I Corinthians 7:36 · Bible study
1 Corinthians 7:36 Commentary: Who Is 'His Virgin' and When to Marry
Greek · 11 what the commentators say
Meaning in one sentence
Exegetical study on 1 Corinthians 7:36 exploring the meaning of 'his virgin,' 'past the flower of age,' and when marriage is permitted without sin.
Research Summary
- Meaning: A father (or guardian) may allow his daughter to marry if keeping her unmarried would be unseemly, when she is past youth and the situation demands it; he does not sin by permitting marriage.
- Key words: ἀσχημονεῖν (act unbecomingly), ὑπέρακμος (past bloom/past prime), νομίζει (supposes), ὀφείλει γίνεσθαι (it ought to happen).
- Main debate: Whether 'his virgin' refers to a man's daughter, his betrothed, or his own state of celibacy; the father-daughter reading has strongest contextual support.
- Theological theme: The freedom of Christians to marry within God's will, balanced against the value of undivided devotion to the Lord; Paul provides principled advice, not a command.
- Best use: Teaching on the legitimacy of marriage, pastoral guidance for parents and singles, and understanding how Scripture addresses specific cultural circumstances without losing its binding principles.
Translation Comparison
BSB Berean Standard Bible 2020
However, if someone thinks he is acting inappropriately toward his betrothed, and if she is beyond her youth and they ought to marry, let him do as he wishes; he is not sinning; they should get married.
WEB World English Bible 2000
But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn’t sin. Let them marry.
KJV King James Version 1769
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
ASV American Standard Version 1901
But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.
YLT Young's Literal Translation 1898
and if any one doth think it to be unseemly to his virgin, if she may be beyond the bloom of age, and it ought so to be, what he willeth let him do; he doth not sin--let him marry.
Darby Darby Bible 1890
But if any one think that he behaves unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry.
Douay-Rheims Douay-Rheims Bible 1899
But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.
Translations in other languages (10 available)
Mas, si á alguno parece cosa fea en su hija virgen, que pase ya de edad, y que así conviene que se haga, haga lo que quisiere, no peca; cásese.
Mas se alguém lhe parece que indecentemente trata com sua virgem, se ela passar da idade da juventude, e assim convier se fazer, que tal faça o que quiser, não peca, casem-se.
Si quelqu’ un regarde comme déshonorant pour sa fille de dépasser l’ âge nubile, et comme nécessaire de la marier, qu’ il fasse ce qu’ il veut, il ne pèche point; qu’ on se marie.
So aber jemand sich läßt dünken, es wolle sich nicht schicken mit seiner Jungfrau, weil sie eben wohl mannbar ist, und es will nichts anders sein, so tue er, was er will; er sündigt nicht, er lasse sie freien.
Maar zo iemand acht, dat hij ongevoegelijk handelt met zijn maagd, indien zij over den jeugdigen tijd gaat, en het alzo moet geschieden; die doe wat hij wil, hij zondigt niet; dat zij trouwen.
Ma se alcuno crede far cosa indecorosa verso la propria figliuola nubile s’ella passi il fior dell’età, e se così bisogna fare, faccia quel che vuole; egli non pecca; la dia a marito.
A jeźli kto mniema, że nieprzystojnie sobie poczyna z panną swoją, gdyby z lat swoich wyszła, i do tego by jej przyszło, co chce, niechaj czyni, nie grzeszy; niechże idzie za mąż.
Если же кто почитает неприличным для своей девицы то, чтобы она, будучи в зрелом возрасте, оставалась так, тот пусть делает, как хочет: не согрешит; пусть таковые выходят замуж.
若 有人 以為 自己待 他 的女兒 不合宜， 女兒也過了 年歲，事 又 當 行，他就可隨 意 辦理，不 算有罪，叫二人成親就是了。
But if, in any man's opinion, he is not doing what is right for his virgin, if she is past her best years, and there is need for it, let him do what seems right to him; it is no sin; let them be married.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 7:36
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Most commentators agree that Paul addresses a person with authority over a virgin, most likely a father deciding about his daughter's marriage. The core question is whether keeping her unmarried becomes 'unseemly' (Greek ἀσχημονεῖν, acting improperly). Barnes, Cambridge, and Calvin all read the passage as directed at parents; Vincent notes the unusual use of 'his virgin' for daughter, citing parallels in Xenophon. The criteria for permitting marriage are twofold: she is 'past the flower of her age' (ὑπέρακμος; beyond the bloom of youth), and 'need so requires', that is, the situation compels it, either to avoid the social stigma of remaining unmarried or to prevent sexual temptation (cf. 1 Corinthians 7:9). As Gill summarizes, the father 'may give her in marriage if he pleases; … in doing which, neither he nor she will break any law of God.'
