Chrysostom). d) Marriage Instruction (1 Cor. 7:10–24) The instruction to those married is not to dissolve the marriage, aa) whether they are both believers (verses 10-12), or bb) one half are unbelievers (1 Cor. 7:12-24) aa) Instruction for marriage when both are believers (1 Cor. 7:10–12) 1 Cor.7:10–11. And I bequeath to those who are married, not I, but the Lord, that the wife should not be separated from her husband: even if she is separated, let her remain celibate, or let her reconcile herself with her husband; and the husband will not let his wife go. “Intending to repeat the commandment clearly prescribed by the Lord regarding the fact that one should not divorce one’s wife, except in the case of adultery, he says: “I do not bequeath.” For what was said above was not clearly stated by the Lord, although it is in accordance with His teaching, and this He stated clearly; This is the difference between the expressions: “az” and “not az”. Do not, however, take the words of the Apostle as human, for he says: “For I imagine that I also have the Spirit of God” (1 Cor. 7:40)” (St. Chrysostom). What is the commandment? - “A wife cannot separate from her husband, and a husband cannot let his wife go.” The Lord primarily had husbands in mind when he commanded them not to let their wives go, “if speech is fornicating” (Matthew 5:32). And the Apostle especially addresses this commandment to wives. It is true that in Corinth women enjoyed greater rights, and husbands allowed themselves greater freedom. He had already calmed down the latter quite a bit with a strict judgment against an incestuous man, then applying this severity to all fornicators and adulterers. Now he humbles his wives so that they do not quickly begin to separate. Why does he say: “if a wife is separated, let her remain single, or let her reconcile with her husband” - she will reconcile - she will reconcile. He does not remember the reasons for separation, therefore, whatever the reason. He said this to one wife; but since throughout his entire speech, his husband and wife walk in equality in everything, we must assume that this restriction also applies to the husband, that is, that if he leaves his wife, let him remain celibate, or let him reconcile with his wife. Blessed Theodoret writes: “The Apostle tries to keep the marriage bond indissoluble. For, by prescribing abstinence to the one separating, he thereby prevents the dissolution of the marriage. By prohibiting marriage with another, it forces both parties to return to their previous marriage.” It limits their freedom so that, even if there are reasons for separation, they would be more willing to use all means for reconciliation rather than rush into divorce. The word fornication is not excluded here, of course - under the condition of sincere repentance on the part of the sinner. That at first this matter was understood this way can be concluded from the words of Hermas, who in the 4th commandment says that if a husband, knowing that his wife is unfaithful, remains with her, then he sins; but he sins equally if he does not accept her when she repents and gives her word to be faithful. bb) Instruction for marriage when one of the unbelievers (1 Cor. 7:12–24) Giving instructions to married people, of whom one party belongs to the infidels, the Apostle also advises believers in such marriages not to separate if the infidels married to them desire it (1 Cor. 7:12-16); and in order to dispose them to this, he depicts, β) how he teaches everyone everywhere to remain in the state in which someone is called to faith (1 Cor. 7:17-24). This last speech seems to be from outside; but it led directly to the goal, that is, it encouraged us to act as the Apostle advised. α) Advice to married couples not to separate (1 Cor. 7:12–16) 1 Cor.7:12–13. To the rest I say, and not the Lord: if a brother has an unfaithful wife, and she deigns to live with him, let him not leave her; and even if a wife has an unfaithful husband, she is pleased to live with her, but does not leave him. “This: “I say” means: I did not find that this law was written in the Holy Gospel (it was handed down from the Lord), but I am decreeing it now. And that the apostolic laws are the laws of the Lord Christ, this is obvious to those knowledgeable in the divine. For the Apostle said: “Before temptation, seek Christ speaking in me” (2 Cor. 13:3); and: “not I, but grace that is with me” (1 Cor. 5:10); and also: “by the grace given to me” (Rom. 12:3). So here too the law gives, because the Holy Spirit speaks through it” (Theodoret). What is the essence of legalization? - “If, he says, a wife has an unfaithful husband or a husband has an unfaithful wife, then they should not leave each other” (St. Chrysostom). “It does not legitimize the taking of an unbelieving wife and does not command a believing wife to marry an unbelieving husband, but gives rules for those previously married to accept the sermon. For it happened that the husband believed, but the wife remained in unbelief, and vice versa: the wife accepted the preaching, but the husband remained in the disease of unbelief. And the Apostle commands the healthy to endure the weakness of those who are in marriage with him, taking care of his salvation” (Theodoret). 1 Corinthians 7:14. For the unfaithful husband is holy in regard to his faithful wife, and the unfaithful wife is holy for his faithful husband: otherwise your children would be unclean, but now they are holy. This place is not entirely clear. How are unfaithful spouses sanctified for the sake of the faithful? Of course, grace-filled sanctification cannot be understood here, for there is only one path to this sanctification - faith and acceptance of the sacraments of baptism and confirmation. An unfaithful husband and an unfaithful wife, wanting to live with a faithful wife and a faithful husband, despite faith in Christ the Lord, although they show a secret benevolence or benevolent condescension towards this faith, but in this one can assume only the germ of a future personal faith and, as a result of it, the sanctification that is to be, but not sanctification itself. How do you understand: “sacred”? – We must understand: the husband is holy like a husband, and the wife like a wife, that is, in a marital relationship. In other words: your marriage, faithful wife, with an unfaithful husband did not turn into illegal cohabitation because you believed; on the contrary, your faith has sanctified this marriage (sacred - ηγιασται has already been sanctified) and your husband in the marital relationship. Let the faithful husband, whose wife remains unfaithful, keep the same in mind. The Apostle’s goal is to calm the confusion of conscience from not understanding what to do, and also to prevent divisions and disintegrations of families, which can cause a lot of noise and have a harmful effect on the work of preaching, and especially the fact that as long as the husband and wife of the unfaithful do not turn away from the wife and husband of the faithful, there is hope that they too will eventually convert, as he speaks directly about this below. Saint Chrysostom says: “The Apostle said this so that a (faithful) wife would not be afraid of becoming unclean from cohabitation with such a husband (unfaithful, and vice versa). On the contrary, the purity of a faithful wife overcomes the impurity of an unfaithful husband, just as the purity of a faithful husband overcomes the impurity of an unfaithful wife. The idolater is unclean, but this does not make his wife unclean. If she had participated with him in something in which he was unclean, that is, in wickedness, then she herself would have become unclean; and now in another the idolater is unclean, and in another his wife participates with him, in which he is not unclean, for in marriage and copulation they mutually participate. Moreover, there is hope here that the wife of the unfaithful will convert him, for she is his own. Moreover, she lives with an infidel not simply, but according to his desire. So, tell me, what