1 Corinthians 7:37

1Co 7:37. Ἕστηκεν, he who standeth stedfast) There is in this passage an admirable synonymy [accumulation of synonymous clauses] and description of liberty.—μὴ ἔχων ἀνάγκην, having no necessity) on account of which he should prefer celibacy to marriage, 1Co 7:26, or marriage to celibacy.—ἐξονσίαν) control [power], without any interference.—ἔχει, has) for having: for not and but are in mutual relation to each other. There is the same enallage in Col 1:6, note.—περὶ, over) For often the will is one thing, and the power an altogether different thing.—ἰδιόυ, his own) Liberty is elegantly denoted. [Those who have now a regard to the Divine will, are often led to think, that they have been appointed to obtain only by one way, the things which correspond to the Divine will. Nevertheless, God grants to man full liberty regarding what is agreeable to His law, Deut. 36:6.[61]—V. g.]—κέκρικεν) has so judged [decreed, has come to this as his decided opinion].—καλῶς ποιεῖ, doeth well) he not only does not sin; he acts very well (καλῶς).

[61] Rather Num 36:6. Let them marry to whom they think best.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:37. He who, on the other hand, stands stedfast in his heart, is of a stedfast and unchangeable mind, firm in disposition and resolution. Comp 1Co_15:58; Col_1:23; Col_4:12.

μὴ ἔχων ἀνάγκην] without having constraint (objective necessity), as he, in 1Co_7:36, whom the natural temperament of his virgin causes to fear the ἀσχημονεῖν before explained.

ἐξουσίαν δὲ ἔχει κ.τ.λ[1268]] contrasted with the ΜῊ ἜΧ. ἈΝΆΓΚ. (ΔΈ, but rather) as the correlative positive state of free disposal in respect of what he himself wills. Strictly speaking, therefore, we should have the participle here, but instead, there is again a change in the construction. Comp on 1Co_4:14; Buttmann, neut. Gr. p. 327 f. [E. T. 382].

τοῦτο] is not explainedthough this is the common suppositionby the infinitive which follows; were that the case, we should have τὸ τηρεῖν, or (as in Od. i. 82; 1Th_4:3; Jam_1:27, al[1270]) the simple infin. (comp the critical remarks). But Paul leaves the reader to gather from the connection what is meant by ΤΟῦΤΟ (namely, not giving the maiden in marriage). The design of this τοῦτο κέκρικεν (conclusum habet) is then declared by τοῦ τηρεῖν: in order to keep (to preserve in her maidenly state) his own maiden. And this is not a mere periphrasis for not giving in marriage (as de Wette objects), but rather the design which the father or guardian has in his τοῦτο κέκρικεν, by virtue of his right to dispose of his own child: observe the emphatic τὴν ἑαυτοῦ παρθένον. That the maidens will should be left entirely out of account by Paul, can surprise no one who is aware of the power given to fathers among the Jews (comp Ewald, Alterth. p. 267) and Greeks (Herm. Privatalterth. § 30. 2 ff.).

καλῶς ποιεῖ] in the sense of action, morally right, the positive side of the οὐχ ἁμαρτάνει of 1Co_7:36, and in so far stronger here; hence, too, it is represented in 1Co_7:38 by ΚΡΕῖΣΣΟΝ ΠΟΙΕῖ in relation to the ΚΑΛῶς ΠΟΙΕῖ, which is equivalent to ΟὐΧ ἉΜΑΡΤΆΝΕΙ.

[1268] .τ.λ. καὶ τὰ λοιπά.

