Exegetical and Hermeneutical Commentary of 1 Corinthians 7:36
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of [her] age, and need so require, let him do what he will, he sinneth not: let them marry.
36. his virgin ] i.e. his daughter. The advice here given is to parents. In St Paul’s time, and in most continental countries now, it is the parents who decide on the marriage of their children. In France, and in some other foreign countries, the young people very often do not even see one another before they are contracted. But St Paul thinks it might in some cases be ‘unseemly’ conduct on the part of a parent to refuse a proposal of marriage for a daughter who desired to serve God in the married state.
if she pass the flower of her age ] Rather, If she have fully attained it.
and need so require ] Literally, and so it ought to be; that is, if it be fair and reasonable that the wish of both parties should be carried out, and it would be harsh to act otherwise. Some think that the reference is to the disgrace incurred by a maiden, especially a Jewish maiden who had passed the age of maturity, and was still unmarried a disgrace which also attached to a Jewish father who had not provided a suitable marriage for her. Cf. Sir 7:25 , “Marry thy daughter, and thou hast performed a weighty matter.” See also Sir 42:9 . The Rabbins advised rather that a slave should be released as a husband for the daughter, than that she should remain unmarried. Others, again think that the danger of sin (1Co 7:2; 1Co 7:5; 1Co 7:9) is here referred to. See Sir 42:10 .
let them marry ] i.e. the daughter and her lover.
Fuente: The Cambridge Bible for Schools and Colleges
That he behaveth himself uncomely – Acts an unbecoming part, imposes an unnecessary, painful, and improper constraint, crosses her inclinations which are in them selves proper.
Toward his virgin – His daughter, or his ward, or any unmarried female committed to his care.
If she pass the flower of her age – If she pass the marriageable age and remains unmarried. It is well known that in the east it was regarded as especially dishonorable to remain unmarried; and the authority of a father, therefore, might be the means of involving his daughter in shame and disgrace. When this would be the case, it would be wrong to prohibit her marriage.
And need so require – And she ought to be allowed to marry. If it will promote her happiness, and if she would be unhappy, and regarded as dishonored, if she remained in a state of celibacy.
Let him do what he will – He has the authority in the case, for in the east the authority resided with the father. He may either give her in marriage or not, as he pleases. But in this case it is advisable that she should marry.
He sinneth not – He errs not; he will do nothing positively wrong in the case. Marriage is lawful, and in this case it is advisable, and he may consent to it, for the reasons above stated, without error or impropriety.
Fuente: Albert Barnes’ Notes on the Bible
Verse 36. Uncomely towards his virgin] Different meanings have been assigned to this verse; I shall mention three of the principal.
1. “In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity, and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life; he, seeing from his daughter’s circumstances that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might in this case alter his purpose without sin, and let her and her suitor marry.”
2. “The whole verse and its context speaks of young women dedicated to the service of God, who were called , virgins, in the primitive Church. And a case is put here, ‘that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed.'”
3. “The apostle by , does not mean a virgin, but the state of virginity or celibacy, whether in man or woman.” Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus:-
It is generally supposed that these three verses relate to virgins under the power of parents and guardians and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, c. Now this may be true, but it has no foundation in the text, for is not to keep his daughter’s, but his own virginity, or rather his purpose of virginity for, as Phavorinus says, He is called a virgin who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continency. And that this must be the true import of these words appears from this consideration, that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father’s part but on her own; for, let her have a necessity, and surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity, he does well to continue a virgin: and then the phrase, if any man think he behaves himself unseemly towards his virgin, if it be over-aged, and thinks he ought rather to join in marriage, refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say that the time of marriage is from 16 or 17 to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not: let them marry. And then he concludes with those words applied to both cases: so then, both he that marries doeth well, and he that marries not, doeth better.
This last opinion seems to be the true sense of the apostle.
It may be necessary to make a few general observations on these verses, summing up what has been said.
1. here should be considered as implying not a virgin, but the state of virginity or celibacy.
2. , over-aged, must refer to the passing of that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and 1Co 7:6.
3. , And need so require; or, if there appear to be a necessity; is to be understood of any particular change in his circumstances or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes.
4. Instead of , let THEM marry, I think , let HIM marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, in the Arabic, Slavonic, one of the Itala, and St. Augustine. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerome, Ambrosiaster, Sedulius, and Bede. This reading is nearly of the same import with the other: Let him do what he willeth, he sinneth not, let him marry; or, he sinneth not if he marry.
5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose.
6. Instead of , he who giveth her in marriage, I purpose to read , he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209, and of some others: with Clement, Methodius, and Basil. , his own virgin, is added after the above, by several very ancient and reputable MSS, as also by the Syriac, Armenian, Vulgate, AEthiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both Divine and human: and he who marrieth not, doeth better, because of the present distress. See 1Co 7:26.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But if any man think that he behaveth himself uncomely: there is a general and a particular uncomeliness; some things are uncomely with respect to all persons; of such things the apostle doth not here speak; but of a particular uncomeliness with respect to the circumstances of particular persons. Neither doth uncomely here signify a mere indecency and unhandsomeness, but such a behaviour as suiteth not the general rules of the gospel, which judgment is to be ruled by the circumstances of persons, as they more or less desire marriage.
If she pass the flower of her age; if she be of marriageable years, or rather, if she beginneth to grow old,
and need so require, and be desirous of marriage, so as the parent seeth reason to fear that, if he gives her not in marriage, she will so dispose of herself without asking her fathers advice or leave, or be exposed, possibly, to worse temptations: which two things seem to interpret that term, if need so require.
