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So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better.
A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord. But she is happier if she stays as she is, in my judgment, and I think that I also have God’s Spirit.
1 Corinthians 7:38-40 sits inside this longer paragraph.
Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. Therefore I think that because of the distress that is on us, that it’s good for a man to remain as he is. Are you bound to a wife? Don’t seek to be freed. Are you free from a wife? Don’t seek a wife. But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you. But I say this, brothers: the time is short, that from now on, both those who have wives may be as though they had none; and those who weep, as though they didn’t weep; and those who rejoice, as though they didn’t rejoice; and those who buy, as though they didn’t possess; and those who use the world, as not using it to the fullest. For the mode of this world passes away. But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord; but he who is married is concerned about the things of the world, how he may please his wife. There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction. But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn’t sin. Let them marry. But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well. So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better.
A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord. But she is happier if she stays as she is, in my judgment, and I think that I also have God’s Spirit.
So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better.
A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord.
But she is happier if she stays as she is, in my judgment, and I think that I also have God’s Spirit.
So then he that ioyneth his virgin in maryage doth well. But he that ioyneth not his virgin in mariage doth better.
The wyfe is bounde to the lawe as longe as her husband liveth If her husbande slepe she is at liberte to mary with whom she wyll only in the lorde.
But she is happiar yf she so abyde in my iudgmet And I thinke verely that I have the sprete of God.
So then hee that giueth her to mariage, doeth well, but he that giueth her not to mariage, doeth better.
The wife is bounde by the Lawe, as long as her husband liueth: but if her husband bee dead, shee is at libertie to marie with whome she will, onely in the Lord.
But shee is more blessed, if she so abide, in my iudgement: and I thinke that I haue also the Spirite of God.
23 distinct cross-references across this passage (24 total citations).
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John Calvin 1540 · Public Domain On vv38–40 38. Therefore he that giveth in marriage. Here we…
38. Therefore he that giveth in marriage. Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares that they do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter, the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this — that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity, which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul’s doctrine on this point is comprehended in these three articles.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv38–39 Provideth more commodiously for his children, and that not…
Provideth more commodiously for his children, and that not simply, but by reason of such conditions as are before mentioned.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv38–40 38 So then he that giveth her in marriage…
38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
Ver. 38. Doth better] 1. For the better waiting upon God’s work without distraction. 2. For the better bearing of persecution.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv38–40 So then he that giveth her in marriage doeth…
So then he that giveth her in marriage doeth well: there is no general rule for all parents in this case, where the duty or sin of parents may arise from their or their children’s different circumstances. But supposing that a parent, having duly weighed all circumstances, be fully resolved, and he finds the child’s will concurring, that she can forbear, and is willing to do in the case what her parent desires; in such a case as this, if the parent disposeth her in marriage, I cannot say he sinneth, but he doth what he may do.
But he that giveth her not in marriage doeth better; but with reference to the present state of things in the church and in the world, and with reference to the young woman’s liberty for the service of God, he doth better, if he doth not so dispose her. The thing is in itself indifferent, and Christians must be in it ruled and inclined one way or another from circumstances.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v39 The apostle concludes the chapter with a resolution of…
The apostle concludes the chapter with a resolution of the case of conscience; namely, whether second marriages of widows were lawful or not?
He answers, They were. After the first husband was dead, the widow might marry again, provided that she married in the Lord: that is, with a believer, not an infidel; with one of the same faith with herself.
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It is very dangerous and sinful for persons professing the true faith of Christ to match with idolaters. There is far greater ground of fear that they will pervert you, than there is ground of hope that you shall convert them.
But though the apostle asserts it lawful for widows to marry again, yet he declares, that in regard of the present danger which the church was in of persecution, they would be more happy in their widowhood.
So that the determination of the apostle, as to the case of marriage and a single life is concluded thus: "That ordinarily, where there is no necessity, a single life is more for a person’s peace, more free from distractions in God’s service, and therefore best."
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v39 The whole is here closed up with advice to…
The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage - contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate - when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, Co1 7:40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv38–40 So then he that giveth her in marriage doth…
So then he that giveth her in marriage doth well,.... Does that which is in its own nature good; that which is agreeable to the will of God, is of his institution and appointment, and therefore must be good, and answer many good ends and purposes. Such an one that marries his daughter, he seeing a necessity for it, and a propriety in it, does a very good thing; secures her chastity, and his own credit; prevents fornication, and other evils that might follow; consults the good of mankind, and the honour of religion.
