Exegetical and Hermeneutical Commentary of 1 Corinthians 7:8
I say therefore to the unmarried and widows, It is good for them if they abide even as I.
It is good for them – It may be advisable, in the present circumstances of persecution and distress, not to be encumbered with the cares and anxieties of a family; see 1Co 7:26, 1Co 7:32-34. The word unmarried ( agamois) may refer either to those who had never been married, or to widowers. It here means simply those who were at that time unmarried, and his reasoning applies to both classes.
And to widows – The apostle specifies these, though he had not specified widowers particularly. The reason of this distinction seems to be, that he considers more particularly the case of those females who had never been married, in the close of the chapter, 1Co 7:25.
That they abide – That they remain, in the present circumstances, unmarried; see 1Co 7:26.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. The unmarried and widows] It is supposed that the apostle speaks here of men who had been married, in the word , but were now widowers; as he does of women who had been married, in the word , but were now widows. And when he says , even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the unmarried and widows, it is apparent that Paul means virgins that were never married, and such as, having been once married, had lost their husbands: though the first word, in the Greek, had been significative enough of persons in both these states; yet the apostles using of two words, makes it past dispute; when he saith, it is good for such to be as he was, his meaning is, that it was better with respect to the present circumstances of Christians, or it was convenient, in which notion good is often taken, not for what is absolutely good; and indeed the nature of all good lieth in the conveniency or suitableness of the thing so called to us; and though in the Divine precepts there is always such a suitableness, so as they must be always good, yet in other things, which God hath left to our liberty, (such as is this of marriage), a thing may be good or evil, as the circumstances of several persons, yea, of the same person, may vary. St. Paul considereth only the circumstances of the world common to all Christians, and upon them, determines this goodness, supposing the circumstances of the particular person not to rule otherwise. His not saying, it is good for them not to marry, but to be as he was, hath bred a question of no great import to be determined: Whether Paul was ever married or not? In the determination of which the ancients could not agree; but it is not worth spending our time about, considering that all agree he was at this time unmarried, which is all he doth here mean: if St. Paul was never married, we are sure Peter was, for we read of his wifes mother sick of a fever, Mar 1:30.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. to the unmarriedingeneral, of both sexes (1Co 7:10;1Co 7:11).
and widowsinparticular.
even as Iunmarried(1Co 9:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I say therefore to the unmarried and widows,…. Not by way of command, but advice: by the “unmarried” he means, either such men who never were in a married state, or else such who had been married, but their wives were dead; which latter sense seems more agreeable, since they are joined with “widows”, who had lost their husbands:
it is good for them if they abide; unmarried, and do not change their condition any more; not that it was sinful to marry again, for he allows of it in the next verse, in case they have not the gift of continence; and therefore “good” here, is not opposed to evil, only signifies that it would be better for them, more expedient and profitable for them; they would be more free from the cares of life, have less trouble, and be more at leisure to serve the Lord; and which he knew by experience, and therefore, proposes himself as an example:
even as I; that is, as he was then; for at that time it seems certain that he had no wife; though whether he had had one, and she was now dead, or whether he had never been married, may be matter of dispute; the former seems most agreeable, since he proposes himself as an example to widowers and widows; and having known what a married and single state both were, was better able to give his judgment of both, and proper advice to such persons which must come with more force and strength, and a better grace, from such an one.
Fuente: John Gill’s Exposition of the Entire Bible
To the unmarried and to the widows ( ). It is possible that by “the unmarried” (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25) and in verse 32 is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by (even as I). After discussing marital relations in verses 2-7 he returns to the original question in verse 1 and repeats his own personal preference as in verse 7. He does not say that it is better to be unmarried, but only that it is good ( as in verse 1) for them to remain unmarried. is an old word and in N.T. occurs only in this passage. In verses 1Cor 7:11; 1Cor 7:34 it is used of women where the old Greeks would have used , without a husband.
