1 Corinthians 7:36

7:36-40 The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.

Behaveth himself uncomely (ἀσχημονεῖν) 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 (τὴν παρθένον αὐτοῦ) Rev. properly inserts daughter. It is an unusual expression for daughter. Xenophon uses it with the word θυγάτηρ daughter ("Cyropaedia," iv., 6, 9), and Oedipus speaks of his two daughters as my maidens (Sophocles, "Oedipus Tyrannus," 1462) Pass the flower of her age (ᾐ ὑπέρακμος) 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," v., 65) Let them marry Evidently there was assumed to be another in the case beside the father and the virgin.

1 Corinthians 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, εαν η υπερακμος , if she be above age, or of full age; and need so require — Και ουτως οφειλει γινεσθαι , 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 1 Corinthians 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 daughter’s 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.

{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.

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 ( 1 Corinthians 7:2 ; 1 Corinthians 7:5 ; 1 Corinthians 7:9 ) is here referred to. See Sir 42:10 . let them marry ] i.e. the daughter and her lover.

(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 inclined— i.e., let the lover and his daughter marry. Let him do what he will.—This sentence does not—as it may at first sight in the English appear to do—imply 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.

1 Corinthians 7:36 . Τὶς , any man ) a parent.— ἀσχημονεῖν ) viz. ἑαυτὸν .— τὴν παρθένον αὐτοῦ ) a virgin , his daughter.— νομίζει , thinks ) Antithesis to, I think ( suppose ), 1 Corinthians 7:26 .— εἂν ᾖ ὑπέρακμος ) if she pass, ἀκμὴν , the flower , of her age without marriage, as it were despised by suitors.— ὀφείλει , 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.— οὐχʼ ἁμαρτάνει , he sinneth not ) The matter is sweetly expressed by short clauses.

36. behaveth … uncomely—is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman. need so require—if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (1Co 7:37). let them marry—the daughter and her suitor.

Verse 36. - Uncomely . If any father thinks, by keeping his virgin daughter unmarried, he is acting in a way which may cause sin or scandal, then let him permit her to marry her suitor. The word "uncomeliness" is terribly illustrated in Romans 1:27 . (For "comely," see 1 Corinthians 7:35 ; 1 Corinthians 12:24 .) His virgin. Obviously a daughter or ward. Pass the flower of her age. If she be more than twenty years old, which the ancients regarded as the acme of the woman's life. And need so require. If there be some moral obligation or necessity in the case. Let them marry. The "them" means the virgin and her unmarried lover. 1 Corinthians 7:36

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 father’s 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, 1 Corinthians 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.