Paul now addresses questions the Corinthians had apparently written to Him about marriage, celibacy, sexual relations, divorce, remarriage, and vocational-social calling within the pressures of their present context.
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1 Corinthians 7
Marriage, Singleness, Calling, and Undistracted Devotion to the Lord
In light of the present age and the believer’s belonging to Christ, marriage and singleness are both gifts to be stewarded with holiness, faithfulness, contentment, and undistracted devotion to the Lord.
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Chapter Summary
In light of the present age and the believer’s belonging to Christ, marriage and singleness are both gifts to be stewarded with holiness, faithfulness, contentment, and undistracted devotion to the Lord.
Overview
Paul answers Corinthian questions by refusing both sexual permissiveness and ascetic extremism. He begins by acknowledging that celibacy can be good, yet immediately affirms marriage as a proper sphere for holy sexual expression and mutual obligation. Marriage is not a concession to impurity alone, but a legitimate God-given structure in which husband and wife belong to one another in covenant fidelity.
Paul then distinguishes between gifts. Singleness and marriage are not moral opposites, but differing callings distributed by God. He next addresses specific groups. The unmarried and widows may remain single if able, but should marry rather than burn with passion. Married believers are not to dissolve their marriages, because the Lord has spoken against divorce.
In mixed marriages, the believer is not to seek separation if the unbelieving spouse consents to remain, because God’s grace-bearing presence matters within the household. Yet if the unbeliever departs, the believer is not bound in the same way, for God has called His people to peace. Paul then widens the issue into a governing pastoral principle: believers should not imagine that dramatic external change is the essence of holiness.
Whether circumcised or uncircumcised, slave or free, what matters is obeying God in the station in which one was called. He then returns to questions about the unmarried in light of the present distress and the shortness of the time. His counsel is shaped by eschatological realism. The form of this world is passing away, and marriage brings real worldly responsibilities that, though legitimate, divide attention.
For that reason He commends remaining as one is where possible, while explicitly affirming that marriage is not sin. His controlling pastoral aim is not legal burden, but freedom for fitting, disciplined, undistracted devotion to the Lord.
Context
In light of the present age and the believer’s belonging to Christ, marriage and singleness are both gifts to be stewarded with holiness, faithfulness, contentment, and undistracted devotion to the Lord.
Paul now addresses questions the Corinthians had apparently written to Him about marriage, celibacy, sexual relations, divorce, remarriage, and vocational-social calling within the pressures of their present context.
Structural Flow
Paul addresses the statement that it is good for a man not to touch a woman, then balances that claim by affirming marriage and mutual conjugal obligations. Husband and wife owe one another sexual faithfulness, and temporary abstinence is only for limited, prayerful reasons. Paul also acknowledges singleness as a gift.
Paul speaks to the unmarried, widows, and married believers. He encourages singleness where possible, but marriage where self-control is lacking. He forbids divorce among Christians in line with the Lord’s teaching and addresses mixed marriages, urging believers not to initiate separation if the unbelieving spouse is willing to remain.
Paul articulates a broader principle of remaining in the condition in which one was called. Circumcision status and slave/free status do not determine spiritual worth. What matters is belonging to Christ and keeping God’s commands.
Paul addresses virgins and unmarried persons in light of the present distress. He commends remaining as one is where possible, not because marriage is sinful, but because the married life carries worldly concerns that can divide attention. His aim is undistracted devotion to the Lord.
Paul closes with counsel regarding marriage decisions and widows. Marriage is permitted and not sinful, but widows are free to remarry only in the Lord. Paul again commends remaining as one is where possible and offers His Spirit-informed apostolic judgment.
Chapter Outline
- 7:1-7: Paul addresses the statement that it is good for a man not to touch a woman, then balances that claim by affirming marriage and mutual conjugal obligations. Husband and wife owe one another sexual faithfulness, and temporary abstinence is only for limited, prayerful reasons. Paul also acknowledges singleness as a gift.
- 7:8-16: Paul speaks to the unmarried, widows, and married believers. He encourages singleness where possible, but marriage where self-control is lacking. He forbids divorce among Christians in line with the Lord’s teaching and addresses mixed marriages, urging believers not to initiate separation if the unbelieving spouse is willing to remain.
- 7:17-24: Paul articulates a broader principle of remaining in the condition in which one was called. Circumcision status and slave/free status do not determine spiritual worth. What matters is belonging to Christ and keeping God’s commands.
- 7:25-35: Paul addresses virgins and unmarried persons in light of the present distress. He commends remaining as one is where possible, not because marriage is sinful, but because the married life carries worldly concerns that can divide attention. His aim is undistracted devotion to the Lord.
- 7:36-40: Paul closes with counsel regarding marriage decisions and widows. Marriage is permitted and not sinful, but widows are free to remarry only in the Lord. Paul again commends remaining as one is where possible and offers His Spirit-informed apostolic judgment.
Theological Focus
- The goodness of marriage and singleness as divine gifts
- Mutual conjugal obligation within marriage
- Sexual holiness and covenant fidelity
- The legitimacy of singleness for kingdom-minded devotion
- Marriage as a safeguard against sexual immorality without being reduced to that alone
- The Lord’s prohibition of divorce among believers
- Mixed marriage and the sanctifying influence of the believer in the home
- Peace as a principle in cases of abandonment
- Contentment in one’s calling and life situation
- The insignificance of external status markers compared to obedience
- The present distress and the passing form of the world
- Undistracted devotion to the Lord as a major pastoral aim
- Marriage
- Singleness
- Sanctification
- Calling
- Ecclesiology
- Eschatology
Covenant Significance
Marriage is treated as a covenant bond with mutual obligations, not an individualistic arrangement. The presence of a believer in a mixed marriage also bears covenantal significance for the household. More broadly, Paul frames all life stations under the reality of divine calling, meaning that covenant identity in Christ governs how believers inhabit their present relationships and conditions.
Canonical Connections
Marriage is treated as a covenant bond with mutual obligations, not an individualistic arrangement. The presence of a believer in a mixed marriage also bears covenantal significance for the household. More broadly, Paul frames all life stations under the reality of divine calling, meaning that covenant identity in Christ governs how believers inhabit their present relationships and conditions.
Genesis 2:24
Ecclesiastes 3:1-8
Isaiah 56:3-5
Matthew 19:3-12
1 Peter 3:1-7
Philippians 4:11-13
Colossians 3:18-25
1 John 2:17
Cross References
Clarifies how the passage points to the gospel of Christ.
In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, seeing your pure behavior in fear.
Clarifies how the passage points to the gospel of Christ.
Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness?