[1270] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 7:37 . For the opposite resolution, adopted by a father who “ keeps his own virgin (daughter)” instead of “marrying” her (1Co 7:38 ), four conditions are laid down: (1) unshaken firmness in his own mind ( ἕστηκεν ἐν τῇ καρδίᾳ ἑδραῖος , cf. Rom 14:5 ; Rom 14:23 ), as against social pressure; (2) the absence of constraint ( μὴ ἔχων ἀνάγκην ) arising from previous engagement or irresistible circumstances; (3) his full authority to act as he will ( ἐξουσίαν δὲ ἔχει κ . τ . λ .) slaves, on the other hand, could not dispose of their children, and the unqualified patria potestas belonged only to Roman citizens (see Ed [1208] in loc. ); ἐξουσία , however, signifies moral power, which reaches in the household far beyond civil right; (4) a judgment deliberately and independently formed to this effect ( τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ ). Granting all this, the father who “has decided to keep his own maiden, does well” καλῶς , rightly, honourably well (see note on καλόν , 1). The repeated καρδία (the mind , the seat of thought and will, rather than the heart with its modern emotional connotation; cf. 1Co 2:9 , 1Co 4:5 , and notes), and the phrase περὶ τοῦ ἰδίου θελήματος , press on the father the necessity of using his judgment and acting on his personal responsibility; as in 1Co 7:6 f., 1Co 7:351Co 7:35 , the Ap. is jealous of allowing his own authority or inclination to overbear the conscience of his disciples; cf. Rom 14:4-10 ; Rom 14:22 f. This ἀνάγκη urges in the opp [1209] direction to that of 1Co 7:26 ; in both cases the word signifies compulsion, dictating action other than that one would independently have taken. ἐξουσίαν … περί κ . τ . λ . is “power as touching his own resolve,” the right to act as one will in other words, mastery of the situation. The obj [1210] , τ . παρθένον , suggests the tacit complement to τηρεῖν (see parls.): “to keep intact , in what he believes to be the best state” for the Lord’s service (Ed [1211] ). “The will of the maiden is left wholly out of court” (Hn [1212] ); social custom ignored this factor in marriage; for all that, it might constitute the opposed ἀνάγκη , and might, in some circumstances, practically limit the paternal ἐξουσία ; see 1Co 7:28 b , and note.

[1208] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1209] opposite, opposition.

[1210] grammatical object.

[1211] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1212] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_7:37

Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

He that standeth steadfast in his heart, i.e. whose judgment is settled and firm, being fully persuaded of the inexpediency of his daughters marrying. Having no necessity, i.e. being controlled by no external necessity; nothing, in other words, rendering it necessary for him to act contrary to his own judgment. But hath power over his own will, i.e. is able to act as he pleases, or according to his judgment. And hath so decreed in his heart, i.e. has fully made up his mind, to keep his virgin, i.e. to keep his daughter unmarried; he doeth well.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

That the weakness of his daughter enforceth him not, or any other matter, that that he may safely keep her a virgin still.

Resolved with himself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

steadfast--not to be turned from his purpose by the obloquy of the world.

having no necessity--arising from the natural inclinations of the daughter.

power over his . . . will--when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.

decreed--determined.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

37. But he who standeth firm in his heart. Here we have the second part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In the first place, he makes mention of a steadfast purpose — If any one has fully resolved with himself. You must not, however, understand by this the resolution formed by monks — that is, a voluntary binding over to perpetual servitude — for such is the kind of vow that they make; but he expressly makes mention of this firmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose.

In the second place he speaks of the person as having no necessity; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present case they do not consider, when they renounce marriage, what is in their power, but reckon it enough to say — “such is my choice.” Paul requires them to have power, that they may not decide rashly, but according to the measure of the grace that has been given them. The absence of necessity in the case he appropriately expresses in the following clause, when he says that they have power over their own will. For it is as though he had said — “I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinous to struggle against an appointment of God.” But, “according to this system,” some one will say, “vows are not to be condemned, provided these conditions were annexed.” I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared to follow whithersoever he may call us (Revelation 14:4.)

Hath decreed in his heart. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astray Parents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire.

Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God’s eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it. The Apostle, too, in requiring exemption from necessity, intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule — that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children.

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.

(37) Nevertheless he that standeth stedfast in his heart.—The previous verse must not be understood as applying to any other cases than those to which it is strictly limited—viz., those where positive harm is likely to result from the parent withholding his consent. Where no such necessity arises, but the parent has power over his own will (in contrast to the parent whose will must be under the control of the external necessity of the case), and has made this resolution in his heart, the result of which is to keep his daughter with him unmarried, will do well (future tense, see next Note).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

37. having no necessity] This might be the case either (1) if the maiden be not specially desirous for the married life, or (2) if her hand be not sought in marriage, or (3) if, when sought, she be unwilling to accept the proposal. The language of the Apostle embraces all three suppositions.

but hath power over his own will] The legitimate authority of the parent is great, but he has no right to treat his children as mere chattels. He can only be said to have ‘power over his own will’ when he can act without selfishly thwarting the reasonable wishes of those whom God has committed to his care.

and hath so decreed in his heart] “If in other lighter actions nothing is permitted to children without the authority of their parents, much less is it desirable that freedom should be given them in contracting matrimony.” Calvin.

keep his virgin] i.e. to keep her at home unmarried.

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.

