This section concludes Paul's entire teaching on marriage in this chapter. However it contains problems related to the meaning of "virgin"as is clear from the three different interpretations in the NASB, the NIV, and the NEB. I tend to think that these verses do not introduce a special case (advice to fathers of virgins192) but connect with verse 35. Probably the man in view is the fiancé of the virgin who is considering the possibility of marriage with her.193The pericope then summarizes what Paul has already taught.
7:36 Paul urged any man not to feel that he must remain single or that he and his virgin girlfriend must forgo sexual fulfillment after marriage (vv. 1-7). He might have been reluctant to marry because of what Paul had written about the single state being preferable (vv. 8, 28-34). He might also have hesitated because of ascetic influences in the church that were due to a false sense of "spirituality"and possibly an overreaction to the fornication in Corinth.
7:37 Likewise the man who preferred to take Paul's advice to remain single should feel at peace about his decision. External pressure from the ascetic Corinthians or from what Paul himself had just written need not constrain him. He should follow his own convictions about marrying or not marrying.
7:38 The decision in view is one involving the good and the better rather than the right and the wrong or not sinning and sinning. This is a good example of an amoral situation. Paul addressed other amoral situations later in this epistle (cf. 8:1-11:1).
"So at the end Paul has agreed, and disagreed, with the Corinthians in their letter. They prefer celibacy for spiritual' reasons; he prefers it for pastoral and eschatological ones. But quite in contrast to them, he also affirms marriage; indeed, he does so strongly: Such a man does well.' But there is one final word. These verses are addressed to the man; but in keeping with his response throughout, there is a final word for married women as well."194
7:39 The remaining two verses conclude both major sections of the discussion by repeating that women should not separate from their husbands (cf. vv. 1-24). This concluding reminder is especially important for virgins considering the possibility of marrying. Again Paul referred to marriage as a binding relationship (cf. vv. 15, 27). The wife is bound (Gr. deo) to her husband as long as he lives. Does this mean that even if he leaves her the marriage tie is unbroken? That is what many interpreters have concluded. If that is the case, remarriage after a divorce or separation would constitute adultery (cf. Matt. 19:9; Mark 10:11-12). In that case, one should avoid remarriage before the death of the spouse.
Another possibility is that Paul conceded, but did not restate, the fact that desertion by an unbelieving spouse freed the Christian and he or she was no longer under bondage to the mate (v. 15). This applied only to mixed marriages, however.
Paul regarded death as the only thing that always breaks the marriage bond. This may imply that present marital relationships will not continue in heaven just as they are now (cf. Luke 20:34-36). Jesus taught that fornication may break the marriage bond if the marriage partners do not reunite (Matt. 19:9). God may permit separation or divorce in certain circumstances (cf. Matt. 19:9; 1 Cor. 7:15), but remarriage usually results in adultery.
When a Christian woman's husband dies, she is at liberty to marry whomever she chooses provided he is a believer (cf. 2 Cor. 6:14). The same rule would apply to a Christian man whose wife dies.
"Long, long ago Plutarch, the wise old Greek, laid it down, that marriage cannot be happy unless husband and wife are of the same religion.'"195
7:40 Paul expressed his opinion, that a widow would probably be better off to remain unmarried, with a very light touch, one that he used throughout this chapter. This decision, as well as all decisions about whether to marry or not, pivots on a delicate balance. I suspect that Paul would have acknowledged that given certain conditions a widow might be better off to marry.
For example, faced with the prospect of choosing between a fine Christian husband and a life of destitute poverty it would probably be better for her to remarry. However if all other things are equal, the single state seemed preferable to the apostle. Notice that the issue is the widow's happiness, not her obedience.
Paul undoubtedly knew he represented the mind of the Spirit in what he said. He simply expressed himself as he did to avoid laying too much weight on his preference.
This chapter is one of the central passages on the subject of marriage (cf. Deut. 24; Matt. 5; 19; Mark 10).196It reveals that Paul was not a hard-nosed bigot and advocate of celibacy, as some have accused him of being. He was extremely careful to distinguish his personal preferences in amoral aspects of this subject from the Lord's will. Even when the will of God was unequivocal (e.g., v. 39) he did not "pound the pulpit"but simply explained God's will in irenic fashion. May all of us who preach and teach on this sensitive subject follow his example.