Clarifies how the passage points to the gospel of Christ.
If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth. For you died, and your...
Clarifies how the passage points to the gospel of Christ.
where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
Clarifies how the passage points to the gospel of Christ.
Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
Clarifies how the passage points to the gospel of Christ.
Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
Clarifies how the passage points to the gospel of Christ.
But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of...
Clarifies how the passage points to the gospel of Christ.
Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously,...
Clarifies how the passage points to the gospel of Christ.
“For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.” This mystery is great, but I speak concerning Christ and of the assembly.
Clarifies how the passage points to the gospel of Christ.
For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for...
Clarifies how the passage points to the gospel of Christ.
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.
Clarifies how the passage points to the gospel of Christ.
Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.
Clarifies how the passage points to the gospel of Christ.
Jesus answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”
Clarifies how the passage points to the gospel of Christ.
“So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. For it will come like a snare on all those who dwell on the surface of all the earth. Therefore...
Clarifies how the passage points to the gospel of Christ.
His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.” But he said to them, “Not all men can receive this saying, but those to whom it is given. For there are eunuchs who were born that way...
Clarifies how the passage points to the gospel of Christ.
But he said to them, “Not all men can receive this saying, but those to whom it is given. For there are eunuchs who were born that way from their mother’s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who...
Clarifies how the passage points to the gospel of Christ.
He answered, “Haven’t you read that he who made them from the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?’ So...
Clarifies how the passage points to the gospel of Christ.
He answered, “Haven’t you read that he who made them from the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?’ So...
Clarifies how the passage points to the gospel of Christ.
“It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’ but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when...
Clarifies how the passage points to the gospel of Christ.
Blessed are the peacemakers, for they shall be called children of God.
Clarifies how the passage points to the gospel of Christ.
“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break...
Clarifies how the passage points to the gospel of Christ.
But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
Clarifies how the passage points to the gospel of Christ.
For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. So then if, while the husband lives, she is joined to another man, she would be called...
Shows Old Testament grounding that frames or supports this passage.
Now, Israel, what does Yahweh your God require of you, but to fear Yahweh your God, to walk in all his ways, to love him, and to serve Yahweh your God with all your heart and with all your soul, to keep Yahweh’s commandments and statutes,...
Shows Old Testament grounding that frames or supports this passage.
One generation goes, and another generation comes; but the earth remains forever.
Shows Old Testament grounding that frames or supports this passage.
For everything there is a season, and a time for every purpose under heaven:
Shows Old Testament grounding that frames or supports this passage.
Live joyfully with the wife whom you love all the days of your life of vanity, which he has given you under the sun, all your days of vanity, for that is your portion in life, and in your labor in which you labor under the sun.
Shows Old Testament grounding that frames or supports this passage.
Yahweh God said, “It is not good for the man to be alone. I will make him a helper comparable to him.”
Shows Old Testament grounding that frames or supports this passage.
Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.
Shows Old Testament grounding that frames or supports this passage.
The voice of one saying, “Cry!” One said, “What shall I cry?” “All flesh is like grass, and all its glory is like the flower of the field. The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like...
Gospel Clarity
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
Gospel Cross References
In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, seeing your pure behavior in fear.
Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness?
If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth. For you died, and your...
where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of...
Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously,...
“For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.” This mystery is great, but I speak concerning Christ and of the assembly.
For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for...
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.
Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.
Jesus answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”
“So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. For it will come like a snare on all those who dwell on the surface of all the earth. Therefore...
His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.” But he said to them, “Not all men can receive this saying, but those to whom it is given. For there are eunuchs who were born that way...
But he said to them, “Not all men can receive this saying, but those to whom it is given. For there are eunuchs who were born that way from their mother’s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who...
He answered, “Haven’t you read that he who made them from the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?’ So...
He answered, “Haven’t you read that he who made them from the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?’ So...
“It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’ but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when...
Blessed are the peacemakers, for they shall be called children of God.
“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break...
But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. So then if, while the husband lives, she is joined to another man, she would be called...
Primary Emphasis
Christ is not always named in every verse, but He is the controlling Lord throughout the chapter. Marriage decisions, singleness, calling, obedience, and remarriage are all evaluated under belonging to the Lord. The chapter’s ethic is christocentric because the believer’s body, status, and future are all under the lordship of Christ.
Chapter Contribution
Paul answers Corinthian questions by refusing both sexual permissiveness and ascetic extremism. He begins by acknowledging that celibacy can be good, yet immediately affirms marriage as a proper sphere for holy sexual expression and mutual obligation. Marriage is not a concession to impurity alone, but a legitimate God-given structure in which husband and wife belong to one another in covenant fidelity.
Paul then distinguishes between gifts. Singleness and marriage are not moral opposites, but differing callings distributed by God. He next addresses specific groups. The unmarried and widows may remain single if able, but should marry rather than burn with passion. Married believers are not to dissolve their marriages, because the Lord has spoken against divorce.
In mixed marriages, the believer is not to seek separation if the unbelieving spouse consents to remain, because God’s grace-bearing presence matters within the household. Yet if the unbeliever departs, the believer is not bound in the same way, for God has called His people to peace. Paul then widens the issue into a governing pastoral principle: believers should not imagine that dramatic external change is the essence of holiness.
Whether circumcised or uncircumcised, slave or free, what matters is obeying God in the station in which one was called. He then returns to questions about the unmarried in light of the present distress and the shortness of the time. His counsel is shaped by eschatological realism. The form of this world is passing away, and marriage brings real worldly responsibilities that, though legitimate, divide attention.
For that reason He commends remaining as one is where possible, while explicitly affirming that marriage is not sin. His controlling pastoral aim is not legal burden, but freedom for fitting, disciplined, undistracted devotion to the Lord.
Doctrines in This Chapter
Jesus' teaching governs Christian marriage and establishes its permanence.
God calls individuals to salvation within their existing circumstances and enables them to live faithfully within those contexts.
Followers of Christ hold earthly possessions and circumstances loosely because their ultimate hope lies in God.
The believer's primary identity is defined by belonging to Christ rather than by social or cultural distinctions.
Believers possess freedom to marry or remain single while seeking to honor God in their decisions.
Believers are called to marry within the shared faith and lordship of Christ.
Believers steward their time, relationships, and responsibilities in ways that honor God.
Believers must exercise discernment in life decisions, considering circumstances and faithfulness to the Lord.
Believers live faithfully within their relationships, demonstrating the transforming grace of Christ.
Marriage is a covenant established by God and intended to be lifelong.
Believers are called to prioritize faithfulness and service to God in every life circumstance.