Fuente: Robertson’s Word Pictures in the New Testament
1) I say therefore to the unmarried and widows, (Lego de tois agamois kai tais cherais) I say therefore to the unmarried men and to the widows – to those who had made inquiry among the membership of the Corinth church.
2) It is good for them. (kalon autois) it is good or ideal for them (as unmarried men and as widows).
3) If they abide even as I. (ean meinosen hos kago) if they remain, abide, or continue, as I even remain unmarried. Such, Paul asserts, is the ideal, yet he concedes the following.
Fuente: Garner-Howes Baptist Commentary
8. I say, then, to the unmarried. This depends on what goes before, and is a sort of inference from it. He had said that the gifts of God are variously distributed — that continency is not in the power of all, and that those who have it not ought to have recourse to the remedy. He now directs his discourse to virgins, to all that are unmarried, and to widows, and he allows that an unmarried life ought to be desired by them, provided they have the power; but that regard must always be had by each individual to the power that he possesses. The sum is this, that an unmarried life has many advantages, and that these are not to be despised, provided every one measures himself according to his own size and measure. (392) Hence, though virginity should be extolled even to the third heavens, this, at the same time, always remains true — that it does not suit all, but only those who have a special gift from God. For as to the objection that is brought forward by Papists — that in baptism, also, we promise to God purity of life, which it is not in our power to perform, the answer is easy — that in that we promise nothing but what God requires from all his people, but that continency is a special gift, which God has withheld from many. Hence those who make a vow of continency, act precisely as if any unlearned and illiterate person were to set himself off as a prophet, or teacher, or interpreter of languages.
We must also notice carefully the word continue; for it is possible for a person to live chastely in a state of celibacy for a time, but there must be in this matter no determination made for tomorrow. Isaac was unmarried until he was thirty years of age, and passed in chastity those years in which the heats of irregular desire are most violent; yet afterwards he is called to enter into the married life. In Jacob we have a still more remarkable instance. Hence the Apostle would wish those who are at present practicing chastity, to continue in it and persevere; but as they have no security for the continuance of the gift, he exhorts all to consider carefully what has been given them. This passage, however, shows that the Apostle was at that time unmarried; for as to the inference drawn by Erasmus, that he was married, because he makes mention of himself in connection with married persons, it is frivolous and silly; for we might, on the same principle, infer that he was a widower, (393) because he speaks of himself in connection with widows. (394) Now the words intimate, that at that time he was unmarried; for I do not give any countenance to the conjecture, that he had put away his wife somewhere, and had of his own accord abandoned the use of the marriage bed. For where, in that case, had been the injunction, (395) Come together again without delay ? (1Co 7:5.) It would certainly be an absurdity to say, that he did not obey his own precepts, and did not observe the law which he imposed upon others. It is, however, a singular token of modesty, that, while he is himself endowed with the gift of continency, he does not require others to bind themselves to his rule, but allows them that remedy for infirmity which he dispenses with. Let us, then, imitate his example, so that if we excel in any particular gift, we do not rigorously insist upon it on the part of others, who have not as yet reached that height.
(392) “ Se mesure a son aulne (comme on dit) c’est a dire, selon sa faculte;” — “Measures himself by his own ell, (as they say,) that is to say, according to his ability.”
(393) “ Qu’il estoit sans femme,” — “That he was unmarried.”
(394) “ Entre ceux qui n’estoyent point mariez;” — “Among those that were unmarried.”
(395) “ Car comment se fust-il done acquitte de ce qu’il commande yci aux gens mariez ?” — “For how, in that case, would he have discharged the duty that he enjoins upon married persons?”
Fuente: Calvin’s Complete Commentary
(8) I say therefore.Better, Now what I say is, . . . Widows are here joined with those who have not been married, otherwise discussion might have arisen as to whether the Apostle had intended his advice for them also. It has been curiously conjectured (by Luther amongst others), from the passage where St. Paul recommends widows to abide even as I. that the Apostle was himself a widower. This, however, requires the word unmarried to be restricted to widowers, which is quite inadmissible; and even if such were admissible, the deduction from it that St. Paul was a widower could scarcely be considered logical. The almost universal tradition of the early Church was that St. Paul was never married, and unless we can imagine his having been married, and his wife dead before the stoning of St. Stephen which is scarcely possible (Act. 7:58), the truth of that tradition is evident. (See Php. 4:3.) Even as I; that is, unmarried.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Unmarried Bachelor or maiden.