Let him do what he will, he sinneth not: let them marry; in such a case as this a Christian parent shall not sin, if he disposeth her in marriage let her marry to such a person as she loveth, and her parent seeth proper for her. He speaks in the plural number because marriage is between two persons. The reason of this determination is, because the apostle, in his former discourse, had no where condemned a married estate during the present distress of things, as sinful or unlawful, but only as inexpedient, or not so expedient as a single life during the present distress; he had before determined, 1Co 7:9, that it was better to marry than to burn. Now no inexpediency of a thing can balance what is plainly sinful. If therefore the case be such, that a man or woman must marry, or sin, through marriage brings with it more care and trouble, yet it is to be preferred before plain sinning.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. behaveth . . . uncomelyisnot treating his daughter well in leaving her unmarried beyond theflower of her age, and thus debarring her from the lawfulgratification of her natural feeling as a marriageable woman.
need so requireif theexigencies of the case require it; namely, regard to the feelings andwelfare of his daughter. Opposed to “having no necessity”(1Co 7:37).
let them marrythedaughter and her suitor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if any man think,…. This some understand of a man that is engaged, or betrothed to a virgin, and protracts marriage, who may use his prudence in consummating it, if he pleases, for any thing the apostle has said to the contrary: but it is better to understand it of a parent, or one that has the care and guardianship of virgins; if such an one is of opinion,
that he behaveth himself uncomely towards his virgin: by exposing her to contempt and reproach, in retaining her at home, and not giving her in marriage when at proper age for such a state; it being reckoned reproachful to be at, or past the age of marriage, or to be in years, and not married; or by so doing lay her under temptation to do that which is uncomely, to commit fornication, which would be uncomely, both to him, and to her; and such a tendency has living in a single state, contrary to inclination. The apostle may have respect to a Jewish tradition founded upon the supposed sense of
Le 19:29 “do not prostitute thy daughter to cause her to be a whore” s.
“Says R. Eliezer, this is he who marries his daughter to an old man. Says R. Akiba, (who was contemporary with the apostle,) this is he who detains his daughter at home when she is marriageable.”
If she pass the flower of her age; that is, one that is arrived to years of maturity, is ripe for marriage, and is what the Jewish doctors call ; who, according to them, was one of twelve years and a half old t, at which age virgins were judged fit to marry: hence that saying of theirs u
“if thy daughter, , “is ripe”, or come to the flower of her age, make thy servant free and give her to him.”
Moreover, according to their canons, such an one was no longer under her father’s power; for so runs the canon w,
“hrgbv Nwyk “when she is at the flower of her age”, she is no more under her father’s power:”
her father cannot make void her vows, though a husband can x:
and need so require: that she be given in marriage to a man; if she has not the gift of continence; if she is in danger of falling into the sin of fornication, and the father or guardian are sensible of this:
let him do what he will, he sinneth not; he is under no obligation by what the apostle had said to detain her in a single life; he may give her in marriage if he pleases: he may
do what she will, as it may be rendered; comply with her inclination and desire in marrying her to some person; in doing which, neither he nor she will break any law of God, and so not sin therein:
let them marry; let parents marry their children when this is the case; let the young men and young women marry who are so disposed; there is no reason why they should not; there is nothing contrary to it in the word of God, nor in the advice of the apostle; nay, according to him, it was much better to marry than to burn, or to be exposed to any snare and temptation.
s T. Bab. Sanhedrin, fol. 76. 1. t Maimon. Hilchot Ishot, c. 2. sect. 2. u T. Bab. Pesach. fol. 113. 1. w Misn. Nidda, c. 5. sect. 7. x Misn. Nedarim, c. 10. sect. 2. T. Bab. Nedarim, fol. 70. 2. Maimon. Hilch. Nedarim, c. 11, sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
| Prudential Directions to the Unmarried. | A. D. 57. |
36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. “Now,” says the apostle, “if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons.” Note, 1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet, 2. Parents should consult their children’s inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please. 3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.
But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man’s virgin being meant of his virginity. Terein ten heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.
Fuente: Matthew Henry’s Whole Bible Commentary
That he behaveth himself unseemly (). Old verb, here only in N.T., from (1Co 12:23), from privative and . Occurs in the papyri. Infinitive in indirect discourse after (thinks) with (condition of first class, assumed as true).
If she be past the flower of her age ( ). Old word, only here in N.T., from (over) and (prime or bloom of life), past the bloom of youth, superadultus (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry.
If need so requireth ( ). “And it ought to happen.” Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. “My marriage is my father’s care; it is not for me to decide about that” (Hermione in Euripides’ Andromache, 987).
Let them marry (). Present active plural imperative (long form).
Fuente: Robertson’s Word Pictures in the New Testament
Behaveth himself uncomely [] . Acts unbecomingly, either by throwing temptation in the daughter ‘s way by constraining her to remain unmarried, or by exposing her to the disgrace which was supposed to attach to the unmarried state. But Paul, in his preceding words, has regarded the latter consideration as set aside by the peculiar circumstances of the time.
His virgin [ ] . Rev. properly inserts daughter. It is an unusual expression for daughter. Xenophon uses it with the word qugathr daughter (” Cyropaedia, “4, 6, 9), and Oedipus speaks of his two daughters as my maidens (Sophocles,” Oedipus Tyrannus, “1462) Pass the flower of her age [ ] . Rev., correctly, be past. Beyond the bloom of life. Plato fixes the point at twenty years (” Republic,” 460). Diogenes Laertius says : “An undowered maiden is a heavy burden to a father after she has outrun the flower of her age” (” Lycon, ” 5, 65) Let them marry. Evidently there was assumed to be another in the case beside the father and the virgin.
Fuente: Vincent’s Word Studies in the New Testament
1) But if any man thinketh that he behaveth himself. (ei de tis aschemonein epi ten parthenon autou nomizei) if, however, anyone has thoughts toward or to his virgin to behave dishonorably – immorally.
2) Uncomely toward his virgin. – the term uncomely (Greek aschemonein) toward his morally clean sweetheart means to press for sex favors outside of wedlock – a dishonorable course.
3) If she pass the flower of her age, and need so require (ean he huperakmos kai houtos ophelei ginesthai) If he or she is past the bloom of youth and so owes it affectionately to be, or respond.
4) Let him do what he will, he sinneth not. (ho thelei poieito) What he wills from his whole heart, let him do, or do not hinder him. (ouch amartanei) He sins not.
5) Let them marry. (Greek gameitosan) Let or permit them to marry. Gen 2:24; Heb 13:4.
Fuente: Garner-Howes Baptist Commentary
36. But if any one thinketh that it were unseemly for his virgin. He now directs his discourse to parents, who had children under their authority. For having heard the praises of celibacy, and having heard also of the inconveniences of matrimony, they might be in doubt, whether it were at all a kind thing to involve their children in so many miseries, lest it should seem as if they were to blame for the troubles that might befall them. For the greater their attachment to their children, so much the more anxiously do they exercise fear and caution on their account. (439) Paul, then, with the view of relieving them from this difficulty, teaches that it is their duty to consult their advantage, exactly as one would do for himself when at his own disposal. (440) Now he still keeps up the distinction, which he has made use of all along, so as to commend celibacy, but, at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a needful remedy for incontinency, which ought not to be denied to any one. In the first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them.