Believers live with awareness that the present age is temporary and that God's eternal kingdom is approaching.
The Christian life prioritizes devotion to the Lord regardless of one's marital status.
Christian marriage reflects covenant faithfulness modeled by God's own character.
The coming reign of Christ reshapes how believers view present relationships, possessions, and experiences.
Marriage is a God-ordained covenant that provides a proper context for lifelong commitment and faithfulness.
Both marriage and singleness are legitimate callings through which believers serve the Lord.
Marriage provides a God-ordained context for sexual expression and mutual faithfulness.
Marriage should be preserved when possible, reflecting faithfulness and stability within God's design.
Christian marriage involves reciprocal responsibilities and mutual care between husband and wife.
Faithful obedience to God is the true measure of spiritual life, regardless of external circumstances.
Biblical instruction applies spiritual truth with sensitivity to the differing callings and capacities of believers.
God calls His people to pursue peace in relationships, even when facing difficult circumstances.
Believers are called to pursue restoration and reconciliation in broken relationships.
Believers belong to Christ because they were purchased through His saving work.
The presence of a believer in a household brings a unique spiritual influence and sets the family apart within God's purposes.
Christian life requires discipline over desires, recognizing both the role of personal restraint and God's provisions for holy living.
Some believers are called to live faithfully in singleness, devoting themselves to the Lord.
Some believers are called to live faithfully in singleness, devoting themselves to the Lord without marital obligations.
Believers make life decisions under the guidance of God's Spirit and the wisdom of Scripture.
Believers continue to live responsibly within the world while recognizing that all earthly realities are temporary.
Doctrinal Weight
Paul gives foundational teaching on conjugal duty, permanence, mixed marriages, and the goodness of marriage under Christ.
Singleness is treated as a genuine divine gift that can serve undistracted devotion to the Lord.
Holiness must govern sexuality, marriage, contentment, and practical life decisions.
Paul emphasizes remaining with God in the station in which one was called, showing the theological dignity of ordinary life under divine providence.
The chapter shapes how the church should instruct and care for married believers, singles, widows, and those in mixed marriages.
The shortness of the time and the passing form of this world shape Paul’s counsel throughout the latter half of the chapter.
Reading Lenses
8 Imperatives
- Let each have His own spouse
- Do not deprive one another
- Do not separate
- Do not divorce
- Remain in the calling
- Do not seek to change status anxiously
- Do not become enslaved by men
- Remain with God
Key Greek Terms
Sense to touch, take hold of, often a euphemistic expression for sexual contact in this context
Definition to touch
Why it matters This term alerts the reader that Paul is engaging a specific slogan or view, not merely issuing an unqualified universal prohibition.
Sense sexual immorality, illicit sexual conduct
Definition sexual immoralities
Why it matters This term shows that Paul’s marriage teaching is connected to sanctification and sexual integrity, though not reducible to crisis management alone.
Sense debt, obligation, what is owed
Definition duty
Why it matters This term is vital for pastoral balance. Marriage includes reciprocal bodily stewardship under covenant love.
Sense to exercise authority over, have rights with respect to
Definition has authority over
Why it matters This term undermines selfishness and asymmetry. Christian marriage is marked by reciprocal self-giving, not autonomous possession.
Sense to deprive, rob, withhold what is due
Definition deprive
Why it matters This term protects marital unity and realism, especially against ascetic distortions masquerading as spirituality.
Sense to devote oneself to, give oneself to, have leisure for
Definition devote yourselves
Why it matters This term prevents the misuse of spirituality as a cloak for marital neglect.
Sense to exercise self-control, master desires
Definition exercise self-control
Why it matters This term supports pastoral realism. Giftedness and self-control are not identical in every believer.
Sense to burn, be inflamed, figuratively burn with passion
Definition to burn
Why it matters This term shows that biblical pastoral care includes sober acknowledgment of human weakness and desire.
Sense to separate, divide, depart from
Definition to separate
Why it matters This term is central to Paul’s handling of divorce, desertion, and the difference between ordinary rupture and exceptional abandonment.
Sense to send away, release, divorce, leave
Definition to divorce / leave
Why it matters This term helps establish Paul’s high view of marital permanence.
Sense to sanctify, set apart, consecrate
Definition has been sanctified
Why it matters This term is crucial for avoiding both despair and presumption in mixed marriages.
Sense to call, summon, appoint
Definition has called
Why it matters This term keeps identity rooted in God’s summons rather than in social pressure or restless reinvention.
Sense to be anxious, concerned, occupied with care
Definition is concerned
Why it matters This term helps the church think honestly about life structure, attention, and devotion.
Sense undistracted, free from divided concern, unencumbered
Definition undistracted devotion
Why it matters It is one of the chapter’s interpretive keys. Paul’s counsel is governed by spiritual focus, not by disdain for ordinary life.
Sense proper, fitting, honorable, becoming
Definition proper
Why it matters This term highlights the pastoral tone of the chapter. Paul is aiming at godly order, not needless restriction.