harm is there from the fact that they remain in union, when piety is preserved intact, and good hope remains for the conversion of the infidel, and reasons for unnecessary quarrels are avoided? “Hallowed is the husband who is unfaithful.” How, is a pagan really holy? - No, he didn’t say: holy, but “holy for his wife,” he said this not in order to recognize the pagan as a saint, but in order to calm the wife as much as possible and arouse a desire for truth in the husband. Uncleanness lies not in the bodies combined, but in the will and thoughts.” Theodoret believes that in order to calm the conscience and preserve family peace, “the Apostle used a strong image of speech, urging not to give up cohabitation.” In the same sense, children from such marriages are holy. Not in the sense that they are holy, as Christians are holy, for children even from sanctified Christians are born in such a state that they require consecration by the sacraments, but in the sense that they are not unclean, illegitimate, indecent children. Saint Chrysostom says: ““Holy,” that is, not unclean. He calls them saints in order to further ward off the fear of the spouses with this name.” 1 Corinthians 7:15. If an infidel goes away, let him be separated. Don’t let your brother or sister become enslaved to such people; For the Lord God has called us into the world. How to eat something sacrificed to idols, with the common understanding that an idol is nothing and cannot have any influence on the quality of food, does not make the eater ungodly, for wickedness lies in recognizing an idol as something; So living with an unfaithful person in marriage does not make one unclean, just as fornication and adultery make one unclean. The natural act of cohabitation in itself has nothing unclean; in fornicators and adulterers it is lustful desires that make it unclean. Therefore, the Apostle commanded to live peacefully in a marriage union with infidels. But he did not legitimize this unconditionally, but under the condition of the consent of the unbeliever. If there is no such agreement, that is, if an unfaithful husband does not want to live with his faithful wife, but invites her to either return to her previous wickedness or leave him, then it is obvious that such a husband should be left, for one should not even think about changing the faith, but to remain with the husband in faith, in defiance of him, would mean deliberately introducing discord and quarrels into the family. So, he says: for the sake of peace, leave such husbands and wives; in this case, you are free from the yoke of marriage and are not slaves to it. “Let the believing side,” says the Apostle, “not give reason for separation; and if the hurting party wants to separate, you are innocent and free from accusation” (Theodoret). “If an infidel commands you to make sacrifices and participate in his wickedness by right of marriage, or to leave him, then it is better to leave marriage than piety. If an infidel daily insults and starts quarrels, then it is better to separate: “For the Lord God has called us into the world.” The infidel himself gives rise to this” (St. Chrysostom). But what about “the Lord called in the world” when the Lord himself says: “I have not come to bring peace to the earth” (Matthew 10:34)? “What the Apostle said does not contradict the teaching of the Lord, but explains it. For, he says, the saving sermon does not introduce confusion into life, but, on the contrary, it seeks that more than true and God-loving peace. He first dissolves bad agreement (in wickedness) and through disagreement achieves praiseworthy unanimity. For those who accepted the Divine preaching, becoming teachers of the infidels, carried out a wonderful revolution beyond their expectations and brought the separated families into agreeable harmony. This is what the Apostle immediately expresses” (Theodoret). 1 Corinthians 7:16. What do you think, wife, if you can save your husband? Or what do you say to your husband, if you save your wife? “If your husband doesn’t bother you, then stay with him,” he says; this may be beneficial; stay and exhort, advise, convince: no teacher can convince like a wife. However, the Apostle does not force her and does not necessarily demand this from her, so as not to place too heavy a burden on her again; advises not to despair and leaves it in doubt, due to the uncertainty of the future” (St. Chrysostom). “With good hope,” he says, take on the labor; You have God as your helper in zeal” (Theodoret). Grace accomplishes the work of turning to faith; and how? - it's a secret. She has many weapons, but through which one it will penetrate into a sinful or unfaithful soul, and whether it will pass through, no one can determine. For here freedom also comes with its rights, the deviations of which are indefinable, but with which God acts in all things for the good. That is why the Apostle says: “What do you weigh, wife, what do you weigh, what do you weigh to your husband”? β) Advice to remain in the state in which someone is called to faith (1 Cor. 7:17-24) To further reassure the Corinthians in this regard, the Apostle announces to them that he nowhere commands anyone to change their external state in which they are called to faith, but commands them to remain in it. The idea he gives is that externals mean nothing in the matter of salvation; here everything depends on faith and grace, which creates the spirit of faith for the sake of it. You can be in the lowest state and the highest in spirit, and the highest in state and the most insignificant in spirit. So, he says, don’t look at the external; let it be as it was. “All this means nothing for faith, therefore do not argue and do not be embarrassed; faith is above all this. Everyone in whatever rank you are called to, remain in that rank. Are you called in marriage to an unfaithful wife? “Stay with her, don’t drive your wife away because of her faith.” Called a slave? – Don’t be sad and remain a slave. Is the uncircumcised called? - Remain uncircumcised. Did you believe when you were circumcised? - Stay circumcised. None of this is an obstacle to piety. You were called in the state of a slave, another in marriage with an unfaithful woman, another in circumcision” (St. Chrysostom). The path of salvation and all the treasures of grace are equally open to everyone. 1 Corinthians 7:17. Just as God has divided each one, just as everyone has been called by the Lord, so let him walk; and this is what I command in all churches. “Tochiyu,” – ει μη, – if not, if not. I urge you not to separate, in the hope that perhaps the unfaithful side will believe and turn to the Lord. But even if this does not happen, or if it is impossible to harbor such hope, still do not be separated, submitting to the law that one must live in the lot that God has given, in the state in which one is called. To make the structure of this text clearer, so let him walk, it is necessary to put it in front: “so let him walk, as God has divided each one” - “divided”, εμερισεν, measured out a part, or share - “and as everyone was called by the Lord”, in some state he was called. “So be it,” live like that, don’t rush out of it, stay in it. “God alone knows what is useful to whom and what is better - either that the faithful should be married to the unfaithful from the very beginning, or that he should be married to the faithful. Sometimes it is better for the faithful to be married and live with the faithful, and sometimes with the unfaithful. This was justified by deeds. But no one can know the reasons for this except God, who arranged and divided the shares in this way, and except the Lord, who called in one state or another. If God and the Lord arranged and distributed such combinations, judging by how it is more useful for someone, then the faithful, finding themselves combined with an unfaithful one, should not be burdened by this, or seek permission and freedom, but as one is called to abide in that and live such a life” (Ecumenius). Ecumenius applied his explanation of the apostolic saying only to the marriage of a faithful man with an unfaithful woman and vice versa; but what he said in relation to them can be applied to all other conditions. The Apostle’s position is general, although it was expressed on a particular occasion. “I command this in all churches...”