Widows The feminine widows are named as the more obvious, and the widowers are simply implied.
Good More conducive to holy life for the possessor of the gift than marriage; as marriage is more so to those unendowed with the gift. Marriage, as well as celibacy, has its complex temptations and avenues to sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But I say to the unmarried and to widows, it is good for them if they remain even as I. But if they do not have the ability to control their desires, let them marry. For it is better to marry than to go on burning with unrequited desire (literally ‘than to burn’).’
Paul is saying here that the unmarried and widows will do well if they remain in that state just as Paul is. There is nothing wrong with it. It is not contrary to God’s commands. And there are certain benefits, which he will shortly point out, which, all other things being equal (which sexually they rarely are) favour celibacy. There is no sin in remaining unmarried for those so gifted that they will not be excessively tempted by it. It is ‘good’ (just as marriage was recognised as being ‘good’).
Elsewhere, however, Paul makes clear that this advice is dependent on what gift a person has. He recommends younger widows to marry (1Ti 5:14). He had come to recognise that they were not necessarily good judges of their own self-control. He recognised that celibacy was not to be recommended for the majority of younger people. But he would still have accepted that there were exceptions to the rule.
But those who do not have the self-control which enables them to abstain from sex without undue temptation should marry. That is their gift from a gracious God. It is better than having to constantly fight the sexual urge (present tense) or give way to it illicitly. Constant committing of adultery in the mind would be far more harmful, and far more of a hindrance to their Christian lives, than being married. We must not be ashamed to admit to weakness. All men and women have weaknesses. Thus we must cater for them as seems fit. (Many find such obedience difficult even when they are married. But marriage prevents such desires from becoming uncontrollable).
Fuente: Commentary Series on the Bible by Peter Pett
1Co 7:8-9 . ] leads on from what is contained in 1Co 7:7 (from the subjective wish of the apostle and its objective limitation) to the rules flowing therefrom, which he has now to enunciate . Rckert holds that the transition here made by Paul is from the married to the unmarried. But were that the case, would require to stand first (comp 1Co 7:10 ); the emphasis is on .
] what is meant is the whole category, all without distinction , including both sexes, not simply widowers (Erasmus, Beza, Grotius, Calovius, Estius, al [1090] , including Pott, Heydenreich, Billroth, Ewald); for the phrase opposed to it, , in 1Co 7:10 , embraces both sexes; and hence . cannot apply to the unmarried men alone (Rckert). The additional clause, . , by no means justifies a restrictive rendering; for in it the does not mean also (Hofmann), but, as the connective and , singles out specially from the general expression something already included in it: and in particular the widows. The idiom is an ordinary one both in classical and N. T. Greek (Mat 8:33 ; Mar 16:7 ; and often elsewhere); see Fritzsche, a [1091] Marc. p. 11, 713. Comp here Soph. O. R. 1502: . It was a special wish of Paul’s, therefore, that the widows should remain unwedded, doubtless in the interests of the church (Rom 16:1 ; 1Ti 5:9 ff.).
(as in 1Co 7:1 ) , sc [1093] ; comp 1Co 7:40 .
. . [1095] ] if they shall have remained as I also (have remained), i.e. unmarried. The opposite of this is , 1Co 7:9 . The therefore receives here from the context a different meaning than in 1Co 7:7 . Luther, Grotius, and others infer from this passage that Paul was a widower; [1096] so, too, Ewald. But this conclusion rests upon the assumption, which is linguistically inadmissible, that denotes widowers alone ( i.e. ); and, moreover, would not be a safe inference even were the assumption sound. Act 7:58 , moreover, is against this; for one could not place Paul’s marriage after the stoning of Stephen.