Individual words μόνον ἐν Κυρίῳ monon en Kyriō · βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn
Sense only in the Lord, exclusively within the sphere of Christian allegiance and faith
Definition only in the Lord
Why it matters This phrase remains a decisive anchor for Christian marriage ethics and discernment.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Verb Aspect (130 main verbs)
completed 9ongoing 37prospective 5resultant 14imperative 20subjunctive 12infinitive 12participle 21
| v.1 | ἐγράψατεgráphōwroteaorist active indicativecompletedAorist indicative — punctiliar or completed actionἅπτεσθαιtouchpresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.2 | ἐχέτωéchōhavepresent active imperativeimperativeImperative mood — command or exhortationἐχέτωéchōhavepresent active imperativeimperativeImperative mood — command or exhortation |
| v.3 | ἀποδιδότωfulfillpresent active imperativeimperativeImperative mood — command or exhortation |
| v.4 | ἐξουσιάζειexousiázōhave authoritypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐξουσιάζειexousiázōhave authoritypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.5 | ἀποστερεῖτεdeprivepresent active imperativeimperativeImperative mood — command or exhortationσχολάσητεscholázōdevoteaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπειράζῃpeirázōtemptpresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.6 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.7 | θέλωthélōwishpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.8 | Λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμείνωσινménōremainaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.9 | ἐγκρατεύονταιenkrateúomaicontrolpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμησάτωσανgaméōmarryaorist active imperativeimperativeImperative mood — command or exhortationγαμῆσαιgaméōmarryaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπυροῦσθαιpyróōburn with passionpresent passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.10 | γεγαμηκόσινgaméōmarriedperfect active participleparticipleParticiple — verbal adjective, supporting actionπαραγγέλλωparangéllōgive ~ commandpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthχωρισθῆναιchōrízōseparateaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.11 | χωρισθῇchōrízōseparateaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκαταλλαγήτωkatallássōreconciledaorist passive imperativeimperativeImperative mood — command or exhortationἀφιέναιdivorcepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.12 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυνευδοκεῖsyneudokéōconsentspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthοἰκεῖνoikéōlivepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀφιέτωdivorcepresent active imperativeimperativeImperative mood — command or exhortation |
| v.13 | ἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυνευδοκεῖsyneudokéōconsentspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthοἰκεῖνoikéōlivepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀφιέτωdivorcepresent active imperativeimperativeImperative mood — command or exhortation |
| v.14 | ἡγίασταιsanctifiedperfect passive indicativeresultantPerfect indicative — completed action with present resultἡγίασταιsanctifiedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.15 | χωρίζεταιchōrízōleavespresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthχωριζέσθωchōrízōleavepresent passive imperativeimperativeImperative mood — command or exhortationδεδούλωταιdoulóōboundperfect passive indicativeresultantPerfect indicative — completed action with present resultκέκληκενkaléōcalledperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.16 | οἶδαςeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultσώσειςsṓzōsavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionοἶδαςeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultσώσειςsṓzōsavefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.17 | ἐμέρισενmerízōassignedaorist active indicativecompletedAorist indicative — punctiliar or completed actionκέκληκενkaléōcalledperfect active indicativeresultantPerfect indicative — completed action with present resultπεριπατείτωperipatéōwalkpresent active imperativeimperativeImperative mood — command or exhortationδιατάσσομαιdiatássōrulepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.18 | περιτετμημένοςperitémnōcircumcisedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐκλήθηkaléōcalledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐπισπάσθωepispáomaibecome uncircumcisedpresent middle imperativeimperativeImperative mood — command or exhortationκέκληταίkaléōcalledperfect passive indicativeresultantPerfect indicative — completed action with present resultπεριτεμνέσθωperitémnōcircumcisedpresent passive imperativeimperativeImperative mood — command or exhortation |
| v.20 | ἐκλήθηkaléōcalledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionμενέτωménōremainpresent active imperativeimperativeImperative mood — command or exhortation |
| v.21 | ἐκλήθηςkaléōcalledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionμελέτωmélōconcernedpresent active imperativeimperativeImperative mood — command or exhortationδύνασαιdýnamaicanpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthχρῆσαιchráomaimake use ofaorist middle imperativeimperativeImperative mood — command or exhortation |
| v.22 | κληθεὶςkaléōcalledaorist passive participleparticipleParticiple — verbal adjective, supporting actionκληθεὶςkaléōcalledaorist passive participleparticipleParticiple — verbal adjective, supporting action |
| v.23 | ἠγοράσθητεboughtaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | ἐκλήθηkaléōcalledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionμενέτωménōremainpresent active imperativeimperativeImperative mood — command or exhortation |
| v.25 | ἔχωéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδίδωμιdídōmigivepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἠλεημένοςeleéōmercyperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.26 | νομίζωnomízōthinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐνεστῶσανenístēmipresentperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.27 | δέδεσαιdéōboundperfect passive indicativeresultantPerfect indicative — completed action with present resultζήτειzētéōseekpresent active imperativeimperativeImperative mood — command or exhortationλέλυσαιlýōfreeperfect passive indicativeresultantPerfect indicative — completed action with present resultζήτειzētéōseekpresent active imperativeimperativeImperative mood — command or exhortation |
| v.28 | γαμήσῃςgaméōmarryaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἥμαρτεςsinnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionγήμῃgaméōmarriesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἥμαρτενsinnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἕξουσινéchōhavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionφείδομαιpheídomaisparepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.29 | φημιphēmímeanpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχοντεςéchōhavepresent active participleparticipleParticiple — verbal adjective, supporting actionἔχοντεςéchōhadpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.30 | κλαίοντεςklaíōweeppresent active participleparticipleParticiple — verbal adjective, supporting actionκλαίοντεςklaíōweeppresent active participleparticipleParticiple — verbal adjective, supporting actionχαίροντεςchaírōrejoicepresent active participleparticipleParticiple — verbal adjective, supporting actionχαίροντεςchaírōrejoicepresent active participleparticipleParticiple — verbal adjective, supporting actionἀγοράζοντεςbuypresent active participleparticipleParticiple — verbal adjective, supporting actionκατέχοντεςkatéchōpossesspresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.31 | χρώμενοιchráomaiusepresent middle participleparticipleParticiple — verbal adjective, supporting actionκαταχρώμενοιkatachráomaimake full use ofpresent middle participleparticipleParticiple — verbal adjective, supporting actionπαράγειparágōpassing awaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.32 | Θέλωthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμεριμνᾷmerimnáōcares forpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀρέσῃpleaseaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.33 | γαμήσαςgaméōmarriedaorist active participleparticipleParticiple — verbal adjective, supporting actionμεριμνᾷmerimnáōconcerned aboutpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀρέσῃpleaseaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.34 | μεμέρισταιmerízōdividedperfect passive indicativeresultantPerfect indicative — completed action with present resultμεριμνᾷmerimnáōconcerned aboutpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμήσασαgaméōmarriedaorist active participleparticipleParticiple — verbal adjective, supporting actionμεριμνᾷmerimnáōconcerned aboutpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀρέσῃpleaseaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.35 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐπιβάλωepibállōputaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.36 | ἀσχημονεῖνacting improperlypresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbνομίζειnomízōthinkspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὀφείλειopheílōoughtpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγίνεσθαιgínomaibepresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbθέλειthélōwishespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιείτωpoiéōdopresent active imperativeimperativeImperative mood — command or exhortationἁμαρτάνειsinpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμείτωσανgaméōmarrypresent active imperativeimperativeImperative mood — command or exhortation |
| v.37 | ἕστηκενhístēmistandsperfect active indicativeresultantPerfect indicative — completed action with present resultἔχωνéchōbeingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκέκρικενkrínōdeterminedperfect active indicativeresultantPerfect indicative — completed action with present resultτηρεῖνtēréōkeeppresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbποιήσειpoiéōdofuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.38 | γαμίζωνgamískōmarriespresent active participleparticipleParticiple — verbal adjective, supporting actionποιεῖpoiéōdoespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμίζωνgamískōmarrypresent active participleparticipleParticiple — verbal adjective, supporting actionποιήσειpoiéōdofuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.39 | δέδεταιdéōboundperfect passive indicativeresultantPerfect indicative — completed action with present resultζῇzáōlivespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκοιμηθῇkoimáōdiesaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentθέλειthélōwishespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμηθῆναιgaméōmarriedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.40 | μείνῃménōremainsaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentδοκῶdokéōthinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχεινéchōhavepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Warnings and Misreadings
- Paul warns against Satanic temptation through prolonged deprivation in marriage, against reckless divorce, against being enslaved by social status anxieties, and against living as though the present world order were permanent.