. You’re not the only one who creates such rules, but everywhere else too. “He said this so that, having learned that they also have others who share a similar order of life, they would be the more zealously disposed to submit to the decree of the Apostle” (Theophylact). 1 Cor.7:18. If anyone is called to be circumcised, let him not be rejected; If anyone is called to be uncircumcised, let him not be circumcised. He sets out examples of exactly how he commands everywhere, and together explains what it means, in what one is called, in that abide. He gives only two cases: circumcision and uncircumcision, and slavery and freedom. It is true that touching them was instructive for the Corinthians. “Let it not be rejected” - μη επισπασθω. This word suggests the artificial restoration of the circumcised part, after which the circumcision is imperceptible, and the circumcised one becomes as if he had never been circumcised. In our Slavic translation the remark is made: “let him not commit uncircumcision.” Photius in Ecumenius cites the remark of Saint Epiphanius that it is possible to make a circumcised person uncircumcised by some medical means. Others report that during the persecution of Antiochus, many Jews used these means to cover up their Jewishness. They guess that some of the Jews who believed did the same, some out of jealousy, so that no traces of Judaism would remain, some for other reasons. With them in mind, as if St. Paul also wrote: do not do this; wasted labor; both circumcision and uncircumcision are nothing in the matter of salvation. Maybe it was like that. Why does he say: “Let the uncircumcised not be circumcised”? Were there really those who, having been called uncircumcised, were circumcised? - That's right - we have. They were driven to this by the rumors of the Judaizers. Theophylact writes: “Some, on the contrary, being carried away by the seeming glory of circumcision, were circumcised after accepting the faith. Saint Paul tells them that this adds nothing to the matter of faith and salvation.” The Apostle remembers both cases, either for prevention, or for reproof and correction. 1 Corinthians 7:19. Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God. “Neither circumcision advances the cause of salvation, nor does uncircumcision harm it. One thing is required—observance of the commandments” (Ecumenius). “And the benefit of fulfilling the commandments is enjoyed equally by both the circumcised and the uncircumcised” (Photius in Ecumenium). In the letter to the Romans the Apostle teaches that circumcision of the heart is valuable in the sight of God. What is required here is one with this. For circumcision of the heart is cleansing it from passions; and the commandments are directed against passions, so that the one who fulfills them drives passions out of the heart, or circumcises it. In another place, the Apostle contrasts circumcision and uncircumcision with faith promoted by love, and even with the grace of the Holy Spirit. And all this is combined in fulfilling the commandments, as a necessary means. Faith leads to sources of grace; he who drinks it becomes strong in fulfilling the commandments; and by fulfilling them, he reaches purity of heart, or true circumcision; a pure heart flames with love. This is what is needed, and circumcision and uncircumcision are nothing, like any other external condition or position. 1 Cor.7:20. Whoever is called to be in the same rank, let him abide in that. This is the second time the Apostle says this; and he will say again at the end of this separation (1 Cor. 7:24). This commandment to imprint on the mind was what he had in mind; That's why he gives examples. “What kind of life you had, what class you were in, what state you were in when you believed, remain so. He calls bringing to faith a calling” (Theophylact). 1 Corinthians 7:21. You were called a slave, but do not be negligent, but even if you can be free, enslave yourself more. “Don’t be negligent,” - μη σοι μελετω, - the Greeks say: τι με μελει? What do I care? And the Apostle wants to say: what does it matter if you are a slave? And don’t pay attention to it, and don’t think about it (Photius in Ekumenia). “Enslave yourself more” - μαλλον χρησαι, “better use slavery” (Photius in Ecumenium), - it is better to remain in slavery, and in this state accept faith, and succeed in it. Saint Chrysostom says in this place: “This is how he looks at slavery. Just as circumcision brings no benefit and uncircumcision does no harm, so are slavery and freedom. But in order to show this as clearly as possible, he says: “but if you can be free, enslave yourself more” (χρησαι), that is, serve all the more. Why does he command that someone who can become free remain a slave? - In order to show that slavery not only does not harm, but also brings benefit. I know that some claim that the words: enslave yourself more, were said about freedom, and they explain them this way: if you can become free, then free yourself. But such a thought would be completely contrary to Paul’s intention; while comforting the slave and proving to him that slavery does not cause any harm, he would not command him to seek freedom, for then another could say: but if I cannot become free, then I suffer humiliation and harm? So Paul does not mean that, but wants to show, as I said before, that he who is freed from slavery does not receive any benefit; even though, he says, it was in your power to become free, you’d better remain a slave.” Theodoret writes: “Grace knows no difference between slavery and domination. Therefore, do not flee slavery, as if unworthy of faith; but if it is possible to gain freedom, remain in slavery and expect reward. Persuades not to avoid slavery under the pretext of piety.” 1 Corinthians 7:22. The servant called in the Lord is the freeman of the Lord; Likewise, the called freeman, the servant, is Christ’s. “Freedman” - απελευθερος, freedman. The Apostle contrasts the state of slavery and manumission externally with manumission in the Lord Jesus Christ and slavery to Him. Here they both converge in one and the same person. Freedom in the Lord is liberation from slavery to sin, the world and the devil. It is produced in the heart on the basis of faith by the grace of the Holy Spirit, communicated through the sacraments. He who turns to the Lord and mysteriously unites with Him is already a freeman of Christ: such is the mystery of our faith. But he receives this freedom as a result of perfect surrender of himself to the Lord and complete submission to His will, which he testifies at the beginning with his determination, and then throughout his life with all his deeds. At the same time that he thus surrenders himself with all his soul into slavery to the Lord, the Lord, by His grace, frees him from his former moral slavery, the enemy is driven out of the heart, the charms of the world are exposed and seen in their repulsive ugliness, and the power is given over the sin living within to trample on him and step on his neck every time he raises his head. This happens to everyone, whether he is a slave, or whether he is externally free, whether he is a king - it is all the same. “In relation to Christ, he says, both are equal. Just as you are a servant of Christ, so is your master. When is a slave free while remaining a slave? When he is freed from passions and mental illnesses, when he does not indulge in greed, anger and other similar passions” (St. Chrysostom). For who is so free as he who is freed from sin? And who is enslaved in such a bitter slavery as one who is enslaved to the passions? (Theodorite). 