But he that giveth her not in marriage doth better; not a better action in itself, simply considered; but more profitable and advantageous under such and such circumstances, with such and such conditions and consequences; since hereby a single person is more fit to encounter with and endure persecutions, is freer from the cares of life, and more at liberty to wait upon the Lord, and give up himself to his service.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv38–40 Doeth better - If there be no necessity.
Doeth better - If there be no necessity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv39–40 Verse 39. The wife is bound by the law]…
Verse 39. The wife is bound by the law] This seems to be spoken in answer to some other question of the Corinthians to this effect: "May a woman remarry whose husband is dead, or who has abandoned her?" To which he replies, in general, That as long as her husband is living the law binds her to him alone; but, if the husband die, she is free to remarry, but only in the Lord; that is she must not marry a heathen nor an irreligious man; and she should not only marry a genuine Christian, but one of her own religious sentiments; for, in reference to domestic peace, much depends on this.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v39 1Co 7:39-40. The wife is bound by the law…
1Co 7:39-40. The wife is bound by the law — See on Rom 7:2. Or the apostle may mean the law of the gospel, called the law of faith, and the law of liberty; or he may intend the law of marriage given to Adam and Eve in paradise: is bound to her husband so long as he liveth — This is the general rule, from which is excepted the case of fornication, (Mat 5:32,) and desertion, 1Co 7:15. The apostle repeats what he had enjoined in the preceding part of the chapter, (1Co 7:10-13,) namely, that married Christian women were not to leave their husbands on account of the troubles which in that time of persecution attended the married state. But if her husband be dead — Or if he be justly divorced from her, or maliciously deserts her; she is at liberty to be married, but only in the Lord — That is, let Christians only marry Christians; or let the truly pious only marry the truly pious: a standing direction, and one of the utmost importance. But she is happier — Approaches nearer to the happiness of heaven, which consists in freely enjoying God, and uninterruptedly serving him; if she so abide — Remain a widow; after my judgment — See on 1Co 7:6; 1Co 7:25: he speaks only modestly, not doubtingly. And I think that I also — As well as any of you, and no less than the other apostles; have the Spirit of God — Teaching me in all things that concern the religion of Jesus; or, that I am infallibly guided by God’s Spirit, and endued with knowledge and wisdom to determine matters of controversy in the church. The word δοκω, rendered I think, in this, as in many other passages, does not express doubting, but certainty, 1Co 4:9; Mar 10:42; Luk 8:18; 1Co 11:16; 1Co 14:32. From these, and many other examples which might be adduced, it is evident that the word in this verse does not imply that the apostle was in any doubt whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used ironically in reference to, and reproof of, the false teachers and others who called his inspiration in question. Whoever therefore would conclude from hence that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1Co 2:16; 1Co 14:37; and in the other, 1Co 13:3.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv38–40 Doeth well - Does right; violates no law in…
Doeth well - Does right; violates no law in it, and is not to be blamed for it.
Doeth better - Does that which is on the whole to be preferred, if it can be done. He more certainly, in the present circumstances, consults her happiness by withholding her from the marriage connection than he could by allowing her to enter it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v38 He that giveth her not, doth better. And more…
He that giveth her not, doth better. And more blessed shall she be, if she so remains, according to my counsel. It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that St. Paul advises, and prefers the state of virginity to that of a married life. --- I think that I also have the spirit of God. He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. (Witham) --- It is worthy our notice, that St. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle’s modesty in this particular, we have many instances in his writings, as in ver. 26. "I think, therefore, that this is good;" and likewise in chap. iv. ver. 9. "For I think that God." (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv38–40 her--The oldest manuscripts have "his own virgin daughter."
her--The oldest manuscripts have "his own virgin daughter."
but--The oldest manuscripts have "and."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv38–40 38. Doeth well—For he avoids the evils of celibacy,…
38. Doeth well—For he avoids the evils of celibacy, though he incurs the evils of matrimony.
Doeth better—For he is secure from the evils both of celibacy and matrimony.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv39–40 39, 40. The Second Marriage of Women
39, 40. The Second Marriage of Women
39. The wife is bound by the law as long as her husband liveth] Cf. Rom_7:2.
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if her husband be dead] Literally, if her husband sleep, or rather, perhaps, be laid to sleep, the word generally used of the death of Christians, and even of the saints of the old covenant. See St Mat_27:52; St Joh_11:11; Act_7:60; Act_13:36. St Paul uses it in ch. 1Co_11:30 and ch. 1Co_15:6; 1Co_15:18; 1Co_15:20; 1Co_15:51, and in 1Th_4:13-15. The same idea is found in St Mat_9:24, and in the parallel passages in St Mark and St Luke, but the word employed in the Greek is different. The writers of the Old Testament also described death thus, as, for instance, in Deu_31:16; 1Ki_2:10; Dan_12:2. Thus death is robbed of half its terrors. It is a condition of partially, not wholly, suspended consciousness; a waiting of the soul, in union with its Lord (1Th_4:14) until the great awakening. Calvin remarks that to infer from this passage that the soul, separated from the body, was without sense or intelligence, would be to say that it was without life. See 2Co_12:2.