- Paul teaches that marriage is spiritually inferior and only for people who cannot control themselves. - Paul does affirm singleness as a gift, but He also clearly upholds marriage as good, holy, proper, and not sinful. His concern is pastoral realism, not marriage-denigration.
- Paul’s statement about not touching a woman is His absolute ideal for all believers. - Paul is responding to a Corinthian slogan or proposition and then carefully qualifying it. He does not impose celibacy universally.
- The sanctification of the unbelieving spouse means automatic salvation. - Paul is not teaching that the unbelieving spouse is saved merely by marital connection. He is speaking of a set-apart relational status within the household, not guaranteed conversion.
- Remaining in the condition in which one was called means believers should never seek any lawful change in circumstance. - Paul’s principle is about contentment and identity, not a ban on all change. He even allows that if freedom becomes available, it may be used.
- Paul’s preference for singleness is a timeless command binding on all Christians. - Paul repeatedly frames parts of His counsel in relation to the present distress, His pastoral judgment, and differing gifts. He does not make singleness a universal law.
- Widows may remarry anyone they wish. - Paul explicitly says remarriage must be 'only in the Lord,' meaning within the sphere of Christian faith and loyalty to Christ.
Discipleship Questions
- Am I tempted to idolize marriage, despise singleness, or reverse those errors?
- Do I view marital intimacy as a mutual stewardship under God, or as a place of self-centered control?
- Have I allowed worldly anxieties or discontentment to shape how I view my present calling?
- Do I live as though external status changes would solve my deepest spiritual struggles?
- Am I ordering my life for undistracted devotion to the Lord, or for maximum worldly ease and emotional comfort?
- If I am married, am I pursuing peace and faithfulness in a Christlike way?
- If I am single, am I receiving that station as a gift and opportunity rather than merely a lack?
- Do I really believe that the present form of this world is passing away?
Pastoral Applications
- Pastors should teach that marriage includes mutual obligations, sexual faithfulness, and shared stewardship of the body. Marriage is neither idolized nor minimized, but honored as a God-given covenant.
- Churches must avoid treating singleness as a second-tier state. Paul honors it as a genuine gift that can create unusual freedom for devotion to the Lord.
- Believers need balanced teaching that rejects both sexual recklessness and pseudo-spiritual rejection of bodily covenant life within marriage.
- Pastors should handle divorce carefully, anchored in the Lord’s command, while also dealing realistically with abandonment and peace in mixed-marriage situations.
- Many believers need help seeing that holiness does not require dramatic social reinvention. Faithful obedience in the place where God has called them matters deeply.
- Churches should help believers live with a loose grip on worldly structures and a strong grip on devotion to the Lord, especially in unstable or distressing times.
Pastoral Trajectories
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
Imperatives
8
Very high
Imperative Themes
- Let each have His own spouse
- Do not deprive one another
- Do not separate
- Do not divorce
- Remain in the calling
- Do not seek to change status anxiously
- Do not become enslaved by men
- Remain with God
Motifs in This Chapter
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Study kingdom reign, divine rule, and gospel kingdom proclamation across Scripture.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
The Biblical World
Chapter At A Glance
Marriage is treated as a covenant bond with mutual obligations, not an individualistic arrangement. The presence of a believer in a mixed marriage also bears covenantal significance for the household. More broadly, Paul frames all life stations under the reality of divine calling, meaning that covenant identity in Christ governs how believers inhabit their present relationships and conditions.
The gospel is assumed throughout as the ground of belonging to Christ. Believers are not their own autonomous selves arranging life by appetite or cultural expectation. They are those whom God has called, those who belong to the Lord, and those whose relationships and status must now be lived under Christ’s redeeming lordship. The chapter’s ethic is therefore grace-shaped rather than legalistic.
Focus Points
- The goodness of marriage and singleness as divine gifts
- Mutual conjugal obligation within marriage
- Sexual holiness and covenant fidelity
- The legitimacy of singleness for kingdom-minded devotion
- Marriage as a safeguard against sexual immorality without being reduced to that alone
- The Lord’s prohibition of divorce among believers
- Mixed marriage and the sanctifying influence of the believer in the home
- Peace as a principle in cases of abandonment
- Contentment in one’s calling and life situation
- The insignificance of external status markers compared to obedience
- The present distress and the passing form of the world
- Undistracted devotion to the Lord as a major pastoral aim
- Marriage
- Singleness
- Sanctification
- Calling
- Ecclesiology
- Eschatology
Cross References
Therefore a man will leave His father and His mother, and will join with His wife, and they will be one flesh.
Old Testament foundation
For everything there is a season, and a time for every purpose under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up;
Old Testament foundation
Let no foreigner who has joined Himself to Yahweh speak, saying, “Yahweh will surely separate me from His people.” Do not let the eunuch say, “Behold, I am a dry tree.” For Yahweh says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant, I will give them in my house and within my walls a memorial and a name...
Old Testament foundation
Only, as the Lord has distributed to each man, as God has called each, so let Him walk. So I command in all the assemblies.
Gospel resolution
You were bought with a price. Don’t become bondservants of men.
Gospel resolution
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.
Gospel resolution
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.
Gospel resolution
Pharisees came to Him, testing Him, and saying, “Is it lawful for a man to divorce His wife for any reason?” He answered, “Haven’t You read that He who made them from the beginning made them male and female, and said, ‘For this cause a man shall leave His father and mother, and shall be joined to His wife; and the two shall become one flesh?’
Thematic parallel
In the same way, wives, be in subjection to Your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, seeing Your pure behavior in fear. Let Your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;
Thematic parallel
Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. I know how to be humbled, and I also know how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. I can do all things through Christ, who strengthens me.
Thematic parallel
Wives, be in subjection to Your husbands, as is fitting in the Lord. Husbands, love Your wives, and don’t be bitter against them. Children, obey Your parents in all things, for this pleases the Lord.
Thematic parallel
The world is passing away with its lusts, but He who does God’s will remains forever.
Thematic parallel
Now concerning the things whereof ye wrote (περ δε ων εγραψατε). An ellipsis of περ τουτων, the antecedent of περ ων, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them seriatim . The questions must be clearly before one in order intelligently to interpret Paul's replies.
