Bible Commentaries

Now concerning the things whereof ye wrote (περι δε ων εγραπσατε — peri de hōn egrapsate). An ellipsis of περι τουτων — peri toutōn the antecedent of περι ων — peri hōn 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 — kalon). 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 (1 Timothy 4:3). Paul uses marriage as a metaphor of our relation to Christ (2 Corinthians 11:2; Romans 7:4; Ephesians 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 απτεσται — haptesthai (touch) is the usual construction.

Because of fornications (δια τας πορνειας — dia tas porneias). 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 οπειλην αποδιδοτω — tēn opheilēn apodidotō). 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 1 Corinthians 7:1 commends celibacy against sensualists” (Findlay).

The wife (η γυνη — hē gunē). The wife is mentioned first, but the equality of the sexes in marriage is clearly presented as the way to keep marriage undefiled (Hebrews 13:4). “In wedlock separate ownership of the person ceases” (Robertson and Plummer).

Except it be by consent for a season (ει μητι αν εκ συμπωνου προς καιρον — ei mēti ̣aň ek sumphōnou pros kairon). If αν — an is genuine, it can either be regarded as like εαν — ean though without a verb or as loosely added after ει μητι — ei mēti and construed with it.

That ye may give yourselves unto prayer (ινα σχολασητε τηι προσευχηι — hina scholasēte tēi proseuchēi). First aorist active subjunctive of σχολαζω — scholazō late verb from σχολη — scholē 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 πειραζηι — hina mē peirazēi). Present subjunctive, that Satan may not keep on tempting you.

Because of your incontinency (δια την ακρασιαν υμων — dia tēn akrasian ̣humōň). A late word from Aristotle on for ακρατεια — akrateia from ακρατης — akratēs (without self-control, α — a privative and κρατεω — krateō to control, common old word). In N.T. only here and Matthew 23:25 which see.

By way of permission (κατα συνγνωμην — kata sungnōmēn). 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 — ou kat' epitagēn). Late word (in papyri) from επιτασσω — epitassō old word to enjoin. Paul has not commanded people to marry. He has left it an open question.

Yet I would (τελω δε — thelō de). “But I wish.” Followed by accusative and infinitive (αντρωπους ειναι — anthrōpous einai). This is Paul‘s personal preference under present conditions (1 Corinthians 7:26).

Even as I myself (ως και εμαυτον — hōs kai emauton). This clearly means that Paul was not then married and it is confirmed by 1 Corinthians 9:5. Whether he had been married and was now a widower turns on the interpretation of Acts 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 τεου — idion charisma ek theou). So each must decide for himself. See note on 1 Corinthians 1:7 for χαρισμα — charisma a late word from χαριζομαι — charizomai f0).

To the unmarried and to the widows (τοις αγαμοις και ταις χηραις — tois agamois kai tais chērais). 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 (1 Corinthians 7:25) and in 1 Corinthians 7:32 ο αγαμος — ho agamos 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 — hōs kagō (even as I). After discussing marital relations in 1 Corinthians 7:2-7 he returns to the original question in 1 Corinthians 7:1 and repeats his own personal preference as in 1 Corinthians 7:7. He does not say that it is better to be unmarried, but only that it is good (καλον — kalon as in 1 Corinthians 7:1) for them to remain unmarried. Αγαμος — Agamos is an old word and in N.T. occurs only in this passage. In 1 Corinthians 7:11, 1 Corinthians 7:34 it is used of women where the old Greeks would have used ανανδρος — anandros without a husband.

But if they have not continency (ει δε ουκ εγκρατευονται — ei de ouk egkrateuontai). Condition of the first class, assumed as true. Direct middle voice εγκρατευονται — egkrateuontai hold themselves in, control themselves.

Let them marry (γαμησατωσαν — gamēsatōsan). First aorist (ingressive) active imperative. Usual Koiné{[28928]}š form in τωσαν — ̇tōsan for third plural.

Better (κρειττον — kreitton). 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 πυρουσται — purousthai (present middle infinitive) for sexual passion is common enough as also for grief (2 Corinthians 11:29).

To the married (τοις γεγαμηκοσιν — tois gegamēkosin). Perfect active participle of γαμεω — gameō old verb, to marry, and still married as the tense shows.