] to be closely joined together: are incontinent . See Hartung, Partikell . II. p. 122; Maetzner, a [1097] Antiph. p. 267; Ameis on Hom. Od. ii. 274. The verb ( Sir 19:6 ) is foreign to the older Greek, although this precise phrase: ., is sanctioned by Thomas, p. 30, and Phryn. p. 442. See Lobeck, a [1098] Phryn. l.c [1099]
.] Regarding the later form of the aorist , see Lobeck, a [1100] Phryn. p. 742.
] to be in a flame , of vehement emotions (2Co 11:29 ; 2Ma 4:38 ; 2Ma 10:35 ; 2Ma 14:45 ; of love, Anacreon, 1Co 10:13 ); it means here, “occulta flamma concupiscentiae vastari,” Augustine, de sancta, virginit. 34. Comp Suicer, Thes. II. p. 895; from the Rabbins, the history of Amram in Lightfoot, Horae , p. 190; from the classics, Jacobs, Del. Epigr . v. 34.
] not because it is the least of two evils (Rckert, Kling; comp Estius), but because to marry is no sin (1Co 7:28 ; 1Co 7:36 ), while to burn is sinful (Mat 5:28 ).
[1090] l. and others; and other passages; and other editions.
[1091] d refers to the note of the commentator or editor named on the particular passage.
[1093] c. scilicet .
[1095] . . . .
[1096] The prevalent and correct tradition of the ancient church was that Paul was never married (Tertullian, Jerome, Chrysostom, al. ). The contrary is stated in Clem. Alex. (in Eus. H. E. iii. 30).
[1097] d refers to the note of the commentator or editor named on the particular passage.
[1098] d refers to the note of the commentator or editor named on the particular passage.
[1099] .c. loco citato or laudato .
[1100] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.
Ver. 8. I say therefore to the unmarried ] Yet doth not the apostle simply prefer virginity on viduity before marriage as better. The Saturnalian heretics said that marriage was of the devil. And the blemish will never be wiped off some of the ancient fathers, who, to establish their own idol of I know not what virginity, which they themselves had not, have written most wickedly and basely of marriage. If the same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage, as he did in the blessed Virgin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8, 9 .] Advice to the unmarried, that it is best so to remain, but better to marry than be inflamed with lust .
Fuente: Henry Alford’s Greek Testament
8. ] taking up the former , 1Co 7:6 , and bringing this advice under the same category as 1Co 7:7 , viz. his own wish that all were as himself. The stress is on , not on . . ., which would in that case be placed first, as below.
, the unmarried , of both sexes: not as usually interpreted, widowers , or unmarried males alone : this is shewn by the contrasted term , which embraces (see 1Co 7:10-11 ) both sexes .
may be added as singling out widows especially ; or more probably, because would naturally be taken as those who never were married , and thus widows would not be understood to be included.
, see on 1Co 7:1 , it is good for them , i.e. ‘their best way.’
] i.e. . This brings the Apostle’s own circumstances more clearly before us than 1Co 7:7 , which might be misunderstood: and there can be little doubt from this, that he never was married . Grot. says, “ex h. l. non improbabiliter colligitur, Paulo fuisse uxorem, quod et Clemens Alex. putat, sed cum hc scriberentur, mortuam.” But this rests on the mistaken interpretation of noticed above. The passage of Clem [16] Alex. (Strom. iii. [6.] 53, p. 535 P., alluded to in Euseb. iii. 30) is grounded on Paul’s having in a certain epistle addressed , , . But the words , Phi 4:3 , certainly have no reference to a wife: see note there.