only in the Lord] Cf. 2Co_6:14. The marriage of widows was discountenanced, but not forbidden. Under certain circumstances it was even enjoined. See 1Ti_5:9; 1Ti_5:11; 1Ti_5:14. But under all circumstances mixed marriages were to be avoided.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv38–39 (38) So then . . .—Better, So then he…
(38) So then . . .—Better, So then he that gives his daughter in marriage does well, and (not “but”) he that giveth her not shall do better. It is worth noticing how, in the case of the one who gives his daughter in marriage, we have the present tense “does well”—as if the good he did began and ended there; and, in the other case, the future “shall do” (in 1Co_7:37 also)—the good result of his action continuing while the girl remains with her parent. This passage clearly shows how St. Paul has not been contrasting right and wrong: but comparative degrees of what is expedient.
All throughout this passage the Apostle takes for granted the absolute control of the parent over the child, in accordance with the principles of both Greek and Jewish jurisprudence. Hence, no advice is given to the young maiden herself, but only to her father.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv38–40 Doeth well. Because" marriage is honourable in all." Doeth…
Doeth well. Because" marriage is honourable in all." Doeth better. Obviously not morally, because, if one course be morally better than another, we are bound to take it; but "better" with reference to expediency in "the urgent necessity" which rested on the Christian world in that day. It is quite clear that, if these words are meant to disparage matrimony in comparison with celibacy, or to treat celibacy in the abstract as a holier state that marriage, they have been set aside by the universal practice and theory of the Christian world. But, as we have seen, they are expressed by St. Paul only as a relative and diffident opinion. It is remarkable that not one word is said as to the choice of the virgin herself in the matter, which is one of the most essential points on which the decision must turn. St. Paul, no doubt, assumes the acquiescence or preference of the maiden as one of the elements in the absence of any "need" for her marriage; but also he writes after lifelong familiarity with the all but absolute control exercised by Jewish parents over their youthful daughters.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v39 She is at liberty to be married to whom…
1Co_7:39-40
She is at liberty to be married to whom she will; only in the Lord.
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--
On marriage
Let me--
I. Explain and justify the rule laid down in the text.
1. To be in the Lord is to be a believer in Christ, to be united to Him by a living faith, and to be interested by reason of that, in all the blessings of His great salvation. In short, believers in Christ should marry believers, and none other. Now, this law does not require--
(1) Perfect unanimity in religious sentiment. Creeds may differ, but hearts may be the same.
(2) That both should be members of the same religious society. This is, however, exceedingly desirable, for it is unseemly, indeed, when they who are together in all the most endearing intercourse of life, go as solitary individuals to the sanctuary.
(3) That both or either of the parties should be in full communion with any Christian Church. Now, I believe that a man who lives in the neglect of such communion lives in the violation of a positive command, and in the abandonment of a precious privilege, and, by so doing, subjects his Christianity to suspicion by the Church, and to animadversion from the world. Yet still, there are some who, notwithstanding this serious drawback, we are compelled to believe love the Saviour.
2. Having thus ascertained the rule, we proceed to justify it by an appeal--
(1) To the reasonings of Scripture (Jos_23:11, &c.; Ezr_9:1-2; Deu_7:1-4). Now, if such a principle as this was thus established under a dispensation comparatively lax and dim, how much more reasonable and binding must it appear as a law of Christianity (2Co_6:14-18).
(2) To history, observation, and experience. With all the excuses persons have made, and all the disinterested motives they have assigned for their conduct, did you ever know any good come of it? Scripture and the Church are big with examples of domestic misery and spiritual ruin, the result of these monstrous and unnatural connections. What became of the daughters of Lot, who preferred the sons of Sodom to the sons of God? Was there ever a greater monster, a more fearful prodigy of vice than Ahab? (see also Neh_13:23-27).
3. To analogy. If you wished for a commercial partner, would you choose a man utterly averse to, or totally ignorant of, trade? Would you choose for the companion of a long journey a man whose disposition and principles were opposite to your own? Would you, as a man of taste and of education, prefer being shut up for weeks in a carriage with a fool or a clown?
4. To acknowledged obligation (1Co_6:20). And how is such a marriage to promote the glory of God?
5. To conscience--whatsoever is not of faith is sin. Now, is this of faith, the union of a believer with an infidel?--of a friend of Jesus with an enemy?