Where interpreters diverge is whether 'his virgin' refers to a man's daughter or to his betrothed. Clarke presents three views, including the betrothed reading and a minority interpretation that παρθένος here means one's own state of virginity (Locke, Whitby). However, the surrounding context (vv. 37, 38, which speak of 'giving his virgin in marriage') strongly supports the father, daughter reading, which the majority of commentators adopt.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Father–daughter (most commentators): Context of 7:37–38 ('keep his own virgin' and 'give her in marriage'), strong Jewish background of paternal authority.
- Man–betrothed (Locke, Whitby, some moderns): The phrase 'let them marry' (v.36) suggests a couple; parallels with 7:9; grammatical reading of 'his virgin' as his fiancée.
- Man's own celibacy (minority, via Clarke): Ὑπέρακμος taken as describing the man's own age; 'keep his virgin' as a decision about his own state.
What is clear: Marriage is permitted without sin in this circumstance; the one with authority is free to choose what is best for the person under his care.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'his virgin' (τὴν παρθένον αὐτοῦ) | Paul is addressing a man who has authority over a virgin, her marriage decisions rest with him. | Most commentators (Barnes, Calvin, Cambridge, Gill, Matthew Henry) see the man as a father or guardian. Others (Locke, Whitby, and some modern scholars) see him as a man betrothed to a virgin, deciding whether to consummate the marriage. A minority (advocated by Clarke's third option) takes 'his virgin' as a man's own commitment to celibacy. |
| Meaning of 'past the flower of her age' (ὑπέρακμος) | The term indicates she is beyond the prime of youth, specifically past the usual marriageable age. | Some (Vincent, Gill) stress the literal age (e.g., twelve and a half to twenty). Others focus on the social consequence: remaining unmarried into later years brings disgrace. A third view (Thayer, some church fathers) sees it as 'overripe' and thus in greater danger of sexual temptation. |
| The condition 'need so requires' (οὕτως ὀφείλει γίνεσθαι) | The situation compels marriage, it is not merely optional; the father has a moral obligation to let her marry. | Whether the 'need' is primarily the daughter's danger of sexual immorality (7:9) or the social/ familial shame of her being unmarried. Gill and Jamieson-Fausset-Brown emphasize the risk of fornication; Cambridge and Matthew Henry highlight the disgrace attached to spinsterhood in that culture. Paul likely has both in view. |
Historical & Cultural Context
In first-century Jewish and Graeco-Roman society, a daughter was under the legal authority of her father until marriage. Marriage was expected soon after puberty; a woman who remained unmarried past her prime risked social disgrace and economic hardship. The Cambridge Bible cites Sirach 7:25 and 42:9, 10 to show that Jewish fathers were urged to marry off their daughters promptly. Rabbinic tradition held that keeping a daughter unwed could lead to moral ruin, a concern Paul himself raises in 1 Corinthians 7:9: 'it’s better to marry than to burn with passion.'
The Corinthian church faced unique pressures. Paul had recommended celibacy 'because of the present distress' (7:26), but he balanced this with a robust affirmation of marriage as God’s good gift and a remedy for sexual sin. The word ἀσχημονεῖν (act unbecomingly) reflects a sense of propriety: a father who forced his daughter to remain single beyond the proper age would be acting shamefully. Vincent notes that Plato set the marriageable age for women at twenty; Diogenes Laertius speaks of an undowered maiden as a heavy burden past the flower of her age. Paul’s counsel, then, navigates between the ideal of undivided devotion to the Lord (7:32, 35) and the concrete realities of human desire and social expectation.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- The authority with a dilemma. Who is 'his virgin'? Most likely a father (or guardian) weighing whether to allow marriage. Paul recognizes the pressure: forcing lifelong celibacy on a daughter who does not have the gift could be unkind and dangerous.
- The two conditions for permission. She is 'past the flower of her age' (beyond youth) and 'need so requires', the situation demands it, whether from the risk of immorality or social harm. Paul gives this as a green light, not a command.
- No sin in marrying. Paul clears any guilt: giving his daughter in marriage is not sin. The preference for singleness remains (v.38 calls it 'better'), but marriage is thoroughly legitimate.
Five-point outline
- The pastoral context: Paul addresses a specific question from Corinth about virgins (7:25).
- The agent: a man with authority, likely a father, possibly a betrothed.
- The evaluation: what counts as 'unseemly' behavior varies by situation; forced perpetual celibacy can be wrong.
- The criteria: age (past prime) and necessity (danger of temptation or dishonor).
- The outcome: free to let them marry; no sin; the couple should proceed.
Illustration hooks
- A parent wrestling with whether to encourage a grown child to marry later than the cultural norm, versus forcing a single path.
- A young adult in a season of desire, weighing Paul's high view of singleness against the reality of not having the gift of continence.
- A church that prizes single ministry but must not shame those who marry in the Lord.