The word ἀσχημονεῖν (to be unseemly) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is a general propriety, which philosophers make to be a part of temperance. That belongs equally to all. There is another, that is special, because one thing becomes one individual that would not be seemly in another. Every one therefore should consider (as Cicero observes) what is the part that nature has assigned to him. (441) Celibacy will be seemly for one, but he must not measure all by his own foot; (442) and others should not attempt to imitate him without taking into view their ability; for it is the imitation of the ape — which is at variance with nature. If, therefore, a father, having duly considered his daughter’s disposition, is of opinion that she is not prepared for celibacy, let him give her away in marriage. (443)
By the flower of her age he means the marriageable age. This lawyers define to be from twelve to twenty years of age. Paul points out, in passing, what equity and humanity ought to be exercised by parents, in applying a remedy in that tender and slippery age, when the force of the disease requires it. And it requires to be so. In this clause I understand him as referring to the girl’s infirmity — in the event of her not having the gift of continency; for in that case, necessity constrains her to marry. As to Jerome’s making a handle of the expression sinneth not, for reviling marriage, with a view to its disparagement, as if it were not a praiseworthy action to dispose of a daughter in marriage, it is quite childish. (444) For Paul reckoned it enough to exempt fathers from blame, that they might not reckon it a cruel thing to subject their daughters to the vexations connected with marriage.
(439) “ Tant plus ils craignent qu’il ne leur adviene quelque inconvenient, et tant plus sont ils diligens a se donner garde pour eux;” — “So much the more do they fear lest they should meet with any inconvenience, and so much the more careful are they to use precautions on their account.”
(440) “ Quand il n’est point sous la puissance d’autruy;” — “When he is not under the power of another.”
(441) “ La condition et propriete que nature luy a donnee;” — “The condition and propriety that nature has assigned to him.” See Cic. de Off. 1. 28. — Ed.
(442) “ Comme on dit;” — “As they say.”
(443) Calvin seems to have understood the verb ἀσχημονεῖν here as meaning to be unseemly The ordinary meaning of the word is, to act in an unseemly manner It occurs in this sense in 1Co 13:5, and in various instances in the Classics, (see Eur. Hec. 407,) and the construction of the passage seems to require that it be understood as meaning, that the father thinks that he acts improperly towards his virgin daughter, or incurs somewhat of disgrace with respect to her. — Ed
(444) “ C’est vne cauillation puerile; ” — “It is a childish cavil.”
Fuente: Calvin’s Complete Commentary
(36) But if any man think.Here the writer turns to the duty of parents, and there is a further explanation to such that the previous expressions are not binding commandments, but apostolic advice. If the case arises that a parent thinks he would be acting unfairly towards his unmarried daughter (i.e., exposing her to temptation) by withholding his permission for her marriage, he ought to do as he feels inclinedi.e., let the lover and his daughter marry.
Let him do what he will.This sentence does notas it may at first sight in the English appear to doimply that he may consent or not, and whichever course he adopts he does right. It is implied, in the earlier part of the sentence, that he thinks he ought to give his consent, and therefore that is what he wishes to do. Let him do that which he so wills, says St. Paul, and he need not in doing so fear that he does wrong.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36-38. Paul here treats the case of a parent having maiden daughters. By ancient law and custom the parent had absolute disposal of the child in marriage, and Paul speaks as assuming such to be the case. Among the Jews it was a disgrace to parent and daughter for her to pass her marriageable age unmarried. Hence in Ecclesiasticus (Apoc.) 42:9, it is said, “The father waketh for the daughter when no man knoweth, and the care for her taketh away sleep while she is young, lest she pass the flower of her age.” This last clause includes the very word Paul uses in 1Co 7:36. If the best good of the daughter require it (36) her marriage is right. But if no proper obstacle to her celibacy offer (37) he does well to retain her unmarried. Her marriage would, then, be well, but her celibacy would be better (38). Paul throughout speaks in reference to the established custom that a father had absolute right of decision in the case.
Fuente: Whedon’s Commentary on the Old and New Testaments
36. Behaveth himself uncomely Either by bringing upon her the discredit of celibacy, or exposing her to the danger of incontinence by disregarding her inclinations.
Pass flower And so the plea of immaturity is past. So Refers to marry at the close of the verse. A closer rendering would be, ought so to become. St. Paul, though recognising the absolute legal authority of the parent, holds that the daughter’s wishes, character, and happiness should be the paramount consideration in the Christian parent’s decision.
Let him do what he will What Paul assumes from these considerations will be the father’s purpose.
Let them May mean the daughter and her suitor; or it may refer to daughters, generally, in such circumstances.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if any man thinks that he behaves ignobly towards his virgin, if she be past the flower of her age, and if need so demands, let him do what he will. He does not sin. Let them marry.’
There is some difficulty in interpreting the following verses in determining whether it is speaking of two persons who are in some sort of platonic relationship or to the relationship of daughter to father, or both. No mention of ‘daughter’ is made in the Greek so that much depends on the interpretation of Greek words. For example does gamizo (1Co 7:38) mean ‘marry’ or ‘give in marriage’. Both are possible, but the fact that gameo has been used previously may suggest the second. But it is not of vital importance because the principle remains the same whichever we take.
In this verse reference is made to ‘his virgin’. Does this mean his virgin companion or does it mean his virgin daughter, or both? It may be intended to be inclusive. The use of ‘them’ in ‘let them marry’ slightly favours the first, as only the virgin and the one who is acting on her behalf have previously been mentioned, while connection with 1Co 7:38 may be seen as supporting the second. However, it may simply be that Paul assumes the husband without mentioning him.
But the principle is that if the virgin is likely to suffer through her virginity, whether it be emotionally, psychologically, sexually, through the attitudes of society, or in any other way, especially when she begins to get a little older, then she should either be allowed to marry a husband, or her platonic companion should marry her. Her basic needs have to be considered and met, and to do otherwise would be wrong and sinful. In this case for her not to marry would be wrong.