1 Corinthians 7:23. At the price of purchase, of course; don't be a slave man. Before this, he only said that even when they had the opportunity to gain freedom, they would remain in slavery, but now he says: “Do not become a human slave.” How is this possible? We must understand here not external slavery, but mental, moral, and only in relation to people. Mental slavery, as we have seen, comes in different forms: there is slavery to the passions, there is slavery to the world and the devil. From this comprehensive slavery Christians receive freedom in the Lord Jesus Christ. “Bought,” he says, “at the price” of the blood of the Only Begotten Son of God, all of you, both slaves and free, must work for the Lord in every way. It's moral. Consequently, “do not become a human slave” is also moral. What is this? - Don't be a people-pleaser. This is one, barely noticeable, but morally doing a lot of evil, side of slavery to the world, human opinions, human customs and desires of people with whom one has to live. The Apostle says, as it were: that you are slaves is not important in Christ, but keep this in mind so as not to be slaves to human opinions, customs and desires, contrary to the will of the Lord. You have been purchased by the Lord; Let His will rule in you in everything, but do not agree to do anything contrary to this will, no matter what it appears in, to please people. This rule fits with the other rules of the Apostle: do not please the flesh through lust, do not please yourself, and here: do not please people when this violates the will of the Lord. Theodoret writes: “The law is not contrary to what has been said; but he commands both the one who is called a slave and the one who is called a free person not to have a servile way of thinking.” Theophylact: “He says this not only to slaves, but also to free people, urging all Christians not to do anything to please people and not to obey them in any way when they tell them to do something illegal, for this means being slaves of people.” Saint Chrysostom speaks at length about this: “You can not be a slave in slavery, and not be free in freedom. When is a slave not a slave? – When he does everything for God, when he serves not hypocritically and not out of man-pleasing: this means being a slave of people and remaining free. And vice versa, when is a free man a slave? - When he serves people in something bad, in gluttony, greed or ambition. Such a person, although free, is worse than any slave. Here's an example of both. Joseph was a slave, but he did not slave to people; That’s why in slavery he was freer than all free men, because he did not submit to his mistress. His mistress, on the contrary, although she was free, turned out to be lower than any slave, and could not persuade him, a free man, to do what he did not want. He was not truly a slave, but eminently free. So there are limits to slavery set by God, there are laws to what extent it can extend, which must not be crossed. When the master does not demand anything contrary to the will of God, then one must obey him and submit, and one must not extend further; so the slave remains free! If you extend further, you become a slave, although you are free. Joseph was not like that; he was true everywhere and in everything and remained free. Nothing could enslave him, neither bonds, nor slavery, nor the love of a mistress, nor being in a foreign land, but he always remained free. This is the highest freedom, which shines even in slavery.” 1 Corinthians 7:24. Whoever is called to be in him, brethren, let him abide in him before God. Again, for the third time, he repeats the same thing. Here - both in conclusion and in order to prevent a misunderstanding that might arise among others regarding the words: “do not become a human slave.” “I didn’t say this in the sense that you would run away from the masters,” he said. No, the law, previously stated, to remain in the same state in which one is called, remains unchanged. “In the previous words,” writes Theophylact, “the Apostle does not suggest that slaves should flee from their masters. It won't happen! That this is not what inspires is clear from these words: “whoever is called to be in him, let him abide in him”; that is, even though you are called into slavery, remain in it. The word: “before God,” he added, so that, on the other hand, he would not retreat from God because of obedience to the masters who command lawlessly. He eliminates both: both, under the pretext of pleasing God, not to run away from the masters, and not to retreat from God, submitting to the masters more than one should.” 2. On celibacy (1 Cor. 7:25–40) First, the Apostle offers a) general provisions about this (1 Cor. 7:25–35); then b) writes rules on the application of these provisions to the case (1 Cor. 7:36–40). a) General provisions (1 Cor. 7, 25–35) In general terms, the Apostle says that aa) it is better to be celibate, although those who get married do not sin (1 Cor. 7:25-28), placing bb) as the basis for this on the one hand α) the sorrows and transience of life (1 Cor. 7:29-31), on the other - β) greater convenience to please the Lord in celibacy ( 1 Cor.7:32–35). aa) It is better to be celibate (1 Cor. 7:25–28) 1 Corinthians 7:25. Regarding virgins, the imam does not give commands of the Lord: I give advice, because those who have received mercy from the Lord are faithful to be. “About virgins” - παρθενος - goes to both a man and a woman, means both a virgin and a virgin. And the speech that follows turns to this and that. Therefore, when he used this word, the Apostle probably meant virginity in general. Hitherto he spoke about abstinence in the marital state, now he moves on to virginity. “Continuing the speech, he gradually comes to virginity; Having taught and enlightened the Corinthians with a conversation about abstinence, he moves on to a higher subject” (St. Chrysostom). “Imam is not the commandment of the Lord.” In saying this, the Apostle means either personal revelations of the Lord to him, which happened at times when it was required, or the words of the Lord spoken by Him while He was on earth. And the Lord resolved this issue when, on the occasion of the law on the indissolubility of marriage, the disciples said: if so, then it is better not to marry. The Lord answered them to this: “Not all can contain this word,” and then, pointing to the different eunuchs and among them the arbitrary eunuchs of the kingdom for the sake of heaven, he added: “He who is able to contain it will contain it” (Matthew 19:10-12). This means: not everyone can be a virgin or a virgin, but who can accommodate it. The Apostle also decrees the same thing. What do the words mean: “commands are not imam”? “I don’t have any definite mandatory decisions to make about this.” “I’m not introducing a law, but I’m offering advice. For the Lord, having legitimized what is in accordance with nature, offers only as advice what is above nature” (Theodoret). “I also do not dare to lay down laws, for this is a great matter and is surrounded by great difficulties and dangers” (Theophylact). “For you have received mercy from the Lord to be faithful.” - “As if he had mercy,” - ηλεημενος, as having received that mercy from the Lord, or as having been vouchsafed that mercy from Him, in order to be faithful, - faithful to Him, a faithful interpreter of His will, to be the person entrusted to reveal His will to everyone. The apostle says, as it were: although I am only giving advice, this advice is such that it is not alien to the Lord’s intentions. “Since some, as likely as not, could contradict this advice as an innovation, the Apostle added these words. With usual modesty, he pointed out their apostolic dignity: “I am a worthy adviser,” he says, “by the great mercy of the Lord, called and appointed as a preacher” (Theodoret). “Because, by the great mercy of God, I was worthy to be one of the Lord’s, worthy of Him entrusting His secrets to me” (Theophylact). 