Nevertheless, he that standeth steadfast in his heart,.... The apostle returns to confirm his former advice, where it can be attended to with safety; and observes, that notwithstanding what he had allowed might lawfully be done, and was proper to be done; yet a man that had deliberated upon, and had well weighed the matter of virginity, the case of a single life, and was at a point about in, having no hesitation nor fluctuation of mind concerning it: and also "having no necessity"; of acting otherwise, either through the meanness of his circumstances, or rather through the weakness of his virgin, she not having the gift of continency:

but hath power over his own will; his daughter's will being the same with his, and she entirely consenting to live a single life; otherwise he would have no power of acting as he pleased in such a case:

and hath so decreed in his heart: it is a fixed point on mature deliberation, in which he himself is hearty and determined, and his child perfectly assents to it, so that on all hands it is an agreed matter:

that he will keep his virgin; at home with him, unmarried, and not give her to any man in marriage:

doth well: or that which is for both temporal and spiritual profit and advantage, as before observed. Some understand all this of a man's keeping his own virginity, and determining to continue unmarried.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

Ver. 37. And hath so decreed] Reserving still a liberty of doing otherwise, if need require: which Popish votaries do not.

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.

Nevertheless - But. The apostle in this verse states some instances where it would not be proper to give a daughter in marriage; and the verse is a kind of summing up of all that be had said on the subject.

That standeth steadfast in his heart ... - Most commentators have understood this of the father of the virgin, and suppose that it refers to his purpose of keeping her from the marriage connection. The phrase to stand steadfast, is opposed to a disposition that is vacillating, unsettled, etc., and denotes a man who has command of himself, who adheres to his purpose, a man who has “hitherto” adhered to his purpose, and to whose happiness and reputation it is important that he should be known as one who is not vacillating, or easily moved.

Having no necessity - Where there is nothing in her disposition or inclination that would make marriage necessary, or when there is no “engagement or obligation” that would be violated if she did not marry.

But hath power over his own will - Hath power to do as he pleases; is not bound in the case by another. When there is no “engagement, or contract,” made in childhood, or promise made in early life that would bind him. Often daughters were espoused, or promised when they were very young, and in such a case a man would be bound to adhere to his engagement; and much as he might desire the reverse, and her celibacy, yet he would not have power over his own will, or be at liberty to withhold her.

And hath so decreed in his heart - Has so judgeD, determined, resolved.

That he will keep his virgin - His daughter, or ward, in an unmarried state. He has “power and authority” to do it, and if he does it he will not sin.

Doeth well - In either of these cases, he does well. If he has a daughter, and chooses to retain her in an unmarried state, he does well or right.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Nevertheless he that standeth stedfast in his heart; if a man be resolved to keep his daughter a virgin, not uncertain in his own mind, and wavering what he should do, upon a just consideration of circumstances;

having no necessity; and doth not see a necessity to dispose of her, either for the avoiding some sin against God, or for the better providing for himself and the rest of his family;

but hath power over his own will; but hath a perfect freedom in his own will, so that his will be not contradicted by his daughter’s fondness of a married life; for in such a case the father, though he would willingly not dispose of his daughter in marriage, yet ought to be overruled by the will of his daughter, and so hath not a power over his own will, being forced by the rules of religion to take care of the soul and spiritual welfare of his child; for though the parent hath a great power over his child, and ought to consent to the marriage of his child, yet he hath no such power as wholly to hinder them from marriage.

And hath so decreed in his heart that he will keep his virgin; if he be fully resolved, upon a due consideration of all circumstances, and the virgin be satisfied, and yields up herself in the case to her father’s pleasure, in such a case, if the father doth not put her upon marriage, but resolves to keep her unmarried, he

doeth well; that is, not only he shall not sin against God, but he doth that which is more eligible, considering the present circumstances of things, and better than if he did find out a husband for her, and give her to him (as it is expounded in the next verse).

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

37. Nevertheless—St. Paul now presents the reverse supposition; and the clauses are well explained by being contrasted with each other.

Standeth steadfast—Instead of suspecting that he is behaving uncomely.

In his heart—Wordsworth well says: “The virgin daughter’s resolves are blended in one with her parents; but the parent (in his decision) gives expression to them.

Power over his own will—Opposed to the need so require of the preceding verse. No need or requirement controls his will, so that he can rightly and freely decide for celibacy.

Decreed—Rather, judged from the circumstances.

Keep his virgin—Instead of giving her to her suitor.