II. Consider and expose some of the most obvious temptations to its violation and the most common excuses for it.
1. Fortune. It is this which constitutes a good match.
2. Rank and station.
3. Parental advice.
4. An ill-directed but sincere attachment.
5. But some are ready to say, the object of my attachment has everything but real religion. Well, and wanting that, everything is wanting.
III. Some hints of caution and advice.
1. There may be marriages within the letter of the apostolic rule, which yet are neither lovely nor of good report. There may be piety in both parties, yet--
(1) Such discrepancies of age as to render the union odious.
(2) Such an evident impropriety in the connection as to render it a subject of grief to the Church, and animadversion to the world.
(3) Such indecorous haste in the formation of a new alliance, immediately after the dissolution of an old one, as to excite the grievest censure.
2. There may be marriages in which the law of Scripture is observed with regard to piety, but the dictates of prudence utterly disregarded. There may be marriages where there is neither strength of affection, suitableness of character, adaptation of temper, or similarity of views, sufficient to ensure permanent happiness and domestic harmony.
3. There may be cases in which it is difficult to apply the rule of Scripture, and to determine in what way to act. There may be a most distressing ambiguity about a character. It is impossible to tell how far the influence of circumstances, so peculiarly interesting, may give a more favourable appearance than actual principle would warrant: the mind perpetually alternates between hope and fear, and dares not to decide. In such a case it were well to wait and watch, and, after all, if there should be error, to err on the side of conscience and of safety. Finally, let the husband and wife, who neither of them fear God, think how terrible a thing it is to walk hand in hand to hell. Let the pious husband who has an unbelieving wife, or the pious wife who has an unbelieving husband, strive by all means, by meekness, gentleness, and affection, to win the unbelieving party to the truth (1Co_7:16). (T. Raffles, LL. D.)
Christian marriage
I. This command must be explained.
1. In what respects it allows freedom. A believer may marry--
(1) A second time. This is the particular case here referred to.
(2) Under various circumstances of inequality. If he marry in the Lord, he is at liberty to marry whom he will. There may be inequality of mind, age, station in life. Marrying in the Lord is of such infinite importance that in comparison with it every other consideration is almost trivial. Yet it should be seriously considered that any great inequality, though not expressly forbidden, is yet very undesirable. The God of grace is also the God of nature--the God of order, too, and not of confusion. All these things are lawful for me, but all these things are not expedient.
2. In what respect it binds. Only in the Lord.
(1) Only to a Christian. For a believer to marry an unconverted person may be to marry in carnality, or in covetousness, or in pride, or in the world; but certainly not in the Lord. It is against the Lord; in opposition to one of His plainest commandments, and also to all reason and propriety. Such a junction (for union it cannot be) partakes of the monstrous. For the difference between a regenerate and an unregenerate person is next to infinite (2Co_6:14-16).
(2) Only as a Christian--religiously and with the fear of God. They, there-fore, who anxiously desire to marry only in the Lord, will remember that a prudent wife (or husband) cometh from Him; they will, therefore, by prayer seek this good gift from the only Giver.
II. This command must be enforced. Obedience here--
1. Tends to the glory of God. God is glorified in this world by the visible holiness of His people. When professors marry persons of the world, for money, or connection, or personal attraction, how is the mouth of the ungodly opened, the Church scandalised, and the cause of Christ dishonoured!
2. Prevents many most deplorable evils. He who obeys this precept will be saved from the shame of inconsistency before the world, from the loss of the esteem of holy persons, and from the remorse of his own conscience. Even in those cases of mixed marriages where the professing partner is not drawn aside by the other into apostacy; usually, he suffers great spiritual loss, and loses all zeal in doing good. And should there be children, the mischief spreads.
3. Promotes the true interest and happiness of those who obey it. The advantages that attend the spiritual and holy union of two believing persons are inestimable. They walk together, for they are agreed. They are helpers of each others faith and joy, being made, through grace, the instruments of each others spiritual growth in fruitfulness and happiness. They have their sorrows; but these they lessen by dividing them, bearing each others burden. They have their faults; but these they confess, the one to the other, and pray one for another, that they may be healed. But among all the changing scenes of life, they have a look that penetrates within the veil, where their union will be perfected, and crowned with immortality. Hence they habitually walk, as being heirs together of the grace of life. If children are given to them, they cordially unite in the work of bringing them up in the nurture and admonition of the Lord. Exhortations:
1. To Christians who are yet free to obey this command. You see what the will of the Lord is. Regard with horror the thought of being united to an unconverted person.