1 Corinthians 7:26. I consider this good to be for a real need, as it is good for a person to be like this. “What do you advise us? “I think it is good to be... for a person to be like this.” He says, “I think,” not because he doubts that virginity is good and the best of blessings, but so that the advice does not turn into law, he seems to express doubt. For the law is accompanied by storage, and crime, and punishment of those who transgress: therefore it does not legitimize great things, but offers them in the form of advice” (Theodoret). “For the present need,” or for the need that already exists, weighs heavily, or the need that is present, it does not yet exist, but it is ready to fall on our heads. In the first case, these will be either needs from a combination of embarrassing circumstances, or the needs of the marital state itself. In this latter sense, these words are understood by Ecumenius and Theophylact: “It is good, and very good, for a person to abstain from marriage, but not because the marriage is unclean, but because of the difficulties and sorrows of the marital state” (Theophylact). What Saint Chrysostom said in this regard in order to interpret the message has not been noticed; but one interpreter quotes his words from his word on virginity, where by “real need” he generally means the burden of earthly life, burdened with worries, deprivations, clashes, troubles and sorrows. In the second case, these will be troubles ready to fall on the heads of the Corinthians because of faith. The Corinthian Church enjoyed peace, but the Apostle foresaw that the Corinthians would soon undergo disasters for their faith, which are easier for singles to endure than for married ones. For then no Church was free from this. That’s why he says: it’s better not to get married. So Blessed Photius in Ecumenius: “By “present need,” I believe, the Apostle here means the persecution directed by the infidels against the believers, and all kinds of persecution and bitterness on their part. Having established such an exalted rule, the Apostle considered it unnecessary to base himself on them, giving the appearance that he was decreeing this as if forced by circumstances. He says, as it were: virginity, which is very good in itself, is also good because of the temptations that are ready to arise: it is not as difficult for a single person to endure them as for one bound by a wife and children. At the same time, the soul is, as it were, torn into pieces - both oneself is cramped, and one feels sorry for them, and the person is loaded with an unbearable burden of evil; and for a lonely person, not affected by the suffering of those so close to him, it is more convenient to withstand the worries of disasters.” How to understand these words? At any other time, the choice of a celibate life is more predisposed by the hardships of the marriage state itself and the excess of sorrows in general in real life; and at that time, perhaps, the Apostle had in mind the tighter situation in which Christians almost everywhere found themselves due to the hostility of the infidels towards them. So, he says, my advice: for real needs, it is better for “a person to be like that.” - “To be like this,” that is, not to get married, but to remain single. “To a person” in general, whether it is a man or a woman. 1 Corinthians 7:27. Are you attached to your wife? don't seek permission; Have you renounced your wife? don't look for a wife. “Have you become attached to your wife” - of course, through marriage, the same as whether you entered into marriage or got married. - “Do not seek permission” - not that temporary, by mutual agreement, self-deprivation, which was spoken about before (1 Cor. 7:5), but divorce, in order to leave your wife. Again confirms the indissolubility of marriage. Before marriage, seek freedom from your wife; and when you have entered, bear the burden and do not give up, no matter how hard it is. - “Have you renounced your wife?”, - λελησαι, it can also be done this way: have you renounced the wife with whom you were married because of her death; and you can do this: were you estranged from your wife, that is, did you not marry at all? In both cases, “don’t look for a wife,” that is, don’t get married. Expressed in the form of a decisive command; meanwhile, everywhere here this is offered as advice, that is, if you can, if you feel quite strong about it. So, either it is necessary to further understand this condition, or to explain this decisive form in this way: I said above that for real needs it is better for “a man to be like this,” that is, not to have a wife. Married people may have thought or suggested the question: So what? Should we leave our wives? “No,” answered the Apostle; my thought is this: if you are detached, not married to a wife, do not look for a wife; and if you are tied up, then do not seek permission to leave her. So Photius in Ekumenia. 1 Corinthians 7:28. Even if you got married, you have not sinned; and even if a virgin encroaches, she has not sinned. The sorrow of the flesh will be like this; I will spare you. He continues to soften that decisive form of expression: “don’t look for a wife,” and at the same time more precisely defines the meaning of his advice, protecting it from all bewilderments. I said, he says, “don’t look for a wife,” not forbidding you to get married, but offering advice. Even if you marry, you will not sin; Likewise, if a virgin marries, she will not sin. I offer advice on celibacy not so that there is anything sinful in marriage: there is no sin in getting married. But those who marry will have sorrow in the flesh, “but I will spare you,” and I feel sorry for you. “And the Apostle discovered his fatherly love and showed the benefits of a celibate life. Moreover, it is necessary to know that the Apostle said this not about those who once renounced the world forever, but about those who have not yet chosen either one or the other, but stand at the general limit of married and celibate life” (Theodoret). What does "tribulation of the flesh" mean? – Ecumenius writes: “Those who get married, he says, will have sorrow because of the sorrows associated with marriage; but I spare you as my children, and I wish you to be free from sorrows and carefree. When you are married, you feel like you are in bonds; and none of you has power over yourself.” Theophylact by the sorrow of the flesh means the cares and worries that are inevitable in a marriage state. “Sorrow of the flesh” – τη σαρκι, for the flesh or in the flesh. The apostle points to sorrow, which is closer than external sorrowful circumstances, to such sorrow as is in the flesh itself. Why didn’t I mean here, first of all, the diseases of childbirth? Both husband and wife suffer equally at this time: one in soul, one in body. And then to understand here the sorrowful worries of maintaining a home, raising children, maintaining external relationships, deprivation, failure, vicissitudes, attacks, ruin. All this is inevitable to endure, while the celibate are free from all this and remain masters of their body, their occupations, and their entire external position. Since, in the course of speech, the words: “sorrow of the flesh” stand in relation to the words: “for real need,” then perhaps the Apostle had in mind here what blessed Photius saw in “real need,” that is, persecutions and oppressions for the faith that are always ready to rise, which are easier for a celibate to endure, or from which it is more convenient for him to hide. bb) Reasons why celibacy is preferable (1 Cor. 7:29–35) The Apostle puts the sorrows of life in the first place. He inserted this thought, speaking generally about the preference of celibacy over married life, in the words: “for real need,” and: “they will have such sorrow”; here “he referred to circumstances, threatening need, time pressure and sorrow, and pointed out that marriage is fraught with many difficulties” (St. Chrysostom). Now α) especially dwells on the transience of time, life and the blessings of the world (1 Cor. 7:29–31); and then exposes β) greater convenience to please God in a single life (1 Cor. 7:32–35). α) Time has ceased (1 Cor. 7:29–31) 1 Corinthians 7:29. But I say this, brethren, because the time has ceased; there are other things, so that those who have have