translation_id: net-engnet

label: NET study note

text: Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11 , Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12 ).


text: I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16 , Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.


text: Interpreters differ over the implication of the statement the brother or sister is not bound . One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11 ) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40 , where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”


text: In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin , who had never been married.


text: 1 Cor 7:36-38 . There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 ( Grk ) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 ( γαμίζω , gamizw ) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω ( gamew ), as in v. 36 b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “ 7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38 ) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36 , whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39 ). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “ 7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”