The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (καλον). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry ( 1Ti 4:3 ). Paul uses marriage as a metaphor of our relation to Christ ( 2Co 11:2 ; Ro 7:4 ; Eph 5:28-33 ).
Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with απτεσθα (touch) is the usual construction.
Because of fornications (δια τας πορνειας). This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth.
Render the due (την οφειλην αποδιδοτω). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1 commends celibacy against sensualists" (Findlay).
The wife (η γυνη). The wife is mentioned first, but the equality of the sexes in marriage is clearly presented as the way to keep marriage undefiled ( Heb 13:4 ). "In wedlock separate ownership of the person ceases" (Robertson and Plummer).
Except it be by consent for a season (ε μητ [αν] εκ συμφωνου προς καιρον). If αν is genuine, it can either be regarded as like εαν though without a verb or as loosely added after ε μητ and construed with it. That ye may give yourselves unto prayer (ινα σχολασητε τη προσευχη). First aorist active subjunctive of σχολαζω, late verb from σχολη, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer.
Note private devotions here. That Satan tempt you not (ινα μη πειραζη). Present subjunctive, that Satan may not keep on tempting you. Because of your incontinency (δια την ακρασιαν [υμων]). A late word from Aristotle on for ακρατεια from ακρατης (without self-control, α privative and κρατεω, to control, common old word). In N. T. only here and Mt 23:25 which see.
By way of permission (κατα συνγνωμην). Old word for pardon, concession, indulgence. Secundum indulgentiam (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. Not of commandment (ου κατ' επιταγην). Late word (in papyri) from επιτασσω, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
Yet I would (θελω δε). "But I wish." Followed by accusative and infinitive (ανθρωπους εινα). This is Paul's personal preference under present conditions ( 7:26 ). Even as I myself (ως κα εμαυτον). This clearly means that Paul was not then married and it is confirmed by 9:5 . Whether he had been married and was now a widower turns on the interpretation of Ac 26:10 "I cast my vote."
If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. His own gift from God (ιδιον χαρισμα εκ θεου). So each must decide for himself. See on 1:7 for χαρισμα, a late word from χαριζομα.
To the unmarried and to the widows (τοις αγαμοις κα ταις χηραις). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25 ) and in verse 32 ο αγαμος is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by ως καγω (even as I).
After discussing marital relations in verses 2-7 he returns to the original question in verse 1 and repeats his own personal preference as in verse 7 . He does not say that it is better to be unmarried, but only that it is good (καλον as in verse 1 ) for them to remain unmarried. Αγαμος is an old word and in N. T. occurs only in this passage. In verses 11 , 34 it is used of women where the old Greeks would have used ανανδρος, without a husband.
But if they have not continency (ε δε ουκ εγκρατευοντα). Condition of the first class, assumed as true. Direct middle voice εγκρατευοντα, hold themselves in, control themselves. Let them marry (γαμησατωσαν). First aorist (ingressive) active imperative. Usual Koine form in -τωσαν for third plural. Better (κρειττον). Marriage is better than continued sexual passion.
Paul has not said that celibacy is better than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of πυρουσθα (present middle infinitive) for sexual passion is common enough as also for grief ( 2Co 11:29 ).
To the married (τοις γεγαμηκοσιν). Perfect active participle of γαμεω, old verb, to marry, and still married as the tense shows. I give charge (παραγγελλω). Not mere wish as in verses 7 , 8 . Not I, but the Lord (ουκ εγω αλλα ο κυριος). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Mt 5:31 f.
; 19:3-12 ; Mr 10:9-12 ; Lu 16:18 . The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mr 10:9 we have from Christ: "What therefore God joined together let not man put asunder" (μη χοριζετω). That the wife depart not from her husband (γυναικα απο ανδρος μη χορισθηνα). First aorist passive infinitive (indirect command after παραγγελλω) of χοριζω, old verb from adverbial preposition χωρις, separately, apart from, from.
Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it ( Mr 10:12 ). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the Koine (Robertson, Grammar , p.
817).
But and if she depart (εαν δε κα χωρισθη). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), let her remain unmarried (μενετω αγαμος). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. Or else be reconciled to her husband (η τω ανδρ καταλλαγητω).
Second aorist (ingressive) passive imperative of καταλλασσω, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God ( 2Co 5:18-20 ; Ro 5:10 ). Διαλλασσω ( Mt 5:24 which see) was more common in the older Greek, but καταλλασσω in the later. The difference in idea is very slight, δια- accents notion of exchange, κατ- the perfective idea (complete reconciliation).
Dative of personal interest is the case of ανδρ. This sentence is a parenthesis between the two infinitives χωρισθηνα and αφιενα (both indirect commands after παραγγελλω). And that the husband leave not his wife (κα ανδρα μη αφιενα). This is also part of the Lord's command ( Mr 10:11 ). Απολυω occurs in Mark of the husband's act and αφιενα here, both meaning to send away.
Bengel actually stresses the difference between χωρισθηνα of the woman as like separatur in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.
But to the rest say I, not the Lord (τοις δε λοιποις λεγω εγω, ουχ ο Κυριος). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. An unbelieving wife (γυναικα απιστον). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus.
The form απιστον is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (ο λοιπο) for Gentiles ( Eph 2:3 ) we have already had in 1Th 4:13 ; 5:6 which see. The Christian husband married his wife when he himself was an unbeliever. The word απιστος sometimes means unfaithful ( Lu 12:46 ), but not here (cf.
Joh 20:27 ). She is content (συνευδοκε). Late compound verb to be pleased together with, agree together. In the papyri. Let him not leave her (μη αφιετω αυτην). Perhaps here and in verses 11 , 13 αφιημ should be translated "put away" like απολυω in Mr 10:1 . Some understand αφιημ as separation from bed and board, not divorce.
Which hath an unbelieving husband (ητις εχε ανδρα απιστον). Relative clause here, while a conditional one in verse 12 (ε τις, if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.
Is sanctified in the wife (ηγιαστα εν τη γυναικ). Perfect passive indicative of αγιαζω, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce.
If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. Else were your children unclean (επε αρα τα τεκνα ακαθαρτα). The common ellipse of the condition with επε: "since, accordingly, if it is otherwise, your children are illegitimate (ακαθαρτα)."
If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not αγιος till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
Is not under bondage (ου δεδουλωτα). Perfect passive indicative of δουλοω, to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ's words in Mt 5:32 ; 19:9 . Luther argued that the Christian partner, thus released, may marry again.
But that is by no means clear, unless the unbeliever marries first. But God hath called us in peace (εν δε ειρηνη κεκληκεν ημας or υμας). Perfect active indicative of καλεω, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.
For how knowest thou? (τ γαρ οιδασ;). But what does Paul mean? Is he giving an argument against the believer accepting divorce or in favour of doing so? The syntax allows either interpretation with ε (if) after οιδας. Is the idea in ε (if) hope of saving the other or fear of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators.
And yet one hesitates to interpret Paul as advocating divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10 .
Only (ε μη). This use of ε μη as an elliptical condition is very common ( 7:5 ; Ga 1:7 , 19 ; Ro 14:14 ), "except that" like πλην. Paul gives a general principle as a limitation to what he has just said in verse 15 . "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer).
He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. As the Lord hath distributed to each man (εκαστω ως μεμερικεν ο κυριος). Perfect active indicative of μεριζω, old verb from μερος, apart. Each has his lot from the Lord Jesus, has his call from God.
He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. And so ordain I (κα ουτως διατασσομα). Military term, old word, to arrange in all the churches (distributed, δια-). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.
Let him not become uncircumcized (μη επισπασθω). Present middle imperative of επισπαω, old verb to draw on. In LXX ( I Macc. 1:15 ) and Josephus ( Ant . XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.
But the keeping of the commandments of God (αλλα τηρησις εντολων θεου). Old word in sense of watching ( Ac 4:3 ). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in Ga 5:6 ; 6:15 ; Ro 2:25-29 (only the inward or spiritual Jew counts).
Wherein he was called (η εκληθη). When he was called by God and saved, whether a Jew or a Gentile, a slave or a freeman.
Wast thou called being a bondservant? (δουλος εκληθησ;). First aorist passive indicative. Wast thou, a slave, called? Care not for it (μη σο μελετω). "Let it not be a care to thee." Third person singular (impersonal) of μελε, old verb with dative σο. It was usually a fixed condition and a slave could be a good servant of Christ ( Col 3:22 ; Eph 6:5 ; Tit 2:9 ), even with heathen masters.
Use it rather (μαλλον χρησα). Make use of what? There is no "it" in the Greek. Shall we supply ελευθερια (instrumental case after χρησα or δουλεια)? Most naturally ελευθερια, freedom, from ελευθερος, just before. In that case ε κα is not taken as although, but κα goes with δυνασα, "But if thou canst also become free, the rather use your opportunity for freedom."
On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησα is second person singular aorist middle imperative of χραομα, to use, old and common verb.
The Lord's freedman (απελευθερος Κυριου). Απελευθερος is an old word for a manumitted slave, ελευθερος from ερχομα, to go and so go free, απ- from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (δουλος). But Christ set us free from sin by paying the ransom (λυτρον) of his life on the Cross ( Mt 20:28 ; Ro 8:2 ; Ga 5:1 ).
Christ is thus the patronus of the libertus who owes everything to his patronus . He is no longer the slave of sin ( Ro 6:6 , 18 ), but a slave to God ( Ro 6:22 ). Likewise the freeman when called is Christ's slave (ομοιως ο ελευθερος κληθεις δουλος εστιν Χριστου). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men.
All were slaves of sin and have been set free from sin by Christ who now owns them all.
Ye were bought with a price (τιμης ηγορασθητε). See on 6:20 for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ. Become not bondservants of men (μη γινεσθε δουλο ανθρωπων). Present middle imperative of γινομα with negative μη. Literally, stop becoming slaves of men. Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon.
Those already free from human slavery should not become enslaved.
With God (παρα θεω). There is comfort in that. Even a slave can have God at his side by remaining at God's side.
I have no commandment of the Lord (επιταγην Κυριου ουκ εχω). A late word from επιτασσω, old Greek verb to enjoin, to give orders to. Paul did have (verse 10 ) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus ( Ac 20:35 ) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus ( 1Co 11:23 ).
Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means ( 7:25 , 28 , 34 , 36-38 ) and not as in Re 14:4 (metaphor). It is probable that in the letter ( 7:1 ) the Corinthians had asked about this problem. But I give my judgment (γνωμην δε διδωμ).
About mixed marriages ( 12-16 ) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no "command," but only "a judgment," a deliberately formed decision from knowledge ( 2Co 8:10 ), not a mere passing fancy. As one that hath obtained mercy of the Lord to be faithful (ως ηλεημενος υπο κυριου πιστος εινα).
Perfect passive participle of ελεεω, old verb to receive mercy (ελεος). Πιστος is predicate nominative with infinitive εινα. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
I think therefore (νομιζω ουν). Paul proceeds to express therefore the previously mentioned judgment (γνωμην) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. By reason of the present distress (δια την ενεστωσαν αναγκην). The participle ενεστωσαν is second perfect active of ενιστημ and means "standing on" or "present" (cf.
Ga 1:4 ; Heb 9:9 ). It occurs in 2Th 2:2 of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming ( Mt 24:8 ff. ) though Paul had denied saying that the advent was right at hand ( 2Th 2:2 ).
Αναγκη is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming ( Lu 21:23 ) and also for Paul's persecutions ( 1Th 3:7 ; 2Co 6:4 ; 12:10 ). Perhaps there is a mingling of both ideas here. Namely . This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν) after νομιζω is repeated with recitative οτ, "That the being so is good for a man" (οτ καλον ανθρωπω το ουτως εινα).
The use of the article το with εινα compels this translation. Probably Paul means for one (ανθρωπω, generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν is not expressed. He uses καλον (good) as in 7:1 .
Art thou bound to a wife? (δεδεσα γυναικι;). Perfect passive indicative of δεω, to bind, with dative case γυναικ. Marriage bond as in Ro 7:2 . Seek not to be loosed (μη ζητε λυσιν). Present active imperative with negative μη, "Do not be seeking release" (λυσιν) from the marriage bond, old word, here only in N. T. Seek not a wife (μη ζητε γυναικα). Same construction, Do not be seeking a wife.
Bachelors as well as widowers are included in λελυσα (loosed, perfect passive indicative of λυω). This advice of Paul he only urges "because of the present necessity" (verse 26 ). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Eph 5:22-33 . Paul does not present it as his opinion for all men at all times.
Men feel it their duty to seek a wife.
But and if thou marry (εαν δε κα γαμησηις). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with εαν: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. Thou hast not sinned (ουχ ημαρτες). Second aorist active indicative of αμαρτανω, to sin, to miss a mark.
Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, Grammar , pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (παρθενος) except that the old form of the first aorist subjunctive (γημη) occurs in place of the late γαμηση above.
The MSS. interchange both examples. There is no special point in the difference in the forms. Shall have tribulation in the flesh (θλιψιν τη σαρκ εξουσιν). Emphatic position of θλιψιν (pressure). See 2Co 12:7 σκολοπς τη σαρκ (thorn in the flesh). And I would spare you (εγω δε υμων φειδομα). Possibly conative present middle indicative, I am trying to spare you like αγε in Ro 2:4 and δικαιουσθε in Ga 5:4 .
But this I say (τουτο δε φÂημ. Note φÂημ here rather than λεγÂω (verses 8 , 12 ). A new turn is here given to the argument about the present necessity. The time is shortened (ο καιρος συνεσταλμενος εστιν). Perfect periphrastic passive indicative of συστελλω, old verb to place together, to draw together. Only twice in the N. T. , here and Ac 5:6 which see. Found in the papyri for curtailing expenses.
Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate ( Php 1:21-26 ), though still looking for the coming of Christ ( 3:20 ). That henceforth (το λοιπον ινα). Proleptic position of το λοιπον before ινα and in the accusative of general reference and ινα has the notion of result rather than purpose (Robertson, Grammar , p.
997). As though they had none (ως μη εχοντες). This use of ως with the participle for an assumed condition is regular and μη in the Koine is the normal negative of the participle. So the idiom runs on through verse 31 .
As though they possessed not (ως μη κατεχοντες). See this use of κατεχω, old verb to hold down ( Lu 14:9 ), to keep fast, to possess, in 2Co 6:10 . Paul means that all earthly relations are to hang loosely about us in view of the second coming.
Those that use the world (ο χρωμενο τον κοσμον). Old verb χραομα, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, Grammar , p. 468). As not abusing it (ως μη καταχρημενο). Perfective use of κατα in composition, old verb, but here only in N.
T. , to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. For the fashion of this world passeth away (παραγε γαρ το σχημα του κοσμου τουτου). Cf. 1Jo 2:17 . Σχημα is the habitus , the outward appearance, old word, in N. T. only here and Php 2:7 f . Παραγε (old word) means "passes along" like a moving panorama (movie show!)
Used of Jesus passing by in Jericho ( Mt 20:30 ).
Free from cares (αμεριμνους). Old compound adjective (α privative and μεριμνα, anxiety). In N. T. only here and Mt 28:14 which see. The things of the Lord (τα του Κυριου). The ideal state (so as to the widow and the virgin in verse 33 ), but even the unmarried do let the cares of the world choke the word ( Mr 4:19 ). How he may please the Lord (πως αρεση τω Κυριω).
Deliberative subjunctive with πως retained in an indirect question. Dative case of Κυριω. Same construction in verse 33 with πως αρεση τη γυναικ (his wife) and in 34 πως αρεση τω ανδρ (her husband).
And there is a difference also between the wife and the virgin (κα μεμεριστα κα η γυνη κα η παρθενος). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put κα μεμεριστα in verse 33 and begin a new sentence with κα η γυνη and add η αγαμος after η γυνη, meaning "the widow and the virgin each is anxious for the things of the Lord" like the unmarried man (ο αγαμος, bachelor or widow) in verse 32 .
Possibly so, but the MSS. vary greatly at every point. At any rate Paul's point is that the married woman is more disposed to care for the things of the world. But, alas, how many unmarried women (virgins and widows) are after the things of the world today and lead a fast and giddy life.
For your own profit (προς το υμων αυτων συμφορον). Old adjective, advantageous, with neuter article here as substantive, from verb συμφερω. In N. T. here only and 10:33 . Note reflexive plural form υμων αυτων. Not that I may cast a snare upon you (ουχ ινα βροχον υμιν επιβαλω). Βροχον is a noose or slip-knot used for lassoing animals, old word, only here in N.
T. Papyri have an example "hanged by a noose." Επιβαλω is second aorist active subjunctive of επιβαλλω, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. For that which is seemly (προς το ευσχημον). Old adjective (ευ, well, σχημων, shapely, comely, from σχημα, figure).
For the purpose of decorum. Attend upon the Lord (ευπαρεδρον). Adjective construed with προς το, before, late word (Hesychius) from ευ, well, and παρεδρος, sitting beside, "for the good position beside the Lord" (associative instrumental case of Κυριω). Cf. Mary sitting at the feet of Jesus ( Lu 10:39 ). Without distraction (απερισπαστως). Late adverb (Polybius, Plutarch, LXX) from the adjective απερισπαστος (common in the papyri) from α privative and περισπαω, to draw around ( Lu 10:40 ).
That he behaveth himself unseemly (ασχημονειν). Old verb, here only in N. T. , from ασχημων ( 1Co 12:23 ), from α privative and σχημα. Occurs in the papyri. Infinitive in indirect discourse after νομιζε (thinks) with ε (condition of first class, assumed as true). If she be past the flower of her age (εαν η υπερακμος). Old word, only here in N. T. , from υπερ (over) and ακμη (prime or bloom of life), past the bloom of youth, superadultus (Vulgate).
Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. If need so requireth (κα ουτως οφειλε γινεσθα). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it.
The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' Andromache , 987). Let them marry (γαμειτωσαν). Present active plural imperative (long form).
To keep his own virgin daughter (τηρειν την εαυτου παρθενον). This means the case when the virgin daughter does not wish to marry and the father agrees with her, he shall do well (καλως ποιησε).
Doeth well (καλως ποιε). So Paul commends the father who gives his daughter in marriage (γαμιζε). This verb γαμιζω has not been found outside the N.T. See on Mt 22:30 . Shall do better (κρεισσον ποιησε). In view of the present distress ( 7:26 ) and the shortened time ( 7:29 ). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.
For so long time as her husband liveth (εφ' οσον χρονον ζη ο ανηρ αυτης). While he lives (τω ζωντ ανδρ) Paul says in Ro 7:2 . This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands. There is a screw loose somewhere. Paul here treats as a sort of addendum the remarriage of widows. He will discuss it again in 1Ti 5:9-13 and then he will advise younger widows to marry.
Paul leaves her free here also to be married again, "only in the Lord" (μονον εν Κυριω). Every marriage ought to be "in the Lord." To be married (γαμηθηνα) is first aorist passive infinitive followed by the dative relative ω with unexpressed antecedent τουτω.
Happier (μακαριωτερα). Comparative of μακαριος used in the Beatitudes ( Mt 5:3 ff. ). After my judgment (κατα την εμην γνωμην). The same word used in verse 25 , not a command. I think (δοκω). From δοκεω, not νομιζω of verse 26 . But he insists that he has "the spirit of God" (πνευμα θεου) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.