wives will have the same status as those who have not. “I say this.” With these words he demands special attention, and at the same time shows that he is beginning to explain a point that is not entirely clearly stated, but which, however, is necessary to know. Explains what kind of sorrow and what kind of need. How? - Because, he says, “time has ceased... the image of this world passes away.” So what? Let time stop, let the image of the world pass away, what do we care? - The fact that this will be accompanied by such a defeat for everyone that everyone will forget about everything: husbands about their wives, wives about their husbands, joyful about joy, sad about sadness, and everyone who enjoys any benefits of the world about these benefits. Just as during a fright, everything is repressed from consciousness and everything is embraced by one fear, so that those who are frightened, seeing, do not see, hearing, do not hear: this is how it will be at this time. And it’s here, almost in the yard. So when is it until marriage?! When is there any joy and pleasure here! Isn’t it better to position yourself and prepare yourself in advance so that time will surprise us less? What does it mean: “time has stopped”? - “Life here is tending to an end, the end of the present century is near” (Theophylact). “So that in response to the previous words: “they will have sorrow like this,” no one should say: but they will also have pleasures, the Apostle cuts off the expectation of pleasure by representing time as ceased. Everything is heading towards decay, the kingdom of Christ has approached, we are destined to move into it, so that even if any pleasure is possible, it will be instantaneous and will only increase sorrow” (Theophylact). “We are already commanded to leave here and prepare for the exodus, but you strive inside (that is, you enter deeper into this life). If marriage were not accompanied by any sorrows, and in this case it would be appropriate to strive for the future; if it is accompanied by sorrows, then what is the need to impose a burden on oneself? What is the need to impose such a burden on oneself, which, having accepted, must be borne as if it had not been accepted? (Saint Chrysostom). Thus, with the words: “time has ceased,” the Apostle puts you in the same mood as the Lord puts you in, saying: “Watch, for you do not know at what hour your Lord will come. Know this, for if the ruler of the house had known at what watch the thief would come, he would have been vigilant and would not have allowed his church to be undermined. For this reason, you will also be prepared; for at that very hour, do not forget, the Son of Man will come” (Matthew 24:42-44). “Watch, watch, pray; You don’t know when the time will be. Like a man, when he departs, he leaves his house, and gives power to his servants, and commands the goalkeeper to keep his watch. Be on the lookout; you don’t know when the Lord will come home, evening, or midnight, or at the cry of the loop, or morning; lest he come suddenly and find you sleeping” (Mark 13:33–36). The memory of this, having taken root and manifested itself in consciousness, and even more so, having fallen into feeling, changes the view of everything that exists and happens to the opposite. Whoever senses that this is the hour of the Lord will no longer stop at anything earthly, but will completely move into another world, one where they neither marry nor encroach, where both the womb and the food will be abolished. What knocks this decisive moment out of my memory is that we wait and wait, and still there is no sign of it. But, nevertheless, it will happen, and it will be as the Lord said - suddenly. Besides, it’s all the same – if it’s not him, then death is about to come; the solution is the same for us and in this case the same as in that case. So, everything is the same - something at every moment is ready to befall us in such a way that our fate will be decided for eternity. - “Time has stopped, there is other things.” There is no need for you to stretch it out for years and dozens of years. Shorten it to one moment, and with this thought move from moment to moment, so until the end of your life. Get into such a mood - then, even if you have a wife, you will be like one who does not have one, that is, you will forget about everything about marriage - and not only will you not think about getting married if you do not have a wife. “What does it mean: “like the poor”? “That is, they will forget about the marriage bed and will not listen to their wives when they pester them with demands to fulfill their crazy worldly desires” (Ecumenius). “They will not be attached to them, they will not pay all their attention only to marriage and to their wives” (Theophylact). 1 Cor.7:30–31. And those who weep, as if they were not weeping; and those who rejoice, as if they were not rejoicing; and those who buy, as if not containing; and those who demand this world, but they do not demand it. The image of this world is passing away. In order to justify by deeds that this is exactly how it is and how it should be, you only have to put yourself mentally in the state of a dying person, ready to leave this world. Do this, and immediately, whatever of the current things you should cry about, or about which you have already cried, you will stop crying; What you rejoiced about, you will stop rejoicing; if you bought something, you will be so indifferent to it, as if you were not acquiring anything new; and in general, no matter what blessings of the world you enjoy, you will gain all the pleasure from it and all the sympathy for it. But if the mental idea of ​​this has such an effect, what should happen when the deed itself is accomplished? The Apostle wants us to be in our hearts as if we were already starting from here, as if the hour of the Lord had already arrived - that is, he wants us to be detached from everything with complete renunciation, so that not only in our hearts, but in our minds we do not hold anything that is transitory, with confusing concern. “The present is alien to us,” says the Apostle, “because we pass from here very quickly” (Theodoret). “And not only about wives, but also about nothing else, we should not worry too much, whether it is regrettable, or comforting, or what profit it brings on the occasion of profitable transactions. And what, he says, am I listing this and that? In one word I will say: “let those who use the world be as those who do not use it,” as if they had nothing. For having an addiction to the worldly and tormenting oneself with care about it is not the use of the world (its use), but its abuse” (Theophylact). “Since time has been shortened, everything that anyone has should be considered as if it does not exist. If death is near, then why become addicted to these things? He who indulges in worldly pleasures, boasts of wealth, and is exalted by honors and praises, does not use the world as he should. We must look at all this as something that is passing and does not concern us. This is not why we enter this world, but to succeed in good deeds and to always be ready for the outcome. Whoever forgets this goal and devotes himself to the world as if his eternal life were here, does not use the world as it should, but abuses it” (Ecumenius). “For the image of this world is passing away.” Everything in the world is so changeable that it flows like a river. Just as a lit candle burns and destroys itself by burning, so the world, through its variability, decays and hastens to the end. “The apostle shows by this the transience of the present” (Theodoret). Passes away - decomposes. Why get attached to something that doesn’t represent anything significant? For, having said “passes away”, and even “image”, the Apostle made it clear that all the blessings of the world are such only in appearance, but in themselves they do not contain anything durable and significant. Or, it passes, is doomed to cease, and is about to cease, so that afterwards nothing in it will remain in the form as it now is. Why get attached