The Jewish custom condemned celibacy in all cases; the oriental pagan customs, imported from Buddhism and Brahmanism, assuming the necessary impurity of all matter and all corporeality, condemned marriage. Paul, Christianity, and truth agree with neither, but decide that the propriety of marriage depends upon the facts of the particular case.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Steadfast. The general meaning of the verse is that the father, who, from high motives, remained unshaken in the resolve to dedicate his daughter (as Philip did) to the virgin life, doeth well, though neither Jews nor pagans thought so. Having no necessity. Because the maiden did not wish to marry or was not sought in marriage.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

37. “But he who standeth firm in his own heart, not having necessity, but has choice according to his will, and hath determined this in his heart to keep his virgin, will do well.” This is a simple illustration on the other side. The presumption is that in this case the daughter doesn’t want to marry, and probably has no good opportunity. Hence the case is decidedly favorable to celibacy.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin daughter, shall do well .

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.

37. He that standeth steadfast . . having no necessity. If no need makes marriage necessary, and the purpose that she remain unmarried continues steadfast, he does well to let her remain so. To choose either course is well, but the last is the better, where circumstances permit (verse 38), on account of the “distress” (verse 26).

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.

37. ἰδίᾳ אAB. Rec. αὐτοῦ after καρδίᾳ with DEFG, Vet. Lat. and Vulg.

τηρεῖν אAB. τοῦ before τηρεῖν rec. DEFG.

ποιήσει אAB. ποιεῖ rec. DEFG, Vet. Lat., Vulg., Peshito.

37. μὴ ἔχων ἀνάγκην. This might be the case either (1) if the maiden be not specially desirous for the married life, or (2) if her hand be not sought in marriage, or (3) if, when sought, she be unwilling to accept the proposal. The language of the Apostle embraces all three suppositions.

ἐξουσίαν δὲ ἔχει. The legitimate authority of the parent is great, but he has no right to treat his children as mere chattels. He can only be said to have ‘power over his own will’ when he can act without selfishly thwarting the reasonable wishes of those whom God has committed to his care.

καὶ τοῦτο κέκρικεν. ‘If in other lighter actions nothing is permitted to children without the authority of their parents, much less is it desirable that freedom should be given them in contracting matrimony.’ Calvin.

τηρεῖν τὴν ἑαυτοῦ παρθένον. To keep his own daughter at home unmarried.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

37.] But he who stands firm in his heart (= purpose,—having no such misgiving that he is behaving unseemly), not involved in any necessity (no ὀφείλει γενέσθαι as in the other case; no determination to marry on the part of his daughter, nor attachment formed), but has (change of construction:—the clause is opposed to ἔχων ἀνάγκ.) liberty of action respecting his personal wish (to keep his daughter unmarried), and has determined this in his own (expressed, as it is a matter of private determination only) heart (τοῦτο, not stated what, but understood by the reader to mean, the keeping his daughter unmarried:—but this would not be in apposition with nor explained by τοῦ τηρ. τ. ἑαυτ. παρθ., see below), to keep (in her present state) his own virgin daughter (the rec., τοῦ τηρ., would express the purpose of the determination expressed in κέκρικεν: not (as commonly given) the explanation of τοῦτο, which would require τὸ τηρεῖν or τηρεῖν. It shews that the motive of the κέκρικεν is the feeling of a father, desirous of retaining in her present state his own virgin daughter. So Meyer, and I think rightly: see note on Act 27:1. De Wette, on the other hand, regards the words τοῦ τηρ.…, as merely a periphrasis for not giving her in marriage. Our present text merely explains the τοῦτο), shall do well.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

37. ὃς δὲ ἕστηκεν … ἑδραῖος. It is assumed that a father would originally be of the Apostle’s opinion, that διὰ τὴν ἐνεστῶσαν ἀνάγκην, it is better for a daughter to remain single; and the case is now stated of a father who is able to abide by that conviction, because his daughter’s circumstances do not compel him to change it. There is in her condition no ὀφείγει γίνεσθαι, no ἀνάγκη to determine the father to act against his general principle. In N.T., ἑδραῖος is peculiar to Paul (15:58; Col 1:23); in LXX it does not occur, but is frequent in Symm. Cf. 1Ti 3:15.

ἐξουσίαν δὲ ἒχει περὶ τοῦ ἰδίου θ. ‘He can do as he likes about his personal wishes’ (ἒξεστιν, 6:12, 10:23), cum virgo non adversaretur sed assentiretur huic paternae voluntati (Herv.). The repetition of ἴδιος respecting his will and heart, and the change to ἑαντοῦ respecting his daughter, seem to mark the predominance of the father in the matter. Similarly, in v. 2 we have τὴν ἑαυτοῦ γυναῖκα, and in v. 4 τοῦ ἰδίου σώματος. With κέκρικεν compare κέκρικα in v. 3, and with the emphatic τοῦτο preparing for what is to follow, compare 1Th 4:3.

