New Life Bible Fellowship Church
6/21/2026

      • Psalm 27:1KJV1900

  • In Christ Alone
  • Turn Your Eyes

      • Proverbs 25:11–28KJV1900

  • Introduction:

    We come now to the conclusion of Paul's extended teaching on marriage and singleness in 1 Corinthians 7. It has been a rich and complex chapter. Paul has addressed the married, the unmarried, those in mixed marriages, the divorced, the widowed, the betrothed—each with pastoral wisdom shaped by eschatological urgency.
    In verses 1-9, Paul affirmed both marriage and singleness as gifts from God. In verses 10-16, he addressed divorce and mixed marriages—stay together if possible, but the believer is not enslaved if the unbeliever leaves. In verses 17-24, he established the principle of remaining in the calling where God found you. In verses 25-35, he commended singleness in light of the present crisis—the time is short, the world is passing away, and the unmarried can give undivided devotion to the Lord.
    Now Paul addresses two specific situations that required clarification.
    First, he speaks of a man seeking whether to have a marriageable women (virgin) marry or remain single. A passage that is difficult to interpret but its purpose is clear.
    Second, Paul addresses widows. A widow is "bound" to her husband as long as he lives. But when he dies, she is free. She may remarry—but only "in the Lord." And in Paul's judgment, she will be happier if she remains as she is.
    In both of these situations, the underlying principles remain relevant: How do we make decisions about marriage in light of eternity? How do we balance freedom and wisdom? How do we honor both marriage and singleness as legitimate paths of faithfulness?
    Today we hear Paul's final counsel on these matters—counsel that honors human freedom while pointing toward eternal priorities.
    Let's open our Bibles to 1 Corinthians 7:36.

    Text: 1 Corinthians 7:36-40

    1 Corinthians 7:36–40 ESV
    36 If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. 37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well. 38 So then he who marries his betrothed does well, and he who refrains from marriage will do even better. 39 A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. 40 Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.

    Main Idea: Since marriage and singleness are both ordained by God, we as His people should make marriage decisions wisely, with freedom to marry or remain single, but always "in the Lord."

    Background:

    1. The Interpretive Challenge of Verses 36-38

    Verses 36-38 are among the most difficult in the chapter to interpret. The Greek is ambiguous, and scholars have proposed two main readings:
    Option 1: A Father and His Virgin Daughter
    On this reading, Paul addresses a father deciding whether to give his virgin daughter in marriage.
    Scripture provides extensive evidence that fathers exercised decisive authority over their unmarried daughters’ marital and religious commitments.
    Vows and Religious Obligations
    A father could nullify his daughter’s vows to the Lord simply by opposing them on the day he heard of them, even if she had already bound herself by pledge (Num 30:3–5). This wasn’t a minor technicality—it was absolute authority over her spiritual commitments while she remained under his roof.
    Marriage Arrangements
    The pattern appears consistently across narratives. Abraham sent his servant to find a wife for his son Isaac, instructing him not to take a wife from the Canaanites but to go to Abraham’s country and kindred (Gen 24:1–4). When Jacob desired Rachel, he negotiated with Laban for seven years of service, and Laban retained the authority to determine which daughter Jacob would receive (Gen 29:18–28). Caleb offered his daughter Achsah as a wife to whoever captured Kiriath-sepher, and then gave her to Othniel (Judg 1:12–13). Saul offered his daughter Merab to David as a wife, then later offered Michal under similar terms (1 Sam 18:17–27).
    Legal Protections
    When seduction occurred, the seducer was required to pay the bride-price and marry the virgin, unless her father utterly refused to give her to him (Exod 22:16–17). The father’s refusal was binding—his will superseded even the seducer’s obligation. When Shechem desired Jacob’s daughter, negotiations occurred between Shechem and her father and brothers, with requests to “give her to him to be his wife” (Gen 34:6–12).
    This consistent pattern demonstrates that a father’s authority over his unmarried daughter’s marital status was foundational to ancient Israelite law and practice, making the father-daughter interpretation of 1 Corinthians 7:36–38 culturally coherent.
    Since in the first century when Paul was writing, the father has authority over her marital decisions, Paul is using this to teach a principle.
    This was the dominant interpretation in the early church and remains common today. It fits the cultural context, where fathers had the authority over their daughters until marriage. This was not seen as something evil domineering but one of loving protection and provision.
    Option 2: A Man and His Fiancée
    On this reading, Paul addresses a man engaged to a virgin. He is deciding whether to go through with the marriage. If he marries her, he does well. If he decides not to marry (perhaps for the sake of undivided devotion), he does better.
    This reading takes "his virgin" (τὴν παρθένον αὐτοῦ) as his fiancée rather than his daughter.

    I. The Responsible Man's Decision (vv. 36-38)

    36 If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin.
    If anyone thinks that he is not behaving properly toward his betrothed
    ἀσχημονέω (aschēmoneō) — "To behave improperly / To act shamefully" - This verb describes acting in a way that is unseemly or improper. The father (or man) feels he is not treating his virgin (daughter or fiancée) properly by keeping her unmarried.
    τὴν παρθένον αὐτοῦ (tēn parthenon autou) — "His virgin" - The possessive pronoun could indicate:
    His daughter (a father's authority over his child)
    His fiancée (a man's relationship with his betrothed)
    if his passions are strong
    ὑπέρακμος (hyperakmos) — "Past the prime / Beyond the peak" - This rare adjective (ὑπέρ + ἀκμή, "peak") is ambiguous:
    If referring to the daughter: "past marriageable age" or "fully mature"
    If referring to the man: "with strong passions" or "past self-control"
    Both interpretations have support. If the daughter is of full marriageable age, the father may feel obligated to arrange her marriage. If the man has strong passions, he may need to marry rather than burn (cf. v. 9).
    and it has to be
    ὀφείλω (opheilō) — "To owe / To be obligated / It is necessary" - Circumstances require that marriage happen. There is some necessity—whether the daughter's age, the man's desires, or social expectations.
    let him do as he wishes: let them marry—it is no sin.
    οὐχ ἁμαρτάνει (ouch hamartanei) — "He does not sin" - Paul's assurance is clear: giving the daughter in marriage (or marrying the fiancée) is not sin. Despite Paul's commendation of singleness, marriage remains a legitimate and sinless choice.
    γαμείτωσαν (gameitōsan) — "Let them marry" - The plural imperative ("let them marry") suggests a couple—either the daughter and her suitor, or the man and his fiancée.
    The Logic of Verse 36
    Paul addresses a situation where circumstances call for marriage:
    The father feels he is acting improperly by keeping his daughter unmarried
    She is of marriageable age (or he has strong passions)
    Necessity requires action
    In such a case: let him do what he wishes. Let them marry. It is no sin.
    37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well.
    But whoever is firmly established in his heart
    ἵστημι (histēmi) — "To stand" - The perfect tense indicates a settled position: he has taken a stand and maintains it. His decision is firm.
    ἑδραῖος (hedraios) — "Firm / Steadfast / Settled" - This adjective reinforces the idea of stability. His heart is settled; his resolve is fixed.
    being under no necessity
    ἀνάγκη (anankē) — "Necessity / Compulsion" - There is no pressing necessity that requires marriage—no circumstance that compels him to give his daughter in marriage.
    but having his desire under control
    ἐξουσία (exousia) — "Authority / Power / Right" - He has authority over his own decision. He is free to choose. No external pressure compels him.
    and has determined this in his heart, to keep her as his betrothed
    κρίνω (krinō) — "To judge / To decide / To determine" - The perfect tense indicates a decision that has been made and stands: he has determined, and his determination holds.
    τηρέω (tēreō) — "To keep / To guard / To preserve" - He has decided to "keep" his virgin—that is, to keep her unmarried.
    he will do well
    καλῶς (kalōs) — "Well" - The one who keeps his virgin unmarried "will do well." This is commendable—not merely acceptable, but praiseworthy.
    The Logic of Verse 37 - Paul describes the alternative scenario:
    The father stands firm in his heart
    He is under no necessity
    He has authority over his own will (no external pressure)
    He has determined to keep his daughter unmarried
    Such a father "will do well." His decision is commendable.
    38 So then he who marries his betrothed does well, and he who refrains from marriage will do even better.
    So then he who marries his betrothed does well
    γαμίζω (gamizō) — "To give in marriage" - This verb is distinct from γαμέω ("to marry"). γαμίζω specifically means "to give in marriage"—what a father does for his daughter. This strongly supports the interpretation that Paul addresses fathers and daughters.
    καλῶς ποιεῖ (kalōs poiei) — "Does well" - The father who gives his daughter in marriage does well. This is a good decision.
    and he who refrains from marriage will do even better.
    κρείσσων (kreissōn) — "Better" - The comparative adjective indicates that one option is superior to the other. Both are good; one is better.
    The Logic of Verse 38 - Paul summarizes:
    The one who gives his virgin in marriage does well (καλῶς)
    The one who does not give her in marriage does better (κρεῖσσον)
    Neither is sinful. Both are acceptable. But in light of the present crisis and the shortened time, keeping her unmarried is the superior choice—if circumstances permit.

    II. The Widow's Freedom (vv. 39-40)

    39 A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.
    A wife is bound to her husband as long as he lives.
    δέω (deō) — "To bind" - The perfect passive indicates a settled state: the wife is and remains bound to her husband. The marriage bond persists as long as he lives.
    ἐφ' ὅσον χρόνον (eph' hoson chronon) — "For as long a time as" - The binding has a definite limit: the husband's lifetime. Death dissolves the bond.
    But if her husband dies,
    κοιμάω (koimaō) — "To sleep / To fall asleep" - In the passive, this verb is a common euphemism for death—"to fall asleep." The husband's death releases the wife from the marriage bond.
    she is free to be married to whom she wishes,
    ἐλεύθερος (eleutheros) — "Free" - The widow is free. The bond is dissolved. She has liberty to remarry.
    ᾧ θέλει (hō thelei) — "Whom she wishes" - She may marry whomever she chooses. Her freedom includes choice of partner.
    only in the Lord.
    ἐν κυρίῳ (en kyriō) — "In the Lord" - This phrase qualifies her freedom. She may marry whom she wishes—but only "in the Lord." This means marrying a fellow believer.
    This is the clearest statement in the New Testament prohibiting marriage to unbelievers. A Christian widow (and by implication, any unmarried Christian) should marry only another Christian.
    Moses is the first to tells us this in Deuteronomy 7:3-4
    Deuteronomy 7:3–4 ESV
    3 You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, 4 for they would turn away your sons from following me, to serve other gods. Then the anger of the Lord would be kindled against you, and he would destroy you quickly.
    Consequences of disobedience
    1 Kings 11:1–4 ESV
    1 Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2 from the nations concerning which the Lord had said to the people of Israel, “You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.” Solomon clung to these in love. 3 He had 700 wives, who were princesses, and 300 concubines. And his wives turned away his heart. 4 For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, as was the heart of David his father.
    Paul reiterates this again in 2 Corinthians 6:14-15
    2 Corinthians 6:14–15 ESV
    14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? 15 What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?
    The Logic of Verse 39 - Paul states the principle clearly:
    A wife is bound to her husband as long as he lives
    When he dies, she is free
    She may remarry whom she wishes
    But only in the Lord—only a fellow believer
    40 Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.
    Yet in my judgment
    γνώμη (gnōmē) — "Judgment / Opinion" - Paul offers his considered judgment (cf. v. 25). This is not a direct command from the Lord but apostolic counsel.
    she is happier if she remains as she is.
    μακάριος (makarios) — "Blessed / Happy" - The comparative form (μακαριωτέρα) indicates greater happiness. If she remains unmarried, she will be "more blessed" or "happier."
    οὕτως (houtōs) — "Thus / As she is" - Remaining "thus" means remaining in her current state—unmarried, a widow.
    And I think that I too have the Spirit of God.
    δοκέω (dokeō) — "To think / To suppose / To seem" - This verb can express certainty despite its modest appearance. Paul is not expressing doubt but affirming his authority with understatement—perhaps responding to those in Corinth who claimed superior spiritual insight.
    κἀγώ (kagō) — "I also" - The "also" may be a gentle rebuke to those who claimed the Spirit's guidance for their views. Paul too has the Spirit—indeed, as an apostle, his guidance carries special weight.
    πνεῦμα θεοῦ (pneuma theou) — "Spirit of God" - Paul's judgment is Spirit-guided. His counsel is not merely human opinion but divinely informed wisdom.
    The Logic of Verse 40 - Paul concludes with pastoral counsel:
    The widow will be happier if she remains unmarried
    This is Paul's considered judgment
    And he has the Spirit of God—his counsel is reliable

    So What?

    Do we understand that neither marriage nor singleness is sinful, but that marriage decisions should consider eternal priorities?
    Paul has made this clear throughout chapter 7. Those who marry do well. Those who remain single do well—indeed, better, in light of present circumstances. Neither choice is morally inferior.
    Whether deciding for yourself or advising others, consider not just immediate desires but eternal realities. The present form of this world is passing away. How does this shape your choices?
    Do we understand that those believers who marry must marry only in the Lord, and hold their decisions with settled conviction?
    This principle, stated for widows, applies to all unmarried Christians. Marriage is a profound union; it must not be entered with an unbeliever. Shared faith is not optional but essential for covenant partnership.
    Paul commends the one who "stands firm in his heart" and has "determined in his own heart." Godly decision-making involves settled conviction, not endless vacillation. Seek wisdom, decide, and stand firm.
    Paul claims the Spirit's guidance for his teaching. The apostolic counsel in Scripture is not mere human opinion but divine wisdom. We do well to heed it, even when it challenges our preferences.
    Paul says the widow will be "happier" if she remains unmarried. True happiness (blessedness) is found in alignment with God's purposes. Seek His will; there you will find joy.

      • 1 Corinthians 7:36–40ESV

      • 1 Corinthians 7:36ESV

      • 1 Corinthians 7:37ESV

      • 1 Corinthians 7:38ESV

      • 1 Corinthians 7:39ESV

      • Deuteronomy 7:3–4ESV

      • 1 Kings 11:1–4ESV

      • 2 Corinthians 6:14–15ESV

      • 1 Corinthians 7:40ESV

  • There Is A Redeemer
New Life Bible Fellowship Church
dick.bickings@gmail.com
(302) 945-8145
https://newlifebfcde.org
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