to all this, or care about all this? “There will be no more agriculture and navigation, no kingdoms and military leaders, no slavery and domination, no arts and sciences, no poverty and wealth, for the present age consists of all this and the like, and it is passing away. In the future life everything will be arranged differently, it will take on a different image” (Theodoret). β) In celibacy it is more convenient to please God (1 Cor. 7:32–35) 1 Cor.7:32–33. I want you to be carefree. He who is not married cares for the things of the Lord, how he may please the Lord; But he who gets married worries about the things of the world, how to please his wife. “I want it.” A new instruction begins: I also want, moreover, I want you to be carefree, that is, carefree, so that you are not tormented by evil worries. Care, sadness, multi-care are the distinctive features of life in the spirit of peace and its engine. No passion seems as plausible as this; and no one does as much harm to a person in his Christian life as she does. It swirls and darkens the mind, crushes and dries out the heart, and does not allow you to come to your senses, driving you from one thing to another, and not allowing you to see the end of them. Meanwhile, the one who is torn, crushed and persecuted, does not appear to represent anything bad if he does not openly use evil means for his own purposes and if, moreover, he maintains proper relations with others. Thus, his soul is broken, and he thinks of himself as a good person, and lives in a ghostly deception of himself. He has no time to think about salvation, about eternity, about pleasing the Lord. He is all in worldly and worldly things; and the spiritual side, addressed to God and eternity, is completely closed to him. The Apostle, saying: “I want you to be without sorrow,” demands that you do not torment yourself exclusively with worldly and everyday worries and that you change the sadness of this age to sadness about the next. “How can we become carefree? “If we remain celibate” (Theophylact). For “he who is unmarried cares for the things of the Lord, how he may please the Lord.” And a celibate person may not have care for the Lord; but the marriage partner, even if he wanted to take care of this, cannot do as much as he would like, because his wife, children, and house interfere, all of which require care and care. “But he who gets married worries about the things of the world, how to please his wife.” Where there is a wife, there is family and home: and here is the field of worries. The wife herself has many necessary needs; and if vanity and the desire to keep up with the demands of the age are instilled into this, then they cannot even be listed. Celibacy frees one from all such worries and frees one’s hands to do things to please God—of course, if he wants it. If you want, he says, to please the Lord, then a celibate state is the most suitable for that. His needs are easily satisfied, and then he can devote all his time to the Lord. And the married person takes up most of the time with worries, vanity and peace, even with the best directions of married life. That is why married people can never reach the same degree of spiritual perfection as celibate people. “The Apostle himself pointed out the purpose of virginity; for a virgin’s soul is free from unnecessary and unreasonable worries, and he imitates the future life as much as possible” (Theodoret). “But how is it that Saint Paul, wanting to make us carefree and for this purpose advising celibacy, again says: “He who is unmarried cares for the Lord”? - Behold, care again! But, he says, this care is not at all the same as that imposed by marriage. Concern about the Lord, how to please the Lord, is saving and sweetly nourishing, but everyday and worldly concerns due to marriage are ruinous for the soul and tedious” (Theophylact). It is very remarkable that the same psychological action has such opposite consequences. This is due to the difference in objects. Our goal is in the Lord. Exclusive dedication to Him in the near future introduces communication with Him and, placing oneself at the goal, brings well-being. Moreover, the Lord is one and unites those who surrender themselves to Him, gives them integrity and strength, but the worldly is complex: it decomposes the soul into itself and, violating the integrity of its life, exhausts it, languishes and dries it out. 1 Corinthians 7:34. The wife and the virgin were separated: the inviolate one cares about the Lord, how to please the Lord, that she may be holy in both body and spirit; and the one who encroaches is concerned about the things of the world, how to please her husband. “The woman and the virgin were separated,” that is, the same difference exists between a married woman and a virgin. This latter cares only about how to please the Lord, keeping both body and soul holy, and the latter only cares about how to please her husband, with other concerns related to this. The Apostle distinguishes what is in the attention, purpose and heart of both: one has the Lord and all that is Lord’s, the other has a husband with other vanities. As far as heaven is from earth and the Creator from creation, so far is the mental state of the former from the latter. - At the same time, it is obvious that the Apostle contrasts a virgin who dedicated herself exclusively to the Lord with a wife who has become vain. But if this one also begins to care about pleasing the Lord, then to the extent that she works in this pleasing, she will taste the goodness characteristic of the first. The only thing that is certain is that it is impossible for her to reach perfection first, because she spends her time on inevitable troubles, and her heart introduces carnal pleasures, which in their measure always detract from the taste of spiritual blessings. Family people know how they cannot be completely clean of carnality. If this is impossible, then they cannot achieve complete spiritual perfection. The Apostle noted well: “let her be holy both in body and spirit.” “It is not enough to be holy in body, you must be holy in spirit as well. For true virginity is purity of the soul. But there are many such virgins who are pure and blameless in body, but stained in soul. And also pay attention to the fact that she is no longer a virgin, who is dominated by worldly cares. Therefore, when you see that any virgin, having accepted virginity, indulges in worldly concerns, know that she is no different from a married woman. Paul precisely defined the features by which they should be distinguished - this is not only marriage and celibacy, but much care and carelessness, so that the one who cares a lot is no longer a virgin: for how then does she differ from a married woman, who cares a lot about how to please her husband and other vanities? (Theophylact). 1 Cor.7:35. But I say this for your own benefit: I will not impose force on you, but for the grace and grace of the Lord I will remain silent. “It is not through need,” he says, that I attract you to this wealth, as if imposing force on you and catching you by force, but I am showing the benefit that flows from it. For there is no other way for us to remain constantly in the service of God than by escaping the bonds of life” (Theodoret). He has said more than once that he is not giving a commandment, but advice; but by repeating this so often, he makes it clear how desirable it would be for his advice to be carried out voluntarily by as many people as possible. This is evident from the reason why virginity is introduced. Towards “goodness”, he says, “and the approach of the Lord I am silent.” “Toward beauty” “wishing to call you to the most beautiful state; and indeed, what is more beautiful than virginity?” (Ecumenius, Theophylact). In his second letter, he says about the entire Church of Corinth that he was jealous to present her to the Lord as a pure virgin (2 Cor 11:2); but here he is zealous to present every soul to the Lord as most beautiful, using reasonable and strictly controlled virginity as a means of