[16] Clement of Alexandria, fl. 194
Fuente: Henry Alford’s Greek Testament
1Co 7:8-9 re-state the answer given in 1Co 7:1-2 to the question concerning celibacy v . marriage. “But I say to the unmarried and the widows, it is right ( ; cf. 1Co 7:1 ) for them if they remain as indeed I (am).” The Ap. extends the reassurance given in 1Co 7:1 , and fortifies it by his own example, so that those out of wedlock who were under no constraint to enter its bonds might be free from misgiving and reproach. , in contrast to , 1Co 7:10 : the term is masc. “to unmarried men”; the case of “maidens” is discussed later (1Co 7:25 ff.). “The widows,” who would frequently have the disposal of themselves, are included here they are advised again to the like effect in 1Co 7:39 f. Holsten omits as out of place; Bois ingeniously suggests that this may be a primitive corruption for , “the widowers”. As the without (1Co 7:2 ), so within (1Co 7:5 ) might make abstention from marriage perilous; hence the qualification added in 1Co 7:9 : “But if they have not self-control, let them marry; for better it is to marry than to burn on (with desire)”. , pr [1026] of continued state “occulta flamma concupiscenti vastari” (Aug [1027] ); the vb [1028] is used of any consuming passion, as in 2Co 11:29 . Not “ better in so far as marriage is sinless, burning is sinful (Mat 5:28 ),” so Mr [1029] ; if marriage and parenthood are holy (1Co 7:14 ), the fire which burns toward that end surely may be so “the sacred lowe o’ weel-placed love”; but “better” as the unsatisfied craving is a continual temptation, and according to the rule of 1Co 7:35 . Better to marry than to burn; but if marriage is impossible, better infinitely to burn than to sin .
[1026] present tense.
[1027] Augustine.
[1028] verb
[1029] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 7:8-9
8But I say to the unmarried and to widows that it is good for them if they remain even as I. 9But if they do not have self-control, let them marry; for it is better to marry than to burn with passion.
1Co 7:8 “the unmarried and to widows” The first term is masculine and could refer to (1) all unmarried people or (2) to widowers. The second term is feminine and relates to (1) those whose spouses had died or (2) widows.
“it is good for them” See note at 1Co 7:1 on “good.”
“if” This is a third class conditional sentence, which refers to potential action.
“they remain even as I” Paul has just mentioned a spiritual gift in 1Co 7:7, but this verse mentions a situation in life, not a gift. Possibly “gift” is used in this context in the sense of attitude or perspective.
1Co 7:9 “if” This is a first class conditional which is assumed to be true from the author’s perspective or for his literary purposes. Many will want to marry not because they are evil, but because they do not have the gift of celibacy.
“they do not have self-control” This sounds so negative to modern ears. Is Paul saying marriage is a sign of a believer’s lack of self-control? Is it a less spiritual state? In light of the teaching of all Scripture this cannot be true. Paul is directing his comments to the current local, temporal situation. This is not a universal comment on marriage and singleness. Marriage is not the lesser of two evils; promiscuous sex, however, is always out of bounds.
“let them marry” This is an aorist active imperative. Paul supported marriage (cf. 1Ti 5:14).
NASB”for it is better to marry than to burn with passion”
NKJV, TEV”For it is better to marry than to burn with passion”
NRSV”For it is better to marry than to be aflame with passion”
NJB”Since it is better to marry than to be burned up”
Notice the contrast between “to marry” (aorist active infinitive) and “to burn” (present passive infinitive). The marriage brings the continuing passion under control. This is also not a disparaging comment on marriage, but a practical observation. Marriage is the normal way to fulfill a strong and recurrent, God-given desire. This same term “burn” is used by Paul of himself in 2Co 11:29, therefore, it is not automatically a negative term.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I say therefore = But I say.
unmarried. Greek. agamos. Only here, verses: 1Co 7:11, 1Co 7:32, 1Co 11:34.
if. App-118.
abide = remain. Greek. meno. Seep. 1511.
Fuente: Companion Bible Notes, Appendices and Graphics
8, 9.] Advice to the unmarried, that it is best so to remain, but better to marry than be inflamed with lust.