Fuente: Commentary Series on the Bible by Peter Pett
The right of the father to give his daughter in marriage:
v. 36. But if any man think that he behaves himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not; let them marry.
v. 37. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
v. 38. So, then, he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
v. 39. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
v. 40. But she is happier if she so abide, after my judgment; and I think also that I have the Spirit of God. Although Paul was so strongly in favor of celibacy, yet he was very careful not to agree to a false asceticism. Therefore he writes: If anyone is of the opinion that he is acting unbecomingly toward his virgin daughter, since it was thought socially discreditable to keep a daughter at home in an unmarried state. The procreative faculty is God’s creation and blessing, and therefore, under ordinary circumstances, the normal adult, and also the adult virgin, especially if she be past the bloom of youth and have not the gift of continence, is acting in accordance with the institution of God in desiring marriage. In such a case, duty may require it, and so matters ought to proceed, ought to be brought to a conclusion, and the father or guardian should act as he wishes and as circumstances point the way: he does not sin, let the marriage take its course. On the other hand, a father may keep his virgin unmarried and do well in so acting under certain conditions. He must be firmly established in his own mind, he must be sure that his course is the right one. If he himself is in doubt, and yet would want to make his daughter bow to his will, he would be sinning, Rom 14:23. The second condition is the absence of constraint, that the chastity and the peace of mind of the virgin is not endangered. The third is that the father or guardian have power and authority concerning his own will, that he can follow his will without conflicting with the higher command of love. And the fourth is that he comes to a conclusion in his own heart, that he acts with the full understanding of his own responsibility. It would be well for modern parents to heed these words of the apostle and not to permit their children to contract foolish and frivolous marriages, particularly when they are not yet able to realize the obligations and responsibilities which the married state imposes upon both husband and wife. And so the application which Paul makes, the conclusion which he reaches, is: So he that gives his virgin in marriage does well, he acts in full accordance with God’s institution; and he that does not give her in marriage does better, he considers the advantages more carefully, considering the times and the duties to be performed. Thus the apostle recommends what appears to him the course generally fitting under the circumstances without, even here, binding the consciences and setting aside the fundamental principles of God’s institution.
The same thoughts are applied to the case of widows: A wife is bound bylaw for as long a time as her husband lives. See Rom 7:2. But she is released from all obligations to her husband by his death, when he falls asleep, as Paul writes. Then she is free also to become married, if she wants to. A remarriage after the death of the first husband is by no means denied a widow, 1Ti 5:11-14. Neither the reverence for the former husband, nor the submission to the will of another, nor the objections made by slanderous tongues need cause a woman to waive her rights in this respect. Only one consideration she must observe, as must all Christians at all times: the step must be taken in the Lord. If the man whom she intends to marry is within the degrees prohibited by God, or if he expresses the avowed intention of interfering with her religion and its exercises, then she certainly would not be entering upon her second marriage in the Lord. And in general, Paul says: But happier she will be, both in her freedom from the specific cares of the married state and in her opportunity to devote herself more exclusively to the Lord’s service, if she remains unmarried. But again he adds: According to my advice. He is referring to the conditions as he saw them before him, to the perils that were imminent. But he thought that he also had the Spirit of God, his advices and opinions, as well as his commands based upon principles, were under divine guidance. “The apostle commends his advice in all these matters, conscious that it proceeds from the highest source and is not the outcome of mere human prudence or personal inclination.”
Summary. The apostle gives instructions concerning the propriety of marriage, the duties of the wedded state, the question of mixed marriages, of divorce and celibacy, and of the extent and limitations of a father’s authority in giving his daughter in marriage.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 7:36-37. Toward his virgin. The word seems here, says Mr. Locke, used for the virgin state, and not for the person of a virgin. Whether there be examples of the like use of it, he adds, I know not; and therefore I propose it as my conjecture upon these grounds: First, because the resolution of mind here spoken of must be in the person to be married, and not in the father, who has the power over the person concerned. Secondly, the necessity of marriage can only be judged of by the persons themselves. A father cannot feel the child’s sensations. Thirdly, hath power over his own will, 1Co 7:37 must either signify, “can govern his own desires,is master of his own will,” or “has the disposal of himself;” that is, is free from the father’s power of disposing of his children in marriage. But the first cannot be meant, because it is sufficiently expressed before by steadfast in his heart; and afterwards too by decreed in his heart. I think the words should be translated, hath a power concerning his own will; that is to say, concerning what he willeth: for if St. Paul meant, a power over his own will, one mightthink he would have expressed that thought, as he does ch. 1Co 9:12 and Rom 9:21 without the word , or by the preposition , as it is Luk 9:1. Fourthly, because if keep his virgin had here signified, “keep his children from marrying,” the expression would have been more natural, had he used the word , which signifies both sexes, rather than the word , which belongs only to the female. If therefore the word be taken abstractedly for virginity, the 36th verse must be understood thus: “But if any one think it a shame to pass the flower of his age unmarried, and finds it necessary to marry, let him do as he pleases, he sins not; let such marry.” St. Paul seems to obviate an objection which might be made against his dissuading from marriage; namely, that it might be an indecency which one would be guilty of, if one should live unmarried past one’s prime, and afterwards be obliged to marry: To which he answers, That no body should abstain, upon the account of being a Christian, but those who are of a steady resolution, who are at their own disposal, and have fully determined it in their own minds. The word , rendered well, 1Co 7:37 signifies not simply good, but preferable, as in 1Co 7:1; 1Co 7:8; 1Co 7:26. See Locke, Heinsius, Doddridge, on 1Co 7:25 and compare this note of Mr. Locke’s with the introduction to this chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 7:36 . ] introduces something opposed to the .