I give charge (παραγγελλω — paraggellō). Not mere wish as in 1 Corinthians 7:7, 1 Corinthians 7:8.

Not I, but the Lord (ουκ εγω αλλα ο κυριος — ouk egō alla ho kurios). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Matthew 5:31.; Matthew 19:3-12; Mark 10:9-12; Luke 16:18. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mark 10:9 we have from Christ: “What therefore God joined together let not man put asunder” (μη χοριζετω — mē chorizetō).

That the wife depart not from her husband (γυναικα απο ανδρος μη χοριστηναι — gunaika apo andros mē choristhēnai). First aorist passive infinitive (indirect command after παραγγελλω — paraggellō) of χοριζω — chorizō old verb from adverbial preposition χωρις — chōris 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 (Mark 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 Koiné{[28928]}š (Robertson, Grammar, p. 817).

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But and if she depart (εαν δε και χωριστηι — ean de kai chōristhēi). Third class condition, undetermined. If, in spite of Christ‘s clear prohibition, she get separated (ingressive passive subjunctive), let her remain unmarried (μενετω αγαμος — menetō agamos). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication.

Or else be reconciled to her husband (η τωι ανδρι καταλλαγητω — ē tōi andri katallagētō). Second aorist (ingressive) passive imperative of καταλλασσω — katallassō old compound verb to exchange coins as of equal value, to reconcile. One of Paul‘s great words for reconciliation with God (2 Corinthians 5:18-20; Romans 5:10). Διαλλασσω — Diallassō (Matthew 5:24 which see) was more common in the older Greek, but καταλλασσω — katallassō in the later. The difference in idea is very slight, δια — diȧ accents notion of exchange, κατ — kaṫ the perfective idea (complete reconciliation). Dative of personal interest is the case of ανδρι — andri This sentence is a parenthesis between the two infinitives χωριστηναι — chōristhēnai and απιεναι — aphienai (both indirect commands after παραγγελλω — paraggellō).

And that the husband leave not his wife (και ανδρα μη απιεναι — kai andra mē aphienai). This is also part of the Lord‘s command (Mark 10:11). Απολυω — Apoluō occurs in Mark of the husband‘s act and απιεναι — aphienai here, both meaning to send away. Bengel actually stresses the difference between χωριστηναι — chōristhēnai 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 — tois de loipois legō egōclass="normal greek">γυναικα απιστον — ouch ho Kurios). 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 (απιστον — gunaika apiston). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form οι λοιποι — apiston 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 (απιστος — hoi loipoi) for Gentiles (Ephesians 2:3) we have already had in 1 Thessalonians 4:13; 1 Thessalonians 5:6 which see. The Christian husband married his wife when he himself was an unbeliever. The word συνευδοκει — apistos sometimes means unfaithful (Luke 12:46), but not here (cf. John 20:27).

She is content (μη απιετω αυτην — suneudokei). Late compound verb to be pleased together with, agree together. In the papyri.

Let him not leave her (απιημι — mē aphietō autēn). Perhaps here and in 1 Corinthians 7:11, 1 Corinthians 7:13 απολυω — aphiēmi should be translated “put away” like απιημι — apoluō in Mark 10:1. Some understand aphiēmi as separation from bed and board, not divorce.

Which hath an unbelieving husband (ητις εχει ανδρα απιστον — hētis echei andra apiston). Relative clause here, while a conditional one in 1 Corinthians 7:12 (ει τις — ei tis if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.

Is sanctified in the wife (ηγιασται εν τηι γυναικι — hēgiastai en tēi gunaiki). Perfect passive indicative of αγιαζω — hagiazō 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 (επει αρα τα τεκνα ακαταρτα — epei ara ta tekna akatharta). The common ellipse of the condition with επει — epei “since, accordingly, if it is otherwise, your children are illegitimate (ακαταρτα — akatharta).” 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 — hagios till it was baptized. The verse throws no light on the question of infant baptism” (Robertson and Plummer).