Fuente: The Greek Testament
1Co 7:8. , but I say) Comp. 1Co 7:12, where the statement is more express.- , to the unmarried) of both sexes, comp. 1Co 7:10-11.-, to widows) including widowers.-, let them remain) at liberty.- , even as I) Paul was evidently without a wife at that time, comp. 1Co 9:5; and although he speaks here also of widowers, yet he seems rather to have been a bachelor, than a widower; comp. Act 7:58, and what follows after
Fuente: Gnomon of the New Testament
1Co 7:8
1Co 7:8
But I say to the unmarried and to widows, It is good for them if they abide even as I.-It is good for them to remain single even as he did. [Paul had vividly before his mind the trials and persecutions to which the Christians were subjected. What was expedient by reason of the distress might not be desirable under other conditions. And similarly good might cease to be so under changed conditions. Elsewhere Paul says, Let marriage be had in honor among all. (Heb 13:4). And he speaks of marriage with the greatest respect when he elevates it to the loftiest position by employing it as a type of the union between Christ and the church. (Eph 5:23-32). He also pronounces the prohibition of marriage to be one of the signs of the great apostasy. (1Ti 4:3). We are, therefore, driven to the conclusion that the statement here in no way conflicts with it is not good that the man should be alone. (Gen 2:18). A single life is good in the sense of being in itself honorable, and under certain circumstances expedient.]
Fuente: Old and New Testaments Restoration Commentary
1Co 7:26, 1Co 7:27, 1Co 7:32, 1Co 7:34, 1Co 7:35
Reciprocal: Mat 19:10 – General 1Co 7:1 – good 1Co 7:38 – doeth better 1Co 7:40 – she 1Ti 5:14 – the younger
Fuente: The Treasury of Scripture Knowledge
1Co 7:8. See the advice explained in the first paragraph.
Fuente: Combined Bible Commentary
1Co 7:8-9. I say, therefore I give this advice; to the unmarried and widows, It is good for them It is a condition of life which will tend to promote their eternal welfare, that, if they conveniently can, they abide even as I Namely, unmarried; for that Paul was then single is certain: and from Act 7:58, compared with the following parts of the history, it seems probable that he always was so. It may not be improper to observe, that many of the things which the apostle delivers here, as also chap. 14., and in some other parts of this epistle, are rather to be considered as advices about what was best to be done in many particular cases, to which the general precepts, or doctrine of the gospel revealed to this apostle, did not descend, than as commands, enjoining these things to the believers, under the penalty of their contracting guilt, and exposing themselves to the divine displeasure, if they did not comply with them. Yet these also were directions, or counsels of the Lord, concerning what was expedient to be done, and were delivered to the apostle by the infallible inspiration of the Holy Spirit, (as appears by comparing 1Co 14:37; 2Co 1:17; 1Th 4:1-2; 1Th 4:8; with 1Co 14:40,) and were faithfully delivered by him; and therefore the assent of the Corinthians is required to them as such. See the like advice concerning some particular charities of the Corinthians, 2Co 8:8; 2Co 8:10; the apostle distinguishing between the commands of God, which none might disobey without sin, and these advices, concerning what was fitting and proper, though not absolutely necessary. And therefore, as he directs, that it was better to observe them, so he acknowledges that there was no command that made it unlawful to omit them. But if they cannot Live continently, or preserve themselves in purity of body and spirit in a single state; let them marry Especially the younger widows, (1Ti 5:14,) or widowers; for it is better to marry And suffer the inconveniences attending marriage, than to be tormented with unchaste desires.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 8, 9. I say then to the unmarried and widows, it is good for them if they abide even as 1Co 1:9. But if they cannot contain, let them marry; for it is better to marry than to burn.
The , then, indicates the transition from the grounds to the final sentence.
On , good, see on 1Co 7:1. The , for them, is remarkable; used without regimen, the word would have been too absolute; it might have seemed to ascribe a moral superiority to celibacy.