] means (comp = , Plat. Legg. v. p. 732 C), and may therefore be explained either in the active sense (to act dishonourably , conduct oneself in a dishonourable way, Plato, Pol. vi. p. 506 D, Theaet. p. 165 B; Xen. de re eq. xi. 6; Herodian, v. 8. 16; Lucian, de sacrif. 7), or in the passive sense ( to have dishonour , Eur. Hec. 407; Herodian, viii. 3. 21; Deu 25:5 ; Eze 16:7 ). The former of the two interpretations is the common and the correct one, namely: if any one thinks that he is acting dishonourably towards his virgin (daughter or ward), i.e. if he thinks that he is bringing disgrace upon her; which means, however, not the disgrace of old maidenhood (see Soph. Ant. 810 ff., O. Rex. 1492 ff.; Eur. Hel. 291; comp Sir 42:9 ; and Lennep, a [1258] Phalar. p. 362), but the dishonour of seduction , which the father or guardian fears he may give occasion to by refusing permission to marry; see the following context (against Theodoret: , Theophylact, al [1259] ). Taking it in the passive sense, we have: if any one thinks to have disgrace in respect of his virgin (from seduction, or her being left unwedded). So in substance the Syriac (“despici”), Grotius, Mosheim, Zachariae, Heydenreich, Pott, Neander; comp Hofmann, who holds that what is here expressed is the matter of fact of its being the father’s fault that the daughter remains unmarried. But even apart from the consideration that . is most commonly found in the active meaning (see also 1Co 13:5 ), there is this against the second rendering, that with the accusative takes for granted that implies activity , since it states the direction in which it is exerted (comp , Dion. Hal. ii. 26).
] “Si perspecto filiae suae ingenio judicet, coelibatui non esse aptam,” Calvin.
.] is the case, in connection with which that , . . [1262] is supposed: in case she pass her time, pass the highest point of her youthful bloom . As regards the itself, see Plato, Rep. p. 460 E: , , and Stallbaum, a [1263] hunc loc. ; other definitions of the age may be seen in Locella, a [1264] Xen. Eph. p. 145. Paul’s opinion is, that before the is reached the is not likely to take place with the father or guardian of the girl; but, judging from experience, he conceived that the maiden who is would be more ready to yield to a lover, if she is not allowed to marry. Respecting the word ., which is not found in ancient Greek, see Eustath. Il. i. p. 11, 31; Od. p. 1915, 29. The classical writers use instead of it the perfect of , as in Xen. Mem. iv. 4. 23; or the adjective , as in Galen, VI. p. 312, 14.
] depends on the : [1265] and if so (namely, that the virgin marry), it must be . Thus there is added to the subjective condition of things, expressed in . . . [1266] , the corresponding (not heterogeneous, as Hofmann objects) objective condition on the part of the maiden, whose natural temperament makes marriage needful. It is quite akin to the German phrase: und wenn’s nicht anders sein kann [and if it cannot be otherwise]; the expression has a somewhat euphemistic turn, as referring to the daughter’s inclination to marriage, which determines the . According to Rckert, . . . . depends upon : and she must remain so (i.e. unwedded ). But the indicative is decisive against this rendering; and what an amount of straining is needed to make , equivalent to remain ! for she is unwedded, and, if she so remains, cannot become so.
] not: let him do what pleases him (so ordinarily ; but this is contrary to the context; see what follows, and the preceding ), but: let him do what he intends (to give his virgin in marriage). Theodoret puts it well: .
] namely, the virgin and he who wishes to have her . It is arbitrary, considering the general form of the whole discussion (1Co 7:25 ), to maintain, as Rckert does, that the plural refers to a particular couple respecting whom the Corinthians had asked a question. “Wolf, Heydenreich, and others adopt a needlessly harsh assumption, that Paul passes here from the singular to the plural ( the virgins ). Billroth again propounds the very unlikely view that “ the youths ” should be supplied here as the subject, and as the object.
[1258] d refers to the note of the commentator or editor named on the particular passage.
[1259] l. and others; and other passages; and other editions.
[1262] . . . .
[1263] d refers to the note of the commentator or editor named on the particular passage.
[1264] d refers to the note of the commentator or editor named on the particular passage.
[1265] Theophylact begins the apodosis with : , , . ; . In that case . . . would be quite superfluous, the deprived of its reference, and . would not suit the obligatory . Similarly Hofmann, who follows the same view, paraphrasing it thus: “ This too (?) is a necessity arising from the nature of the case, that he do what he will .” Laurent also makes . . the apodosis, expounding it to mean: so it must be in this case also . The clauses which follow he considers explanatory ; and must go back for its reference all the way to ver. 9 : not merely in the case of the .
[1266] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
Ver. 36. If she pass the flower ] Childhood is counted the flower of age: so long the apostle would have marriage forborne. While the flower of the plant sprouteth, the seed is green, unfit to be sown.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36 38 .] For seemliness’ sake: and consequently, if there be danger, by a father withholding his consent to his daughter’s marriage, of unseemly treatment of her, let an exception be made in that case: but otherwise, if there be no such danger, it is better not to give her in marriage. But (introduces an inconsistency with ) if any one (any father ) thinks that he is behaving unseemly towards his virgin daughter (viz. in setting before her a temptation to sin with her lover, or at least, bringing on her the imputation of it, by withholding his consent to her marriage. Or the reference may be to the supposed disgrace of having an unmarried daughter in his house), if she be of full age (for before that the imputation and the danger consequent on preventing the marriage would not be such as to bring in the .
The of woman is defined by Plato, Rep. v. p. 460, to be twenty years, that of man thirty. See Stanley’s note [and ref. Sir.]), and thus it must be (i.e. and there is no help for it, they are bent on it beyond the power of dissuasion: depends not on , as the indic. shews, but on . , viz. that they must marry.
Theophyl. takes the words for the beginning of the consequent sentence = . But, as Meyer remarks, the words would thus be altogether superfluous, and after , would be inapplicable), what he will (as his determination on this ), let him do ( , Theodoret), he sinneth not ( , Theodoret); let them (his daughter and her lover) marry . Some (Syr., Grot., al.) take passively, ‘thinks that he is (likely to be) brought into disgrace as regards his daughter ,’ viz. by her seduction, or by her being despised as unmarried. But this would require (1) the future . (2) with a dative , the acc . shewing that the verb is one of action : Meyer compares , Dion. Hal. ii. 26. And (3) the active sense of the verb is found in this Epistle (ref.), the only other place where it occurs in the N. T.
Fuente: Henry Alford’s Greek Testament
1Co 7:36-40 . 24. FREEDOM TO MARRY. The question of the marriage of Cor [1201] Christian maidens Paul has discussed on grounds of expediency. The narrow earthly horizon, the perils of the Christian lot, the division between religious and domestic duty esp. probable under these conditions, render the married state undesirable (1Co 7:28-34 ). The Ap. does not on these grounds forbid marriage, to do so would entangle some of his readers perilously; he recommends what appears to him the course generally fitting, and advantageous for their spiritual interests (1Co 7:35 f.). If the parent’s judgment points the other way, or if circumstances are such as to enforce consent, then so let it be (1Co 7:36 ). But where the father can thus decide without misgiving, he will do well to keep his daughter at home (1Co 7:37 f.). Similarly in the case of the Christian widow : she is free to marry “in the Lord”; but, in Paul’s decided opinion, she will be happier to refrain (1Co 7:39 f.). The Ap. gives inspired advice , and the bias of his own mind is clearly seen; but he finds no sin in marriage; he guards sensitively the rights of individual feeling and conscience, and leaves the decision in each case to the responsible parties.
