From the early Church Fathers to now.
6 Patristic · 2 Reformed · 1 Methodist
“And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.”
“For even by this very fact, that he has not named "virgins" (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all.”
“Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.”
“As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only." But you will please them in proportion as you take no care to please others.”
“But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species.”
“For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman "it is said,”
“This should not be interpreted to mean that a married woman is not meant to be holy in body as well as in soul.”
“There is difference also between a wife and a virgin,.... The word translated "there is difference", stands in some copies at the end of the last verse, and in the Vulgate Latin and Ethiopic versions, by which it is rendered, "and is divided"; referring to the married man, whose thoughts are distracted with the cares of the world, and his mind divided between the Lord and his wife, between the things that please the one, and those that please the other; so that he cannot attend upon the Lord without distraction, as the unmarried person may; see Co1 7:35. But the more generally received reading is what we follow; in which words the apostle shows, that there is just the same difference between a married and an unmarried woman, as there is between a married and an unmarried man. There is no difference in their nature, nor sex, but in their state and condition, and in the cares which involve the one and the other. The unmarried woman careth for the things of the Lord; not everyone that is unmarried, but one that has the grace of God, being in a single state; as such an one is more at leisure, and can more conveniently attend on the service of the Lord, so she ought, and generally speaking does: and her end in so doing is, that she may be holy both in body and in spirit; not in body only, but in spirit also; for outward chastity, without internal holiness, will be of little avail: but as a close adherence to the Lord, and to his worship and service, may be a means of preserving from external pollutions of the body, so likewise of carrying on the internal work of grace upon the soul; not that it is to be thought that unmarried persons are the only ones that are holy in body and spirit; there are some that are so in neither; and there are many married persons that are chaste in their bodies, and possess their vessels in sanctification and honour, and are blessed with inward spiritual purity. But she that is married careth for the things of the world, how she may please her husband; not by beautifying and adorning herself with broidered hair, or gold, or pearls, or costly array; though this is all that some care for; but with good works, taking care of her household and family affairs, bringing up her children in an orderly manner, honouring and obeying her husband, doing everything to oblige him, and to engage his love and affection to her, as becomes her; nor is this said of her by way of criticism, only that such is her state and situation in life, that she has not the opportunities and advantages the unmarried person has of serving the Lord; on which account the single life is represented as most advisable to abide in.”
“There is a difference also between a wife and a virgin - That is: There is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy - separated to Divine employments, both in body and spirit. Whereas she that is married careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfill, her husband being obliged to leave to her the care of the family, and all other domestic concerns. On this verse there is a profusion of various readings in MSS., versions, and fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here so as to make them look like sense.”
“difference also--Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.”
“Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.