The Application of These Instructions (1 Corinthians 7:36–40)

Aa) first to virgins (1 Cor. 7:36–38); Bb) then to widows (1 Cor. 7:39–40)

1 Cor. 7:36. And if any man thinks he behaves unseemly toward his virgin daughter, if she pass the flower of her age, and need so require, let him do what he will; he sins not: let him marry her.

If anyone, not understanding the high propriety of virginity, thinks it will be shameful for him to leave his daughter in virginity for some worldly reasons, or thinks that for his daughter it will somehow be inconvenient and that people will disapprove—and meanwhile she is already of age and beginning to pass her full bloom—so, if he thinks it unseemly not to marry off his daughter, unseemly if she is to be this way, that is, unmarried—let him do as he wishes: there is no sin. Let her marry, that is, let marriage be arranged for such cases.

The Apostle does not mention the inclinations of the daughters themselves, probably having in mind those cases where they share the same thoughts as their parents. For although at that time children were almost entirely under their fathers’ authority, yet in such a matter as celibacy, even modest prudence should have taken into account the intentions and decisions of the daughters themselves.

If, he says, the father thinks it unseemly to keep his daughter unmarried, let him marry her off. Is a work of God to be sacrificed to men’s opinions or something else? Perhaps the Apostle also had in mind the infancy of spiritual life in those to whom he wrote, and perhaps by the words ‘thinks he behaves unseemly,’ he was suggesting: if the father sees that his daughter will not properly maintain virginal life, then let him rather arrange marriage for her. But the very lack of conviction in the superiority of virginity on the part of the father under whose care the daughter remained could not help but be taken into account. The Apostle was writing the principles, leaving it to time and to the spiritual maturity of Christians to establish the very order of life according to them. Especially such a new thing as virginity could not have been organized all at once without confusion, given the diversity of worldly circumstances.

1 Cor. 7:37. But he that stands steadfast in his heart, having no necessity, but has power over his own will, and has so decreed in his heart that he will keep his virgin daughter, does well.

“He that stands steadfast in his heart”, has firm conviction of the superiority of virginity and courageously resists the pressure of men’s opinions (Oecumenius); “having no necessity”, has no need to marry off his daughter either from family affairs (for example, to support the family) or from external circumstances (for example, if marriage proposals have been made and the matter has gone far), but from the daughter’s reluctance and his fears for her; “but has power over his own will”, is completely free, meets no hindrance from any quarter to act by his own authority: and “has so decreed in his heart”, has thought it all through, considered the matter from every side and been persuaded that it is good, feasible, and promises nothing but real good for both him and his daughter—has resolved in all his heart “to keep his virgin daughter”, that is, to keep his daughter in virginity “does well”, does right. Such must be the moral character in every deed, so as to act with full conviction of the righteousness of the thing, its appropriateness, and its manifold benefit. When there is such conviction, then no external, side considerations are able to shake the decisions of the will. The instrument moving action is the heart: there convictions and sympathies are formed which determine the will and give it strength.

1 Cor. 7:38. So then he that gives his virgin daughter in marriage does well; but he that gives her not in marriage does better.

The relation of marriage to celibacy is ‘good and better.’ ‘The Apostle showed that one is good and the other excellent, and thereby put a bridle on the tongues of heretics who condemn marriage’ (Theodoret); and not only by this, but even more those who condemn celibacy. ‘See how by this comparison he persuades toward celibacy’ (Oecumenius). To marry off a virgin is a work of worldly prudence; not to marry her, for the sake of more perfect pleasing of the Lord, is a feat and virtue. If the father receives such approval, how much more praise does the virgin herself who resolves to remain celibate deserve!

1 Cor. 7:39. The wife is bound by the law as long as her husband lives; but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord.

The wife who has married is ‘bound by the law’ to her husband, to know only him, and to the married state, so as not to abandon it at will. Before entering marriage, consider whether to enter or not; but when marriage is accomplished, live with your husband as long as he lives. And when he dies, then you are free; marry whom you will, only ‘in the Lord.’ ‘In the Lord’ means: ‘marry a faithful, godly man, chastely, lawfully’ (Theodoret). ‘With chastity, with purity, for these virtues are needed everywhere, and one must always be concerned about them; otherwise it is impossible to see God’ (the holy Chrysostom). ‘For the bearing of children and their upbringing in the fear of God, not from fleshly passion’ (Oecumenius). ‘And this is sufficient to refute the followers of Novatian, who condemn second marriage as fornication, directly contrary to the apostolic laws’ (Theodoret).

1 Cor. 7:40. But she is more blessed if she so remains, according to my counsel; and I think that I also have the Spirit of God.

He makes allowance for second marriage, but considers ‘her more blessed who does not enter into second marriage. For just as virginity is better than first marriage, so first marriage, or single marriage, is better than second marriage’ (Theophylact). ‘According to my counsel,’ thus I think, propose, persuade—not laying down a law, but leaving to freedom the choice of the better. ‘Then, lest someone say: if this is not a law, why ever should one follow this counsel?—the Apostle added that he gives this counsel by the prompting of the Holy Spirit. Although through your weakness this counsel is not raised to a law, yet its proposal comes from on high. ‘And I think that I also have the Spirit of God.’ Do not think that these counsels are mine, human; no, they are the enactments of the Spirit the Comforter’ (Oecumenius). He enacted that such matters should be proposed in the Church as counsel, and that those who undertake them should do so by their full will; but the very fact that He inspired giving such counsel makes us certain that He desires it to be fulfilled. The absence of its being law is not a diminishing of the dignity of virginity, but its exaltation. It is offered as a sacrifice and gift, not borne as the yoke of law.