1 Corinthians 7:36

If any man. Commentators give two divergent interpretations of vs. 36-38. Some apply the passage to the father of a virgin daughter or to a guardian and his ward, whereas others apply it to a young man and his fiancee. This latter view is reflected in the translation that is found in the RSV.

In favor of the first view are the following: (1) The expression “his virgin” is an unusual term by which to designate a fiancee; (2) the expression “giveth ... in marriage” (ekgamizd; textual evidence favors [cf. p. 10] the reading gamizo) generally means “to give in marriage.” This would represent the action of a father and not that of a young man. Those who hold to this first view explain that the Greeks, in common with Orientals, believed that the father had absolute authority over his unmarried daughters, and the question of their marriage was one for him to decide. This is still the custom in many Oriental countries today. If a girl remained unmarried beyond a certain age, it was considered a disgrace to her and to her father. Hence the anxiety of Oriental fathers to find suitable partners for their daughters before they pass the “flower” of their age.

In favor of the second view, that the reference is to a young man and his fiancee, are the following: (1) The verb “let them marry” is without an expressed subject if the father and his daughter are the subject of the earlier part of the verse; (2) expressions such as “having no necessity,” “hath power over his own will” (v. 37) seem to describe a struggle more intense and of a different nature from that a father would experience in giving his daughter in marriage.

On the objection that gamizo (see above) means only “to give in marriage” and not “to marry,” it may be noted that Greek verbs ending in -izo often lose their distinctive causative meaning. Such may have been the case with gamizo, although elsewhere in the NT it clearly means “to give in marriage” (Mark 12:25; ekgamizo occurs in Matt. 22:30; 24:38; Luke 17:27, though in these latter texts textual evidence favors [cf. p. 10] the reading gamizo).

Some commentators who hold that a young man and his fiancee are under discussion explain the phrase “his virgin” in terms of the supposition that Paul is here referring to spiritual marriage, in which pious young men took to themselves virgins and lived with them in a spiritual union under vows of celibacy. For historical references to this custom see Pastor of Hermas Similitude ix. 11, Vision i. 1; Irenaeus Against Heresies i. 6. 3; Tertullian On Fasting 17; On the Veiling of Virgins 14. This interpretation must be rejected, for it makes Paul tacitly approve of a custom that is entirely unscriptural. The second view need not embrace more than the case of an engaged couple.

If she pass the flower of her age. The Greek may be translated either “if she be past the bloom of youth,” or “if he be past the bloom of youth.” If vs. 36 and 37 are strictly parallel, the translation “if he be past the bloom of youth” should be adopted so as to agree with the parallel clause “having no necessity” (v. 37).

Need so require. According to the first view, the counsel is in regard to the father, when it becomes apparent that it would be unwise to withhold his consent to the girl’s marriage, either for the reason indicated above or for any other valid reason. According to the second view, the counsel is in regard to the young man with strong passions (cf. on v. 9).

He will. Either the father or the young man (see above).

He sinneth not. See on vs. 9, 28.

Let them marry. If the suitor and his betrothed are the subject of this verse, this clause follows naturally; if the father and his virgin daughter are under discussion, then the subject of the clause is only implied (see above).