Is not under bondage (ου δεδουλωται — ou dedoulōtai). Perfect passive indicative of δουλοω — douloō 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 Matthew 5:32; Matthew 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 ειρηνηι κεκληκεν ημας — en de eirēnēi keklēken hēmas or υμας — humas). Perfect active indicative of καλεω — kaleō 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? (τι γαρ οιδασ — ti gar oidas̱). 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 ει — ei (if) after οιδας — oidas Is the idea in ει — ei (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 1 Corinthians 7:10.

Only (ει μη — ei mē). This use of ει μη — ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην — plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “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 (εκαστωι ως μεμερικεν ο κυριος — hekastōi hōs memeriken ho kurios). Perfect active indicative of μεριζω — merizō old verb from μερος — meros 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 (και ουτως διατασσομαι — kai houtōs diatassomai). Military term, old word, to arrange in all the churches (distributed, δια — diȧ). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.

Let him not become uncircumcized (μη επισπαστω — mē epispasthō). Present middle imperative of επισπαω — epispaō old verb to draw on. In lxx (1 Maccabees 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 τεου — alla tērēsis entolōn theou). Old word in sense of watching (Acts 4:3). Paul‘s view of the worthlessness of circumcision or of uncircumcision is stated again in Galatians 5:6; Galatians 6:15; Romans 2:25-29 (only the inward or spiritual Jew counts).

Wherein he was called (ηι εκλητη — hēi eklēthē). 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 εκλητησ — doulos eklēthēs̱). First aorist passive indicative. Wast thou, a slave, called?

Care not for it (μη σοι μελετω — mē soi meletō). “Let it not be a care to thee.” Third person singular (impersonal) of μελει — melei old verb with dative σοι — soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters.

Use it rather (μαλλον χρησαι — mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι — eleutheriāi (instrumental case after χρησαι — chrēsai or δουλειαι — douleiāi)? Most naturally ελευτεριαι — eleutheriāi freedom, from ελευτερος — eleutheros just before. In that case ει και — ei kai is not taken as although, but και — kai goes with δυνασαι — dunasai “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. Χρησαι — Chrēsai is second person singular aorist middle imperative of χραομαι — chraomai to use, old and common verb.

The Lord‘s freedman (απελευτερος Κυριου — apeleutheros Kuriou). Απελευτερος — Apeleutheros is an old word for a manumitted slave, ελευτερος — eleutheros from ερχομαι — erchomai to go and so go free, απ — aṗ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ‘s slave (δουλος — doulos). But Christ set us free from sin by paying the ransom (λυτρον — lutron) of his life on the Cross (Matthew 20:28; Romans 8:2; Galatians 5:1). Christ is thus the patronus of the libertus who owes everything to his patronus. He is no longer the slave of sin (Romans 6:6, Romans 6:18), but a slave to God (Romans 6:22).

Likewise the freeman when called is Christ‘s slave (ομοιως ο ελευτερος κλητεις δουλος εστιν Χριστου — homoiōs ho eleutheros klētheis doulos estin Christou). 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 ηγοραστητε — timēs ēgorasthēte). See note on 1 Corinthians 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 γινεστε δουλοι αντρωπων — mē ginesthe douloi anthrōpōn). Present middle imperative of γινομαι — ginomai with negative μη — mē 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 τεωι — para theōi). 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 — epitagēn Kuriou ouk echō). A late word from επιτασσω — epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) 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 (Acts 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 (1 Corinthians 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 (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem.

But I give my judgment (γνωμην δε διδωμι — gnōmēn de didōmi). About mixed marriages (1 Corinthians 7:12) 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 (2 Corinthians 8:10), not a mere passing fancy.

As one that hath obtained mercy of the Lord to be faithful (ως ηλεημενος υπο κυριου πιστος ειναι — hōs ēleēmenos hupo kuriou pistos einai). Perfect passive participle of ελεεω — eleeō old verb to receive mercy (ελεος — eleos). Πιστος — Pistos is predicate nominative with infinitive ειναι — einai 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 — nomizō oun). Paul proceeds to express therefore the previously mentioned judgment (γνωμην — gnōmēn) 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 — dia tēn enestōsan anagkēn). The participle ενεστωσαν — enestōsan is second perfect active of ενιστημι — enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 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 (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη — Anagkē 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 (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 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 — huparchein) after νομιζω — nomizō is repeated with recitative οτι — hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι — hoti kalon anthrōpōi to houtōs einai). The use of the article το — to with ειναι — einai compels this translation. Probably Paul means for one (αντρωπωι — anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν — estin is not expressed. He uses καλον — kalon (good) as in 1 Corinthians 7:1.