achieving this. A virgin and a virgin are more honorable before the Lord. Why is this so? - Because, of course, the traits of Godlikeness can be imprinted more quickly and completely on a virgin soul than on one who has known the sweetness of marriage. “I am silent at the approach of the Lord.” “Approach to the Lord” - ευπαρεδρον - constant sitting down to the Lord, free, comfortable, easy. “Silent” – απερρισπαστως – unentertained. Therefore, he says, secondly, I advise you so persistently, even without coercion, virginity, because it gives you the opportunity, convenience and ease - to constantly bow down to the Lord without any entertainment. No worries, no thoughts entertain him; his attention is completely focused on the Lord, and nothing separates him from Him. So it is always with the Lord and the Lord with him, this one is like a bride, this one is like a groom. This spiritual marriage is inseparable. Everyone can see for themselves what the consequence is. The Apostle's word is very decisive. b) Application of these instructions to the case (1 Cor. 7, 36–40) aa) first to the virgins (1 Cor. 7:36–38); bb) then to widows (1 Cor. 7:39–40) aa) Instructions for virgins (1 Cor. 7:36–38) 1 Corinthians 7:36. If someone does not feel disgrace about his virgin, if she is overgrown, and so she should be, if he wants, let him do it: he does not sin, even if he encroaches. If someone, not understanding the high beauty of virginity, thinks that he will be ashamed to leave his daughter as a virgin, due to some worldly respects, or thinks that for some reason it will not be so convenient for his daughter and is disapproved in the opinion of people - and meanwhile she is already in years and has begun to pass into adulthood - then if he thinks that it is ugliness for him not to marry off his daughter, ugliness, if this is how she should be, that is unmarried - let her do as she wants: there is no sin. Let him get married, that is, let marriage be arranged for such people. The apostle does not mention the dispositions of the daughters themselves, probably taking into account such cases that they also had the same thoughts with their parents. For although in those days children were almost at the complete disposal of their fathers, in such a matter as celibacy, the most straightforward prudence should have taken into account the intentions and decisions of the daughters themselves. If, he says, the father thinks that it is ugly to keep his daughter a virgin, let him marry her off. Is this the work of God being sacrificed to human opinion or something else? Perhaps the Apostle had this in mind, for the sake of the infancy of spiritual life in those to whom he wrote, or perhaps, with the words “ugliness is abhorrent” - he inspired: if a father sees that his daughter will not properly maintain a virgin life, then it is better to arrange a marriage for her. But the lack of conviction in the superiority of virginity in the person of the father, in whose arms the daughter would remain, could not but be taken into account. The Apostle wrote the beginnings, leaving time and the spiritual age of Christians to establish the very orders of life according to them. Especially such a new thing as virginity could not be organized suddenly, without confusion, given the diversity of everyday relationships. 1 Corinthians 7:37. And he who stands firm in his heart, having no need, has the power of his own will, and has decided in his heart to take care of his virgin, and does good. “Whoever stands firm in heart” has a firm conviction in the superiority of virginity and courageously resists the oppression of human opinions (Ecumenius); “unnecessary” - has no need to marry off his daughter, neither for family matters (for example, to support the family), nor for external relations (for example, if marriage arrangements took place and the matter went far), but due to the daughter’s reluctance and fears for her; “the power to have about his own will”, is completely free, does not encounter any constraint on any side in order to act according to his authority: and “he has decided this in his heart”, - he has thought it all over, examined the matter from all sides and was convinced that it is both good and easy to do and does not promise anything except essential good for both him and his daughter, - he has formed with all his heart “to guard his virgin”, that is, his daughter in virginity “does good” - does well. Such should be the moral system in any matter in order to act with full conviction of the rightness of the matter, its relevance and multilateral benefits. When there is such a conviction, then no external things, external to the matter of respect, are strong enough to shake the decisions of the will. The lever that drives activity is the heart: convictions and sympathies are formed there, determining the will and giving it strength. 1 Corinthians 7:38. Likewise, if you give your virgin to marriage, she will do good; and don’t give in, he creates better. The attitude of marriage to celibacy is “good and better.” “The apostle showed that one is good and the other is beautiful, and thereby put a bond on the tongue of heretics who condemn marriage” (Theodoret); and not only this, but especially those who condemn celibacy. “See how he convinces one to celibacy with this comparison” (Ecumenius). Giving a virgin away in marriage is a matter of worldly prudence, and not giving it away in order to completely please the Lord is a feat and virtue. If the father receives such approval, how much more approval is worthy of the one who decides to become a virgin! bb) Instruction for widows (1 Cor. 7:39–40) 1 Cor.7:39. A wife is bound by law for as long as her husband lives; If her husband dies, she is free to eat, but wants to encroach on something worthless, but in the Lord. A married woman is “tied by law” to her husband, so that she knows him only, and to the marital status, so as not to abandon him arbitrarily. Before getting married, consider whether to marry or not; and when the marriage is consummated, live with your husband as long as he lives. And when he dies, then you are free to marry whomever you want, just “in the Lord.” “In the Lord” means: “marry a faithful, pious, chaste, lawful” (Theodoret). “With chastity, with purity, for these virtues are needed everywhere, and one must always take care of them: otherwise it is impossible to see God” (St. Chrysostom). “For procreation and raising children in the fear of God, and not according to lustful passion” (Ecumenius). “And this is enough to denounce the followers of Novatus, who condemn the second marriage as fornication, directly contrary to the apostolic laws” (Theodoret). 1 Cor.7:40. The Most Blessed One is, if this continues, according to my advice; I remember having the Spirit of God. He condescends for a second marriage, but “he considers the one most blessed who does not enter into a second marriage. For just as virginity is better than first marriage, so first marriage, or monogamy, is better than second marriage” (Theophylact). “According to my advice,” this is what I think, I propose, I convince, not imposing a law, but leaving freedom to choose the best. “Then, lest anyone say: if this is not a legal provision, what need is there ever to act on this advice? - The Apostle added that he advises this according to the inspiration of the Holy Spirit. Although due to your weakness this advice is not elevated to law, its proposal comes from above. “I long to have the Spirit of God.” Do not think that these tips are mine, human; no, they are the laws of the Comforter Spirit” (Ecumenius). He decreed that such things should be proposed in the Church as advice, and that those who do them should do so at their own discretion; but the very fact that He inspired such advice to be given makes one convinced that He wants it to be carried out. Failure to legitimize this is not a derogation of the dignity of virginity, but its elevation. It is offered as a sacrifice and gift, and not as the yoke of the law. You might be interested in: