1 Corinthians 7:38

1Co 7:38. Ὣστε, therefore) We must observe, with how great earnestness, fidelity, and fulness, Paul dwells on this passage.—καὶ) also.

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

1Co_7:38. Result of 1Co_7:36-37, καὶ … καί, as well … as also. Paul had thought of saying καλῶς ποιεῖ in the second clause also, but thereupon strengthens his expression (κρεῖσσον) so as to correspond with the relations of the two predicates, οὐχ ἁμαρτ. in 1Co_7:36, and καλῶς ποιεῖ in 1Co_7:37.

ὁ ἐκγαμ.] he who marries her (his virgin, 1Co_7:37) out (gives her out of his family in marriage). This going out is not taken into account in the second clause.

κρεῖσσον] for see 1Co_7:34. Regarding ἐκγαμ., comp Mat_24:38; it is not preserved in Greek writers.

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 7:38 , the sum of the matter: either to marry one’s daughter or refuse her in marriage is, abstractly viewed, an honourable course; the latter, in Paul’s judgment, and for Christians in the present posture of things, is better . “Ce bien et mieux résument tout le chapitre” (Gd [1213] ).

[1213] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

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

1Co_7:38

So then he that giveth (her) in marriage doeth well; but he that giveth (her) not in marriage doeth better.

As there is no sin in marriage, and no superior virtue in celibacy, it is a there question of expediency, to be determined by the circumstances of each particular case. All Paul says is that, other things being equal, it is better (i.e. wiser) not to marry than to marry; on account, as he before said, of impending calamities.

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

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. Text via Bolls.life.

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.

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.

(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.

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.

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.

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.

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).

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.

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.

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.

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.

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.

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.

38. καὶ ὁ γαμίζων. The idea in the Apostle’s mind is that both do well. But whether we read καί or δέ in the apodosis, the sentence involves an anacolouthon. The difference between the rec. ἐκγαμίζων and the text is that the former emphasizes the parting with the daughter, ‘marrying her off,’ as we say, while the latter signifies the simple giving in marriage. The reading ποιήσει implies that the practice the Apostle is recommending is not a common one at present but that he hopes it will become so. It was the failure to discern this which led to the correction into the more obvious ποιεῖ.

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.

38.] The latter καί has been altered to δέ because a contrast seemed to be required between καλῶς and κρεῖσσον. One account might be (as and De W.) that Paul had intended to write καλῶς ποι. twice, but currente calamo, intensified the expression to κρεῖσσον ποιῆσει. Perhaps a better one will be found by referring the καὶ—καί to that which καλῶς and κρεῖσσον have in common: ‘both he who gives in marriage does well, and he who gives not in marriage shall do well, even in a higher degree.’ I need hardly remind the tiro that ‘both—and’ here does not, as Bloomf. objects, represent τε καί,—each subject being accompanied by its own predicate. Observe the ποιήσει—ποιεῖ—ποιήσει; the pres., of the mere act itself, the fut., of its enduring results.

39,

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

38. καὶ ὁ γαμίζων … καὶ ὁ μή. This probably means ‘Both he who does and he who does not’: they both act well. Or, ‘It is equally true that A. acts well, and that B. will act better.’ By a dexterous turn, which perhaps is also humorous, the Apostle gives the preference to the one who does not give his daughter in marriage. The change from ποιεῖ to ποιήσει is also effective: the one ‘does well,’ the other ‘will be found to do better,’ for experience will confirm his decision. This καλῶς and κρεῖσσον may be said to sum up the results of the whole chapter.

γαμίζων (א A B D E 17) rather than ἐκγαμίζων (K L P). τὴν ἑαυτοῦ παρθένον (א A P) is perhaps preferable to τ. π. ἑαυτοῦ (B D E, Vulg. virginem suam): K L, AV. omit the words. καλῶς ποιεῖ (א A D E K L P, Vulg.) rather than Κ. ποιήσει (B); and κρεῖσσον ποιήσει (א A B 17, Copt.) rather than κρ. ποιεῖ (D E F G K L P, Vulg.). Copyists thought that both verbs must be in the same tense; some changed ποιεῖ to ποιήσει, and others ποιήσει to ποιεῖ, as in AV.

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

Vv. 38. “So then he that giveth in marriage doeth well, but he that giveth not in marriage will do better.”

We again find here one of those ὥστε, so that, with which Paul, in this Epistle, loves to formulate his final judgment on a question which he has finished treating.

There is in Greek, before the words he that giveth in marriage, καί, both, which serves to coordinate the subjects of the two parallel propositions: “both...and...” This particle was suggested to Paul, on beginning his sentence, by his feeling of the equality of the two subjects in their doing well, their καλῶς ποιεῖν. But as he proceeds in the expression of his thought, the idea of equality gives place to that of superiority in the second father, and he substitutes at the head of the second proposition, as we have it in the received reading, the δέ, but, which expresses a contrast or a gradation, for the καί, and, which was in his original intention. It is easy to see how the reading of the Byz., notwithstanding its apparent incorrectness, corresponds better with the movement of the apostle’s thought than the Alex. and Greco-Latin reading.

There is room for hesitation between the received reading, ἐκγαμίζων, and the Alex. reading, γαμίζων. But there can be little doubt that the words τὴν ἑαυτοῦ παρθένον (א A) or τὴν παρθένον ἑαυτοῦ (B D), his virgin, which are omitted by the T. R., are a gloss. It was easy to add them to fill in the ellipsis of the object, but there was not the slightest reason for rejecting them, if they had existed in the text. Meyer therefore rightly judges that here again the Alex. text is corrupt. There is thus room for supposing that ἐκγαμίζων is the true reading. In any case, it better expresses the feeling of self-deprivation on the part of the father.

The reading of the Vatic. alone, ποιήσει, will do, in the first proposition, is certainly a mistake. On the other hand, the future may well be held to be the true reading in the second proposition, since two other Alex. here agree with the Vatic. It was, no doubt, to complete the parallelism that the future was introduced into this MS. in the preceding member of the sentence, and even by some into 1Co 7:37. The present was preferable in 1Co 7:37, which contained a general maxim. But here there is something prophetic, and consequently encouraging, in the future: “This father will see that he has taken the better course.”

This well and better sum up the whole chapter. The well proves that in the eyes of Paul there is neither defilement nor even inferiority of holiness in marriage, and that the better is uttered by him from the prudential point of view, either as to the sufferings avoided or as to the more complete personal liberty for the service of Christ. St. Paul could speak of this position from experience. What would have become of his ministry among the Gentiles on the day when he should have exchanged his independence as a celibate for the duties and troubles of family life? It may be objected, no doubt, that if Paul’s principle became a generally observed maxim, the existence of the race would be compromised. But the apostle knew well that Christians will always be a minority in human society, and that among Christians themselves there will not be more than a minority possessing the special gift of which he spoke in 1Co 7:7.

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.