Art thou bound to a wife? (δεδεσαι γυναικι — dedesai gunaiki̱). Perfect passive indicative of δεω — deō to bind, with dative case γυναικι — gunaiki Marriage bond as in Romans 7:2.

Seek not to be loosed (μη ζητει λυσιν — mē zētei lusin). Present active imperative with negative μη — mē “Do not be seeking release” (λυσιν — lusin) from the marriage bond, old word, here only in N.T.

Seek not a wife (μη ζητει γυναικα — mē zētei gunaika). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσαι — lelusai (loosed, perfect passive indicative of λυω — luō). This advice of Paul he only urges “because of the present necessity” (1 Corinthians 7:26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Ephesians 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 και γαμησηις — ean de kai gamēsēis). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with εαν — ean “But if thou also commit matrimony or get married,” in spite of Paul‘s advice to the contrary.

Thou hast not sinned (ουχ ημαρτες — ouch hēmartes). Second aorist active indicative of αμαρτανω — hamartanō 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 (παρτενος — parthenos) except that the old form of the first aorist subjunctive (γημηι — gēmēi) occurs in place of the late γαμησηι — gamēsēi above. The MSS. interchange both examples. There is no special point in the difference in the forms.

Shall have tribulation in the flesh (τλιπσιν τηι σαρκι εχουσιν — thlipsin tēi sarki hexousin). Emphatic position of τλιπσιν — thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι — skolops tēi sarki (thorn in the flesh).

And I would spare you (εγω δε υμων πειδομαι — egō de humōn pheidomai). Possibly conative present middle indicative, I am trying to spare you like αγει — agei in Romans 2:4 and δικαιουστε — dikaiousthe in Galatians 5:4.

But this I say (τουτο δε πημι — touto de phēmi Note πημι — phēmi here rather than λεγω — legō (1 Corinthians 7:8, 1 Corinthians 7:12). A new turn is here given to the argument about the present necessity.

The time is shortened (ο καιρος συνεσταλμενος εστιν — ho kairos sunestalmenos estin). Perfect periphrastic passive indicative of συστελλω — sustellō old verb to place together, to draw together. Only twice in the N.T., here and Acts 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 (Philemon 1:21-26), though still looking for the coming of Christ (1 Corinthians 3:20).

That henceforth (το λοιπον ινα — to loipon hina). Proleptic position of το λοιπον — to loipon before ινα — hina and in the accusative of general reference and ινα — hina has the notion of result rather than purpose (Robertson, Grammar, p. 997).

As though they had none (ως μη εχοντες — hōs mē echontes). This use of ως — hōs with the participle for an assumed condition is regular and μη — mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31.

As though they possessed not (ως μη κατεχοντες — hōs mē katechontes). See this use of κατεχω — katechō old verb to hold down (Luke 14:9), to keep fast, to possess, in 2 Corinthians 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 (οι χρωμενοι τον κοσμον — hoi chrōmenoi ton kosmon). Old verb χραομαι — chraomai 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 καταχρημενοι — hōs mē katachrēmenoi). Perfective use of κατα — kata 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 (παραγει γαρ το σχημα του κοσμου τουτου — paragei gar to schēma tou kosmou toutou). Cf. 1 John 2:17. Σχημα — Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει — Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30).

Free from cares (αμεριμνους — amerimnous). Old compound adjective (α — a privative and μεριμνα — merimna anxiety). In N.T. only here and Matthew 28:14 which see.

The things of the Lord (τα του Κυριου — ta tou Kuriou). The ideal state (so as to the widow and the virgin in 1 Corinthians 7:33), but even the unmarried do let the cares of the world choke the word (Mark 4:19).