Questions your congregation is asking
- Is it a sin to choose marriage when I feel called to serve God full-time?
- How do I know if I have the 'gift' of celibacy, and what if I don't?
- What role should parents (or guardians) play in adult children's marriage decisions today?
Leading a Discussion
This small-group guide focuses on the interpretive tension in 1 Corinthians 7:36. Paul is giving pastoral advice in a specific cultural context, yet his principles about freedom, authority, and conscience remain relevant. As you discuss, keep in view Paul's overarching concern: that believers serve the Lord without distraction (7:35).
Discussion questions
- Read 1 Corinthians 7:36, 38. Who do you think 'his virgin' refers to, a daughter, a fiancée, or even the man's own vow of celibacy? What clues in the text and context influence your reading?
- What does the phrase 'past the flower of her age' suggest about the social pressures in Corinth? How might that compare to pressures about marriage in your context?
- Paul says 'need so requires.' What kinds of needs (emotional, physical, social) might make marriage the wise course, according to this passage? See also 7:9.
- How does Paul balance his personal preference for singleness with the freedom to marry? Why does he say 'he who gives her in marriage does well' and 'he who does not give her in marriage does better'?
- What does this passage teach about the role of authority (parental, familial, spiritual) in marriage decisions? How should that authority be exercised today?
- If a Christian feels called to celibacy for the sake of ministry, what support might they need from the church? Conversely, how can the church honor those who marry without treating it as a 'lesser' path?
- How does this passage help you understand that following Christ involves weighing circumstances, desires, and the well-being of others, not just following a rigid rule?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 2:33 | The man of yours whom I don’t cut off from my altar will consume your eyes and grieve your heart. All the increase of your house will die in the flower of their age. |
| I Corinthians 7:9 | But if they don’t have self-control, let them marry. For it’s better to marry than to burn with passion. |
| I Corinthians 7:37 | But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the verse is not about a father’s authority over his daughter’s marriage, but about a person’s own commitment to celibacy. He follows Locke and Whitby in reading “virgin” as the purpose of virginity, not a daughter. The decision to marry or remain single is one’s own.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that a father or guardian acts improperly when he forces celibacy on a daughter past marriageable age, especially in Eastern cultures where remaining unmarried brought dishonor. The father holds authority and may consent to her marriage without sin, and should do so when it would spare her unnecessary shame and follow her proper inclinations.
Calvin's Commentaries Reformed 1564
Calvin focuses on Paul's concern for parents who, after hearing both the praises of celibacy and the hardships of marriage, might hesitate to let their children marry. Paul tells them their duty is to consult what is truly advantageous for their child, just as the child would if independent. The word "unseemly" here refers to a propriety based on each individual's natural condition.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that Paul assumes parents decide marriage for their children, as was the custom. Paul advises that it can be harsh for a parent to refuse a marriage proposal when a daughter has fully reached maturity and desires to marry. The commentator suggests Paul considers the potential disgrace or danger of leaving her unmarried.
Geneva Bible Notes Reformed 1599
The Geneva Notes allow that if a man considers it improper for his unmarried daughter to remain past her youth, and circumstances require it, he may let her marry without committing any sin. The point is that such a decision is morally neutral and permitted.
Gill's Exposition of the Bible Baptist 1748
Gill takes the passage as a parent or guardian, not a betrothed man. If a daughter is mature and at risk of falling into sexual sin, the father does not sin by letting her marry. Jewish tradition supports this: detaining a marriageable daughter was considered disgraceful. The apostle permits marriage in such cases.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that a father behaves "uncomely" toward his daughter when he leaves her unmarried beyond her youth, depriving her of the natural and lawful desires of a marriageable woman. The phrase "need so require" points to the father's duty to consider her welfare and feelings, not his own convenience. In that case, the daughter and her suitor should marry.
Lange's Commentary Reformed 1857
Lange stresses that Paul's preference for celibacy is not a moral judgment on marriage but urgent advice for the present crisis. The apostle distinguishes his own counsel from the Lord's direct command, and the advantage of singleness lies in freedom from worldly cares, not in superior holiness.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry reads this passage as advice to parents about their children's marriages, not about a man's betrothed. He highlights the cultural disgrace for a woman who remains unmarried past a certain age and argues that a father may choose either marriage or singleness for his daughter, provided she is willing and no necessity compels him.
Vincent's Word Studies Evangelical 1887
Vincent notes that "his virgin" is an unusual way to say "his daughter," and that acting unbecomingly refers to a father either forcing her to stay single or exposing her to the disgrace of an unmarried state. He grounds the phrase "past the flower of her age" in classical sources that fix that point around twenty years.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley addresses the parent who worries it might seem indecent to allow his grown daughter to marry. He argues the opposite: when she is of full age and her situation requires it, letting her marry is proper and not at all unbecoming. The couple should be permitted to wed.