John Calvin on 1 Corinthians 7:28

28. But if thou shouldest even marry. As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The word even also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit.

And if a virgin marry Whether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity In accordance with this, Univira, (the wife of one husband,) is often found in ancient inscriptions as an epithet of honor. — Ed. — an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius, “Autheur aneien;” — “An ancient author.” that “it betokens a legitimate excess “C’est a dire, coloree et reglee par les lois;” — “That is to say, colored over and regulated by the laws.” when a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage.

Nevertheless such shall have trouble in the flesh. He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will have trouble of the flesh, or in the flesh, he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. The flesh, therefore, is taken here to mean the outward man. To spare means to indulge, or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin.

1 Corinthians 7:29-35

29. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

29. Hoc autem dico, fratres, quia “Ou, Mais ie vous di ceci, mes freres, que le temps;” — “Or, But I say this to you, my brethren, that the time.” tempus contractum est: reliquum est, ut qui uxores habent, sint tanquam non habentes:

30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

30. Et qui flent, tanquam non flentes: et qui gaudent, tanquam non gandentes: et qui emunt, tanquam non possidentes:

31. And they that use this world, as not abusing it: for the fashion of this world passeth away.

31. Et qui utuntur hoc mundo,tanquam non utentes: praeterit enim figura mundi hujus.

32. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

32. Velim autem vos absque solicitudine esse. Qui coelebs est,curat ea quae sunt Domini, quomodo placiturus sit Domino:

33. But he that is married careth for the things that are of the world, how he may please his wife.

33. Coniugatus curat ea quae sunt mundi, qualiter uxori placiturus sit, et divisus est.

34. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband

34. Et mulier caelebs, et virgo curat ea quae sunt Domini, ut sancta sit corpore et spiritu: at quae maritum habet, curat ea quae sunt mundi, quomodo placitura sit marito.

35. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

35. Hoc autem ad utilitatem vestram dico, non ut laqueum vobis iniiciam, sed ad honestatem ac decorum, ut Domino adhaereatis absque ulla distractione.