How he may please the Lord (πως αρεσηι τωι Κυριωι — pōs aresēi tōi Kuriōi). Deliberative subjunctive with πως — pōs retained in an indirect question. Dative case of Κυριωι — Kuriōi Same construction in 1 Corinthians 7:33 with πως αρεσηι τηι γυναικι — pōs aresēi tēi gunaiki (his wife) and in 1 Corinthians 7:34 πως αρεσηι τωι ανδρι — pōs aresēi tōi andri (her husband).

And there is a difference also between the wife and the virgin (και μεμερισται και η γυνη και η παρτενος — kai memeristai kai hē gunē kai hē parthenos). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put και μεμερισται — kai memeristai in 1 Corinthians 7:33 and begin a new sentence with και η γυνη — kai hē gunē and add η αγαμος — hē agamos after η γυνη — hē gunē meaning “the widow and the virgin each is anxious for the things of the Lord” like the unmarried man (ο αγαμος — ho agamos bachelor or widow) in 1 Corinthians 7:32. 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 συμπορον — pros to humōn autōn sumphoron). Old adjective, advantageous, with neuter article here as substantive, from verb συμπερω — sumpherō In N.T. here only and 1 Corinthians 10:33. Note reflexive plural form υμων αυτων — humōn autōn

Not that I may cast a snare upon you (ουχ ινα βροχον υμιν επιβαλω — ouch hina brochon humin epibalō). ροχον — Brochon 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 — Epibalō is second aorist active subjunctive of επιβαλλω — epiballō 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 — pros to euschēmon). Old adjective (ευ — eu well, σχημων — schēmōn shapely, comely, from σχημα — schēma figure). For the purpose of decorum.

Attend upon the Lord (ευπαρεδρον — euparedron). Adjective construed with προς το — pros to before, late word (Hesychius) from ευ — eu well, and παρεδρος — paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι — Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39).

Without distraction (απερισπαστως — aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος — aperispastos (common in the papyri) from α — a privative and περισπαω — perispaō to draw around (Luke 10:40).

That he behaveth himself unseemly (ασχημονειν — aschēmonein). Old verb, here only in N.T., from ασχημων — aschēmōn (1 Corinthians 12:23), from α — a privative and σχημα — schēma Occurs in the papyri. Infinitive in indirect discourse after νομιζει — nomizei (thinks) with ει — ei (condition of first class, assumed as true).

If she be past the flower of her age (εαν ηι υπερακμος — ean ēi huperakmos). Old word, only here in N.T., from υπερ — huper (over) and ακμη — akmē (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 (και ουτως οπειλει γινεσται — kai houtōs opheilei ginesthai). “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 — gameitōsan). Present active plural imperative (long form).

To keep his own virgin daughter (τηρειν την εαυτου παρτενον — tērein tēn heautou parthenon). This means the case when the virgin daughter does not wish to marry and the father agrees with her, he shall do well (καλως ποιησει — kalōs poiēsei).

Doeth well (καλως ποιει — kalōs poiei). So Paul commends the father who gives his daughter in marriage (γαμιζει — gamizei). This verb γαμιζω — gamizō has not been found outside the N.T. See Matthew 22:30.

Shall do better (κρεισσον ποιησει — kreisson poiēsei). In view of the present distress (1 Corinthians 7:26) and the shortened time (1 Corinthians 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 (επ οσον χρονον ζηι ο ανηρ αυτης — Ephesians' hoson chronon zēi ho anēr autēs). While he lives (τωι ζωντι ανδρι — tōi zōnti andri) Paul says in Romans 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 1 Timothy 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 Κυριωι — monon en Kuriōi). Every marriage ought to be “in the Lord.”

To be married (γαμητηναι — gamēthēnai) is first aorist passive infinitive followed by the dative relative ωι — hōi with unexpressed antecedent τουτωι — toutōi f0).

Happier (μακαριωτερα — makariōterā). Comparative of μακαριος — makarios used in the Beatitudes (Matthew 5:3.).

After my judgment (κατα την εμην γνωμην — kata tēn emēn gnōmēn). The same word used in 1 Corinthians 7:25, not a command.

I think (δοκω — dokō). From δοκεω — dokeō not νομιζω — nomizō of 1 Corinthians 7:26. But he insists that he has “the spirit of God” (πνευμα τεου — pneuma theou) 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.