[1201] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
1Co 7:36 . By a contrastive P. passes from the at which his dissuasive was aimed, to the that might be thought to result in some cases from following it. The vb [1202] (= ) signifies either to act unbecomingly (1Co 13:5 ), or to suffer disgrace, turpem videri (Vg [1203] ); the antithesis, and the ad junct , dictate the former sense, which is post-classical. On ( is of opinion ), see 1Co 7:26 . It was socially discreditable, both amongst Greeks and Jews ( cf. Sir 42:9 ), to keep one’s daughter at home, without obvious reason, for any long period beyond adult age; a Christian father might feel this discredit for his religion’s sake ( cf. 1Co 10:32 ), and might be reproached as doing his child and society a wrong. , “if she be past the bloom (of youth)” the , fixed by Plato ( Rep. , vi., 460 E) at twenty, the tas nubilis . (see parls.) “and so matters ought to proceed” (pr [1204] inf [1205] ) states a further presumable reason for consent: duty may require it where, e.g. , the girl has been promised , or is so situated that a continued veto may give rise to peril or scandal ( cf. 1Co 7:2 ). In such circumstances the father’s course is clear: “let him do what he wills” ( ); cf. 1Co 7:35 . i.e. , the daughter and her suitor, the claim of the latter being hinted at in the previous : pr [1206] impv [1207] ; “Let the marriage take its course”.
[1202] verb
[1203] Latin Vulgate Translation.
[1204] present tense.
[1205] infinitive mood.
[1206] present tense.
[1207] imperative mood.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 7:36-38
36But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 37But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.
1Co 7:36 “if” This is a First class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purposes.
NASB”any man. . .towards his virgin daughter”
NKJV”any man. . .towards his virgin”
NRSV”anyone. . .toward his fiancee”
TEV”In the case of an engaged couple who have decided not to marry, if the man. . .toward the young woman”
NJB”someone with strong passions. . .toward his fiancee”
There are three major lines of interpretation of this passage.
1. that this refers to a Christian father and his unmarried daughter (cf. NASB and JB)
2. that this refers to a Christian man and his fiancee (cf. NRSV, TEV, NJB)
3. that this refers to a type of spiritual marriage which could be translated “partners in celibacy” (cf. NEB)
Literally the term is “virgin.”
Option #1 is using the phrase “he who gives” (1Co 7:38) as referring to a father giving his daughter to be married. Option #2 picks up on the phrase in 1Co 7:36, “if she is past her youth.” This option seems best in light of all the evidence, both textual and historical. Option #3 assumes a particular historical situation. Some first century traveling preachers may have taken Christian virgins as ministry helpers and lived with them, but remained celibate as a sign of their self-control.
“if” This is a third class conditional sentence, which means potential action.
NASB”she is past her youth”
NKJV”she is past the flower of her youth”
NRSV”his passions are strong”
TEV”his passions are too strong”
NJB”that things should take their due course”
This may refer to (1) the normal time of marriage (cf. NASB, NKJV, and NJB) or (2) since the form is possibly masculine, not feminine, it may refer to the man becoming passionate (cf. NRSV, TEV).
For “past her youth” (huperakmos) see Special Topic: Paul’s Use of Huper Compounds at 1Co 2:1.
“let him do what he wishes” This is literally “so ought to be what the one wishes.” This phrase can either refer to the man or the woman. The pronouns throughout this context are extremely ambiguous and certainty in interpretation is impossible.
NASB”let her marry”
NKJV, NRSV”let them marry”
TEV”they should get married”
NJB”they should marry”
This is a perfect active imperative third person plural, literally “let them marry.” This refers to (1) a man and his fiancee or (2) “partners in celibacy.”
1Co 7:37 “stands firm” See Special Topic: Stand at 1Co 15:1.
1Co 7:38 “he who does not give her in marriage will do better” This is not a disparaging comment on marriage, but a practical admonition in light of
1. the current crisis at Corinth
2. the soonness of the Second Coming
3. the normal human sexual passion of the Christians involved
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
think. Same as “suppose”, 1Co 7:26.
behaveth, &c. = acts unseemly. Greek. aschemoneo. Only here and 1Co 13:5.
virgin, i.e. virgin daughter.
pass, &c. = be of full age. Greek. huperakmos. Only here.
need so require = it ought to be so.
Fuente: Companion Bible Notes, Appendices and Graphics
36-38.] For seemliness sake: and consequently, if there be danger, by a father withholding his consent to his daughters marriage, of unseemly treatment of her, let an exception be made in that case: but otherwise, if there be no such danger, it is better not to give her in marriage. But (introduces an inconsistency with ) if any one (any father) thinks that he is behaving unseemly towards his virgin daughter (viz. in setting before her a temptation to sin with her lover, or at least, bringing on her the imputation of it, by withholding his consent to her marriage. Or the reference may be to the supposed disgrace of having an unmarried daughter in his house), if she be of full age (for before that the imputation and the danger consequent on preventing the marriage would not be such as to bring in the .
The of woman is defined by Plato, Rep. v. p. 460, to be twenty years, that of man thirty. See Stanleys note [and ref. Sir.]), and thus it must be (i.e. and there is no help for it,-they are bent on it beyond the power of dissuasion:-depends not on , as the indic. shews, but on . , viz. that they must marry.
Theophyl. takes the words for the beginning of the consequent sentence = . But, as Meyer remarks, the words would thus be altogether superfluous, and after , would be inapplicable), what he will (as his determination on this ), let him do ( , Theodoret), he sinneth not ( , Theodoret); let them (his daughter and her lover) marry. Some (Syr., Grot., al.) take passively,-thinks that he is (likely to be) brought into disgrace as regards his daughter, viz. by her seduction, or by her being despised as unmarried. But this would require (1) the future .-(2) with a dative, the acc. shewing that the verb is one of action: Meyer compares , Dion. Hal. ii. 26. And (3) the active sense of the verb is found in this Epistle (ref.), the only other place where it occurs in the N. T.