The contrast between , widows, and , the unmarried, has led Erasmus, Beza, etc., to regard the latter as embracing only widowers. But there is no ground for thus restricting the meaning of ; the word naturally comprehends also young unmarried men. On the other hand, Meyer extends the meaning of the word too far when he brings under it also virgins. The latter will have their chapter for themselves (1Co 7:25 seq.). It would even be altogether unsuitable to apply to them what is said in 1Co 7:9. Why, finally, would the apostle have joined them with unmarried men and widowers, instead of joining them with widows?
The reason why widows are mentioned separately, while widowers are confounded with bachelors, is this, widowhood creates, in the case of the woman, a more special position than in that of a man; a widow differs much more socially from a virgin than a widower from a young man. Besides, the masculine , widower, is in Greek an adjective rather than a substantive, while the opposite is the case with the feminine , widow.
From these last words, if they abide even as I, Luther, Grotius, etc., have concluded that Paul must have been a widower, but erroneously. The idea of abiding as Paul, according to the true meaning of , may embrace perseverance in celibacy, as well as perseverance in the state of widowhood (see on 1Co 7:7). Clement of Alexandria also alleged that Paul was a widower; but it was neither on the ground of a tradition nor on account of this verse. Eusebius cites this Father’s opinion (H. E., 3.24); he justified it by the passage Php 4:3, where he erroneously ascribed to the word the meaning of spouse.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But I say to the unmarried and to widows, It is good for them if they abide even as I.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1Co 7:8-24. He now passes on to special classes. First, those who are unmarried or have lost their partners. It would be best for them to follow Pauls example and remain as they are. But if they have not the gift of continence, it would be better to marry than to be inflamed with illicit desire. The married must abide in the married state, as Jesus Himself commands. If the wife should leave her husband, she must refrain from contracting a new union, or, if she feels she must have a man to live with, she must make it up with her husband. Similarly, the husband must not desert the wife. So much for the case where both are Christians. But for the cases where one is a heathen, no command of Jesus can be quoted. If the heathen is willing to continue the relationship, the Christian is not to dissolve it. It was natural for a Christian to feel that the continuance of the relation involved defilement and made the member of Christ unclean. Paul replies that the relation works in the opposite way. The unbeliever does not defile the Christian, the Christian consecrates the unbeliever. Were this not the case, were heathen uncleanness more potent than Christian holiness, the offspring of the marriage must be unclean, springing from parents both unclean, one intrinsically, the other by contamination. But the children, so Paul asserts without argument, are holy, and this involves the holiness of the parents. The conception of holiness here is not ethical, ultimately it is primitive (p. 196). The unbeliever, apart from any co-operation on his part and simply in virtue of the marriage with a believer, is sanctified, even if he remains an unbeliever; he is not placed by it in a state of salvation, this remains very problematical (1Co 7:16). To primitive thought holiness and uncleanness are alike infectious. The circle of ideas is strange to us, and should not be modernised. The unbeliever may, however, abandon the Christian. In that case, the latter is to hold the tie no longer binding nor seek to maintain a relationship in which peace cannot be preserved, all the more that the sacrifice may not lead to the others salvation. The general rule which Paul lays down in all his churches applies here, let each continue in his Divinely-appointed position. If he has become a Christian while circumcised, let him not seek to obliterate the marks and adopt the Gentile mode of life; if uncircumcised let him not accept the obligations of circumcision. For circumcision and uncircumcision have no intrinsic worth, what matters is to keep Gods commandments. The rule stay where you are applies to the slave, he must not trouble about his position; though if he can become free he should use the opportunity of freedom (p. 650). He should not make a trouble of his slavery, for the slave who becomes a Christian is thereby made Christs slave. All alike have been bought with a price, as the purchase of God let them not make men their masters. It is quite uncertain to what Paul is alluding in 1Co 7:23 b; after 1Co 7:21 a it sounds strange. Presumably the meaning is that the Christian should, as one who calls Christ his master, refuse to become enslaved to merely human standards. The Jew who had the operation for effacing the marks of circumcision (1Co 7:18 a), that he might escape Gentile mockery, the Gentile who submitted to circumcision (1Co 7:18 b) to conciliate Jewish prejudice, are equally in his mind with the slave whom he has just been addressing. Bondage to Christ emancipates a man from bondage to human opinion; servile conformity is unworthy of the independence He confers.