2. To those who have already transgressed this command. If, by having married inconsistently, you have awakened in your partners mind the suspicion that your religion is all a delusion, now seek to dislodge that suspicion, and to implant in its stead the conviction that religion is a great reality.
3. To those who have married in accordance with this precept. Happy are ye; for the spirit of glory and of God resteth upon you. (Essex Congregational Remembrancer.)
But she is happier if she so abide, after my judgment.
The widows happiness
I. Is conditional.
1. Upon her union with Christ.
2. Upon times and circumstances.
II. Consists in--
1. Freedom and care.
2. Holy service.
3. The assurance of the Divine protection and blessing.
III. Is confirmed by--
1. Apostolic judgment.
2. Enlightened by the Spirit of God. (J. Lyth, D. D.)
And I think also that I have the Spirit of God.--
Degrees of apostolical authority
The apostle on this point does not arrogate more to himself than a view, an advice, the value of which every one can appraise at pleasure. It is evident how far he was removed from that exaltation which makes fanatics take all their ideas for revelations. Nevertheless, he certainly claims an inspiration, and traces it to the Divine Spirit. But we must beware of concluding that he did not claim, besides this, revelations of a wholly special kind. In other cases he is careful to affirm that his directions proceed from the Lord (1Co_14:37; 1Co_7:17). And if he thus expresses himself in connection with simple directions about public worship or Christian practice, how much more conscious was he of being the organ of a Divine revelation of a wholly personal kind when the matter in question was the very essence of his gospel! We are led, therefore, to distinguish three degrees of authority.
I. The Direct Commands Of The Lord, which He gave during His sojourn on earth, and which Paul merely quotes without discussing their grounds (1Co_7:10).
II. The apostolic commands of the apostle, which are imposed on Churches subject to his jurisdiction, and which he gives them as the organ of a higher illumination attached to his special mission. As to these he is careful to expound their reasons, being unwilling to ask his brethren to give a blind obedience (1Co_7:12-17; cf. 1Co_10:15).
III. The directions which he gives as a simple Christian, which he himself declares to be optional, and which he leaves to the judgment of every believer (1Co_7:25). In the text there is a vein of irony. Now, I hope, however, even if my apostolic authority is disputed among you, that you will not deny to me the possession of the Divine Spirit, such as you recognise in all Christians, and specially in the numerous spiritual guides to whom you give your confidence. (Prof. Godet.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv39–40 39, 40. The wife is bound by the law,…
39, 40. The wife is bound by the law, etc. One point remains to be discussed, viz., The remarriage of widows. I suppose that the letter of inquiry asked about this. She is at liberty. In case of her husband's death, she is free from the marriage bond, and can marry whom she will, with one limitation—she must marry in the Lord; that is, a Christian. An alien marriage is prohibited. Indeed, so far was an ancient Christian from marrying an unbeliever that the question actually arose whether, when the sinner was converted, he could still live with an unconverted partner. See verses 12–14.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv38–40 38. “So both he that marries his virgin does…
38. “So both he that marries his virgin does well, and he that marries her not will do better.” This verse covers the ground of the two contrastive cases in the two preceding verses. The father in 1Co 7:36 gives his daughter in wedlock, while the father in 1Co 7:37 retains his in celibacy for the Lord’s work. Paul decides that the former, marrying his daughter to a good man, “does well,” but the latter not marrying his daughter to a man “will do better.” Why? Because the single woman will be the more efficient preacher of the two, and win more souls for God.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv38–40 So then both he that giveth his own virgin…
So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better . [Marriages in the East were then, as now, arranged by the parents. If a parent saw fit to marry his daughter he had a perfect right to do so and was guilty of no sin, but if he heeded the apostle's warning as to the coming trials and kept his daughter free from alliances he acted more wisely. Fourth question: Should widows remarry? is answered thus:]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v39 A woman is bound to her husband
A woman is bound to her husband
Here "bound" is a metaphor for a close relationship between people in which they support each other emotionally, spiritually, and physically. Here it means the union of marriage. AT: "A woman is married to her husband" or "A woman is united with her husband" (See: Metaphor)
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for as long as he lives
"until he dies"
whomever she wishes
"anyone she wants"
in the Lord
"if the new husband is a believer"
my judgment
"my understanding of God's word"
happier
more contented, more joyful
lives as she is
"remains unmarried"
translationWords
die
lord
judge
Holy Spirit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v39 7:39 A widow may marry another man, but only…
7:39 A widow may marry another man, but only if he loves the Lord. Paul strongly discouraged the marriage of Christians to unbelievers (cp. 2 Cor 6:14-16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.