Fuente: The Greek Testament
1Co 7:36. , any man) a parent.-) viz. .- ) a virgin, his daughter.-, thinks) Antithesis to, I think (suppose), 1Co 7:26.- ) if she pass, , the flower, of her age without marriage, as it were despised by suitors.-, it so ought to be [need so require, Engl. V.] [because he cannot see how better to consult the advantage of his daughter.-V. g.], having no necessity, in the following verse is the antithesis.- , he sinneth not) The matter is sweetly expressed by short clauses.
Fuente: Gnomon of the New Testament
1Co 7:36
1Co 7:36
But if any man-In that age and country the father disposed of his daughters in marriage without consulting them, and his will was the law in the matter.
thinketh that he behaveth himself unseemly toward his virgin daughter,-If he thinks he treats her wrong in withholding her from marriage, exposing her to a temptation to sin with her lover, or at least, bringing on her the imputation of it.
if she be past the flower of her age,-Past the usual age of marriage.
and if need so requireth, let him do what he will; he sinneth not; let them marry.-If, then, a man thinks he treats his virgin daughter wrong in withholding her from marriage, he must act according to her requirements. That is, if she cannot live satisfied in the unmarried state, let him give her in marriage, and he need not fear that in doing so he does wrong.
Fuente: Old and New Testaments Restoration Commentary
sinneth
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
his virgin: Some interpret this of a man’s continuing in a state of celibacy, and render [Strong’s G3933], not a virgin, but virginity; but such a construction of the original appears without example. It appears most obvious to explain it of a parent, or guardian, who had the charge of a virgin; and Kypke has shown that [Strong’s G847] is an elegant phrase for his virgin daughter.
the flower: 1Sa 2:33
and need: 1Co 7:9, 1Co 7:37
he sinneth: 1Co 7:28
Reciprocal: Gen 2:18 – good Rth 3:1 – shall I not Jer 29:6 – take wives 1Co 7:25 – concerning 1Co 7:35 – not 1Co 13:5 – behave 1Ti 4:3 – Forbidding
Fuente: The Treasury of Scripture Knowledge
1Co 7:35. This verse is a general summing up of several preceding ones. It shows that Paul’s teaching regarding the advisability of entering marriage during the present distress was not on the basis of right and wrong. It was for their profit (advantage) in the services to Christ. Being free from the unavoidable burdens the present conditions would impose on married people, they could devote their time to the Lord’s service without distraction.
Fuente: Combined Bible Commentary
The next case, which our apostle speaks to, is concerning virgins, who are under the power of others, (and not at their own disposal,) as parents and guardians, namely, whether it be best and most advisable for them to dispose of their virgins in marriage or not?
The apostle answers, that in this case particular respect must be had to particular circumstances; as, namely, if she be of marriageable years, and be fully satisfied in his own mind that he wrongs not his daughter in declining to marry her, if he has a perfect freedom in his own will, and his will is not contradicted by his daughter’s desire, he doth well, yea, he doth best, not to marry her; best, with respect to the distressed condition of the church, best, with respect to the troubles of the world, which she will be the more free from; and best, with respect to the young woman’s liberty and freedom for the service of God, and the exercises of religion.
Learn hence, That although children are to be disposed of in marriage by their parents, yet parents have no such absolute power over their children, as to hinder them from marriage, or to compel them to it. To do either is very sinful, very unnatural.
Fuente: Expository Notes with Practical Observations on the New Testament
Giving A Daughter’s Hand In Marriage
At the time Paul wrote, the fathers’ gave their daughters’ hands in marriage without consulting them. Paul said that fathers might feel they wronged their daughters by keeping them from marrying, even after the normal age for marrying. Such fathers, when they saw their daughters were not able to withstand the temptations of the unmarried state, were urged by the apostle to go ahead and let them marry. There was no sin in being married. However, the father that was sure the marriage of his daughter would be incorrect for the time, was free to act according to his judgment. Paul’s judgment on this matter assumed that no circumstances warranted a different conclusion. Paul was not saying it was against the Lord’s will to allow a virgin daughter to be given in marriage. He was saying that due to the coming trials, it was wiser to keep her from marrying ( 1Co 7:36-38 ).
Fuente: Gary Hampton Commentary on Selected Books
1Co 7:36-38. But if any man Who is a parent or guardian; think that he behaveth himself uncomely That he should act indecently, or in a manner unbecoming his character, or unsuitably to her credit and reputation; toward his virgin By hindering her from marriage; if she pass, &c. Greek, , if she be above age, or of full age; and need so require , and it be necessary to be so done, whether the necessity ariseth from her conscience and inclination, or her being sought in marriage; let him do what he will As he sees occasion, according to circumstances, either to marry her, or keep her single. Or, as the words may be rendered, Let him do what she inclineth to; he sinneth not In complying with her inclination in such a case: let them Let such virgin daughters, marry See on 1Co 7:9. As both the Jews and Gentiles reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinion of the Essenes and rigid philosophers, fancied they acted properly in restraining them. The Corinthians, therefore, had judged it necessary to consult the apostle on that head. Nevertheless Or but; he that standeth steadfast, &c. Who continueth firmly persuaded in his mind, that it is no sin in his daughter to remain unmarried; having no necessity From her opinion, or inclination, or circumstances, to give her in marriage; and hath power over his own will Which would incline him to desire the increase of his family, and the strengthening of it by new relations; or, who hath the direction of his own will In that affair, being a freeman, and not a slave; and hath so decreed, &c. Hath determined this in his mind; to keep his virgin Unmarried, agreeably to her own inclination; doeth well Doeth what is preferable. So then he that giveth her in marriage When need so requires, doeth well Doth what is lawful, and in his daughters case is, on the whole, proper, even in the present distress; but he that giveth her not doeth better What is better for her, more for her spiritual improvement; because if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that knowledge of, and faith in, the gospel, with holiness in heart and life, which will enable her to adhere to and adorn the cause of Christ in a time of persecution.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 36. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will; he sinneth not; let them marry.
Paul introduces his advice by , but, because this counsel is in contrast to the thought expressed, 1Co 7:35. The antithesis of to is manifest.