τηρεῖν. ‘To keep her as she is,’ ‘guard her in a state of singleness,’ not ‘to keep her for himself.’ On ποιήσει see v. 38.

ἑδραῖος comes last in its clause with emphasis (א A B D E P), not immediately after ἓστηκεν (K L): F G, d e Aeth. Arm. omit ἑδραῖος. K L omit αὐτοῦ before ἐδραῖος. After κέκρικεν, ἐν τ. ιδίᾳ κ. (א A B P) is to be preferred to ἐν τ.κ. αὐτοῦ (D E F G K L). τοῦ before τηρεῖν (D E F G K L) should be omitted (א A B P 17, e d).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Necessity [αναγκην] . Either outward or moral constraint. See on ver. 26, and note on Luk 14:18.

Power over his own will [εξουσιαν περι του ιδιου θεληματος] . The A. V. is ambiguous, and might be understood to imply self - control. The meaning is rather : is free to act as he pleases. Rev., as touching his own will. The repetition of his own emphasizes the fact that the disposal of the daughter lay wholly in the parent 's power. Among the Greeks and Romans the choice of a wife was rarely grounded upon affection. In many cases the father chose for his son a wife whom the latter had never seen, or compelled him to marry for the sake of checking his extravagances. Thus Terence pictures a father meeting his son in the forum, and saving. "You are to be married to - day, get ready" (" Andria, "1, 5) Nor was the consent of a woman generally thought necessary. She was obliged to submit to the wishes of her parents, and perhaps to receive a stranger. Thus Hermione says :" My marriage is my father 's care : it is not for me to decide about that "(Euripides," Andromache, " 987). Under the patriarchal and Mosaic dispensations, the father 's power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 37. “Nevertheless, he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his own heart that he will keep his virgin, doeth well.”

This long sentence, loaded with incidental propositions, fully represents all the turnings which the father’s original wish will have to take in order to reach at length a definite conclusion. This whole domestic drama has for its point of departure a firm conviction, already formed in the father’s mind, that celibacy is preferable to marriage for his child; ἕστηκεν ἑδραῖος, he has become and remains firm. The participle μὴ ἔχων ἀνάγκην, not underlying constraint, qualifies the finite verb ἕστηκεν; it therefore signifies, the father has become and remains firm because there is nothing to hamper his liberty, neither the fear of opinion nor the character and indomitable will of the virgin, nor too ardent a wish on the part of the mother. The second finite verb ἔχει is not parallel to the μὴ ἔχειν; the construction, which has nothing irregular, gives it as its subject simply the ὅς, the subject of the first verb. After measuring himself with all the difficulties of the situation, and finding none of them insurmountable, the father remains master of his own deliberate will, and may thus—here is the third verb—at length take the final resolution henceforth to refuse every offer for his daughter. These long circumlocutions do not at all suppose in him an arbitrary will which takes account of nothing but itself. On the contrary, they imply the fact that before taking the final decision, everything has been heard, examined, weighed.

The art. τοῦ before τηρεῖν is omitted in the Alex. reading. It presents a difficulty, which speaks in favour of its authenticity, as Meyer acknowledges. For the rest, if we take the word τηρεῖν, to keep, in its true sense, the difficulty vanishes, and the τοῦ, which expresses an aim, finds an explanation. In fact, the verb to keep does not signify, to maintain his daughter as a virgin (making παρθένον an attribute), but to keep her for the end to which she is consecrated (the service of Christ). Hence it follows that the act τηρεῖν is not an explanatory apposition to τοῦτο, this, which was clear enough of itself, but a definition of the end: “and who has decided this in his heart (not to marry his daughter), with a view to keeping her.”

The words τὴν ἑαυτοῦ παρθένον, literally, “the virgin belonging to himself,” the object of τηρεῖν (see 1Co 7:36), express the feeling of solicitude which guides this father: “the cherished being who has been providentially confided to him.”

The principal sentence, which consists of only two words, contrasts by its brevity with the whole series of parentheses which have preceded. It is the simple fact in which all the anterior deliberations issue. — Must we read with the Alex. ποιήσει, will do, or, with the other Mjj. and the two ancient versions, Itala and Peschito, ποιεῖ, doeth? Meyer himself abandons the Alex. reading, and rightly. The present agrees better with the parallel term οὐχ ἁμαρτάνει, sinneth not, of 1Co 7:36. The future has probably been imported here from the following verse, where it has rather fewer authorities against it and more internal probability.

The apostle closes this discussion by the brief and striking summing up of his view:

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.