1Co 7:8. widows: perhaps we should read widowers (so H. Bois), since unmarried seems to be strictly masculine, and not to include women, and Paul has a special section on virgins in 1Co 7:25-40.
1Co 7:10 a. Cf. Mat 5:32; Mat 19:9, Mar 10:9, Luk 16:18.
1Co 7:15. is not under bondage: is not bound by Christs regulation to oppose the separation. Paul need not mean that the deserted Christian is free to marry again, desertion annulling the marriage. Still he may mean this.
1Co 7:16. Some think Paul means that the Christian should stay with the heathen in hope of securing the latters salvation; in this case, we should render thou shalt not save. But this should have followed 1Co 7:13; in its present position it means that the Christian should not in the very problematic hope of winning the heathen for Christ, persist in maintaining a situation leading not to peace, the Christians vocation, but to mutual exasperation.
1Co 7:19. Cf. Gal 5:6; Gal 6:15, Col 3:11.
Fuente: Peake’s Commentary on the Bible
1Co 7:8-9. After expressing a wish that all men had the self-control which by God’s grace he has, and prompted by this mention of himself, Paul now says a word to those who, like himself, are unmarried, i.e. without wives, including (cp. 1Co 7:11) widowers.
And the wives: included in the unmarried, but added because to them (cp. 1Co 7:40) these words apply specially. Cp. and Peter, Mar 16:7.
It is good etc.: restates the principle of 1Co 7:1.
Remain as I also am: continue unmarried, in contrast to let them marry. The words if they remain imply that Paul refers here to his outward position, not as in 1Co 7:7 to his inner self-control. And this proves that he had no wife when he wrote; but gives no hint whether he once had.
Have not self-control: case in which the foregoing principle does not apply. Practically the same is the reason given in 1Co 7:2, because of the fornications. For these would not expose to danger a man of perfect self-control; and therefore to him would be no reason for marrying. That the sensuality around is given in 1Co 7:2 as a reason why each one, speaking generally, should marry, seems to imply that the Corinthians generally had not the self-control needful to make celibacy expedient. But here Paul leaves each to determine this for himself.
To turn: 2Co 11:29.
Better: because the one, though disadvantageous, is innocent; the other is not. The matter touched in 1Co 7:8-9, is dealt with fully in 1Co 7:25-40.
Fuente: Beet’s Commentary on Selected Books of the New Testament
7:8 {6} I say therefore to the {f} unmarried and widows, It is good for them if they abide even as I.
(6) Sixthly, he gives the very same admonition touching the second marriage, that is, that a single life is to be allowed, but for those who have the gift of continency. Otherwise they ought to marry again, so that their conscience may be at peace.
(f) This whole passage is completely against those who condemn second marriages.
Fuente: Geneva Bible Notes
The legitimate option of singleness 7:8-9
Paul moved from advice to the married regarding sexual abstinence to advice to the unmarried. He advised this group, as he had the former one, to remain in the state in which they found themselves, but he allowed them an exception too.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Who are the "unmarried" (Gr. agamois) that Paul had in view? Most interpreters have taken this word in its broadest possible meaning, namely, all categories of unmarried people. Others, however, take it to refer to widowers since Paul also specified widows in this verse and since he dealt with males and females in balance in this chapter. There is a Greek word for "widowers," but it does not appear in the koine Greek period. Agamos served in its place. [Note: See ibid., pp. 287-88 for additional support for this view.] I prefer the former view: all unmarried people.
The unmarried state has some advantages over the married state even though it is better for most people to marry (Gen 2:18). Since singleness is not a sinful condition, married people should not look down on single people or pity them because they are unmarried. Sometimes married people tend to do this because singles do not enjoy the pleasures of married life. Notwithstanding they enjoy the pleasures of single life that married individuals do not. Married people should not pressure single people to get married just because they are single.