The verb may have the active or passive sense: to behave uncomely toward any one, or: to be the object of unsuitable treatment. Of these two meanings the first only agrees with the preposition which follows, and which indicates the object of the action; comp. also 1Co 13:5. But it might be a question whether the verb should not be taken here in an impersonal sense: that there is no uncomeliness for his virgin. I know no example of this usage; but the if she pass the age, which has embarrassed Hofmann, would fall in better with this meaning than with the active sense. The proposition would then be the logical subject of . Several commentators (de Wette, Meyer, Edwards even) think that the dishonour of which Paul speaks is that which the virgin contracts by allowing herself to be drawn into evil. But the apostle’s thought is far removed from such a supposition; and he would have expressed it by saying: if any one fears, and not: if any one thinks. He is speaking solely of that sort of shame which attached to the position of spinster, still more among the ancients than among us; comp. Psa 78:63, and a passage quoted by Heinrici (p. 213).
With the words: If she pass the flower of her age (), we must, of course, understand without marrying.
The meaning of the word , thus, so, is explained by the beginning of the verse and by the contrast to 1Co 7:26; it is the state of marriage, whereas in 1Co 7:26 the context would show that it was the state of celibacy. Hofmann, after Theophylact, makes the proposition the principal one: If any one…, well! so it must be. But there would be a glaring tautology with the three following propositions, and there would be no ground for the . The here signifies, and consequently. The , it must be, follows first from the father’s judgment, determined by the general prejudice, and next from the circumstances (the desire of the daughter and mother) which press in favour of a consent, which nothing but the firmly opposed conviction of the father could prevent. Under these conditions, things must take their course.
In what follows the apostle means: He might, no doubt, have done better for his child’s happiness; but he has not made himself liable to any reproach. Holsten thinks that the subject of is the virgin; but it is the father who is regarded as acting throughout the whole passage.
The subject of , let them marry, is, quite naturally, the virgin and the young man who asks her in marriage. For there is no reason to suppose that the apostle is alluding, as Rckert has thought, to a definite couple, about whom the Corinthians had addressed a question to him.
The second case:
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them [such daughters] marry.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
36. If any one thinks that he is deporting himself injudiciously toward his virgin, if she may be old enough to marry, and it ought so to be, let him do what he willeth: he does not sin, let them get married. Here is a case of a Christian father whose daughter has arrived at marriageable age, and has a good opportunity to marry a worthy Christian man; her father, feeling that she will be more efficient for the Lord in celibacy, like Paul, their spiritual father, has refused to give her in matrimony till the matter has assumed the attitude of rather a serious domestic controversy, the daughter and her Christian lover anxious to get married, and her father hitherto having withheld his consent. Now Paul says in that case let the man walk in the light which God gives, following the leading of the Spirit and Providence. Let him do what he will, i. e., give his daughter in matrimony or withhold her that she may be a more efficient soul-saver. In either case, he sins not.
If he decides in favor of matrimony, let them marry, i. e., this Christian mans daughter and her Christian lover. It is all right.
Fuente: William Godbey’s Commentary on the New Testament
Verse 36
That he behaveth himself uncomely toward his virgin; his virgin daughter; that is, that he wrongs her by putting a constraint upon her inclinations to enter into the marriage state. The general sense of the passage (1 Corinthians 7:36-38) is, that, if the father find the affections of a daughter so fixed, that to prohibit her marriage would be an injury to her, it is proper to allow the marriage to take place; though it would be better for her, in such a time of persecution and trial, if she would consent to remain single.
Fuente: Abbott’s Illustrated New Testament
1Co 7:36-38. An exception to the advice of 1Co 7:32-35.
His maiden: daughter or ward. Paul here deals specifically with the matter of 1Co 7:25.
Acts unseemly: if for any reason, in the maiden or in her circumstances, the father thinks that by keeping her unmarried he is acting in a way which will not command respect, etc.
If she be etc.: the only case in which the above exception could occur.
Bloom: given as twenty years by Plato, Republic bk. v. 460e. For the reason of 1Co 7:32-35, early marriages were then specially desirable.
It ought so to be: parallel with acting unseemly, adding to it moral emphasis. Many circumstances might make it not only unseemly but morally wrong for the father to withhold his consent to marriage. In such cases, refusal of consent has often produced serious results.
What he wishes; limits this exception to cases in which the father wishes his daughter to marry.
Does not sin: parallel to 1Co 7:28.
Let them marry: the maiden and he who seeks her hand. This verse admits that there may be cases in which the advice if 1Co 7:32-35 is unsuitable: and its indefiniteness suggests that this may arise from various causes. Paul declares that in these cases the father may act, without fear of committing sin, according to his own judgment.
Fuente: Beet’s Commentary on Selected Books of the New Testament
7:36 {17} But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of [her] age, and need so require, let him do what he will, he {h} sinneth not: let them marry.
(17) Now he turns himself to the parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is proper and convenient for their children. That they neither deprive them of the necessary remedy against incontinency, nor force them to marry, if neither their will does lead them, nor any necessity urges them. And again he praises virginity, but of itself, and not in all.
(h) He does well: for so he expounds it in 1Co 7:38 .
Fuente: Geneva Bible Notes
The legitimacy of marriage 7:36-40
This section concludes Paul’s entire teaching on marriage in this chapter. However it contains problems related to the meaning of "virgin" as is clear from the three different interpretations in the NASB, the NIV, and the NEB. These verses may introduce a special case (advice to fathers of virgins [Note: E.g., Robertson and Plummer, p. 158; Lowery, p. 520.] ) or connect with 1Co 7:35. Perhaps the man in view is the fiancé of the virgin who is considering the possibility of marriage with her. [Note: Barrett, p. 184.] In the second case, the pericope then summarizes what Paul has already taught. I prefer the second view, but the first one has much to commend it.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul urged any man not to feel that he must remain single or that he and his virgin girlfriend (or daughter) must forgo sexual fulfillment after marriage (1Co 7:1-7). He might have been reluctant to marry (or give her in marriage) because of what Paul had written about the single state being preferable (1Co 7:8; 1Co 7:28-34). He might also have hesitated because of ascetic influences in the church that were due to a false sense of "spirituality" and possibly an overreaction to the fornication in Corinth.
"Roman and Greek fathers had the control of the marriage of their daughters." [Note: Robertson, 4:135.]